text:
Page:The Urantia Book, 1st Edition.djvu/1927

Rh "Second. The kingdom of God in heaven, the goal of mortal believers, the estate wherein the love for God is perfected, and wherein the will of God is done more divinely."

Jesus taught that, by faith, the believer enters the kingdom now. In the various discourses he taught that two things are essential to faith-entrance into the kingdom:

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 teachable like an unspoiled child. Truth hunger. The thirst for righteousness, a change of mind, the acquirement of the motive to be like God and to find God.

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, you thereby create the capacity in your own soul for the reception of the reality of God's forgiveness of your own misdeeds.

By the time the Apostle John began to write the story of Jesus' life and teachings, the early Christians had experienced so much trouble with the kingdom-of-God idea as a breeder of persecution that they had largely abandoned the use of the term. John talks much about the "eternal life." Jesus often spoke of it as the "kingdom of life." He also frequently referred to "the kingdom of God within you." He once spoke of such an experience as "family fellowship with God the Father." Jesus sought to substitute many terms for the kingdom but always without success. Among others, he used: the family of God, the Father's will, the friends of God, the fellowship of believers, the brotherhood of man, the Father's fold, the children of God, the fellowship of the faithful, the Father's service, and the liberated sons of God.

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 crystallizing Christian church.

Jesus was always trying to impress upon his apostles and disciples that they must acquire, by faith, a righteousness which would exceed the righteousness of slavish works which some of the scribes and Pharisees paraded so vaingloriously before the world.

Though Jesus taught that faith, simple childlike belief, is the key to the door of the kingdom, he also taught that, having entered the door, there are the progressive steps of righteousness which every believing child must ascend in order to grow up to the full stature of the robust sons of God.

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


text:
Page:The Urantia Book, 1st Edition.djvu/1928

1862 which accepts your faith as the price of admission. And the reception of the forgiveness of God by a kingdom believer involves a definite and actual experience and consists in the following four steps, the kingdom steps of inner righteousness:

God's forgiveness is made actually available and is personally experienced by man just in so far as he forgives his fellows. Man will not truly forgive his fellows unless he loves them as himself. To thus love your neighbor as yourself is the highest ethics. Moral conduct, true righteousness, becomes, then, the natural result of such love.

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. He taught religion as a cause and ethics as a result.

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 loving service for man. He taught that the religion of the kingdom is a genuine personal experience which no man can contain within himself; that the consciousness of being a member of the family of believers leads inevitably to the practice of the precepts of the family conduct, the service of one's brothers and sisters in the effort to enhance and enlarge the brotherhood.

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 relations with his fellows.

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 of heaven. And when this kingdom of spiritual pre-eminence does come upon the earth, it will not be manifested in mere improved social and material conditions, but rather in the glories of those enhanced and enriched spiritual values which are characteristic of the approaching age of improved human relations and advancing spiritual attainments.

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 epochs, of the kingdom, and they were:

The personal and inward experience of the spiritual life of the fellowship of the individual believer with God the Father.

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/


text:
Page:The Urantia Book, 1st Edition.djvu/1929

Rh 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. The supermortal brotherhood of invisible spiritual beings which prevails on earth and in heaven, the superhuman kingdom of God. The prospect of the more perfect fulfillment of the will of God, the advance toward the dawn of a new social order in connection with improved spiritual living—the next age of man. The kingdom in its fullness, the future spiritual age of light and life on earth.

Wherefore must we always examine the Master's teaching to ascertain which of these five phases he may have reference to when he makes use of the term kingdom of heaven. By this process of gradually changing man's will and thus affecting human decisions, Michael and his associates are likewise gradually but certainly changing the entire course of human evolution, social and otherwise.

The Master on this occasion placed emphasis on the following five points as representing the cardinal features of the gospel of the kingdom:

The pre-eminence of the individual. The will as the determining factor in man's experience. Spiritual fellowship with God the Father. The supreme satisfactions of the loving service of man. The transcendency of the spiritual over the material in human personality.

This world has never seriously or sincerely or honestly tried out these dynamic ideas and divine ideals of Jesus' doctrine of the kingdom of heaven. But you should not become discouraged by the apparently slow progress of the kingdom idea on Urantia. Remember that the order of progressive evolution is subjected to sudden and unexpected periodical changes in both the material and the spiritual worlds. The bestowal of Jesus as an incarnated Son was just such a strange and unexpected event in the spiritual life of the world. Neither make the fatal mistake, in looking for the age manifestation of the kingdom, of failing to effect its establishment within your own souls.

Although Jesus referred one phase of the kingdom to the future and did, on numerous occasions, intimate that such an event might appear as a part of a world crisis; and though he did likewise most certainly, on several occasions, definitely promise sometime to return to Urantia, it should be recorded that he never positively linked these two ideas together. He promised a new revelation of the kingdom on earth and at some future time; he also promised sometime to come back to this world in person; but he did not say that these two events were synonymous. From all we know these promises may, or may not, refer to the same event.

His apostles and disciples most certainly linked these two teachings together. When the kingdom failed to materialize as they had expected, recalling the Master's teaching concerning a future kingdom and remembering his promise to come again, they jumped to the conclusion that these promises referred to an identical event; and therefore they lived in hope of his immediate second coming to establish the kingdom in its fullness and with power and glory. And so have


text:
Page:The Urantia Book, 1st Edition.djvu/1930

1864 successive believing generations lived on earth entertaining the same inspiring but disappointing hope.

Having summarized the teachings of Jesus about the kingdom of heaven, we are permitted to narrate certain later ideas which became attached to the concept of the kingdom and to engage in a prophetic forecast of the kingdom as it may evolve in the age to come.

Throughout the first centuries of the Christian propaganda, the idea of the kingdom of heaven was tremendously influenced by the then rapidly spreading notions of Greek idealism, the idea of the natural as the shadow of the spiritual —the temporal as the time shadow of the eternal.

But the great step which marked the transplantation of the teachings of Jesus from a Jewish to a gentile soil was taken when the Messiah of the kingdom became the Redeemer of the church, a religious and social organization growing out of the activities of Paul and his successors and based on the teachings of Jesus as they were supplemented by the ideas of Philo and the Persian doctrines of good and evil.

The ideas and ideals of Jesus, embodied in the teaching of the gospel of the kingdom, nearly failed of realization as his followers progressively distorted his pronouncements. The Master's concept of the kingdom was notably modified by two great tendencies:

The Jewish believers persisted in regarding him as the Messiah. They believed that Jesus would very soon return actually to establish the world-wide and more or less material kingdom. The gentile Christians began very early to accept the doctrines of Paul, which led increasingly to the general belief that Jesus was the Redeemer of the children of the church, the new and institutional successor of the earlier concept of the purely spiritual brotherhood of the kingdom.

The church, as a social outgrowth of the kingdom, would have been wholly natural and even desirable. The evil of the church was not its existence, but rather that it almost completely supplanted the Jesus concept of the kingdom. Paul's institutionalized church became a virtual substitute for the kingdom of heaven which Jesus had proclaimed.

But doubt not, this same kingdom of heaven which the Master taught exists within the heart of the believer, will yet be proclaimed to this Christian church, even as to all other religions, races, and nations on earth—even to every individual.

The kingdom of Jesus' teaching, the spiritual ideal of individual righteousness and the concept of man's divine fellowship with God, became gradually submerged into the mystic conception of the person of Jesus as the Redeemer-Creator and spiritual head of a socialized religious community. In this way a formal and institutional church became the substitute for the individually spirit-led brotherhood of the kingdom.

The church was an inevitable and useful social result of Jesus' life and teachings; the tragedy consisted in the fact that this social reaction to the teachings of the kingdom so fully displaced the spiritual concept of the real kingdom as Jesus taught and lived it.


text:
Page:The Urantia Book, 1st Edition.djvu/1931

Rh The kingdom, to the Jews, was the Israelite community; to the gentiles it became the Christian church. To Jesus the kingdom was the sum of those individuals who had confessed their faith in the fatherhood of God, thereby declaring their wholehearted dedication to the doing of the will of God, thus becoming members of the spiritual brotherhood of man.

The Master fully realized that certain social results would appear in the world as a consequence of the spread of the gospel of the kingdom; but he intended that all such desirable social manifestations should appear as unconscious and inevitable outgrowths, or natural fruits, of this inner personal experience of individual believers, this purely spiritual fellowship and communion with the divine spirit which indwells and activates all such believers.

Jesus foresaw that a social organization, or church, would follow the progress of the true spiritual kingdom, and that is why he never opposed the apostles' practicing the rite of John's baptism. He taught that the truth-loving soul, the one who hungers and thirsts for righteousness, for God, is admitted by faith to the spiritual kingdom; at the same time the apostles taught that such a believer is admitted to the social organization of disciples by the outward rite of baptism.

When Jesus' immediate followers recognized their partial failure to realize his ideal of the establishment of the kingdom in the hearts of men by the spirit's domination and guidance of the individual believer, they set about to save his teaching from being wholly lost by substituting for the Master's ideal of the kingdom the gradual creation of a visible social organization, the Christian church. And when they had accomplished this program of substitution, in order to maintain consistency and to provide for the recognition of the Master's teaching regarding the fact of the kingdom, they proceeded to set the kingdom off into the future. The church, just as soon as it was well established, began to teach that the kingdom was in reality to appear at the culmination of the Christian age, at the second coming of Christ.

