PAPER 146
FIRST PREACHING TOUR OF GALILEE
146:0.1 THE first public preaching tour of Galilee
began on Sunday, January 18, A.D. 28, and continued for about two months,
ending with the return to Capernaum on March 17. On this tour Jesus and the
twelve apostles, assisted by the former apostles of John, preached the gospel
and baptized believers in Rimmon, Jotapata, Ramah, Zebulun, Iron, Gischala,
Chorazin, Madon, Cana, Nain, and Endor. In these cities they tarried and
taught, while in many other smaller towns they proclaimed the gospel of the
kingdom as they passed through.
146:0.2 This was the first time Jesus permitted his
associates to preach without restraint. On this tour he cautioned them on only
three occasions; he admonished them to remain away from Nazareth and to be
discreet when passing through Capernaum and Tiberias. It was a source of great
satisfaction to the apostles at last to feel they were at liberty to preach
and teach without restriction, and they threw themselves into the work of
preaching the gospel, ministering to the sick, and baptizing believers, with
great earnestness and joy.
1. PREACHING AT RIMMON
146:1.1 The small city of Rimmon had once been
dedicated to the worship of a Babylonian god of the air, Ramman. Many of the
earlier Babylonian and later Zoroastrian teachings were still embraced in the
beliefs of the Rimmonites; therefore did Jesus and the twenty-four devote much
of their time to the task of making plain the difference between these older
beliefs and the new gospel of the kingdom. Peter here preached one of the
great sermons of his early career on "Aaron and the Golden Calf."
146:1.2 Although many of the citizens of Rimmon
became believers in Jesus' teachings, they made great trouble for their
brethren in later years. It is difficult to convert nature worshipers to the
full fellowship of the adoration of a spiritual ideal during the short space
of a single lifetime.
146:1.3 Many of the better of the Babylonian and
Persian ideas of light and darkness, good and evil, time and eternity, were
later incorporated in the doctrines of so-called Christianity, and their
inclusion rendered the Christian teachings more immediately acceptable to the
peoples of the Near East. In like manner, the inclusion of many of Plato's
theories of the ideal spirit or invisible patterns of all things visible and
material, as later adapted by Philo to the Hebrew theology, made Paul's
Christian teachings more easy of acceptance by the western Greeks.
146:1.4 It was at Rimmon that Todan first heard the
gospel of the kingdom, and he later carried this message into Mesopotamia and
far beyond. He was among the first to preach the good news to those who dwelt
beyond the Euphrates.
2. AT JOTAPATA
146:2.1 While the common people of Jotapata heard
Jesus and his apostles gladly and many accepted the gospel of the kingdom, it
was the discourse of Jesus to the twenty-four on the second evening of their
sojourn in this small town that distinguishes the Jotapata mission. Nathaniel
was confused in his mind about the Master's teachings concerning prayer,
thanksgiving, and worship, and in response to his question Jesus spoke at
great length in further explanation of his teaching. Summarized in modern
phraseology, this discourse may be presented as emphasizing the following
points:
146:2.2 1. The conscious and persistent regard for
iniquity in the heart of man gradually destroys the prayer connection of the
human soul with the spirit circuits of communication between man and his
Maker. Naturally God hears the petition of his child, but when the human heart
deliberately and persistently harbors the concepts of iniquity, there
gradually ensues the loss of personal communion between the earth child and
his heavenly Father.
146:2.3 2. That prayer which is inconsistent with
the known and established laws of God is an abomination to the Paradise
Deities. If man will not listen to the Gods as they speak to their creation in
the laws of spirit, mind, and matter, the very act of such deliberate and
conscious disdain by the creature turns the ears of spirit personalities away
from hearing the personal petitions of such lawless and disobedient mortals.
