|Jesus teaches about His Flesh and Blood & The Bread of Life|
Jesus teaches about His Flesh and Blood & The Bread of Life
THE GREAT GOSPEL OF JOHN Volume 6, Chapter 43 to 46
Chapter 43 – The bread of life (John 6,22-35)
1. But the next day, when we went out into the open after breakfast in order to look around at what was there, we met a great number of people at the shore who had followed us in the night from Tiberias with great difficulties. But they were the same people who had stood yesterday evening on the other side of the sea on the banks and indeed observed that the disciples had sailed away alone over the sea without Me. And these people now also saw that no other ship was there apart from their own recognizable ships and the one in which the disciples had sailed away alone, as well as that I did not enter the ship at its departure at all, and that My disciples had sailed away alone. (John 6:22)
2. But when we were walking up and down along the shore, other small boats arrived which had only left Tiberias early in the morning. They had first sailed to the place, got out and visited the place where they had eaten the bread through My benidiction in order to convince themselves that I was no longer there. (John 6:23) But since they had not found neither Me nor My disciples there, they hurried quickly back to the ships which were waiting for them and sailed back to Capernaum with a good wind; for they knew that the disciples had gone to Capernaum. When they arrived in Capernaum at midday, they immediately sought the disciples, and above all Me, to see if I was there. (John 6:24)
3. And when they found Me after a long search, namely in a school in Capernaum, as will be shown later, and now saw clearly that I must obviously have come across the sea from Tiberias to Capernaum, since I would have needed a good few days to make the long trip by land over the many mountains and valleys to get to Capernaum, they (those who had followed) asked Me and said: “Oh Rabbi, (Master) how did you get across the sea?” (Joh.6,25)
4. But I quickly gave the disciples a sign not to tell this to anyone, for I was intending to teach these heroes of the old faith a lesson that would be quite suitable to separate the chaff from the wheat.
5. And so I said to the inquirers: “Truly, truly, I say to you all: You seek Me not because you saw the many signs which I have performed but because as hungry people on the mountain you ate of the loaves and were satiated. (John 6:26) You therefore have called Me a great prophet out of thanks and finally wanted to even make Me your king, because you thought to yourselves: ‘Behold, he has sufficient power over our enemies, for whom we have to work and in addition he can also always provide us with bread and we will then no longer have to work!’
6. But I say to you all: The food does not work for the spiritual life of the soul, but only for temporal life of the fleshly body. I, as now the Son of Man, however, want and will show and give you all another food which remains and works for eternity in the soul. Since for that the Father in heaven has sealed and destined Me. (John 6:27) And this food consists of truly performing God’s will and thereby also doing God’s work.”
7. Then the inquirers said to Me: “Then tell us what we should do that we may effectuate the works of God? (John 6:28) We are only people and not prophets and can only live according to the laws of Moses.”
8. I said: “Yes, if you had kept the law of Moses, you would have recognized Me long ago! But out of fear of worldly punishment you hold on to the statues of the world with secret fierceness and therefore do not recognize Me, despite the fact that I have performed such signs before your eyes which never ever before have been performed by any other person.
9. But I now want to tell you what the work of God is from now on. This is the work of God from now on, which can be effectuated by you thereby, that you believe in Me as in Him whom God prophesied through the prophets and now has sent to you all into this world!” (John 6:29)
10. Then all of them widened their eyes in amazement and said: “What other signs do you then perform beyond those already seen by us? Tell us and show us, that we may see, and believe what You say about Yourself! Thus which other signs do you perform? (Joh.6,30) Until now we only know that you have healed all kinds of illnesses and that you really have fed us in a truly miraculous way until we were satiated with a lot of bread from the few loaves on the mountain. However other prophets from Moses onwards have also performed similar and also even greater signs. Did not our fathers eat the manna in the wilderness, as it is written: ‘He gave them bread out of heaven to eat.’ (John 6:31)
11. At this point I said to them: “Truly, truly! It is not Moses who has given you bread from true heaven, but only from the visible, earthly sky out of the air; but it is My Father in the true, spiritual heaven who now gives you the true bread out of heaven through Me. (John 6:32) For the bread of God is which comes down out of heaven in Me and gives life to the world!” (John 6:33)
12. But they did not understand that, when referring to the true bread which gives the soul eternal life, I only meant My word and My teaching, which goes forth out of the eternally most living love and wisdom of God and thereby is life and wisdom itself and gives the soul true life.