In this manner the kingdom became the concept of an age, the idea of a future visitation, and the ideal of the final redemption of the saints of the Most High. The early Christians (and all too many of the later ones) generally lost sight of the Father-and-son idea embodied in Jesus' teaching of the kingdom, while they substituted therefor the well-organized social fellowship of the church. The church thus became in the main a social brotherhood which effectively displaced Jesus' concept and ideal of a spiritual brotherhood.

Jesus' ideal concept largely failed, but upon the foundation of the Master's personal life and teachings, supplemented by the Greek and Persian concepts of eternal life and augmented by Philo's doctrine of the temporal contrasted with the spiritual, Paul went forth to build up one of the most progressive human societies which has ever existed on Urantia.

The concept of Jesus is still alive in the advanced religions of the world. Paul's Christian church is the socialized and humanized shadow of what Jesus intended the kingdom of heaven to be—and what it most certainly will yet become. Paul and his successors partly transferred the issues of eternal life from the individual to the church. Christ thus became the head of the church rather than the elder brother of each individual believer in the Father's family of the kingdom. Paul and his contemporaries applied all of Jesus' spiritual implications regarding himself and the individual believer to the church as a group of believers; and in doing this, they struck a deathblow to Jesus' concept of the divine kingdom in the heart of the individual believer.


text:
Page:The Urantia Book, 1st Edition.djvu/1932

1866 And so, for centuries, the Christian church has labored under great embarrassment because it dared to lay claim to those mysterious powers and privileges of the kingdom, powers and privileges which can be exercised and experienced only between Jesus and his spiritual believer brothers. And thus it becomes apparent that membership in the church does not necessarily mean fellowship in the kingdom; one is spiritual, the other mainly social.

Sooner or later another and greater John the Baptist is due to arise proclaiming "the kingdom of God is at hand"—meaning a return to the high spiritual concept of Jesus, who proclaimed that the kingdom is the will of his heavenly Father dominant and transcendent in the heart of the believer—and doing all this without in any way referring either to the visible church on earth or to the anticipated second coming of Christ. There must come a revival of the actual teachings of Jesus, such a restatement as will undo the work of his early followers who went about to create a sociophilosophical system of belief regarding the fact of Michael's sojourn on earth. In a short time the teaching of this story about Jesus nearly supplanted the preaching of Jesus' gospel of the kingdom. In this way a historical religion displaced that teaching in which Jesus had blended man's highest moral ideas and spiritual ideals with man's most sublime hope for the future—eternal life. And that was the gospel of the kingdom.

It is just because the gospel of Jesus was so many-sided that within a few centuries students of the records of his teachings became divided up into so many cults and sects. This pitiful subdivision of Christian believers results from failure to discern in the Master's manifold teachings the divine oneness of his matchless life. But someday the true believers in Jesus will not be thus spiritually divided in their attitude before unbelievers. Always we may have diversity of intellectual comprehension and interpretation, even varying degrees of socialization, but lack of spiritual brotherhood is both inexcusable and reprehensible.

Mistake not! there is in the teachings of Jesus an eternal nature which will not permit them forever to remain unfruitful in the hearts of thinking men. The kingdom as Jesus conceived it has to a large extent failed on earth; for the time being, an outward church has taken its place; but you should comprehend that this church is only the larval stage of the thwarted spiritual kingdom, which will carry it through this material age and over into a more spiritual dispensation where the Master's teachings may enjoy a fuller opportunity for development. Thus does the so-called Christian church become the cocoon in which the kingdom of Jesus' concept now slumbers. The kingdom of the divine brotherhood is still alive and will eventually and certainly come forth from this long submergence, just as surely as the butterfly eventually emerges as the beautiful unfolding of its less attractive creature of metamorphic development.


text:
Page:The Urantia Book, 1st Edition.djvu/1934

1868 the nature of my kingdom; I am disappointed that you bring your mother to make this request of me; but I know you love me in your hearts; therefore I declare that you shall indeed drink of my cup of bitterness and share in my humiliation, but to sit on my right hand and on my left hand is not mine to give. Such honors are reserved for those who have been designated by my Father."

By this time someone had carried word of this conference to Peter and the other apostles, and they were highly indignant that James and John would seek to be preferred before them, and that they would secretly go with their mother to make such a request. When they fell to arguing among themselves, Jesus called them all together and said: "You well understand how the rulers of the gentiles lord it over their subjects, and how those who are great exercise authority. But it shall not be so in the kingdom of heaven. Whosoever would be great among you, let him first become your servant. He who would be first in the kingdom, let him become your minister. I declare to you that the Son of Man came not to be ministered to but to minister; and I now go up to Jerusalem to lay down my life in the doing of the Father's will and in the service of my brethren." When the apostles heard these words, they withdrew by themselves to pray. That evening, in response to the labors of Peter, James and John made suitable apologies to the ten and were restored to the good graces of their brethren.

In asking for places on the right hand and on the left hand of Jesus at Jerusalem, the sons of Zebedee little realized that in less than one month their beloved teacher would be hanging on a Roman cross with a dying thief on one side and another transgressor on the other side. And their mother, who was present at the crucifixion, well remembered the foolish request she had made of Jesus at Pella regarding the honors she so unwisely sought for her apostle sons.

On the forenoon of Monday, March 13, Jesus and his twelve apostles took final leave of the Pella encampment, starting south on their tour of the cities of southern Perea, where Abner's associates were at work. They spent more than two weeks visiting among the seventy and then went directly to Jerusalem for the Passover.

When the Master left Pella, the disciples encamped with the apostles, about one thousand in number, followed after him. About one half of this group left him at the Jordan ford on the road to Jericho when they learned he was going over to Heshbon, and after he had preached the sermon on "Counting the Cost." They went on up to Jerusalem, while the other half followed him for two weeks, visiting the towns in southern Perea.

In a general way, most of Jesus' immediate followers understood that the camp at Pella had been abandoned, but they really thought this indicated that their Master at last intended to go to Jerusalem and lay claim to David's throne. A large majority of his followers never were able to grasp any other concept of the kingdom of heaven; no matter what he taught them, they would not give up this Jewish idea of the kingdom.

Acting on the instructions of the Apostle Andrew, David Zebedee closed the visitors' camp at Pella on Wednesday, March 15. At this time almost four thousand visitors were in residence, and this does not include the one thousand and more persons who sojourned with the apostles at what was known as the teach-


text:
Page:The Urantia Book, 1st Edition.djvu/1935

Rh ers' camp, and who went south with Jesus and the twelve. Much as David disliked to do it, he sold the entire equipment to numerous buyers and proceeded with the funds to Jerusalem, subsequently turning the money over to Judas Iscariot.

David was present in Jerusalem during the tragic last week, taking his mother back with him to Bethsaida after the crucifixion. While awaiting Jesus and the apostles, David stopped with Lazarus at Bethany and became tremendously agitated by the manner in which the Pharisees had begun to persecute and harass him since his resurrection. Andrew had directed David to discontinue the messenger service; and this was construed by all as an indication of the early establishment of the kingdom at Jerusalem. David found himself without a job, and he had about decided to become the self-appointed defender of Lazarus when presently the object of his indignant solicitude fled in haste to Philadelphia. Accordingly, sometime after the resurrection and also after the death of his mother, David betook himself to Philadelphia, having first assisted Martha and Mary in disposing of their real estate; and there, in association with Abner and Lazarus, he spent the remainder of his life, becoming the financial overseer of all those large interests of the kingdom which had their center at Philadelphia during the lifetime of Abner.

Within a short time after the destruction of Jerusalem, Antioch became the headquarters of Pauline Christianity, while Philadelphia remained the center of the Abnerian kingdom of heaven. From Antioch the Pauline version of the teachings of Jesus and about Jesus spread to all the Western world; from Philadelphia the missionaries of the Abnerian version of the kingdom of heaven spread throughout Mesopotamia and Arabia until the later times when these uncompromising emissaries of the teachings of Jesus were overwhelmed by the sudden rise of Islam.

When Jesus and the company of almost one thousand followers arrived at the Bethany ford of the Jordan sometimes called Bethabara, his disciples began to realize that he was not going directly to Jerusalem. While they hesitated and debated among themselves, Jesus climbed upon a huge stone and delivered that discourse which has become known as "Counting the Cost." The Master said:

"You who would follow after me from this time on, must be willing to pay the price of wholehearted dedication to the doing of my Father's will. If you would be my disciples, you must be willing to forsake father, mother, wife, children, brothers, and sisters. If any one of you would now be my disciple, you must be willing to give up even your life just as the Son of Man is about to offer up his life for the completion of the mission of doing the Father's will on earth and in the flesh.

"If you are not willing to pay the full price, you can hardly be my disciple. Before you go further, you should each sit down and count the cost of being my disciple. Which one of you would undertake to build a watchtower on your lands without first sitting down to count up the cost to see whether you had money enough to complete it? If you fail thus to reckon the cost, after you have laid the foundation, you may discover that you are unable to finish that which you have begun, and therefore will all your neighbors mock you, saying, 'Behold, this


text:
Page:The Urantia Book, 1st Edition.djvu/1936

1870 man began to build but was unable to finish his work.' Again, what king, when he prepares to make war upon another king, does not first sit down and take counsel as to whether he will be able, with ten thousand men, to meet him who comes against him with twenty thousand? If the king cannot afford to meet his enemy because he is unprepared, he sends an embassy to this other king, even when he is yet a great way off, asking for terms of peace.

