Urantia Book Paper 167 The Visit To Philadelphia
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Subjects Archive The Urantia Book Urantia Book PART IV: The Life and Teachings
of Jesus : The Bestowal Of Michael On Urantia The Times Of Michael's Bestowal
Birth And Infancy Of Jesus The Early Childhood Of Jesus The Later Childhood Of
Jesus Jesus At Jerusalem The Two Crucial Years The Adolescent Years Jesus'
Early Manhood The Later Adult Life Of Jesus On The Way To Rome The World's
Religions The Sojourn At Rome The Return From Rome The Transition Years John
The Baptist Baptism And The Forty Days Tarrying Time In Galilee Training The
Kingdom's Messengers The Twelve Apostles The Ordination Of The Twelve Beginning
The Public Work The Passover At Jerusalem Going Through Samaria At Gilboa And
In The Decapolis Four Eventful Days At Capernaum First Preaching Tour Of
Galilee The Interlude Visit To Jerusalem Training Evangelists At Bethsaida The
Second Preaching Tour The Third Preaching Tour Tarrying And Teaching By The
Seaside Events Leading Up To The Capernaum Crisis The Crisis At Capernaum Last
Days At Capernaum Fleeing Through Northern Galilee The Sojourn At Tyre And
Sidon At Caesarea-philippi The Mount Of Transfiguration The Decapolis Tour
Rodan Of Alexandria Further Discussions With Rodan At The Feast Of Tabernacles
Ordination Of The Seventy At Magadan At The Feast Of Dedication The Perean
Mission Begins Last Visit To Northern Perea The Visit To Philadelphia The
Resurrection Of Lazarus Last Teaching At Pella The Kingdom Of Heaven On The Way
To Jerusalem Going Into Jerusalem Monday In Jerusalem ...
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Paper 167 The Visit To Philadelphia
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Introduction
THROUGHOUT this period of the Perean ministry, when mention is made of Jesus
and the apostles visiting the various localities where the seventy were at
work, it should be recalled that, as a rule, only ten were with him since it
was the practice to leave at least two of the apostles at Pella to instruct the
multitude. As Jesus prepared to go on to Philadelphia, Simon Peter and his
brother, Andrew, returned to the Pella encampment to teach the crowds there
assembled. When the Master left the camp at Pella to visit about Perea, it was
not uncommon for from three to five hundred of the campers to follow him. When
he arrived at Philadelphia, he was accompanied by over six hundred followers.
No miracles had attended the recent preaching tour through the Decapolis, and,
excepting the cleansing of the ten lepers, thus far there had been no miracles
on this Perean mission. This was a period when the gospel was proclaimed with
power, without miracles, and most of the time without the personal presence of
Jesus or even of his apostles.
Jesus and the ten apostles arrived at Philadelphia on Wednesday, February 22,
and spent Thursday and Friday resting from their recent travels and labors.
That Friday night James spoke in the synagogue, and a general council was
called for the following evening. They were much rejoiced over the progress of
the gospel at Philadelphia and among the near-by villages. The messengers of
David also brought word of the further advancement of the kingdom throughout
Palestine, as well as good news from Alexandria and Damascus.
1. BREAKFAST WITH THE PHARISEES
There lived in Philadelphia a very wealthy and influential Pharisee who had
accepted the teachings of Abner, and who invited Jesus to his house Sabbath
morning for breakfast. It was known that Jesus was expected in Philadelphia at
this time; so a large number of visitors, among them many Pharisees, had come
over from Jerusalem and from elsewhere. Accordingly, about forty of these
leading men and a few lawyers were bidden to this breakfast, which had been
arranged in honor of the Master.
As Jesus lingered by the door, speaking with Abner, and after the host had
seated himself, there came into the room one of the leading Pharisees of
Jerusalem, a member of the Sanhedrin, and as was his habit, he made straight
for the seat of honor at the left of the host. But since this place had been
reserved for the Master and that on the right for Abner, the host beckoned the
Jerusalem Pharisee to sit four seats to the left, and this dignitary was much
offended because he did not receive the seat of honor.
