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169:0.6 | [
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} | 3. He is a lawbreaker. He heals disease on the Sabbath and in many other ways flouts the sacred law of Israel. |
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} | 4. He is in league with devils. He works wonders and does seeming miracles by the power of Beelzebub, the prince of devils. |
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} | On Thursday afternoon Jesus talked to the multitude about the “Grace of Salvation.” In the course of this sermon he retold the story of the lost sheep and the lost coin and then added his favorite parable of the prodigal son. Said Jesus: |
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} | “You have been admonished by the prophets from Samuel to John that you should seek for God—search for truth. Always have they said, ‘Seek the Lord while he may be found.’ And all such teaching should be taken to heart. But I have come to show you that, while you are seeking to find God, God is likewise seeking to find ... |
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} | “You have been taught that divine acceptance comes after your repentance and as a result of all your works of sacrifice and penitence, but I assure you that the Father accepts you even before you have repented and sends the Son and his associates to find you and bring you, with rejoicing, back to the fold, the kingdom ... |
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} | “And you should also remember the story of the woman who, having had ten pieces of silver made into a necklace of adornment, lost one piece, and how she lit the lamp and diligently swept the house and kept up the search until she found the lost piece of silver. And as soon as she found the coin that was lost, she calle... |
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} | “And now I would like to tell you the story of a thoughtless son of a well-to-do farmer who deliberately left his father’s house and went off into a foreign land, where he fell into much tribulation. You recall that the sheep strayed away without intention, but this youth left his home with premeditation. It was like t... |
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} | “A certain man had two sons; one, the younger, was lighthearted and carefree, always seeking for a good time and shirking responsibility, while his older brother was serious, sober, hard-working, and willing to bear responsibility. Now these two brothers did not get along well together; they were always quarreling and ... |
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} | “Within a few weeks the young man gathered together all his funds and set out upon a journey to a far country, and finding nothing profitable to do which was also pleasurable, he soon wasted all his inheritance in riotous living. And when he had spent all, there arose a prolonged famine in that country, and he found hi... |
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} | “One day, when he was very hungry, he came to himself and said: ‘How many hired servants of my father have bread enough and to spare while I perish with hunger, feeding swine off here in a foreign country! I will arise and go to my father, and I will say to him: Father, I have sinned against heaven and against you. I a... |
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} | “Now this father had grieved much for his son; he had missed the cheerful, though thoughtless, lad. This father loved this son and was always on the lookout for his return, so that on the day he approached his home, even while he was yet afar off, the father saw him and, being moved with loving compassion, ran out to m... |
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} | “And then, after the happy father had led the footsore and weary lad into the house, he called to his servants: ‘Bring on the fatted calf and kill it, and let us eat and make merry, for this my son was dead and is alive again; he was lost and is found.’ And they all gathered about the father to rejoice with him over th... |
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} | “About this time, while they were celebrating, the elder son came in from his day’s work in the field, and as he drew near the house, he heard the music and the dancing. And when he came up to the back door, he called out one of the servants and inquired as to the meaning of all this festivity. And then said the servan... |
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} | “But when the older brother heard this, he was so hurt and angry he would not go into the house. When his father heard of his resentment of the welcome of his younger brother, he went out to entreat him. But the older son would not yield to his father’s persuasion. He answered his father, saying: ‘Here these many years... |
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} | “Since this father truly loved both of his sons, he tried to reason with this older one: ‘But, my son, you have all the while been with me, and all this which I have is yours. You could have had a kid at any time you had made friends to share your merriment. But it is only proper that you should now join with me in bei... |
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} | This was one of the most touching and effective of all the parables which Jesus ever presented to impress upon his hearers the Father’s willingness to receive all who seek entrance into the kingdom of heaven. |
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} | Jesus was very partial to telling these three stories at the same time. He presented the story of the lost sheep to show that, when men unintentionally stray away from the path of life, the Father is mindful of such lost ones and goes out, with his Sons, the true shepherds of the flock, to seek the lost sheep. He then ... |