"Now, then, must each of you sit down and count the cost of being my disciple. From now on you will not be able to follow after us, listening to the teaching and beholding the works; you will be required to face bitter persecutions and to bear witness for this gospel in the face of crushing disappointment. If you are unwilling to renounce all that you are and to dedicate all that you have, then are you unworthy to be my disciple. If you have already conquered yourself within your own heart, you need have no fear of that outward victory which you must presently gain when the Son of Man is rejected by the chief priests and the Sadducees and is given into the hands of mocking unbelievers.

"Now should you examine yourself to find out your motive for being my disciple. If you seek honor and glory, if you are worldly minded, you are like the salt when it has lost its savor. And when that which is valued for its saltiness has lost its savor, wherewith shall it be seasoned? Such a condiment is useless; it is fit only to be cast out among the refuse. Now have I warned you to turn back to your homes in peace if you are not willing to drink with me the cup which is being prepared. Again and again have I told you that my kingdom is not of this world, but you will not believe me. He who has ears to hear let him hear what I say."

Immediately after speaking these words, Jesus, leading the twelve, started off on the way to Heshbon, followed by about five hundred. After a brief delay the other half of the multitude went on up to Jerusalem. His apostles, together with the leading disciples, thought much about these words, but still they clung to the belief that, after this brief period of adversity and trial, the kingdom would certainly be set up somewhat in accordance with their long-cherished hopes.

For more than two weeks Jesus and the twelve, followed by a crowd of several hundred disciples, journeyed about in southern Perea, visiting all of the towns wherein the seventy labored. Many gentiles lived in this region, and since few were going up to the Passover feast at Jerusalem, the messengers of the kingdom went right on with their work of teaching and preaching.

Jesus met Abner at Heshbon, and Andrew directed that the labors of the seventy should not be interrupted by the Passover feast; Jesus advised that the messengers should go forward with their work in complete disregard of what was about to happen at Jerusalem. He also counseled Abner to permit the women's corps, at least such as desired, to go to Jerusalem for the Passover. And this was the last time Abner ever saw Jesus in the flesh. His farewell to Abner was: "My son, I know you will be true to the kingdom, and I pray the Father to grant you wisdom that you may love and understand your brethren."

As they traveled from city to city, large numbers of their followers deserted to go on to Jerusalem so that, by the time Jesus started for the Passover, the number of those who followed along with him day by day had dwindled to less than two hundred.


text:
Page:The Urantia Book, 1st Edition.djvu/1937

Rh The apostles understood that Jesus was going to Jerusalem for the Passover. They knew that the Sanhedrin had broadcast a message to all Israel that he had been condemned to die and directing that anyone knowing his whereabouts should inform the Sanhedrin; and yet, despite all this, they were not so alarmed as they had been when he had announced to them in Philadelphia that he was going to Bethany to see Lazarus. This change of attitude from that of intense fear to a state of hushed expectancy was mostly because of Lazarus's resurrection. They had reached the conclusion that Jesus might, in an emergency, assert his divine power and put to shame his enemies. This hope, coupled with their more profound and mature faith in the spiritual supremacy of their Master, accounted for the outward courage displayed by his immediate followers, who now made ready to follow him into Jerusalem in the very face of the open declaration of the Sanhedrin that he must die.

The majority of the apostles and many of his inner disciples did not believe it possible for Jesus to die; they, believing that he was "the resurrection and the life," regarded him as immortal and already triumphant over death.

On Wednesday evening, March 29, Jesus and his followers encamped at Livias on their way to Jerusalem, after having completed their tour of the cities of southern Perea. It was during this night at Livias that Simon Zelotes and Simon Peter, having conspired to have delivered into their hands at this place more than one hundred swords, received and distributed these arms to all who would accept them and wear them concealed beneath their cloaks. Simon Peter was still wearing his sword on the night of the Master's betrayal in the garden.

Early on Thursday morning before the others were awake, Jesus called Andrew and said: "Awaken your brethren! I have something to say to them." Jesus knew about the swords and which of his apostles had received and were wearing these weapons, but he never disclosed to them that he knew such things. When Andrew had aroused his associates, and they had assembled off by themselves, Jesus said: "My children, you have been with me a long while, and I have taught you much that is needful for this time, but I would now warn you not to put your trust in the uncertainties of the flesh nor in the frailties of man's defense against the trials and testing which lie ahead of us. I have called you apart here by yourselves that I may once more plainly tell you that we are going up to Jerusalem, where you know the Son of Man has already been condemned to death. Again am I telling you that the Son of Man will be delivered into the hands of the chief priests and the religious rulers; that they will condemn him and then deliver him into the hands of the gentiles. And so will they mock the Son of Man, even spit upon him and scourge him, and they will deliver him up to death. And when they kill the Son of Man, be not dismayed, for I declare that on the third day he shall rise. Take heed to yourselves and remember that I have forewarned you."

Again were the apostles amazed, stunned; but they could not bring themselves to regard his words as literal; they could not comprehend that the Master meant just what he said. They were so blinded by their persistent belief in the temporal kingdom on earth, with headquarters at Jerusalem, that they simply could not—would not—permit themselves to accept Jesus' words as literal. They pondered all that day as to what the Master could mean by such


text:
Page:The Urantia Book, 1st Edition.djvu/1938

1872 strange pronouncements. But none of them dared to ask him a question concerning these statements. Not until after his death did these bewildered apostles wake up to the realization that the Master had spoken to them plainly and directly in anticipation of his crucifixion.

It was here at Livias, just after breakfast, that certain friendly Pharisees came to Jesus and said: "Flee in haste from these parts, for Herod, just as he sought John, now seeks to kill you. He fears an uprising of the people and has decided to kill you. We bring you this warning that you may escape."

And this was partly true. The resurrection of Lazarus frightened and alarmed Herod, and knowing that the Sanhedrin had dared to condemn Jesus, even in advance of a trial, Herod made up his mind either to kill Jesus or to drive him out of his domains. He really desired to do the latter since he so feared him that he hoped he would not be compelled to execute him.

When Jesus heard what the Pharisees had to say, he replied: "I well know about Herod and his fear of this gospel of the kingdom. But, mistake not, he would much prefer that the Son of Man go up to Jerusalem to suffer and die at the hands of the chief priests; he is not anxious, having stained his hands with the blood of John, to become responsible for the death of the Son of Man. Go you and tell that fox that the Son of Man preaches in Perea today, tomorrow goes into Judea, and after a few days, will be perfected in his mission on earth and prepared to ascend to the Father."

Then turning to his apostles, Jesus said: "From olden times the prophets have perished in Jerusalem, and it is only befitting that the Son of Man should go up to the city of the Father's house to be offered up as the price of human bigotry and as the result of religious prejudice and spiritual blindness. O Jerusalem, Jerusalem, which kills the prophets and stones the teachers of truth! How often would I have gathered your children together even as a hen gathers her own brood under her wings, but you would not let me do it! Behold, your house is about to be left to you desolate! You will many times desire to see me, but you shall not. You will then seek but not find me." And when he had spoken, he turned to those around him and said: "Nevertheless, let us go up to Jerusalem to attend the Passover and do that which becomes us in fulfilling the will of the Father in heaven."

It was a confused and bewildered group of believers who this day followed Jesus into Jericho. The apostles could discern only the certain note of final triumph in Jesus' declarations regarding the kingdom; they just could not bring themselves to that place where they were willing to grasp the warnings of the impending setback. When Jesus spoke of "rising on the third day," they seized upon this statement as signifying a sure triumph of the kingdom immediately following an unpleasant preliminary skirmish with the Jewish religious leaders. The "third day" was a common Jewish expression signifying "presently" or "soon thereafter." When Jesus spoke of "rising," they thought he referred to the "rising of the kingdom."

Jesus had been accepted by these believers as the Messiah, and the Jews knew little or nothing about a suffering Messiah. They did not understand that Jesus was to accomplish many things by his death which could never have been achieved by his life. While it was the resurrection of Lazarus that nerved the apostles to enter Jerusalem, it was the memory of the transfiguration that sustained the Master at this trying period of his bestowal.


text:
Page:The Urantia Book, 1st Edition.djvu/1939

Rh

Late on the afternoon of Thursday, March 30, Jesus and his apostles, at the head of a band of about two hundred followers, approached the walls of Jericho. As they came near the gate of the city, they encountered a throng of beggars, among them one Bartimeus, an elderly man who had been blind from his youth. This blind beggar had heard much about Jesus and knew all about his healing of the blind Josiah at Jerusalem. He had not known of Jesus' last visit to Jericho until he had gone on to Bethany. Bartimeus had resolved that he would never again allow Jesus to visit Jericho without appealing to him for the restoration of his sight.