Jesus quoted to his apostles from the Prophet Zechariah: "But they refused to
hearken and pulled away the shoulder and stopped their ears that they should
not hear. Yes, they made their hearts adamant like a stone, lest they should
hear my law and the words which I sent by my spirit through the prophets;
therefore did the results of their evil thinking come as a great wrath upon
their guilty heads. And so it came to pass that they cried for mercy, but
there was no ear open to hear." And then Jesus quoted the proverb of the wise
man who said: "He who turns away his ear from hearing the divine law, even his
prayer shall be an abomination."
146:2.4 3. By opening the human end of the channel
of the God-man communication, mortals make immediately available the
ever-flowing stream of divine ministry to the creatures of the worlds. When
man hears God's spirit speak within the human heart, inherent in such an
experience is the fact that God simultaneously hears that man's prayer. Even
the forgiveness of sin operates in this same unerring fashion. The Father in
heaven has forgiven you even before you have thought to ask him, but such
forgiveness is not available in your personal religious experience until such
a time as you forgive your fellow men. God's forgiveness in fact is not
conditioned upon your forgiving your fellows, but in experience it is
exactly so conditioned. And this fact of the synchrony of divine and human
forgiveness was thus recognized and linked together in the prayer which Jesus
taught the apostles.
146:2.5 4. There is a basic law of justice in the
universe which mercy is powerless to circumvent. The unselfish glories of
Paradise are not possible of reception by a thoroughly selfish creature of the
realms of time and space. Even the infinite love of God cannot force the
salvation of eternal survival upon any mortal creature who does not choose to
survive. Mercy has great latitude of bestowal, but, after all, there are
mandates of justice which even love combined with mercy cannot effectively
abrogate. Again Jesus quoted from the Hebrew scriptures: "I have called and
you refused to hear; I stretched out my hand, but no man regarded. You have
set at naught all my counsel, and you have rejected my reproof, and because of
this rebellious attitude it becomes inevitable that you shall call upon me and
fail to receive an answer. Having rejected the way of life, you may seek me
diligently in your times of suffering, but you will not find me."
146:2.6 5. They who would receive mercy must show
mercy; judge not that you be not judged. With the spirit with which you judge
others you also shall be judged. Mercy does not wholly abrogate universe
fairness. In the end it will prove true: "Whoso stops his ears to the cry of
the poor, he also shall some day cry for help, and no one will hear him." The
sincerity of any prayer is the assurance of its being heard; the spiritual
wisdom and universe consistency of any petition is the determiner of the time,
manner, and degree of the answer. A wise father does not literally answer the
foolish prayers of his ignorant and inexperienced children, albeit the
children may derive much pleasure and real soul satisfaction from the making
of such absurd petitions.
146:2.7 6. When you have become wholly dedicated to
the doing of the will of the Father in heaven, the answer to all your
petitions will be forthcoming because your prayers will be in full accordance
with the Father's will, and the Father's will is ever manifest throughout his
vast universe. What the true son desires and the infinite Father wills IS.
Such a prayer cannot remain unanswered, and no other sort of petition can
possibly be fully answered.
146:2.8 7. The cry of the righteous is the faith act
of the child of God which opens the door of the Father's storehouse of
goodness, truth, and mercy, and these good gifts have long been in waiting for
the son's approach and personal appropriation. Prayer does not change the
divine attitude toward man, but it does change man's attitude toward the
changeless Father. The motive of the prayer gives it right of way to
the divine ear, not the social, economic, or outward religious status of the
one who prays.
146:2.9 8. Prayer may not be employed to avoid the
delays of time or to transcend the handicaps of space. Prayer is not designed
as a technique for aggrandizing self or for gaining unfair advantage over
one's fellows. A thoroughly selfish soul cannot pray in the true sense of the
word. Said Jesus: "Let your supreme delight be in the character of God, and he
shall surely give you the sincere desires of your heart." "Commit your way to
the Lord; trust in him, and he will act." "For the Lord hears the cry of the
needy, and he will regard the prayer of the destitute."