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} | Many, many times during his years of teaching, Jesus told and retold this story of the prodigal son. This parable and the story of the good Samaritan were his favorite means of teaching the love of the Father and the neighborliness of man. |
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} | One evening Simon Zelotes, commenting on one of Jesus’ statements, said: “Master, what did you mean when you said today that many of the children of the world are wiser in their generation than are the children of the kingdom since they are skillful in making friends with the mammon of unrighteousness?” Jesus answered: |
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} | “Some of you, before you entered the kingdom, were very shrewd in dealing with your business associates. If you were unjust and often unfair, you were nonetheless prudent and farseeing in that you transacted your business with an eye single to your present profit and future safety. Likewise should you now so order your... |
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} | “You may all learn a lesson from the story of a certain rich man who had a shrewd but unjust steward. This steward had not only oppressed his master’s clients for his own selfish gain, but he had also directly wasted and squandered his master’s funds. When all this finally came to the ears of his master, he called the ... |
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} | “Now this unfaithful steward began to say to himself: ‘What shall I do since I am about to lose this stewardship? I have not the strength to dig; to beg I am ashamed. I know what I will do to make certain that, when I am put out of this stewardship, I will be welcomed into the houses of all who do business with my mast... |
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} | “And it is in this way that the sons of this world sometimes show more wisdom in their preparation for the future than do the children of light. I say to you who profess to be acquiring treasure in heaven: Take lessons from those who make friends with the mammon of unrighteousness, and likewise so conduct your lives th... |
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} | “I affirm that he who is faithful in little will also be faithful in much, while he who is unrighteous in little will also be unrighteous in much. If you have not shown foresight and integrity in the affairs of this world, how can you hope to be faithful and prudent when you are trusted with the stewardship of the true... |
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} | “And again I assert that no man can serve two masters; either he will hate the one and love the other, or else he will hold to one while he despises the other. You cannot serve God and mammon.” |
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} | When the Pharisees who were present heard this, they began to sneer and scoff since they were much given to the acquirement of riches. These unfriendly hearers sought to engage Jesus in unprofitable argumentation, but he refused to debate with his enemies. When the Pharisees fell to wrangling among themselves, their lo... |
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} | When the meeting became too noisy, Simon Peter, standing up, took charge, saying: “Men and brethren, it is not seemly thus to dispute among yourselves. The Master has spoken, and you do well to ponder his words. And this is no new doctrine which he proclaimed to you. Have you not also heard the allegory of the Nazarite... |
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} | “There was a certain rich man named Dives, who, being clothed in purple and fine linen, lived in mirth and splendor every day. And there was a certain beggar named Lazarus, who was laid at this rich man’s gate, covered with sores and desiring to be fed with the crumbs which fell from the rich man’s table; yes, even the... |
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"Paper": 169,
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} | After Peter had recited this ancient parable of the Nazarite brotherhood, and since the crowd had quieted down, Andrew arose and dismissed them for the night. Although both the apostles and his disciples frequently asked Jesus questions about the parable of Dives and Lazarus, he never consented to make comment thereon. |
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"Paper": 169,
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} | Jesus always had trouble trying to explain to the apostles that, while they proclaimed the establishment of the kingdom of God, the Father in heaven was not a king. At the time Jesus lived on earth and taught in the flesh, the people of Urantia knew mostly of kings and emperors in the governments of the nations, and th... |
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"Paper": 169,
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} | Jesus never gave his apostles a systematic lesson concerning the personality and attributes of the Father in heaven. He never asked men to believe in his Father; he took it for granted they did. Jesus never belittled himself by offering arguments in proof of the reality of the Father. His teaching regarding the Father ... |
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"Paper": 169,
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} | You learn about God from Jesus by observing the divinity of his life, not by depending on his teachings. From the life of the Master you may each assimilate that concept of God which represents the measure of your capacity to perceive realities spiritual and divine, truths real and eternal. The finite can never hope to... |
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"Paper": 169,
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} | Jesus well knew that God can be known only by the realities of experience; never can he be understood by the mere teaching of the mind. Jesus taught his apostles that, while they never could fully understand God, they could most certainly know him, even as they had known the Son of Man. You can know God, not by underst... |