News of Jesus' approach had been heralded throughout Jericho, and hundreds of the inhabitants flocked forth to meet him. When this great crowd came back escorting the Master into the city, Bartimeus, hearing the heavy tramping of the multitude, knew that something unusual was happening, and so he asked those standing near him what was going on. And one of the beggars replied, "Jesus of Nazareth is passing by." When Bartimeus heard that Jesus was near, he lifted up his voice and began to cry aloud, "Jesus, Jesus, have mercy upon me!" And as he continued to cry louder and louder, some of those near to Jesus went over and rebuked him, requesting him to hold his peace; but it was of no avail; he cried only the more and the louder.

When Jesus heard the blind man crying out, he stood still. And when he saw him, he said to his friends, "Bring the man to me." And then they went over to Bartimeus, saying: "Be of good cheer; come with us, for the Master calls for you." When Bartimeus heard these words, he threw aside his cloak, springing forward toward the center of the road, while those near by guided him to Jesus. Addressing Bartimeus, Jesus said: "What do you want me to do for you?" Then answered the blind man, "I would have my sight restored." And when Jesus heard this request and saw his faith, he said: "You shall receive your sight; go your way; your faith has made you whole." Immediately he received his sight, and he remained near Jesus, glorifying God, until the Master started on the next day for Jerusalem, and then he went before the multitude declaring to all how his sight had been restored in Jericho.

When the Master's procession entered Jericho, it was nearing sundown, and he was minded to abide there for the night. As Jesus passed by the customs house, Zaccheus the chief publican, or tax collector, happened to be present, and he much desired to see Jesus. This chief publican was very rich and had heard much about this prophet of Galilee. He had resolved that he would see what sort of a man Jesus was the next time he chanced to visit Jericho; accordingly, Zaccheus sought to press through the crowd, but it was too great, and being short of stature, he could not see over their heads. And so the chief publican followed on with the crowd until they came near the center of the city and not far from where he lived. When he saw that he would be unable to penetrate the crowd, and thinking that Jesus might be going right on through the city without stopping, he ran on ahead and climbed up into a sycamore tree whose spreading branches overhung the roadway. He knew that in this way he could obtain a good view of


text:
Page:The Urantia Book, 1st Edition.djvu/1940

1874 the Master as he passed by. And he was not disappointed, for, as Jesus passed by, he stopped and, looking up at Zaccheus, said: "Make haste, Zaccheus, and come down, for tonight I must abide at your house." And when Zaccheus heard these astonishing words, he almost fell out of the tree in his haste to get down, and going up to Jesus, he expressed great joy that the Master should be willing to stop at his house.

They went at once to the home of Zaccheus, and those who lived in Jericho were much surprised that Jesus would consent to abide with the chief publican. Even while the Master and his apostles lingered with Zaccheus before the door of his house, one of the Jericho Pharisees, standing near by, said: "You see how this man has gone to lodge with a sinner, an apostate son of Abraham who is an extortioner and a robber of his own people." And when Jesus heard this, he looked down at Zaccheus and smiled. Then Zaccheus stood upon a stool and said: "Men of Jericho, hear me! I may be a publican and a sinner, but the great Teacher has come to abide in my house; and before he goes in, I tell you that I am going to bestow one half of all my goods upon the poor, and beginning tomorrow, if I have wrongfully exacted aught from any man, I will restore fourfold. I am going to seek salvation with all my heart and learn to do righteousness in the sight of God."

When Zaccheus had ceased speaking, Jesus said: "Today has salvation come to this home, and you have become indeed a son of Abraham." And turning to the crowd assembled about them, Jesus said: "And marvel not at what I say nor take offense at what we do, for I have all along declared that the Son of Man has come to seek and to save that which is lost."

They lodged with Zaccheus for the night. On the morrow they arose and made their way up the "road of robbers" to Bethany on their way to the Passover at Jerusalem.

Jesus spread good cheer everywhere he went. He was full of grace and truth. His associates never ceased to wonder at the gracious words that proceeded out of his mouth. You can cultivate gracefulness, but graciousness is the aroma of friendliness which emanates from a love-saturated soul.

Goodness always compels respect, but when it is devoid of grace, it often repels affection. Goodness is universally attractive only when it is gracious. Goodness is effective only when it is attractive.

Jesus really understood men; therefore could he manifest genuine sympathy and show sincere compassion. But he seldom indulged in pity. While his compassion was boundless, his sympathy was practical, personal, and constructive. Never did his familiarity with suffering breed indifference, and he was able to minister to distressed souls without increasing their self-pity.

Jesus could help men so much because he loved them so sincerely. He truly loved each man, each woman, and each child. He could be such a true friend because of his remarkable insight—he knew so fully what was in the heart and in the mind of man. He was an interested and keen observer. He was an expert in the comprehension of human need, clever in detecting human longings.

Jesus was never in a hurry. He had time to comfort his fellow men "as he passed by." And he always made his friends feel at ease. He was a charming listener. He never engaged in the meddlesome probing of the souls of his asso-


text:
Page:The Urantia Book, 1st Edition.djvu/1941

Rh ciates. As he comforted hungry minds and ministered to thirsty souls, the recipients of his mercy did not so much feel that they were confessing to him as that they were conferring with him. They had unbounded confidence in him because they saw he had so much faith in them.

He never seemed to be curious about people, and he never manifested a desire to direct, manage, or follow them up. He inspired profound self-confidence and robust courage in all who enjoyed his association. When he smiled on a man, that mortal experienced increased capacity for solving his manifold problems.

Jesus loved men so much and so wisely that he never hesitated to be severe with them when the occasion demanded such discipline. He frequently set out to help a person by asking for help. In this way he elicited interest, appealed to the better things in human nature.

The Master could discern saving faith in the gross superstition of the woman who sought healing by touching the hem of his garment. He was always ready and willing to stop a sermon or detain a multitude while he ministered to the needs of a single person, even to a little child. Great things happened not only running headerbecause people had faith in Jesus, but also because Jesus had so much faith in them.

Most of the really important things which Jesus said or did seemed to happen casually, "as he passed by." There was so little of the professional, the well-planned, or the premeditated in the Master's earthly ministry. He dispensed health and scattered happiness naturally and gracefully as he journeyed through life. It was literally true, "He went about doing good."

And it behooves the Master's followers in all ages to learn to minister as "they pass by"—to do unselfish good as they go about their daily duties.

They did not start from Jericho until near noon since they sat up late the night before while Jesus taught Zaccheus and his family the gospel of the kingdom, About halfway up the ascending road to Bethany the party paused for lunch while the multitude passed on to Jerusalem, not knowing that Jesus and the apostles were going to abide that night on the Mount of Olives.

The parable of the pounds, unlike the parable of the talents, which was intended for all the disciples, was spoken more exclusively to the apostles and was largely based on the experience of Archelaus and his futile attempt to gain the rule of the kingdom of Judea. This is one of the few parables of the Master to be founded on an actual historic character. It was not strange that they should have had Archelaus in mind inasmuch as the house of Zaccheus in Jericho was very near the ornate palace of Archelaus, and his aqueduct ran along the road by which they had departed from Jericho.

Said Jesus: "You think that the Son of Man goes up to Jerusalem to receive a kingdom, but I declare that you are doomed to disappointment. Do you not remember about a certain prince who went into a far country to receive for himself a kingdom, but even before he could return, the citizens of his province, who in their hearts had already rejected him, sent an embassy after him, saying, 'We will not have this man to reign over us'? As this king was rejected in the temporal rule, so is the Son of Man to be rejected in the spiritual rule. Again I declare that my kingdom is not of this world; but if the Son of Man had been accorded the


text:
Page:The Urantia Book, 1st Edition.djvu/1942

1876 spiritual rule of his people, he would have accepted such a kingdom of men's souls and would have reigned over such a dominion of human hearts. Notwithstanding that they reject my spiritual rule over them, I will return again to receive from others such a kingdom of spirit as is now denied me. You will see the Son of Man rejected now, but in another age that which the children of Abraham now reject will be received and exalted.

"And now, as the rejected nobleman of this parable, I would call before me my twelve servants, special stewards, and giving into each of your hands the sum of one pound, I would admonish each to heed well my instructions that you trade diligently with your trust fund while I am away that you may have wherewith to justify your stewardship when I return, when a reckoning shall be required of you.

"And even if this rejected Son should not return, another Son will be sent to receive this kingdom, and this Son will then send for all of you to receive your report of stewardship and to be made glad by your gains.

"And when these stewards were subsequently called together for an accounting, the first came forward, saying, 'Lord, with your pound I have made ten pounds more.' And his master said to him: 'Well done; you are a good servant; because you have proved faithful in this matter, I will give you authority over ten cities.' And the second came, saying, 'Your pound left with me, Lord, has made five pounds.' And the master said, 'I will accordingly make you ruler over five cities.' And so on down through the others until the last of the servants, on being called to account, reported: 'Lord, behold, here is your pound, which I have kept safely done up in this napkin. And this I did because I feared you; I believed that you were unreasonable, seeing that you take up where you have not laid down, and that you seek to reap where you have not sown.' Then said his lord: 'You negligent and unfaithful servant, I will judge you out of your own mouth. You knew that I reap where I have apparently not sown; therefore you knew this reckoning would be required of you. Knowing this, you should have at least given my money to the banker that at my coming I might have had it with proper interest.'