146:2.10 9. "I have come forth from the Father; if,
therefore, you are ever in doubt as to what you would ask of the Father, ask
in my name, and I will present your petition in accordance with your real
needs and desires and in accordance with my Father's will." Guard against the
great danger of becoming self-centered in your prayers. Avoid praying much for
yourself; pray more for the spiritual progress of your brethren. Avoid
materialistic praying; pray in the spirit and for the abundance of the gifts
of the spirit.
146:2.11 10. When you pray for the sick and
afflicted, do not expect that your petitions will take the place of loving and
intelligent ministry to the necessities of these afflicted ones. Pray for the
welfare of your families, friends, and fellows, but especially pray for those
who curse you, and make loving petitions for those who persecute you. "But
when to pray, I will not say. Only the spirit that dwells within you may move
you to the utterance of those petitions which are expressive of your inner
relationship with the Father of spirits."
146:2.12 11. Many resort to prayer only when in
trouble. Such a practice is thoughtless and misleading. True, you do well to
pray when harassed, but you should also be mindful to speak as a son to your
Father even when all goes well with your soul. Let your real petitions always
be in secret. Do not let men hear your personal prayers. Prayers of
thanksgiving are appropriate for groups of worshipers, but the prayer of the
soul is a personal matter. There is but one form of prayer which is
appropriate for all God's children, and that is: "Nevertheless, your will be
done."
146:2.13 12. All believers in this gospel should
pray sincerely for the extension of the kingdom of heaven. Of all the prayers
of the Hebrew scriptures he commented most approvingly on the petition of the
Psalmist: "Create in me a clean heart, O God, and renew a right spirit within
me. Purge me from secret sins and keep back your servant from presumptuous
transgression." Jesus commented at great length on the relation of prayer to
careless and offending speech, quoting: "Set a watch, O Lord, before my mouth;
keep the door of my lips." "The human tongue," said Jesus, "is a member which
few men can tame, but the spirit within can transform this unruly member into
a kindly voice of tolerance and an inspiring minister of mercy."
146:2.14 13. Jesus taught that the prayer for divine
guidance over the pathway of earthly life was next in importance to the
petition for a knowledge of the Father's will. In reality this means a prayer
for divine wisdom. Jesus never taught that human knowledge and special skill
could be gained by prayer. But he did teach that prayer is a factor in the
enlargement of one's capacity to receive the presence of the divine spirit.
When Jesus taught his associates to pray in the spirit and in truth, he
explained that he referred to praying sincerely and in accordance with one's
enlightenment, to praying wholeheartedly and intelligently, earnestly and
steadfastly.
146:2.15 14. Jesus warned his followers against
thinking that their prayers would be rendered more efficacious by ornate
repetitions, eloquent phraseology, fasting, penance, or sacrifices. But he did
exhort his believers to employ prayer as a means of leading up through
thanksgiving to true worship. Jesus deplored that so little of the spirit of
thanksgiving was to be found in the prayers and worship of his followers. He
quoted from the Scriptures on this occasion, saying: "It is a good thing to
give thanks to the Lord and to sing praises to the name of the Most High, to
acknowledge his loving-kindness every morning and his faithfulness every
night, for God has made me glad through his work. In everything I will give
thanks according to the will of God."
146:2.16 15. And then Jesus said: "Be not constantly
overanxious about your common needs. Be not apprehensive concerning the
problems of your earthly existence, but in all these things by prayer and
supplication, with the spirit of sincere thanksgiving, let your needs be
spread out before your Father who is in heaven." Then he quoted from the
Scriptures: "I will praise the name of God with a song and will magnify him
with thanksgiving. And this will please the Lord better than the sacrifice of
an ox or bullock with horns and hoofs."
146:2.17 16. Jesus taught his followers that, when
they had made their prayers to the Father, they should remain for a time in
silent receptivity to afford the indwelling spirit the better opportunity to
speak to the listening soul. The spirit of the Father speaks best to man when
the human mind is in an attitude of true worship. We worship God by the aid of
the Father's indwelling spirit and by the illumination of the human mind
through the ministry of truth. Worship, taught Jesus, makes one increasingly
like the being who is worshiped. Worship is a transforming experience whereby
the finite gradually approaches and ultimately attains the presence of the
Infinite.