13. Therefore, because they understood this only to be the bread that they had eaten on the mountain, they also said: “Lord and master, give us then this bread to eat evermore, and we will demand nothing further!” (John 6:34)
14. I then said: “What are you saying and what are you demanding? Have you then not understood what I was saying? I am the true bread of life! He who comes to Me shall not hunger and he who believes shall never thirst!” (John 6:35)
15. They then said: “Lord, we are still with you! And since we have had nothing to eat since this morning, we are nonetheless beginning to be hungry and thirsty, although we believe that you are a great prophet, perhaps greater than Moses, about whom one can no longer say with great certainty that he truly once existed. We have never seen Moses; but we have seen you and still see you, and so you are obviously more than Moses and all the old prophets. But nonetheless we are already quite hungry and thirsty. What then does your word mean?”
16. I said to John quietly: “Do you see, what I secretly told you yesterday on the mountain, was it not true?! These people are still on the level of animals, and I am therefore speaking concealed so that they will become quite senseless and leave Me; for their time is not yet here.”
Chapter 44 – The Lord’s Mission on Earth. The Flesh and Blood of the Lord (John 6,36-58)
1. At this point I turned back to the people again and said: “But what are you saying? Have I ever said that you have not seen Me?! But I know and I say and have said to you that you have seen Me and My signs and yet do not believe (John 6:36), that all and everything what the Father in heaven gives to Me shall come to Me; and the one who comes to Me I will certainly not cast out (John 6:37).
2. Remember what I say to you: I am not like you of this world. For I have come down from heaven not to do My own will but the will of Him who sent Me.(John 6:38)
3. Then they asked and said: “What is then the will of he who sent you from heaven to us into this world?”
4. I said: “For deaf ears it is hard to preach and for the blind it is difficult to write. And this is the will of Him who sent Me, that of all He has given Me, I lose nothing, but I bring it back and awaken it to life again on the youngest day. (John 6:39)
5. Then many said: “The man speaks strangely; it seems to us that he is crazy.”
6. But others said: “Speak plainly and explain yourself clearly! What is it about the youngest day?”
7. I said: “If you recognize Me and believe in Me, then a youngest, true day will rise in your soul, in which I will awaken you all through the power of the truth of My teaching. But if you do not believe in Me and do not recognize Me, there hardly will ever be a youngest day in your soul.”
8. The people said once again: “So tell us then clearly what the will is of the Father!”
9. I said: “Thus listen! For this is the will of My Father who sent Me, that everyone who beholds the Son and believes in Him and acknowledges Him as the true Messiah of the world may have eternal life; and I Myself will awaken him on the youngest day. (John 6:40) But what the last day is, I have already shown to you.”
10. At this the Jews began to grumble, particularly since I had said: ‘I am the bread of life that came down from heaven.’ (John 6:41)
11. And they said: “Is he not the carpenter Jesus, the son of Joseph the carpenter?! We know him, his father and his mother only too well, don’t we? How thus can he say that he has come down from heaven? (John 6:42) His reason and his otherwise rare characteristics could in any case have been given to him from heaven, since without a divine breath no great and famous man has ever existed anywhere; but he himself cannot claim before us firmly that he has come to us from heaven even as a truest bread for eternal life!”
12. I said to them: “Do not grumble among yourselves. (John 6:43) I tell you all once again: No one can come to Me (recognize Me) unless the Father (the love from God and for God) who sent Me draws him closer; and I (My word and My teaching) will awaken him on the youngest day. (John 6:44)
13. It is even written in the prophets: ‘At that time which will come – and which is here now – they all will be taught by God!’ And therefore I say to you now: Who has learned it from the Father (God’s love), comes to Me (he will also recognize Me indeed). (John 6:45)
14. But I do not say that to you now as if any one of you has ever seen the Father except for Me, the One who is from God; I have seen the Father. (John 6:46) Therefore I say to you all despite your grumbling: Truly, truly, who believes in Me already has eternal life (thus My full resurrection on the youngest day) in him. (John 6:47) I Myself am truly the bread of life! (John 6:48)
15. Your fathers indeed ate the manna in the wilderness (sensual fleshly life), and they died, many even in their souls. (Joh.6,49) However, this bread, which I represent in Myself, and which has truly come down from heaven of all being and life, effectuates, that everyone who eats from it (accepts the teaching in faith and acts accordingly) will never die. (Joh.6,50)
16. Truly, I have come down from heaven as the living bread! Whoever eats from this bread (accepts the teaching in practice) will live in eternity! And behold, the bread which I will give is My flesh, which I will give for the human lives of this world!” (John 6:51) (By this is to be understood the external, material clothing of My word, within which the living, spiritual word is found like the living seed in its dead shell.)
17. That was now too much for the Jews, who did not have the slightest conception of a spiritual sense, and they began to bicker among one another.