"And then said this ruler to those who stood by: 'Take the money from this slothful servant and give it to him who has ten pounds.' And when they reminded the master that such a one already had ten pounds, he said: 'To every one who has shall be given more, but from him who has not, even that which he has shall be taken away from him.'"

And then the apostles sought to know the difference between the meaning of this parable and that of the former parable of the talents, but Jesus would only say, in answer to their many questions: "Ponder well these words in your hearts while each of you finds out their true meaning."

It was Nathaniel who so well taught the meaning of these two parables in the after years, summing up his teachings in these conclusions:

Ability is the practical measure of life's opportunities. You will never be held responsible for the accomplishment of that which is beyond your abilities. Faithfulness is the unerring measure of human trustworthiness. He who is faithful in little things is also likely to exhibit faithfulness in everything consistent with his endowments. The Master grants the lesser reward for lesser faithfulness when there is like opportunity.


text:
Page:The Urantia Book, 1st Edition.djvu/1943

Rh He grants a like reward for like faithfulness when there is lesser opportunity.

When they had finished their lunch, and after the multitude of followers had gone on toward Jerusalem, Jesus, standing there before the apostles in the shade of an overhanging rock by the roadside, with cheerful dignity and a gracious majesty pointed his finger westward, saying: "Come, my brethren, let us go on into Jerusalem, there to receive that which awaits us; thus shall we fulfill the will of the heavenly Father in all things."

And so Jesus and his apostles resumed this, the Master's last journey to Jerusalem in the likeness of the flesh of mortal man.


text:
Page:The Urantia Book, 1st Edition.djvu/1945

 Jesus talked with Simon about Joshua of old, whose namesake he was, and recited how Joshua and the Israelites had come up to Jerusalem through Jericho. In commenting on the legend of the walls of Jericho falling down, Jesus said: "I am not concerned with such walls of brick and stone; but I would cause the walls of prejudice, self-righteousness, and hate to crumble before this preaching of the Father's love for all men."

The banquet went along in a very cheerful and normal manner except that all the apostles were unusually sober. Jesus was exceptionally cheerful and had been playing with the children up to the time of coming to the table.

Nothing out of the ordinary happened until near the close of the feasting when Mary the sister of Lazarus stepped forward from among the group of women onlookers and, going up to where Jesus reclined as the guest of honor, proceeded to open a large alabaster cruse of very rare and costly ointment; and after anointing the Master's head, she began to pour it upon his feet as she took down her hair and wiped them with it. The whole house became filled with the odor of the ointment, and everybody present was amazed at what Mary had done. Lazarus said nothing, but when some of the people murmured, showing indignation that so costly an ointment should be thus used, Judas Iscariot stepped over to where Andrew reclined and said: "Why was this ointment not sold and the money bestowed to feed the poor? You should speak to the Master that he rebuke such waste."

Jesus, knowing what they thought and hearing what they said, put his hand upon Mary's head as she knelt by his side and, with a kindly expression upon his face, said: "Let her alone, every one of you. Why do you trouble her about this, seeing that she has done a good thing in her heart? To you who murmur and say that this ointment should have been sold and the money given to the poor, let me say that you have the poor always with you so that you may minister to them at any time it seems good to you; but I shall not always be with you; I go soon to my Father. This woman has long saved this ointment for my body at its burial, and now that it has seemed good to her to make this anointing in anticipation of my death, she shall not be denied such satisfaction. In the doing of this, Mary has reproved all of you in that by this act she evinces faith in what I have said about my death and ascension to my Father in heaven. This woman shall not be reproved for that which she has this night done; rather do I say to you that in the ages to come, wherever this gospel shall be preached throughout the whole world, what she has done will be spoken of in memory of her."

It was because of this rebuke, which he took as a personal reproof, that Judas Iscariot finally made up his mind to seek revenge for his hurt feelings. Many times had he entertained such ideas subconsciously, but now he dared to think such wicked thoughts in his open and conscious mind. And many others encouraged him in this attitude since the cost of this ointment was a sum equal to the earnings of one man for one year—enough to provide bread for five thousand persons. But Mary loved Jesus; she had provided this precious ointment with which to embalm his body in death, for she believed his words when he forewarned them that he must die, and it was not to be denied her if she changed her mind and chose to bestow this offering upon the Master while he yet lived.

Both Lazarus and Martha knew that Mary had long saved the money wherewith to buy this cruse of spikenard, and they heartily approved of her doing


text:
Page:The Urantia Book, 1st Edition.djvu/1946

1880 as her heart desired in such a matter, for they were well-to-do and could easily afford to make such an offering.

When the chief priests heard of this dinner in Bethany for Jesus and Lazarus, they began to take counsel among themselves as to what should be done with Lazarus. And presently they decided that Lazarus must also die. They rightly concluded that it would be useless to put Jesus to death if they permitted Lazarus, whom he had raised from the dead, to live.

On this Sunday morning, in Simon's beautiful garden, the Master called his twelve apostles around him and gave them their final instructions preparatory to entering Jerusalem. He told them that he would probably deliver many addresses and teach many lessons before returning to the Father but advised the apostles to refrain from doing any public work during this Passover sojourn in Jerusalem. He instructed them to remain near him and to "watch and pray." Jesus knew that many of his apostles and immediate followers even then carried swords concealed on their persons, but he made no reference to this fact.

This morning's instructions embraced a brief review of their ministry from the day of their ordination near Capernaum down to this day when they were preparing to enter Jerusalem. The apostles listened in silence; they asked no questions.

Early that morning David Zebedee had turned over to Judas the funds realized from the sale of the equipment of the Pella encampment, and Judas, in turn, had placed the greater part of this money in the hands of Simon, their host, for safekeeping in anticipation of the exigencies of their entry into Jerusalem.

After the conference with the apostles Jesus held converse with Lazarus and instructed him to avoid the sacrifice of his life to the vengefulness of the Sanhedrin. It was in obedience to this admonition that Lazarus, a few days later, fled to Philadelphia when the officers of the Sanhedrin sent men to arrest him.

In a way, all of Jesus' followers sensed the impending crisis, but they were prevented from fully realizing its seriousness by the unusual cheerfulness and exceptional good humor of the Master.

Bethany was about two miles from the temple, and it was half past one that Sunday afternoon when Jesus made ready to start for Jerusalem. He had feelings of profound affection for Bethany and its simple people. Nazareth, Capernaum, and Jerusalem had rejected him, but Bethany had accepted him, had believed in him. And it was in this small village, where almost every man, woman, and child were believers, that he chose to perform the mightiest work of his earth bestowal, the resurrection of Lazarus. He did not raise Lazarus that the villagers might believe, but rather because they already believed.

All morning Jesus had thought about his entry into Jerusalem. Heretofore he had always endeavored to suppress all public acclaim of him as the Messiah, but it was different now; he was nearing the end of his career in the flesh, his death had been decreed by the Sanhedrin, and no harm could come from allowing his disciples to give free expression to their feelings, just as might occur if he elected to make a formal and public entry into the city.


text:
Page:The Urantia Book, 1st Edition.djvu/1947

Rh Jesus did not decide to make this public entrance into Jerusalem as a last bid for popular favor nor as a final grasp for power. Neither did he do it altogether to satisfy the human longings of his disciples and apostles. Jesus entertained none of the illusions of a fantastic dreamer; he well knew what was to be the outcome of this visit.

Having decided upon making a public entrance into Jerusalem, the Master was confronted with the necessity of choosing a proper method of executing such a resolve. Jesus thought over all of the many more or less contradictory so-called Messianic prophesies, but there seemed to be only one which was at all appropriate for him to follow. Most of these prophetic utterances depicted a king, the son and successor of David, a bold and aggressive temporal deliverer of all Israel from the yoke of foreign domination. But there was one Scripture that had sometimes been associated with the Messiah by those who held more to the spiritual concept of his mission, which Jesus thought might consistently be taken as a guide for his projected entry into Jerusalem. This Scripture was found in Zechariah, and it said: "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem. Behold, your king comes to you. He is just and he brings salvation. He comes as the lowly one, riding upon an ass, upon a colt, the foal of an ass."

A warrior king always entered a city riding upon a horse; a king on a mission of peace and friendship always entered riding upon an ass. Jesus would not enter Jerusalem as a man on horseback, but he was willing to enter peacefully and with good will as the Son of Man on a donkey.

Jesus had long tried by direct teaching to impress upon his apostles and his disciples that his kingdom was not of this world, that it was a purely spiritual matter; but he had not succeeded in this effort. Now, what he had failed to do by plain and personal teaching, he would attempt to accomplish by a symbolic appeal. Accordingly, right after the noon lunch, Jesus called Peter and John, and after directing them to go over to Bethpage, a neighboring village a little off the main road and a short distance northwest of Bethany, he further said: "Go to Bethpage, and when you come to the junction of the roads, you will find the colt of an ass tied there. Loose the colt and bring it back with you. If any one asks you why you do this, merely say, 'The Master has need of him.'" And when the two apostles had gone into Bethpage as the Master had directed, they found the colt tied near his mother in the open street and close to a house on the corner. As Peter began to untie the colt, the owner came over and asked why they did this, and when Peter answered him as Jesus had directed, the man said: "If your Master is Jesus from Galilee, let him have the colt." And so they returned bringing the colt with them.