146:2.18 And many other truths did Jesus tell his
apostles about man's communion with God, but not many of them could fully
encompass his teaching.
3. THE STOP AT RAMAH
146:3.1 At Ramah Jesus had the memorable discussion
with the aged Greek philosopher who taught that science and philosophy were
sufficient to satisfy the needs of human experience. Jesus listened with
patience and sympathy to this Greek teacher, allowing the truth of many things
he said but pointing out that, when he was through, he had failed in his
discussion of human existence to explain "whence, why, and whither," and
added: "Where you leave off, we begin. Religion is a revelation to man's soul
dealing with spiritual realities which the mind alone could never discover or
fully fathom. Intellectual strivings may reveal the facts of life, but the
gospel of the kingdom unfolds the truths of being. You have discussed
the material shadows of truth; will you now listen while I tell you about the
eternal and spiritual realities which cast these transient time shadows of the
material facts of mortal existence?" For more than an hour Jesus taught this
Greek the saving truths of the gospel of the kingdom. The old philosopher was
susceptible to the Master's mode of approach, and being sincerely honest of
heart, he quickly believed this gospel of salvation.
146:3.2 The apostles were a bit disconcerted by the
open manner of Jesus' assent to many of the Greek's propositions, but Jesus
afterward privately said to them: "My children, marvel not that I was tolerant
of the Greek's philosophy. True and genuine inward certainty does not in the
least fear outward analysis, nor does truth resent honest criticism. You
should never forget that intolerance is the mask covering up the entertainment
of secret doubts as to the trueness of one's belief. No man is at any time
disturbed by his neighbor's attitude when he has perfect confidence in the
truth of that which he wholeheartedly believes. Courage is the confidence of
thoroughgoing honesty about those things which one professes to believe.
Sincere men are unafraid of the critical examination of their true convictions
and noble ideals."
146:3.3 On the second evening at Ramah, Thomas asked
Jesus this question: "Master, how can a new believer in your teaching really
know, really be certain, about the truth of this gospel of the
kingdom?"
146:3.4 And Jesus said to Thomas: "Your assurance
that you have entered into the kingdom family of the Father, and that you will
eternally survive with the children of the kingdom, is wholly a matter of
personal experience -- faith in the word of truth. Spiritual assurance is the
equivalent of your personal religious experience in the eternal realities of
divine truth and is otherwise equal to your intelligent understanding of truth
realities plus your spiritual faith and minus your honest doubts.
146:3.5 "The Son is naturally endowed with the life
of the Father. Having been endowed with the living spirit of the Father, you
are therefore sons of God. You survive your life in the material world of the
flesh because you are identified with the Father's living spirit, the gift of
eternal life. Many, indeed, had this life before I came forth from the Father,
and many more have received this spirit because they believed my word; but I
declare that, when I return to the Father, he will send his spirit into the
hearts of all men.
146:3.6 "While you cannot observe the divine spirit
at work in your minds, there is a practical method of discovering the degree
to which you have yielded the control of your soul powers to the teaching and
guidance of this indwelling spirit of the heavenly Father, and that is the
degree of your love for your fellow men. This spirit of the Father partakes of
the love of the Father, and as it dominates man, it unfailingly leads in the
directions of divine worship and loving regard for one's fellows. At first you
believe that you are sons of God because my teaching has made you more
conscious of the inner leadings of our Father's indwelling presence; but
presently the Spirit of Truth shall be poured out upon all flesh, and it will
live among men and teach all men, even as I now live among you and speak to
you the words of truth. And this Spirit of Truth, speaking for the spiritual
endowments of your souls, will help you to know that you are the sons of God.
It will unfailingly bear witness with the Father's indwelling presence, your
spirit, then dwelling in all men as it now dwells in some, telling you that
you are in reality the sons of God.