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Soon they were all seated and enjoying the visiting among themselves since the
majority of those present were disciples of Jesus or else were friendly to the
gospel. Only his enemies took notice of the fact that he did not observe the
ceremonial washing of his hands before he sat down to eat. Abner washed his
hands at the beginning of the meal but not during the serving.
Near the end of the meal there came in from the street a man long afflicted
with a chronic disease and now in a dropsical condition. This man was a
believer, having recently been baptized by Abner's associates. He made no
request of Jesus for healing, but the Master knew full well that this afflicted
man came to this breakfast hoping thereby to escape the crowds which thronged
him and thus be more likely to engage his attention. This man knew that few
miracles were then being performed; however, he had reasoned in his heart that
his sorry plight might possibly appeal to the Master's compassion. And he was
not mistaken, for, when he entered the room, both Jesus and the self-righteous
Pharisee from Jerusalem took notice of him. The Pharisee was not slow to voice
his resentment that such a one should be permitted to enter the room. But Jesus
looked upon the sick man and smiled so benignly that he drew near and sat down
upon the floor. As the meal was ending, the Master looked over his fellow
guests and then, after glancing significantly at the man with dropsy, said: "My
friends, teachers in Israel and learned lawyers, I would like to ask you a
question: Is it lawful to heal the sick and afflicted on the Sabbath day, or
not?" But those who were there present knew Jesus too well; they held their
peace; they answered not his question.
Then went Jesus over to where the sick man sat and, taking him by the hand,
said: "Arise and go your way. You have not asked to be healed, but I know the
desire of your heart and the faith of your soul." Before the man left the room,
Jesus returned to his seat and, addressing those at the table, said: "Such
works my Father does, not to tempt you into the kingdom, but to reveal himself
to those who are already in the kingdom. You can perceive that it would be like
the Father to do just such things because which one of you, having a favorite
animal that fell in the well on the Sabbath day, would not go right out and
draw him up?" And since no one would answer him, and inasmuch as his host
evidently approved of what was going on, Jesus stood up and spoke to all
present: "My brethren, when you are bidden to a marriage feast, sit not down in
the chief seat, lest, perchance, a more honored man than you has been invited,
and the host will have to come to you and request that you give your place to
this other and honored guest. In this event, with shame you will be required to
take a lower place at the table. When you are bidden to a feast, it would be
the part of wisdom, on arriving at the festive table, to seek for the lowest
place and take your seat therein, so that, when the host looks over the guests,
he may say to you: `My friend, why sit in the seat of the least? come up
higher'; and thus will such a one have glory in the presence of his fellow
guests. Forget not, every one who exalts himself shall be humbled, while he who
truly humbles himself shall be exalted. Therefore, when you entertain at dinner
or give a supper, invite not always your friends, your brethren, your kinsmen,
or your rich neighbors that they in return may bid you to their feasts, and
thus will you be recompensed. When you give a banquet, sometimes bid the poor,
the maimed, and the blind. In this way you shall be blessed in your heart, for
you well know that the lame and the halt cannot repay you for your loving
ministry."
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2. PARABLE OF THE GREAT SUPPER
As Jesus finished speaking at the breakfast table of the Pharisee, one of the
lawyers present, desiring to relieve the silence, thoughtlessly said: "Blessed
is he who shall eat bread in the kingdom of God"--that being a common saying of
those days. And then Jesus spoke a parable, which even his friendly host was
compelled to take to heart. He said:
"A certain ruler gave a great supper, and having bidden many guests, he
dispatched his servants at suppertime to say to those who were invited, `Come,
for everything is now ready.' And they all with one accord began to make
excuses. The first said, `I have just bought a farm, and I must needs to go
prove it; I pray you have me excused.' Another said, `I have bought five yoke
of oxen, and I must go to receive them; I pray you have me excused.' And
another said, `I have just married a wife, and therefore I cannot come.' So the
servants went back and reported this to their master. When the master of the
house heard this, he was very angry, and turning to his servants, he said: `I
have made ready this marriage feast; the fatlings are killed, and all is in
readiness for my guests, but they have spurned my invitation; they have gone
every man after his lands and his merchandise, and they even show disrespect to
my servants who bid them come to my feast. Go out quickly, therefore, into the
streets and lanes of the city, out into the highways and the byways, and bring
hither the poor and the outcast, the blind and the lame, that the marriage
feast may have guests.' And the servants did as their lord commanded, and even
then there was room for more guests. Then said the lord to his servants: `Go
now out into the roads and the countryside and constrain those who are there to
come in that my house may be filled. I declare that none of those who were
first bidden shall taste of my supper.' And the servants did as their master
commanded, and the house was filled."