By this time several hundred pilgrims had gathered around Jesus and his apostles. Since midforenoon the visitors passing by on their way to the Passover had tarried. Meanwhile, David Zebedee and some of his former messenger associates took it upon themselves to hasten on down to Jerusalem, where they effectively spread the report among the throngs of visiting pilgrims about the temple that Jesus of Nazareth was making a triumphal entry into the city. Accordingly, several thousand of these visitors flocked forth to greet this much-talked-of prophet and wonder-worker, whom some believed to be the Messiah. This multitude, coming out from Jerusalem, met Jesus and the crowd going into the city just after they had passed over the brow of Olivet and had begun the descent into the city.


text:
Page:The Urantia Book, 1st Edition.djvu/1948

1882 As the procession started out from Bethany, there was great enthusiasm among the festive crowd of disciples, believers, and visiting pilgrims, many hailing from Galilee and Perea. Just before they started, the twelve women of the original women's corps, accompanied by some of their associates, arrived on the scene and joined this unique procession as it moved on joyously toward the city.

Before they started, the Alpheus twins put their cloaks on the donkey and held him while the Master got on. As the procession moved toward the summit of Olivet, the festive crowd threw their garments on the ground and brought branches from the near-by trees in order to make a carpet of honor for the donkey bearing the royal Son, the promised Messiah. As the merry crowd moved on toward Jerusalem, they began to sing, or rather to shout in unison, the Psalm, "Hosanna to the son of David; blessed is he who comes in the name of the Lord. Hosanna in the highest. Blessed be the kingdom that comes down from heaven."

Jesus was lighthearted and cheerful as they moved along until he came to the brow of Olivet, where the city and the temple towers came into full view; there the Master stopped the procession, and a great silence came upon all as they beheld him weeping. Looking down upon the vast multitude coming forth from the city to greet him, the Master, with much emotion and with tearful voice, said: "O Jerusalem, if you had only known, even you, at least in this your day, the things which belong to your peace, and which you could so freely have had! But now are these glories about to be hid from your eyes. You are about to reject the Son of Peace and turn your backs upon the gospel of salvation. The days will soon come upon you wherein your enemies will cast a trench around about you and lay siege to you on every side; they shall utterly destroy you, insomuch that not one stone shall be left upon another. And all this shall befall you because you knew not the time of your divine visitation. You are about to reject the gift of God, and all men will reject you."

When he had finished speaking, they began the descent of Olivet and presently were joined by the multitude of visitors who had come from Jerusalem waving palm branches, shouting hosannas, and otherwise expressing gleefulness and good fellowship. The Master had not planned that these crowds should come out from Jerusalem to meet them; that was the work of others. He never premeditated anything which was dramatic.

Along with the multitude which poured out to welcome the Master, there came also many of the Pharisees and his other enemies. They were so much perturbed by this sudden and unexpected outburst of popular acclaim that they feared to arrest him lest such action precipitate an open revolt of the populace. They greatly feared the attitude of the large numbers of visitors, who had heard much of Jesus, and who, many of them, believed in him.

As they neared Jerusalem, the crowd became more demonstrative, so much so that some of the Pharisees made their way up alongside Jesus and said: "Teacher, you should rebuke your disciples and exhort them to behave more seemly." Jesus answered: "It is only fitting that these children should welcome the Son of Peace, whom the chief priests have rejected. It would be useless to stop them lest in their stead these stones by the roadside cry out."

The Pharisees hastened on ahead of the procession to rejoin the Sanhedrin, which was then in session at the temple, and they reported to their associates: "Behold, all that we do is of no avail; we are confounded by this Galilean. The people have gone mad over him; if we do not stop these ignorant ones, all the world will go after him."


text:
Page:The Urantia Book, 1st Edition.djvu/1949

Rh There really was no deep significance to be attached to this superficial and spontaneous outburst of popular enthusiasm. This welcome, although it was joyous and sincere, did not betoken any real or deep-seated conviction in the hearts of this festive multitude. These same crowds were equally as willing quickly to reject Jesus later on this week when the Sanhedrin once took a firm and decided stand against him, and when they became disillusioned—when they realized that Jesus was not going to establish the kingdom in accordance with their long-cherished expectations.

But the whole city was mightily stirred up, insomuch that everyone asked, "Who is this man?" And the multitude answered, "This is the prophet of Galilee, Jesus of Nazareth."

While the Alpheus twins returned the donkey to its owner, Jesus and the ten apostles detached themselves from their immediate associates and strolled about the temple, viewing the preparations for the Passover. No attempt was made to molest Jesus as the Sanhedrin greatly feared the people, and that was, after all, one of the reasons Jesus had for allowing the multitude thus to acclaim him. The apostles little understood that this was the only human procedure which could have been effective in preventing Jesus' immediate arrest upon entering the city. The Master desired to give the inhabitants of Jerusalem, high and low, as well as the tens of thousands of Passover visitors, this one more and last chance to hear the gospel and receive, if they would, the Son of Peace.

And now, as the evening drew on and the crowds went in quest of nourishment, Jesus and his immediate followers were left alone. What a strange day it had been! The apostles were thoughtful, but speechless. Never, in their years of association with Jesus, had they seen such a day. For a moment they sat down by the treasury, watching the people drop in their contributions: the rich putting much in the receiving box and all giving something in accordance with the extent of their possessions. At last there came along a poor widow, scantily attired, and they observed as she cast two mites (small coppers) into the trumpet. And then said Jesus, calling the attention of the apostles to the widow: "Heed well what you have just seen. This poor widow cast in more than all the others, for all these others, from their superfluity, cast in some trifle as a gift, but this poor woman, even though she is in want, gave all that she had, even her living."

As the evening drew on, they walked about the temple courts in silence, and after Jesus had surveyed these familiar scenes once more, recalling his emotions in connection with previous visits, not excepting the earlier ones, he said, "Let us go up to Bethany for our rest." Jesus, with Peter and John, went to the home of Simon, while the other apostles lodged among their friends in Bethany and Bethpage.

This Sunday evening as they returned to Bethany, Jesus walked in front of the apostles. Not a word was spoken until they separated after arriving at Simon's house. No twelve human beings ever experienced such diverse and inexplicable emotions as now surged through the minds and souls of these ambassadors of the kingdom. These sturdy Galileans were confused and discon-


text:
Page:The Urantia Book, 1st Edition.djvu/1950

1884 certed; they did not know what to expect next; they were too surprised to be much afraid. They knew nothing of the Master's plans for the next day, and they asked no questions. They went to their lodgings, though they did not sleep much, save the twins. But they did not keep armed watch over Jesus at Simon's house.

Andrew was thoroughly bewildered, well-nigh confused. He was the one apostle who did not seriously undertake to evaluate the popular outburst of acclaim. He was too preoccupied with the thought of his responsibility as chief of the apostolic corps to give serious consideration to the meaning or significance of the loud hosannas of the multitude. Andrew was busy watching some of his associates whom he feared might be led away by their emotions during the excitement, particularly Peter, James, John, and Simon Zelotes. Throughout this day and those which immediately followed, Andrew was troubled with serious doubts, but he never expressed any of these misgivings to his apostolic associates. He was concerned about the attitude of some of the twelve whom he knew were armed with swords; but he did not know that his own brother, Peter, was carrying such a weapon. And so the procession into Jerusalem made a comparatively superficial impression upon Andrew; he was too busy with the responsibilities of his office to be otherwise affected.

Simon Peter was at first almost swept off his feet by this popular manifestation of enthusiasm; but he was considerably sobered by the time they returned to Bethany that night. Peter simply could not figure out what the Master was about. He was terribly disappointed that Jesus did not follow up this wave of popular favor with some kind of a pronouncement. Peter could not understand why Jesus did not speak to the multitude when they arrived at the temple, or at least permit one of the apostles to address the crowd. Peter was a great preacher, and he disliked to see such a large, receptive, and enthusiastic audience go to waste. He would so much have liked to preach the gospel of the kingdom to that throng right there in the temple; but the Master had specifically charged them that they were to do no teaching or preaching while in Jerusalem this Passover week. The reaction from the spectacular procession into the city was disastrous to Simon Peter; by night he was sobered and inexpressibly saddened.

To James Zebedee, this Sunday was a day of perplexity and profound confusion; he could not grasp the purport of what was going on; he could not comprehend the Master's purpose in permitting this wild acclaim and then in refusing to say a word to the people when they arrived at the temple. As the procession moved down Olivet toward Jerusalem, more especially when they were met by the thousands of pilgrims who poured forth to welcome the Master, James was cruelly torn by his conflicting emotions of elation and gratification at what he saw and by his profound feeling of fear as to what would happen when they reached the temple. And then was he downcast and overcome by disappointment when Jesus climbed off the donkey and proceeded to walk leisurely about the temple courts. James could not understand the reason for throwing away such a magnificent opportunity to proclaim the kingdom. By night, his mind was held firmly in the grip of a distressing and dreadful uncertainty.