146:3.7 "Every earth child who follows the leading
of this spirit shall eventually know the will of God, and he who surrenders to
the will of my Father shall abide forever. The way from the earth life to the
eternal estate has not been made plain to you, but there is a way, there
always has been, and I have come to make that way new and living. He who
enters the kingdom has eternal life already -- he shall never perish. But much
of this you will the better understand when I shall have returned to the
Father and you are able to view your present experiences in
retrospect."
146:3.8 And all who heard these blessed words were
greatly cheered. The Jewish teachings had been confused and uncertain
regarding the survival of the righteous, and it was refreshing and inspiring
for Jesus' followers to hear these very definite and positive words of
assurance about the eternal survival of all true believers.
146:3.9 The apostles continued to preach and baptize
believers, while they kept up the practice of visiting from house to house,
comforting the downcast and ministering to the sick and afflicted. The
apostolic organization was expanded in that each of Jesus' apostles now had
one of John's as an associate; Abner was the associate of Andrew; and this
plan prevailed until they went down to Jerusalem for the next
Passover.
146:3.10 The special instruction given by Jesus
during their stay at Zebulun had chiefly to do with further discussions of the
mutual obligations of the kingdom and embraced teaching designed to make clear
the differences between personal religious experience and the amities of
social religious obligations. This was one of the few times the Master ever
discussed the social aspects of religion. Throughout his entire earth life
Jesus gave his followers very little instruction regarding the socialization
of religion.
146:3.11 In Zebulun the people were of a mixed race,
hardly Jew or gentile, and few of them really believed in Jesus,
notwithstanding they had heard of the healing of the sick at
Capernaum.
4. THE GOSPEL AT IRON
146:4.1 At Iron, as in many of even the smaller
cities of Galilee and Judea, there was a synagogue, and during the earlier
times of Jesus' ministry it was his custom to speak in these synagogues on the
Sabbath day. Sometimes he would speak at the morning service, and Peter or one
of the other apostles would preach at the afternoon hour. Jesus and the
apostles would also often teach and preach at the week-day evening assemblies
at the synagogue. Although the religious leaders at Jerusalem became
increasingly antagonistic toward Jesus, they exercised no direct control over
the synagogues outside of that city. It was not until later in Jesus' public
ministry that they were able to create such a widespread sentiment against him
as to bring about the almost universal closing of the synagogues to his
teaching. At this time all the synagogues of Galilee and Judea were open to
him.
146:4.2 Iron was the site of extensive mineral mines
for those days, and since Jesus had never shared the life of the miner, he
spent most of his time, while sojourning at Iron, in the mines. While the
apostles visited the homes and preached in the public places, Jesus worked in
the mines with these underground laborers. The fame of Jesus as a healer had
spread even to this remote village, and many sick and afflicted sought help at
his hands, and many were greatly benefited by his healing ministry. But in
none of these cases did the Master perform a so-called miracle of healing save
in that of the leper.
146:4.3 Late on the afternoon of the third day at
Iron, as Jesus was returning from the mines, he chanced to pass through a
narrow side street on his way to his lodging place. As he drew near the
squalid hovel of a certain leprous man, the afflicted one, having heard of his
fame as a healer, made bold to accost him as he passed his door, saying as he
knelt before him: "Lord, if only you would, you could make me clean. I have
heard the message of your teachers, and I would enter the kingdom if I could
be made clean." And the leper spoke in this way because among the Jews lepers
were forbidden even to attend the synagogue or otherwise engage in public
worship. This man really believed that he could not be received into the
coming kingdom unless he could find a cure for his leprosy. And when Jesus saw
him in his affliction and heard his words of clinging faith, his human heart
was touched, and the divine mind was moved with compassion. As Jesus looked
upon him, the man fell upon his face and worshiped. Then the Master stretched
forth his hand and, touching him, said: "I will -- be clean." And immediately
he was healed; the leprosy no longer afflicted him.