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"Paper": 169,
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} | Except when quoting the Hebrew scriptures, Jesus referred to Deity by only two names: God and Father. And when the Master made reference to his Father as God, he usually employed the Hebrew word signifying the plural God (the Trinity) and not the word Yahweh, which stood for the progressive conception of the tribal God... |
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"Paper": 169,
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} | Jesus never called the Father a king, and he very much regretted that the Jewish hope for a restored kingdom and John’s proclamation of a coming kingdom made it necessary for him to denominate his proposed spiritual brotherhood the kingdom of heaven. With the one exception—the declaration that “God is spirit”—Jesus nev... |
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} | Jesus employed the word God to designate the idea of Deity and the word Father to designate the experience of knowing God. When the word Father is employed to denote God, it should be understood in its largest possible meaning. The word God cannot be defined and therefore stands for the infinite concept of the Father, ... |
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"Paper": 169,
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} | To the Jews, Elohim was the God of gods, while Yahweh was the God of Israel. Jesus accepted the concept of Elohim and called this supreme group of beings God. In the place of the concept of Yahweh, the racial deity, he introduced the idea of the fatherhood of God and the world-wide brotherhood of man. He exalted the Ya... |
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} | Jesus never claimed to be the manifestation of Elohim (God) in the flesh. He never declared that he was a revelation of Elohim (God) to the worlds. He never taught that he who had seen him had seen Elohim (God). But he did proclaim himself as the revelation of the Father in the flesh, and he did say that whoso had seen... |
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"Paper": 169,
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} | He was, indeed, the Son of even the Elohim God; but in the likeness of mortal flesh and to the mortal sons of God, he chose to limit his life revelation to the portrayal of his Father’s character in so far as such a revelation might be comprehensible to mortal man. As regards the character of the other persons of the P... |
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"Paper": 169,
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} | Although Jesus revealed the true nature of the heavenly Father in his earth life, he taught little about him. In fact, he taught only two things: that God in himself is spirit, and that, in all matters of relationship with his creatures, he is a Father. On this evening Jesus made the final pronouncement of his relation... |
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} | But mark you! never did Jesus say, “Whoso has heard me has heard God.” But he did say, “He who has seen me has seen the Father.” To hear Jesus’ teaching is not equivalent to knowing God, but to see Jesus is an experience which in itself is a revelation of the Father to the soul. The God of universes rules the far-flung... |
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"Paper": 169,
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} | Jesus is the spiritual lens in human likeness which makes visible to the material creature Him who is invisible. He is your elder brother who, in the flesh, makes known to you a Being of infinite attributes whom not even the celestial hosts can presume fully to understand. But all of this must consist in the personal e... |
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"Paper": 170,
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} | SATURDAY afternoon, March 11, Jesus preached his last sermon at Pella. This was among the notable addresses of his public ministry, embracing a full and complete discussion of the kingdom of heaven. He was aware of the confusion which existed in the minds of his apostles and disciples regarding the meaning and signific... |
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"Paper": 170,
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} | This Sabbath afternoon the Master sought to clarify the teaching about the kingdom of heaven; he discussed the subject from every viewpoint and endeavored to make clear the many different senses in which the term had been used. In this narrative we will amplify the address by adding numerous statements made by Jesus on... |
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"Paper": 170,
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} | In connection with the recital of Jesus’ sermon it should be noted that throughout the Hebrew scriptures there was a dual concept of the kingdom of heaven. The prophets presented the kingdom of God as: |
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"Paper": 170,
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} | 1. A present reality; and as |
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"Paper": 170,
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} | 2. A future hope—when the kingdom would be realized in fullness upon the appearance of the Messiah. This is the kingdom concept which John the Baptist taught. |
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} | From the very first Jesus and the apostles taught both of these concepts. There were two other ideas of the kingdom which should be borne in mind: |
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} | 3. The later Jewish concept of a world-wide and transcendental kingdom of supernatural origin and miraculous inauguration. |