And when they heard these words, they departed; every man went to his own
place. At least one of the sneering Pharisees present that morning comprehended
the meaning of this parable, for he was baptized that day and made public
confession of his faith in the gospel of the kingdom. Abner preached on this
parable that night at the general council of believers.
The next day all of the apostles engaged in the philosophic exercise of
endeavoring to interpret the meaning of this parable of the great supper.
Though Jesus listened with interest to all of these differing interpretations,
he steadfastly refused to offer them further help in understanding the parable.
He would only say, "Let every man find out the meaning for himself and in his
own soul."
3. THE WOMAN WITH THE SPIRIT OF INFIRMITY
Abner had arranged for the Master to teach in the synagogue on this Sabbath
day, the first time Jesus had appeared in a synagogue since they had all been
closed to his teachings by order of the Sanhedrin. At the conclusion of the
service Jesus looked down before him upon an elderly woman who wore a downcast
expression, and who was much bent in form. This woman had long been
fear-ridden, and all joy had passed out of her life. As Jesus stepped down from
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the pulpit, he went over to her and, touching her bowed-over form on the
shoulder, said: "Woman, if you would only believe, you could be wholly loosed
from your spirit of infirmity." And this woman, who had been bowed down and
bound up by the depressions of fear for more than eighteen years, believed the
words of the Master and by faith straightened up immediately. When this woman
saw that she had been made straight, she lifted up her voice and glorified God.
Notwithstanding that this woman's affliction was wholly mental, her bowed-over
form being the result of her depressed mind, the people thought that Jesus had
healed a real physical disorder. Although the congregation of the synagogue at
Philadelphia was friendly toward the teachings of Jesus, the chief ruler of the
synagogue was an unfriendly Pharisee. And as he shared the opinion of the
congregation that Jesus had healed a physical disorder, and being indignant
because Jesus had presumed to do such a thing on the Sabbath, he stood up
before the congregation and said: "Are there not six days in which men should
do all their work? In these working days come, therefore, and be healed, but
not on the Sabbath day."
When the unfriendly ruler had thus spoken, Jesus returned to the speaker's
platform and said: "Why play the part of hypocrites? Does not every one of you,
on the Sabbath, loose his ox from the stall and lead him forth for watering? If
such a service is permissible on the Sabbath day, should not this woman, a
daughter of Abraham who has been bound down by evil these eighteen years, be
loosed from this bondage and led forth to partake of the waters of liberty and
life, even on this Sabbath day?" And as the woman continued to glorify God, his
critic was put to shame, and the congregation rejoiced with her that she had
been healed.
As a result of his public criticism of Jesus on this Sabbath the chief ruler of
the synagogue was deposed, and a follower of Jesus was put in his place.
Jesus frequently delivered such victims of fear from their spirit of infirmity,
from their depression of mind, and from their bondage of fear. But the people
thought that all such afflictions were either physical disorders or possession
of evil spirits.
Jesus taught again in the synagogue on Sunday, and many were baptized by Abner
at noon on that day in the river which flowed south of the city. On the morrow
Jesus and the ten apostles would have started back to the Pella encampment but
for the arrival of one of David's messengers, who brought an urgent message to
Jesus from his friends at Bethany, near Jerusalem.
4. THE MESSAGE FROM BETHANY
Very late on Sunday night, February 26, a runner from Bethany arrived at
Philadelphia, bringing a message from Martha and Mary which said, "Lord, he
whom you love is very sick." This message reached Jesus at the close of the
evening conference and just as he was taking leave of the apostles for the
night. At first Jesus made no reply. There occurred one of those strange
interludes, a time when he appeared to be in communication with something
outside of, and beyond, himself. And then, looking up, he addressed the
messenger in the hearing of the apostles, saying: "This sickness is really not
to the death. Doubt not that it may be used to glorify God and exalt the Son."