John Zebedee came somewhere near understanding why Jesus did this; at least he grasped in part the spiritual significance of this so-called triumphal entry into Jerusalem. As the multitude moved on toward the temple, and as John beheld his Master sitting there astride the colt, he recalled hearing Jesus onetime quote the passage of Scripture, the utterance of Zechariah, which described the coming of the Messiah as a man of peace and riding into Jerusalem on an ass.


text:
Page:The Urantia Book, 1st Edition.djvu/1951

Rh As John turned this Scripture over in his mind, he began to comprehend the symbolic significance of this Sunday-afternoon pageant. At least, he grasped enough of the meaning of this Scripture to enable him somewhat to enjoy the episode and to prevent his becoming overmuch depressed by the apparent purposeless ending of the triumphal procession. John had a type of mind which naturally tended to think and feel in symbols.

Philip was entirely unsettled by the suddenness and spontaneity of the outburst. He could not collect his thoughts sufficiently while on the way down Olivet to arrive at any settled notion as to what all the demonstration was about. In a way, he enjoyed the performance because his Master was being honored. By the time they reached the temple, he was perturbed by the thought that Jesus might possibly ask him to feed the multitude, so that the conduct of Jesus in turning leisurely away from the crowds, which so sorely disappointed the majority of the apostles, was a great relief to Philip. Multitudes had sometimes been a great trial to the steward of the twelve. After he was relieved of these personal fears regarding the material needs of the crowds, Philip joined with Peter in the expression of disappointment that nothing was done to teach the multitude. That night Philip got to thinking over these experiences and was tempted to doubt the whole idea of the kingdom; he honestly wondered what all these things could mean, but he expressed his doubts to no one; he loved Jesus too much. He had great personal faith in the Master.

Nathaniel, aside from the symbolic and prophetic aspects, came the nearest to understanding the Master's reason for enlisting the popular support of the Passover pilgrims. He reasoned it out, before they reached the temple, that without such a demonstrative entry into Jerusalem Jesus would have been arrested by the Sanhedrin officials and cast into prison the moment he presumed to enter the city. He was not, therefore, in the least surprised that the Master made no further use of the cheering crowds when he had once got inside the walls of the city and had thus so forcibly impressed the Jewish leaders that they would refrain from placing him under immediate arrest. Understanding the real reason for the Master's entering the city in this manner, Nathaniel naturally followed along with more poise and was less perturbed and disappointed by Jesus' subsequent conduct than were the other apostles. Nathaniel had great confidence in Jesus' understanding of men as well as in his sagacity and cleverness in handling difficult situations.

Matthew was at first nonplused by this pageant performance. He did not grasp the meaning of what his eyes were seeing until he also recalled the Scripture in Zechariah where the prophet had alluded to the rejoicing of Jerusalem because her king had come bringing salvation and riding upon the colt of an ass. As the procession moved in the direction of the city and then drew on toward the temple, Matthew became ecstatic; he was certain that something extraordinary would happen when the Master arrived at the temple at the head of this shouting multitude. When one of the Pharisees mocked Jesus, saying, "Look, everybody, see who comes here, the king of the Jews riding on an ass!" Matthew kept his hands off of him only by exercising great restraint. None of the twelve was more depressed on the way back to Bethany that evening. Next to Simon Peter and Simon Zelotes, he experienced the highest nervous tension and was in a state of exhaustion by night. But by morning Matthew was much cheered; he was, after all, a cheerful loser.


text:
Page:The Urantia Book, 1st Edition.djvu/1952

1886 Thomas was the most bewildered and puzzled man of all the twelve. Most of the time he just followed along, gazing at the spectacle and honestly wondering what could be the Master's motive for participating in such a peculiar demonstration. Down deep in his heart he regarded the whole performance as a little childish, if not downright foolish. He had never seen Jesus do anything like this and was at a loss to account for his strange conduct on this Sunday afternoon. By the time they reached the temple, Thomas had deduced that the purpose of this popular demonstration was so to frighten the Sanhedrin that they would not dare immediately to arrest the Master. On the way back to Bethany Thomas thought much but said nothing. By bedtime the Master's cleverness in staging the tumultuous entry into Jerusalem had begun to make a somewhat humorous appeal, and he was much cheered up by this reaction.

This Sunday started off as a great day for Simon Zelotes. He saw visions of wonderful doings in Jerusalem the next few days, and in that he was right, but Simon dreamed of the establishment of the new national rule of the Jews, with Jesus on the throne of David. Simon saw the nationalists springing into action as soon as the kingdom was announced, and himself in supreme command of the assembling military forces of the new kingdom. On the way down Olivet he even envisaged the Sanhedrin and all of their sympathizers dead before sunset of that day. He really believed something great was going to happen. He was the noisiest man in the whole multitude. By five o'clock that afternoon he was a silent, crushed, and disillusioned apostle. He never fully recovered from the depression which settled down on him as a result of this day's shock; at least not until long after the Master's resurrection.

To the Alpheus twins this was a perfect day. They really enjoyed it all the way through, and not being present during the time of quiet visitation about the temple, they escaped much of the anticlimax of the popular upheaval. They could not possibly understand the downcast behavior of the apostles when they came back to Bethany that evening. In the memory of the twins this was always their day of being nearest heaven on earth. This day was the satisfying climax of their whole career as apostles. And the memory of the elation of this Sunday afternoon carried them on through all of the tragedy of this eventful week, right up to the hour of the crucifixion. It was the most befitting entry of the king the twins could conceive; they enjoyed every moment of the whole pageant. They fully approved of all they saw and long cherished the memory.

Of all the apostles, Judas Iscariot was the most adversely affected by this processional entry into Jerusalem. His mind was in a disagreeable ferment because of the Master's rebuke the preceding day in connection with Mary's anointing at the feast in Simon's house. Judas was disgusted with the whole spectacle. To him it seemed childish, if not indeed ridiculous. As this vengeful apostle looked upon the proceedings of this Sunday afternoon, Jesus seemed to him more to resemble a clown than a king. He heartily resented the whole performance. He shared the views of the Greeks and Romans, who looked down upon anyone who would consent to ride upon an ass or the colt of an ass. By the time the triumphal procession had entered the city, Judas had about made up his mind to abandon the whole idea of such a kingdom; he was almost resolved to forsake all such farcical attempts to establish the kingdom of heaven. And then he thought of the resurrection of Lazarus, and many other things, and decided to stay on with the twelve, at least for another day. Besides, he carried the bag, and he would not desert with the apostolic funds in his possession. On


text:
Page:The Urantia Book, 1st Edition.djvu/1953

Rh the way back to Bethany that night his conduct did not seem strange since all of the apostles were equally downcast and silent.

Judas was tremendously influenced by the ridicule of his Sadducean friends. No other single factor exerted such a powerful influence on him, in his final determination to forsake Jesus and his fellow apostles, as a certain episode which occurred just as Jesus reached the gate of the city: A prominent Sadducee (a friend of Judas's family) rushed up to him in a spirit of gleeful ridicule and, slapping him on the back, said: "Why so troubled of countenance, my good friend; cheer up and join us all while we acclaim this Jesus of Nazareth the king of the Jews as he rides through the gates of Jerusalem seated on an ass." Judas had never shrunk from persecution, but he could not stand this sort of ridicule. With the long-nourished emotion of revenge there was now blended this fatal fear of ridicule, that terrible and fearful feeling of being ashamed of his Master and his fellow apostles. At heart, this ordained ambassador of the kingdom was already a deserter; it only remained for him to find some plausible excuse for an open break with the Master.


text:
Page:The Urantia Book, 1st Edition.djvu/1955

Rh fees had to be paid, and he could be sure the intended sacrifice would not be rejected on the ground of possessing real or technical blemishes. At one time or another systems of exorbitant overcharge were practiced upon the common people, especially during the great national feasts. At one time the greedy priests went so far as to demand the equivalent of the value of a week's labor for a pair of doves which should have been sold to the poor for a few pennies. The "sons of Annas" had already begun to establish their bazaars in the temple precincts, those very merchandise marts which persisted to the time of their final overthrow by a mob three years before the destruction of the temple itself.

But traffic in sacrificial animals and sundry merchandise was not the only way in which the courts of the temple were profaned. At this time there was fostered an extensive system of banking and commercial exchange which was carried on right within the temple precincts. And this all came about in the following manner: During the Asmonean dynasty the Jews coined their own silver money, and it had become the practice to require the temple dues of one-half shekel and all other temple fees to be paid with this Jewish coin. This regulation necessitated that money-changers be licensed to exchange the many sorts of currency in circulation throughout Palestine and other provinces of the Roman Empire for this orthodox shekel of Jewish coining. The temple head tax, payable by all except women, slaves, and minors, was one-half shekel, a coin about the size of a ten cent piece but twice as thick. By the times of Jesus the priests had also been exempted from the payment of temple dues. Accordingly, from the 15th to the 25th of the month preceding the Passover, accredited money-changers erected their booths in the principal cities of Palestine for the purpose of providing the Jewish people with proper money to meet the temple dues after they had reached Jerusalem. After this ten-day period these money-changers moved on to Jerusalem and proceeded to set up their exchange tables in the courts of the temple. They were permitted to charge the equivalent of from three to four cents commission for the exchange of a coin valued at about ten cents, and in case a coin of larger value was offered for exchange, they were allowed to collect double. Likewise did these temple bankers profit from the exchange of all money intended for the purchase of sacrificial animals and for the payment of vows and the making of offerings.