146:4.4 When Jesus had lifted the man upon his feet,
he charged him: "See that you tell no man about your healing but rather go
quietly about your business, showing yourself to the priest and offering those
sacrifices commanded by Moses in testimony of your cleansing." But this man
did not do as Jesus had instructed him. Instead, he began to publish abroad
throughout the town that Jesus had cured his leprosy, and since he was known
to all the village, the people could plainly see that he had been cleansed of
his disease. He did not go to the priests as Jesus had admonished him. As a
result of his spreading abroad the news that Jesus had healed him, the Master
was so thronged by the sick that he was forced to rise early the next day and
leave the village. Although Jesus did not again enter the town, he remained
two days in the outskirts near the mines, continuing to instruct the believing
miners further regarding the gospel of the kingdom.
146:4.5 This cleansing of the leper was the first
so-called miracle which Jesus had intentionally and deliberately performed up
to this time. And this was a case of real leprosy.
146:4.6 From Iron they went to Gischala, spending
two days proclaiming the gospel, and then departed for Chorazin, where they
spent almost a week preaching the good news; but they were unable to win many
believers for the kingdom in Chorazin. In no place where Jesus had taught had
he met with such a general rejection of his message. The sojourn at Chorazin
was very depressing to most of the apostles, and Andrew and Abner had much
difficulty in upholding the courage of their associates. And so, passing
quietly through Capernaum, they went on to the village of Madon, where they
fared little better. There prevailed in the minds of most of the apostles the
idea that their failure to meet with success in these towns so recently
visited was due to Jesus' insistence that they refrain, in their teaching and
preaching, from referring to him as a healer. How they wished he would cleanse
another leper or in some other manner so manifest his power as to attract the
attention of the people! But the Master was unmoved by their earnest
urging.
5. BACK IN CANA
146:5.1 The apostolic party was greatly cheered when
Jesus announced, "Tomorrow we go to Cana." They knew they would have a
sympathetic hearing at Cana, for Jesus was well known there. They were doing
well with their work of bringing people into the kingdom when, on the third
day, there arrived in Cana a certain prominent citizen of Capernaum, Titus,
who was a partial believer, and whose son was critically ill. He heard that
Jesus was at Cana; so he hastened over to see him. The believers at Capernaum
thought Jesus could heal any sickness.
146:5.2 When this nobleman had located Jesus in
Cana, he besought him to hurry over to Capernaum and heal his afflicted son.
While the apostles stood by in breathless expectancy, Jesus, looking at the
father of the sick boy, said: "How long shall I bear with you? The power of
God is in your midst, but except you see signs and behold wonders, you refuse
to believe." But the nobleman pleaded with Jesus, saying: "My Lord, I do
believe, but come ere my child perishes, for when I left him he was even then
at the point of death." And when Jesus had bowed his head a moment in silent
meditation, he suddenly spoke, "Return to your home; your son will live."
Titus believed the word of Jesus and hastened back to Capernaum. And as he was
returning, his servants came out to meet him, saying, "Rejoice, for your son
is improved -- he lives." Then Titus inquired of them at what hour the boy
began to mend, and when the servants answered "yesterday about the seventh
hour the fever left him," the father recalled that it was about that hour when
Jesus had said, "Your son will live." And Titus henceforth believed with a
whole heart, and all his family also believed. This son became a mighty
minister of the kingdom and later yielded up his life with those who suffered
in Rome. Though the entire household of Titus, their friends, and even the
apostles regarded this episode as a miracle, it was not. At least this was not
a miracle of curing physical disease. It was merely a case of preknowledge
concerning the course of natural law, just such knowledge as Jesus frequently
resorted to subsequent to his baptism.
146:5.3 Again was Jesus compelled to hasten away
from Cana because of the undue attention attracted by the second episode of
this sort to attend his ministry in this village. The townspeople remembered
the water and the wine, and now that he was supposed to have healed the
nobleman's son at so great a distance, they came to him, not only bringing the
sick and afflicted but also sending messengers requesting that he heal
sufferers at a distance. And when Jesus saw that the whole countryside was
aroused, he said, "Let us go to Nain."