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Jesus was very fond of Martha, Mary, and their brother, Lazarus; he loved them
with a fervent affection. His first and human thought was to go to their
assistance at once, but another idea came into his combined mind. He had almost
given up hope that the Jewish leaders at Jerusalem would ever accept the
kingdom, but he still loved his people, and there now occurred to him a plan
whereby the scribes and Pharisees of Jerusalem might have one more chance to
accept his teachings; and he decided, his Father willing, to make this last
appeal to Jerusalem the most profound and stupendous outward working of his
entire earth career. The Jews clung to the idea of a wonder-working deliverer.
And though he refused to stoop to the performance of material wonders or to the
enactment of temporal exhibitions of political power, he did now ask the
Father's consent for the manifestation of his hitherto unexhibited power over
life and death.
The Jews were in the habit of burying their dead on the day of their demise;
this was a necessary practice in such a warm climate. It often happened that
they put in the tomb one who was merely comatose, so that on the second, or
even the third, day such a one would come forth from the tomb. But it was the
belief of the Jews that, while the spirit or soul might linger near the body
for two or three days, it never tarried after the third day; that decay was
well advanced by the fourth day, and that no one ever returned from the tomb
after the lapse of such a period. And it was for these reasons that Jesus
tarried yet two full days in Philadelphia before he made ready to start for
Bethany.
Accordingly, early on Wednesday morning he said to his apostles: "Let us
prepare at once to go into Judea again." And when the apostles heard their
Master say this, they drew off by themselves for a time to take counsel of one
another. James assumed the direction of the conference, and they all agreed
that it was only folly to allow Jesus to go again into Judea, and they came
back as one man and so informed him. Said James: "Master, you were in Jerusalem
a few weeks back, and the leaders sought your death, while the people were
minded to stone you. At that time you gave these men their chance to receive
the truth, and we will not permit you to go again into Judea."
Then said Jesus: "But do you not understand that there are twelve hours of the
day in which work may safely be done? If a man walks in the day, he does not
stumble inasmuch as he has light. If a man walks in the night, he is liable to
stumble since he is without light. As long as my day lasts, I fear not to enter
Judea. I would do one more mighty work for these Jews; I would give them one
more chance to believe, even on their own terms--conditions of outward glory
and the visible manifestation of the power of the Father and the love of the
Son. Besides, do you not realize that our friend Lazarus has fallen asleep, and
I would go to awake him out of this sleep!"
Then said one of the apostles: "Master, if Lazarus has fallen asleep, then will
he the more surely recover." It was the custom of the Jews at that time to
speak of death as a form of sleep, but as the apostles did not understand that
Jesus meant that Lazarus had departed from this world, he now said plainly:
"Lazarus is dead. And I am glad for your sakes, even if the others are not
thereby saved, that I was not there, to the end that you shall now have new
cause to believe in me; and by that which you will witness, you should all be
strengthened in preparation for that day when I shall take leave of you and go
to the Father."
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When they could not persuade him to refrain from going into Judea, and when
some of the apostles were loath even to accompany him, Thomas addressed his
fellows, saying: "We have told the Master our fears, but he is determined to go
to Bethany. I am satisfied it means the end; they will surely kill him, but if
that is the Master's choice, then let us acquit ourselves like men of courage;
let us go also that we may die with him." And it was ever so; in matters
requiring deliberate and sustained courage, Thomas was always the mainstay of
the twelve apostles.