These temple money-changers not only conducted a regular banking business for profit in the exchange of more than twenty sorts of money which the visiting pilgrims would periodically bring to Jerusalem, but they also engaged in all other kinds of transactions pertaining to the banking business. Both the temple treasury and the temple rulers profited tremendously from these commercial activities. It was not uncommon for the temple treasury to hold upwards of ten million dollars while the common people languished in poverty and continued to pay these unjust levies.

In the midst of this noisy aggregation of money-changers, merchandisers, and cattle sellers, Jesus, on this Monday morning, attempted to teach the gospel of the heavenly kingdom. He was not alone in resenting this profanation of the temple; the common people, especially the Jewish visitors from foreign provinces, also heartily resented this profiteering desecration of their national house of worship. At this time the Sanhedrin itself held its regular meetings in a chamber surrounded by all this babble and confusion of trade and barter.


text:
Page:The Urantia Book, 1st Edition.djvu/1956

1890 As Jesus was about to begin his address, two things happened to arrest his attention. At the money table of a near-by exchanger a violent and heated argument had arisen over the alleged overcharging of a Jew from Alexandria, while at the same moment the air was rent by the bellowing of a drove of some one hundred bullocks which was being driven from one section of the animal pens to another. As Jesus paused, silently but thoughtfully contemplating this scene of commerce and confusion, close by he beheld a simple-minded Galilean, a man he had once talked with in Iron, being ridiculed and jostled about by supercilious and would-be superior Judeans; and all of this combined to produce one of those strange and periodic uprisings of indignant emotion in the soul of Jesus.

To the amazement of his apostles, standing near at hand, who refrained from participation in what so soon followed, Jesus stepped down from the teaching platform and, going over to the lad who was driving the cattle through the court, took from him his whip of cords and swiftly drove the animals from the temple. But that was not all; he strode majestically before the wondering gaze of the thousands assembled in the temple court to the farthest cattle pen and proceeded to open the gates of every stall and to drive out the imprisoned animals. By this time the assembled pilgrims were electrified, and with uproarious shouting they moved toward the bazaars and began to overturn the tables of the money-changers. In less than five minutes all commerce had been swept from the temple. By the time the near-by Roman guards had appeared on the scene, all was quiet, and the crowds had become orderly; Jesus, returning to the speaker's stand, spoke to the multitude: "You have this day witnessed that which is written in the Scriptures: 'My house shall be called a house of prayer for all nations, but you have made it a den of robbers.'"

But before he could utter other words, the great assembly broke out in hosannas of praise, and presently a throng of youths stepped out from the crowd to sing grateful hymns of appreciation that the profane and profiteering merchandisers had been ejected from the sacred temple. By this time certain of the priests had arrived on the scene, and one of them said to Jesus, "Do you not hear what the children of the Levites say?" And the Master replied, "Have you never read, 'Out of the mouths of babes and sucklings has praise been perfected'?" And all the rest of that day while Jesus taught, guards set by the people stood watch at every archway, and they would not permit anyone to carry even an empty vessel across the temple courts.

When the chief priests and the scribes heard about these happenings, they were dumfounded. All the more they feared the Master, and all the more they determined to destroy him. But they were nonplused. They did not know how to accomplish his death, for they greatly feared the multitudes, who were now so outspoken in their approval of his overthrow of the profane profiteers. And all this day, a day of quiet and peace in the temple courts, the people heard Jesus' teaching and literally hung on his words.

This surprising act of Jesus was beyond the comprehension of his apostles. They were so taken aback by this sudden and unexpected move of their Master that they remained throughout the whole episode huddled together near the speaker's stand; they never lifted a hand to further this cleansing of the temple. If this spectacular event had occurred the day before, at the time of Jesus' triumphal arrival at the temple at the termination of his tumultuous procession through the gates of the city, all the while loudly acclaimed by the multitude, they would


text:
Page:The Urantia Book, 1st Edition.djvu/1957

Rh have been ready for it, but coming as it did, they were wholly unprepared to participate.

This cleansing of the temple discloses the Master's attitude toward commercializing the practices of religion as well as his detestation of all forms of unfairness and profiteering at the expense of the poor and the unlearned. This episode also demonstrates that Jesus did not look with approval upon the refusal to employ force to protect the majority of any given human group against the unfair and enslaving practices of unjust minorities who may be able to entrench themselves behind political, financial, or ecclesiastical power. Shrewd, wicked, and designing men are not to be permitted to organize themselves for the exploitation and oppression of those who, because of their idealism, are not disposed to resort to force for self-protection or for the furtherance of their laudable life projects.

On Sunday the triumphal entry into Jerusalem so overawed the Jewish leaders that they refrained from placing Jesus under arrest. Today, this spectacular cleansing of the temple likewise effectively postponed the Master's apprehension. Day by day the rulers of the Jews were becoming more and more determined to destroy him, but they were distraught by two fears, which conspired to delay the hour of striking. The chief priests and the scribes were unwilling to arrest Jesus in public for fear the multitude might turn upon them in a fury of resentment; they also dreaded the possibility of the Roman guards being called upon to quell a popular uprising.

At the noon session of the Sanhedrin it was unanimously agreed that Jesus must be speedily destroyed, inasmuch as no friend of the Master attended this meeting. But they could not agree as to when and how he should be taken into custody. Finally they agreed upon appointing five groups to go out among the people and seek to entangle him in his teaching or otherwise to discredit him in the sight of those who listened to his instruction. Accordingly, about two o'clock, when Jesus had just begun his discourse on "The Liberty of Sonship," a group of these elders of Israel made their way up near Jesus and, interrupting him in the customary manner, asked this question: "By what authority do you do these things? Who gave you this authority?"

It was altogether proper that the temple rulers and the officers of the Jewish Sanhedrin should ask this question of anyone who presumed to teach and perform in the extraordinary manner which had been characteristic of Jesus, especially as concerned his recent conduct in clearing the temple of all commerce. These traders and money-changers all operated by direct license from the highest rulers, and a percentage of their gains was supposed to go directly into the temple treasury. Do not forget that authority was the watchword of all Jewry. The prophets were always stirring up trouble because they so boldly presumed to teach without authority, without having been duly instructed in the rabbinic academies and subsequently regularly ordained by the Sanhedrin. Lack of this authority in pretentious public teaching was looked upon as indicating either ignorant presumption or open rebellion. At this time only the Sanhedrin could ordain an elder or teacher, and such a ceremony had to take place in the presence of at least three persons who had previously been so ordained. Such an ordination conferred the title of "rabbi" upon the teacher and also qualified him to act as a judge, "binding and loosing such matters as might be brought to him for adjudication."


text:
Page:The Urantia Book, 1st Edition.djvu/1958

1892 The rulers of the temple came before Jesus at this afternoon hour challenging not only his teaching but his acts. Jesus well knew that these very men had long publicly taught that his authority for teaching was Satanic, and that all his mighty works had been wrought by the power of the prince of devils. Therefore did the Master begin his answer to their question by asking them a counter-question. Said Jesus: "I would also like to ask you one question which, if you will answer me, I likewise will tell you by what authority I do these works. The baptism of John, whence was it? Did John get his authority from heaven or from men?"

And when his questioners heard this, they withdrew to one side to take counsel among themselves as to what answer they might give. They had thought to embarrass Jesus before the multitude, but now they found themselves much confused before all who were assembled at that time in the temple court. And their discomfiture was all the more apparent when they returned to Jesus, saying: "Concerning the baptism of John, we cannot answer; we do not know." And they so answered the Master because they had reasoned among themselves: If we shall say from heaven, then will he say, Why did you not believe him, and perchance will add that he received his authority from John; and if we shall say from men, then might the multitude turn upon us, for most of them hold that John was a prophet; and so they were compelled to come before Jesus and the people confessing that they, the religious teachers and leaders of Israel, could not (or would not) express an opinion about John's mission. And when they had spoken, Jesus, looking down upon them, said, "Neither will I tell you by what authority I do these things."

Jesus never intended to appeal to John for his authority; John had never been ordained by the Sanhedrin. Jesus' authority was in himself and in his Father's eternal supremacy.

In employing this method of dealing with his adversaries, Jesus did not mean to dodge the question. At first it may seem that he was guilty of a masterly evasion, but it was not so. Jesus was never disposed to take unfair advantage of even his enemies. In this apparent evasion he really supplied all his hearers with the answer to the Pharisees' question as to the authority behind his mission. They had asserted that he performed by authority of the prince of devils. Jesus had repeatedly asserted that all his teaching and works were by the power and authority of his Father in heaven. This the Jewish leaders refused to accept and were seeking to corner him into admitting that he was an irregular teacher since he had never been sanctioned by the Sanhedrin. In answering them as he did, while not claiming authority from John, he so satisfied the people with the inference that the effort of his enemies to ensnare him was effectively turned upon themselves and was much to their discredit in the eyes of all present.

And it was this genius of the Master for dealing with his adversaries that made them so afraid of him. They attempted no more questions that day; they retired to take further counsel among themselves. But the people were not slow to discern the dishonesty and insincerity in these questions asked by the Jewish rulers. Even the common folk could not fail to distinguish between the moral majesty of the Master and the designing hypocrisy of his enemies. But the cleansing of the temple had brought the Sadducees over to the side of the Pharisees in perfecting the plan to destroy Jesus. And the Sadducees now represented a majority of the Sanhedrin.