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} | 4. The Persian teachings portraying the establishment of a divine kingdom as the achievement of the triumph of good over evil at the end of the world. |
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} | Just before the advent of Jesus on earth, the Jews combined and confused all of these ideas of the kingdom into their apocalyptic concept of the Messiah’s coming to establish the age of the Jewish triumph, the eternal age of God’s supreme rule on earth, the new world, the era in which all mankind would worship Yahweh. ... |
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"Paper": 170,
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} | The kingdom of heaven, as it has been understood and misunderstood down through the centuries of the Christian era, embraced four distinct groups of ideas: |
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"Paper": 170,
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} | 1. The concept of the Jews. |
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} | 2. The concept of the Persians. |
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} | 3. The personal-experience concept of Jesus—“the kingdom of heaven within you.” |
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} | 4. The composite and confused concepts which the founders and promulgators of Christianity have sought to impress upon the world. |
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} | At different times and in varying circumstances it appears that Jesus may have presented numerous concepts of the “kingdom” in his public teachings, but to his apostles he always taught the kingdom as embracing man’s personal experience in relation to his fellows on earth and to the Father in heaven. Concerning the kin... |
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} | Centuries of confusion regarding the meaning of the term “kingdom of heaven” have been due to three factors: |
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} | 2. The confusion which was inevitably associated with the transplantation of early Christianity from a Jewish to a gentile soil. |
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} | 3. The confusion which was inherent in the fact that Christianity became a religion which was organized about the central idea of Jesus’ person; the gospel of the kingdom became more and more a religion about him. |
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} | The Master made it clear that the kingdom of heaven must begin with, and be centered in, the dual concept of the truth of the fatherhood of God and the correlated fact of the brotherhood of man. The acceptance of such a teaching, Jesus declared, would liberate man from the age-long bondage of animal fear and at the sam... |
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} | 1. The possession of new courage and augmented spiritual power. The gospel of the kingdom was to set man free and inspire him to dare to hope for eternal life. |
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} | 3. It was in itself a new standard of moral values, a new ethical yardstick wherewith to measure human conduct. It portrayed the ideal of a resultant new order of human society. |
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} | 4. It taught the pre-eminence of the spiritual compared with the material; it glorified spiritual realities and exalted superhuman ideals. |
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} | 5. This new gospel held up spiritual attainment as the true goal of living. Human life received a new endowment of moral value and divine dignity. |
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} | 6. Jesus taught that eternal realities were the result (reward) of righteous earthly striving. Man’s mortal sojourn on earth acquired new meanings consequent upon the recognition of a noble destiny. |
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} | 7. The new gospel affirmed that human salvation is the revelation of a far-reaching divine purpose to be fulfilled and realized in the future destiny of the endless service of the salvaged sons of God. |
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} | These teachings cover the expanded idea of the kingdom which was taught by Jesus. This great concept was hardly embraced in the elementary and confused kingdom teachings of John the Baptist. |
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} | The apostles were unable to grasp the real meaning of the Master’s utterances regarding the kingdom. The subsequent distortion of Jesus’ teachings, as they are recorded in the New Testament, is because the concept of the gospel writers was colored by the belief that Jesus was then absent from the world for only a short... |
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} | The great effort embodied in this sermon was the attempt to translate the concept of the kingdom of heaven into the ideal of the idea of doing the will of God. Long had the Master taught his followers to pray: “Your kingdom come; your will be done”; and at this time he earnestly sought to induce them to abandon the use... |
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} | Jesus desired to substitute for the idea of the kingdom, king, and subjects, the concept of the heavenly family, the heavenly Father, and the liberated sons of God engaged in joyful and voluntary service for their fellow men and in the sublime and intelligent worship of God the Father. |
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} | Up to this time the apostles had acquired a double viewpoint of the kingdom; they regarded it as: |
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} | 1. A matter of personal experience then present in the hearts of true believers, and |