5. ON THE WAY TO BETHANY
On the way to Judea Jesus was followed by a company of almost fifty of his
friends and enemies. At their noon lunchtime, on Wednesday, he talked to his
apostles and this group of followers on the "Terms of Salvation," and at the
end of this lesson told the parable of the Pharisee and the publican (a tax
collector). Said Jesus: "You see, then, that the Father gives salvation to the
children of men, and this salvation is a free gift to all who have the faith to
receive sonship in the divine family. There is nothing man can do to earn this
salvation. Works of self-righteousness cannot buy the favor of God, and much
praying in public will not atone for lack of living faith in the heart. Men you
may deceive by your outward service, but God looks into your souls. What I am
telling you is well illustrated by two men who went into the temple to pray,
the one a Pharisee and the other a publican. The Pharisee stood and prayed to
himself: `O God, I thank you that I am not like the rest of men, extortioners,
unlearned, unjust, adulterers, or even like this publican. I fast twice a week;
I give tithes of all that I get.' But the publican, standing afar off, would
not so much as lift his eyes to heaven but smote his breast, saying, `God be
merciful to me a sinner.' I tell you that the publican went home with God's
approval rather than the Pharisee, for every one who exalts himself shall be
humbled, but he who humbles himself shall be exalted."
That night, in Jericho, the unfriendly Pharisees sought to entrap the Master by
inducing him to discuss marriage and divorce, as did their fellows one time in
Galilee, but Jesus artfully avoided their efforts to bring him into conflict
with their laws concerning divorce. As the publican and the Pharisee
illustrated good and bad religion, their divorce practices served to contrast
the better marriage laws of the Jewish code with the disgraceful laxity of the
Pharisaic interpretations of these Mosaic divorce statutes. The Pharisee judged
himself by the lowest standard; the publican squared himself by the highest
ideal. Devotion, to the Pharisee, was a means of inducing self-righteous
inactivity and the assurance of false spiritual security; devotion, to the
publican, was a means of stirring up his soul to the realization of the need
for repentance, confession, and the acceptance, by faith, of merciful
forgiveness. The Pharisee sought justice; the publican sought mercy. The law of
the universe is: Ask and you shall receive; seek and you shall find.
Though Jesus refused to be drawn into a controversy with the Pharisees
concerning divorce, he did proclaim a positive teaching of the highest ideals
regarding marriage. He exalted marriage as the most ideal and highest of all
human relationships. Likewise, he intimated strong disapproval of the lax and
unfair divorce practices of the Jerusalem Jews, who at that time permitted a
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man to divorce his wife for the most trifling of reasons, such as being a poor
cook, a faulty housekeeper, or for no better reason than that he had become
enamoured of a better-looking woman.
The Pharisees had even gone so far as to teach that divorce of this easy
variety was a special dispensation granted the Jewish people, particularly the
Pharisees. And so, while Jesus refused to make pronouncements dealing with
marriage and divorce, he did most bitterly denounce these shameful floutings of
the marriage relationship and pointed out their injustice to women and
children. He never sanctioned any divorce practice which gave man any advantage
over woman; the Master countenanced only those teachings which accorded women
equality with men.
Although Jesus did not offer new mandates governing marriage and divorce, he
did urge the Jews to live up to their own laws and higher teachings. He
constantly appealed to the written Scriptures in his effort to improve their
practices along these social lines. While thus upholding the high and ideal
concepts of marriage, Jesus skillfully avoided clashing with his questioners
about the social practices represented by either their written laws or their
much-cherished divorce privileges.
It was very difficult for the apostles to understand the Master's reluctance to
make positive pronouncements relative to scientific, social, economic, and
political problems. They did not fully realize that his earth mission was
exclusively concerned with revelations of spiritual and religious truths.
After Jesus had talked about marriage and divorce, later on that evening his
apostles privately asked many additional questions, and his answers to these
inquiries relieved their minds of many misconceptions. At the conclusion of
this conference Jesus said: "Marriage is honorable and is to be desired by all
men. The fact that the Son of Man pursues his earth mission alone is in no way
a reflection on the desirability of marriage. That I should so work is the
Father's will, but this same Father has directed the creation of male and
female, and it is the divine will that men and women should find their highest
service and consequent joy in the establishment of homes for the reception and
training of children, in the creation of whom these parents become copartners
with the Makers of heaven and earth. And for this cause shall a man leave his
father and mother and shall cleave to his wife, and they two shall become as
one."
And in this way Jesus relieved the minds of the apostles of many worries about
marriage and cleared up many misunderstandings regarding divorce; at the same
time he did much to exalt their ideals of social union and to augment their
respect for women and children and for the home.