18. One group said: “Let’s allow him to speak, and in the end we will indeed see what will come of it all!”
19. However, the less moderate said: “Oh, what! You can see and notice at first glance that the man is not in full possession of his senses! Previously he was still only bread from heaven that we should eat in order to receive eternal life; but now he even demands that we should eat his body! Craziness! How can this man give us His flesh to eat? (John 6:52) And how many will indeed be able to satiate themselves by eating his flesh to enter eternal life?! If that is the condition for attaining eternal life of the soul, then precious few will achieve it!”
20. I said: “You may fight and bicker as much as you like, nonetheless it is as I have said to you. And I now say to you even more than that: unless you eat the flesh of the Son of Man and drink His blood, you will have no life in yourselves. (John 6:53) (What the body means has already been shown; the blood as the actual physical fluid of life which gives life to the body, maintains it, feeds it and gives it the reproductive seed of life, is the actual inner spirit of life in the external letter words.)
21. Now some of the Jews were even more incensed.
22. Some of them even began to laugh, but the more moderate said: “Let him speak! Who knows what will come out of it all in the end! We indeed know that he has otherwise often spoken very wisely.” And they turned to Me and said: “Dear master, we beg you to speak sensibly!”
23. I said: “How can I do that?! I am now speaking as He whom you recognized on the mountain; I speak before you all as a great prophet! But show Me a prophet who has ever spoken in any other way before the people! And thus I say to you all one more time: He who eats My flesh and drinks My blood has eternal life, and I will awaken him on the youngest day. (Joh.6,54) For My flesh is true food, and My blood is the true animating drink. (John 6:55)
24. In addition I say to you all: He who eats My flesh and drinks My blood abides in Me, and I in him. (John 6:56) As the eternally living Father truly sent Me, and I live for the sake of the Father, likewise he who eats Me, will also live for the sake of Me. (John 6:57) And it is exactly that bread which has come from heaven, as has already been said, which does not have the effect of the manna in the desert which your fathers ate and then died, as I have already shown you, but instead whoever eats this bread will live in eternity. (John 6:58)
Chapter 45 – The people’s opinions on the speech of the Lord (John 6,59-64)
1. Since I have said this in a synagogue in Capernaum (John 6:59), where there were besides My now many disciples and besides the large number of people who had followed Me from Jerusalem, also a number of Jews present, and this teaching of Mine that even My first disciples did not understand, caused a lot of amazement and great commotion and gave rise to many disputes.
2. Some said: “He cannot have meant the flesh and blood of his body.”
3. Others said: “Yes, what else should we then understand by this? If he is a wise man and wants to teach the people – and in a public school at that – he should speak to the people so that they can understand him; for we people are only human and not spirits, and a true wise man must indeed know that and see clearly what sort of listeners he is dealing with. But that was such a ridiculously difficult lesson that truly no humanly sensible person can listen to it! (John 6:60) We were only surprised how many people could have listened to it for so long. If he had given this lesson in Indian, we would have had the same use from it!”
4. But the more moderate said again: “That is indeed true to begin with, but nonetheless we believe that something quite different is behind it all, and that he has perhaps only spoken so intentionally in order to force our souls to think more actively and more deeply – and if we ask him for a closer explanation, perhaps he will give it to us?!”
5. Said the others: “Haven’t we done that?! When he was supposed to explain to us more closely how he is to be understood, coming down from heaven as true bread, he then mentioned even his own flesh and blood that we should eat and drink in order to receive eternal life! Those are either intentionally such craftily given riddle teachings that no man ever will understand, or the otherwise good man has permitted himself to joke with us. Let it be as he wishes, neither the one nor the other can have any value for us! But whoever has healthy reason like we do, follow us and go his own way!”
6. At this point many left the synagogue, and only the many disciples remained, as well as the twelve chosen apostles, of course; for they were still waiting for a more detailed explanation. But even they were mumbling among one another and saying: “It is indeed strange of Him! Today He could have made thousands into firm followers of His teaching with a clear lesson appropriate for human reason; but in this way He has injured Himself for a long time to come! For who will be able to listen and bear Him any more from now on?!”
7. Even the Greek Jews said to one another: “That is a huge jump and difference between the lessons in Bethany and this one here now! The Jews who have now left, have judged things, as they are now, quite correctly. But perhaps He will express Himself more clearly about it later – and now they are all away who wanted to make Him into their king on the mountain, and so there will be less to prevent Him from speaking openly to us.”
8. But since I noticed it by Myself that many disciples were also annoyed and grumbling among one another, I said to them: “How can that cause you to stumble?! (John 6:61) Did I not say to one of My disciples that these people are not mature enough by far for the inner acceptance of the Kingdom of God?! But I have dealt them all a good blow now which will occupy them quite a lot and make them more mature in future. For I must first prepare the people so that in the future they will be all the more capable of understanding the deeper secrets of the Kingdom of God.”