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} | They looked upon the coming of the kingdom in the hearts of men as a gradual development, like the leaven in the dough or like the growing of the mustard seed. They believed that the coming of the kingdom in the racial or world sense would be both sudden and spectacular. Jesus never tired of telling them that the kingd... |
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} | On this afternoon the Master distinctly taught a new concept of the double nature of the kingdom in that he portrayed the following two phases: |
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} | 1. Faith, sincerity. To come as a little child, to receive the bestowal of sonship as a gift; to submit to the doing of the Father’s will without questioning and in the full confidence and genuine trustfulness of the Father’s wisdom; to come into the kingdom free from prejudice and preconception; to be open-minded and ... |
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} | Jesus taught that sin is not the child of a defective nature but rather the offspring of a knowing mind dominated by an unsubmissive will. Regarding sin, he taught that God has forgiven; that we make such forgiveness personally available by the act of forgiving our fellows. When you forgive your brother in the flesh, y... |
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} | But he could not escape the use of the kingdom idea. It was more than fifty years later, not until after the destruction of Jerusalem by the Roman armies, that this concept of the kingdom began to change into the cult of eternal life as its social and institutional aspects were taken over by the rapidly expanding and c... |
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"Paper": 170,
"Paragraph": 3,
"Section": 3,
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} | It is in the consideration of the technique of receiving God’s forgiveness that the attainment of the righteousness of the kingdom is revealed. Faith is the price you pay for entrance into the family of God; but forgiveness is the act of God which accepts your faith as the price of admission. And the reception of the f... |
170:3.4 | [
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"Paper": 170,
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} | 1. God’s forgiveness is made actually available and is personally experienced by man just in so far as he forgives his fellows. |
170:3.5 | [
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"Paper": 170,
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} | 2. Man will not truly forgive his fellows unless he loves them as himself. |
170:3.6 | [
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"Paper": 170,
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} | 3. To thus love your neighbor as yourself is the highest ethics. |
170:3.7 | [
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"Paper": 170,
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} | 4. Moral conduct, true righteousness, becomes, then, the natural result of such love. |
170:3.8 | [
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"Paper": 170,
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} | It therefore is evident that the true and inner religion of the kingdom unfailingly and increasingly tends to manifest itself in practical avenues of social service. Jesus taught a living religion that impelled its believers to engage in the doing of loving service. But Jesus did not put ethics in the place of religion... |
170:3.9 | [
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"Paper": 170,
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} | The righteousness of any act must be measured by the motive; the highest forms of good are therefore unconscious. Jesus was never concerned with morals or ethics as such. He was wholly concerned with that inward and spiritual fellowship with God the Father which so certainly and directly manifests itself as outward and... |
170:3.10 | [
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"Paper": 170,
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} | The religion of the kingdom is personal, individual; the fruits, the results, are familial, social. Jesus never failed to exalt the sacredness of the individual as contrasted with the community. But he also recognized that man develops his character by unselfish service; that he unfolds his moral nature in loving relat... |
170:3.11 | [
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"Paper": 170,
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} | By teaching that the kingdom is within, by exalting the individual, Jesus struck the deathblow of the old society in that he ushered in the new dispensation of true social righteousness. This new order of society the world has little known because it has refused to practice the principles of the gospel of the kingdom o... |
170:4.1 | [
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"Paper": 170,
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} | Jesus never gave a precise definition of the kingdom. At one time he would discourse on one phase of the kingdom, and at another time he would discuss a different aspect of the brotherhood of God’s reign in the hearts of men. In the course of this Sabbath afternoon’s sermon Jesus noted no less than five phases, or epoc... |
170:4.2 | [
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"Paper": 170,
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} | 1. The personal and inward experience of the spiritual life of the fellowship of the individual believer with God the Father. |
170:4.3 | [
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"Paper": 170,
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} | 2. The enlarging brotherhood of gospel believers, the social aspects of the enhanced morals and quickened ethics resulting from the reign of God’s spirit in the hearts of individual believers. |
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