6. BLESSING THE LITTLE CHILDREN
That evening Jesus' message regarding marriage and the blessedness of children
spread all over Jericho, so that the next morning, long before Jesus and the
apostles prepared to leave, even before breakfast time, scores of mothers came
to where Jesus lodged, bringing their children in their arms and leading them
by their hands, and desired that he bless the little ones. When the apostles
went out to view this assemblage of mothers with their children, they
endeavored to send them away, but these women refused to depart until the
Master laid his hands on their children and blessed them. And when the apostles
loudly rebuked these mothers, Jesus, hearing the tumult, came out and indig-
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nantly reproved them, saying: "Suffer little children to come to me; forbid
them not, for of such is the kingdom of heaven. Verily, verily, I say to you,
whosoever receives not the kingdom of God as a little child shall hardly enter
therein to grow up to the full stature of spiritual manhood."
And when the Master had spoken to his apostles, he received all of the
children, laying his hands on them, while he spoke words of courage and hope to
their mothers.
Jesus often talked to his apostles about the celestial mansions and taught that
the advancing children of God must there grow up spiritually as children grow
up physically on this world. And so does the sacred oftentimes appear to be the
common, as on this day these children and their mothers little realized that
the onlooking intelligences of Nebadon beheld the children of Jericho playing
with the Creator of a universe.
Woman's status in Palestine was much improved by Jesus' teaching; and so it
would have been throughout the world if his followers had not departed so far
from that which he painstakingly taught them.
It was also at Jericho, in connection with the discussion of the early
religious training of children in habits of divine worship, that Jesus
impressed upon his apostles the great value of beauty as an influence leading
to the urge to worship, especially with children. The Master by precept and
example taught the value of worshiping the Creator in the midst of the natural
surroundings of creation. He preferred to commune with the heavenly Father
amidst the trees and among the lowly creatures of the natural world. He
rejoiced to contemplate the Father through the inspiring spectacle of the
starry realms of the Creator Sons.
When it is not possible to worship God in the tabernacles of nature, men should
do their best to provide houses of beauty, sanctuaries of appealing simplicity
and artistic embellishment, so that the highest of human emotions may be
aroused in association with the intellectual approach to spiritual communion
with God. Truth, beauty, and holiness are powerful and effective aids to true
worship. But spirit communion is not promoted by mere massive ornateness and
overmuch embellishment with man's elaborate and ostentatious art. Beauty is
most religious when it is most simple and naturelike. How unfortunate that
little children should have their first introduction to concepts of public
worship in cold and barren rooms so devoid of the beauty appeal and so empty of
all suggestion of good cheer and inspiring holiness! The child should be
introduced to worship in nature's outdoors and later accompany his parents to
public houses of religious assembly which are at least as materially attractive
and artistically beautiful as the home in which he is daily domiciled.
7. THE TALK ABOUT ANGELS
As they journeyed up the hills from Jericho to Bethany, Nathaniel walked most
of the way by the side of Jesus, and their discussion of children in relation
to the kingdom of heaven led indirectly to the consideration of the ministry of
angels. Nathaniel finally asked the Master this question: "Seeing that the high
priest is a Sadducee, and since the Sadducees do not believe in angels, what
shall we teach the people regarding the heavenly ministers?" Then, among other
things, Jesus said:
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"The angelic hosts are a separate order of created beings; they are entirely
different from the material order of mortal creatures, and they function as a
distinct group of universe intelligences. Angels are not of that group of
creatures called `the Sons of God' in the Scriptures; neither are they the
glorified spirits of mortal men who have gone on to progress through the
mansions on high. Angels are a direct creation, and they do not reproduce
themselves. The angelic hosts have only a spiritual kinship with the human
race. As man progresses in the journey to the Father in Paradise, he does
traverse a state of being at one time analogous to the state of the angels, but
mortal man never becomes an angel.
"The angels never die, as man does. The angels are immortal unless, perchance,
they become involved in sin as did some of them with the deceptions of Lucifer.
The angels are the spirit servants in heaven, and they are neither all-wise nor
all-powerful. But all of the loyal angels are truly pure and holy.