6. NAIN AND THE WIDOW'S SON
146:6.1 These people believed in signs; they were a
wonder-seeking generation. By this time the people of central and southern
Galilee had become miracle minded regarding Jesus and his personal ministry.
Scores, hundreds, of honest persons suffering from purely nervous disorders
and afflicted with emotional disturbances came into Jesus' presence and then
returned home to their friends announcing that Jesus had healed them. And such
cases of mental healing these ignorant and simple-minded people regarded as
physical healing, miraculous cures.
146:6.2 When Jesus sought to leave Cana and go to
Nain, a great multitude of believers and many curious people followed after
him. They were bent on beholding miracles and wonders, and they were not to be
disappointed. As Jesus and his apostles drew near the gate of the city, they
met a funeral procession on its way to the near-by cemetery, carrying the only
son of a widowed mother of Nain. This woman was much respected, and half of
the village followed the bearers of the bier of this supposedly dead boy. When
the funeral procession had come up to Jesus and his followers, the widow and
her friends recognized the Master and besought him to bring the son back to
life. Their miracle expectancy was aroused to such a high pitch they thought
Jesus could cure any human disease, and why could not such a healer even raise
the dead? Jesus, while being thus importuned, stepped forward and, raising the
covering of the bier, examined the boy. Discovering that the young man was not
really dead, he perceived the tragedy which his presence could avert; so,
turning to the mother, he said: "Weep not. Your son is not dead; he sleeps. He
will be restored to you." And then, taking the young man by the hand, he said,
"Awake and arise." And the youth who was supposed to be dead presently sat up
and began to speak, and Jesus sent them back to their homes.
146:6.3 Jesus endeavored to calm the multitude and
vainly tried to explain that the lad was not really dead, that he had not
brought him back from the grave, but it was useless. The multitude which
followed him, and the whole village of Nain, were aroused to the highest pitch
of emotional frenzy. Fear seized many, panic others, while still others fell
to praying and wailing over their sins. And it was not until long after
nightfall that the clamoring multitude could be dispersed. And, of course,
notwithstanding Jesus' statement that the boy was not dead, everyone insisted
that a miracle had been wrought, even the dead raised. Although Jesus told
them the boy was merely in a deep sleep, they explained that that was the
manner of his speaking and called attention to the fact that he always in
great modesty tried to hide his miracles.
146:6.4 So the word went abroad throughout Galilee
and into Judea that Jesus had raised the widow's son from the dead, and many
who heard this report believed it. Never was Jesus able to make even all his
apostles fully understand that the widow's son was not really dead when he
bade him awake and arise. But he did impress them sufficiently to keep it out
of all subsequent records except that of Luke, who recorded it as the episode
had been related to him. And again was Jesus so besieged as a physician that
he departed early the next day for Endor.
7. AT ENDOR
146:7.1 At Endor Jesus escaped for a few days from
the clamoring multitudes in quest of physical healing. During their sojourn at
this place the Master recounted for the instruction of the apostles the story
of King Saul and the witch of Endor. Jesus plainly told his apostles that the
stray and rebellious midwayers who had oftentimes impersonated the supposed
spirits of the dead would soon be brought under control so that they could no
more do these strange things. He told his followers that, after he returned to
the Father, and after they had poured out their spirit upon all flesh, no more
could such semispirit beings -- so-called unclean spirits -- possess the
feeble- and evil-minded among mortals.
146:7.2 Jesus further explained to his apostles that
the spirits of departed human beings do not come back to the world of their
origin to communicate with their living fellows. Only after the passing of a
dispensational age would it be possible for the advancing spirit of mortal man
to return to earth and then only in exceptional cases and as a part of the
spiritual administration of the planet.
146:7.3 When they had rested two days, Jesus said to
his apostles: "On the morrow let us return to Capernaum to tarry and teach
while the countryside quiets down. At home they will have by this time partly
recovered from this sort of excitement."