"And do you not remember that I said to you once before that, if you had your
spiritual eyes anointed, you would then see the heavens opened and behold the
angels of God ascending and descending? It is by the ministry of the angels
that one world may be kept in touch with other worlds, for have I not
repeatedly told you that I have other sheep not of this fold? And these angels
are not the spies of the spirit world who watch upon you and then go forth to
tell the Father the thoughts of your heart and to report on the deeds of the
flesh. The Father has no need of such service inasmuch as his own spirit lives
within you. But these angelic spirits do function to keep one part of the
heavenly creation informed concerning the doings of other and remote parts of
the universe. And many of the angels, while functioning in the government of
the Father and the universes of the Sons, are assigned to the service of the
human races. When I taught you that many of these seraphim are ministering
spirits, I spoke not in figurative language nor in poetic strains. And all this
is true, regardless of your difficulty in comprehending such matters.
"Many of these angels are engaged in the work of saving men, for have I not
told you of the seraphic joy when one soul elects to forsake sin and begin the
search for God? I did even tell you of the joy in the presence of the angels of
heaven over one sinner who repents, thereby indicating the existence of other
and higher orders of celestial beings who are likewise concerned in the
spiritual welfare and with the divine progress of mortal man.
"Also are these angels very much concerned with the means whereby man's spirit
is released from the tabernacles of the flesh and his soul escorted to the
mansions in heaven. Angels are the sure and heavenly guides of the soul of man
during that uncharted and indefinite period of time which intervenes between
the death of the flesh and the new life in the spirit abodes."
And he would have spoken further with Nathaniel regarding the ministry of
angels, but he was interrupted by the approach of Martha, who had been informed
that the Master was drawing near to Bethany by friends who had observed him
ascending the hills to the east. And she now hastened to greet him.
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Subjects Archive The Urantia Book Urantia Book PART IV: The Life and Teachings
of Jesus : The Bestowal Of Michael On Urantia The Times Of Michael's Bestowal
Birth And Infancy Of Jesus The Early Childhood Of Jesus The Later Childhood Of
Jesus Jesus At Jerusalem The Two Crucial Years The Adolescent Years Jesus'
Early Manhood The Later Adult Life Of Jesus On The Way To Rome The World's
Religions The Sojourn At Rome The Return From Rome The Transition Years John
The Baptist Baptism And The Forty Days Tarrying Time In Galilee Training The
Kingdom's Messengers The Twelve Apostles The Ordination Of The Twelve Beginning
The Public Work The Passover At Jerusalem Going Through Samaria At Gilboa And
In The Decapolis Four Eventful Days At Capernaum First Preaching Tour Of
Galilee The Interlude Visit To Jerusalem Training Evangelists At Bethsaida The
Second Preaching Tour The Third Preaching Tour Tarrying And Teaching By The
Seaside Events Leading Up To The Capernaum Crisis The Crisis At Capernaum Last
Days At Capernaum Fleeing Through Northern Galilee The Sojourn At Tyre And
Sidon At Caesarea-philippi The Mount Of Transfiguration The Decapolis Tour
Rodan Of Alexandria Further Discussions With Rodan At The Feast Of Tabernacles
Ordination Of The Seventy At Magadan At The Feast Of Dedication The Perean
Mission Begins Last Visit To Northern Perea The Visit To Philadelphia The
Resurrection Of Lazarus Last Teaching At Pella The Kingdom Of Heaven On The Way
To Jerusalem Going Into Jerusalem Monday In Jerusalem Tuesday Morning In The
Temple The Last Temple Discourse Tuesday Evening On Mount Olivet Wednesday, The
Rest Day Last Day At The Camp The Last Supper The Farewell Discourse Final
Admonitions And Warnings In Gethsemane The Betrayal And Arrest Of Jesus Before
The Sanhedrin Court The Trial Before Pilate Just Before The Crucifixion The
Crucifixion The Time Of The Tomb The Resurrection Morontia Appearances Of Jesus
Appearances To The Apostles And Other Leaders Appearances In Galilee Final
Appearances And Ascension Bestowal Of The Spirit Of Truth After Pentecost The
Faith Of Jesus
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