9. The disciples said: “Yes, yes, that can all be so and will certainly be so; since Your wonderful signs speak for this. But that we should eat Your flesh and drink Your blood in order to gain eternal life, Lord and Master, that is obviously something that is purely impossible to carry out for us according to the manner of Your speech! Certainly we all care very much about avoiding death – even if it only means the present life of the soul, because the body in any case is only earth and dust which hardly can ever be reanimated again – ; but if such a thing is only possible at the cost of Your bodily flesh and blood, which in any case would be enough for only very few, then we will do without the eternal life of the soul and will end our life for eternity on this earth as honest men. But if You mean something else by this, then You would truly do well to give us a tiny light on the subject. If You are going to ascend again soon to where You have come from according to Your claim, where and how will we then be able to have Your flesh and blood? Thus today’s lesson means obviously absolutely nothing without a closer explanation!”
10. I said: “Have I not said then that it is difficult for the deaf to preach and it is difficult for the blind to write?! It is the spirit who gives life; the flesh profits nothing; but the words that I have spoken to you are spirit and are life and not an earthly flesh and blood. (John 6:63)
11. But I now say to you all quite openly that there are some of you who either have no or very little faith, and there are even some among My older disciples whom I knew from the beginning who had only little faith and one of them is even a greedy thief and a traitor! (John 6:64)
Chapter 46 – A test for the disciples of the Lord (John 6,65-70)
1. This had a thundering effect so that many of them became quite appalled about this and said: “Lord, why did You not say this much earlier?! Truly, we would have discovered such an unworthy person among us a long time ago and got rid of him forever, if You in Your great patience did not want to lay hands on him Yourself!”
2. I said: “I have told you all often enough that everything in this world has its own time and measure. At harvest no clever farmer will reap the weeds with the pure wheat, but instead only the pure ears of wheat, and he will have all the weeds that have grown up wildly among the wheat collected into bundles by his servants in order to burn it to fertilize the field.
3. For this reason I have said to you all earlier that truly no-one can come to Me unless it has been granted to him by the Father (John 6:65), who is Love and Life and Truth in Himself, just as I am by My Father and thus also to the same degree by Me, since I am in the Father and He is in Me.
4. Surely, no one of you should believe to be already truly with Me because he moves around with Me, listens to My words and marvels at My signs – but only he alone is truly with Me who has an inner, very pure love for Me and who believes without a second thought everything that I teach, and that I, presently the Son of Man, have come from the Father and am one with Him in the spirit.”
5. Then the disciples, including the Greek Jews and the twelve, said: “Yes, if so, then our travels with Him are of no use! The difficult and the incredible we do not understand – and thus we cannot believe it. Loving Him completely quite purely is also a thing, since He now truly behaves towards us in a way that little fondness for Him can fill us. Therefore we shall now just go back to our Moses; for he is clearer and more understandable for us. Loving God in any case only means keeping His commandments and thus we hope to one day become blessed even without believing in this puzzling lesson.”
6. As a result of this many then withdrew and no longer walked with Me, although later they thought quite hard about these My words. (John 6:66) But since I did not say a word to any of those leaving, that he should stay and have patience, also those who stayed began to make very troubled faces and did not know what to do, – whether also they should leave or stay.
7. Then I said to them all in a friendly and questioning tone of voice: “You do not want to leave as well, do you? (John 6:67) You are as free before Me as every man on this earth.”
8. Then Simon Peter said to Me: “Lord, to whom shall we go? You alone have the words of life, even if we are not able to understand them immediately in all their depths. (John 6:68) At the right time You will enlighten us about it, when we are more worthy of Your higher light than now. And we have believed that from the beginning and recognized that You are the Christ and the living Son of God, and so we cannot possibly ever leave You again, oh Lord! (John 6:69) Lord, just do not send us away, and still have patience with our great weaknesses!”
9. I said: “That is good and right, and so it shall remain! But since we are remaining here in this open model school in Capernaum, I cannot avoid revealing something else to you. You all know how last year in this area I chose you twelve out of the many disciples – and behold, nonetheless there is a devil among you!” (John 6:70)
|Philopold… The Greek who came from the stars…|
Philopold… The Greek who came from the stars…
THE GREAT GOSPEL OF JOHN Volume 1, Chapter 212 to 215
212,7. Says Philopold: ‘ … The Jews had certain seers. These never opened their mouths, except for sheer warnings of which some came true upon certain usually unspecified times. Most of them however were empty air, for the Earth’s nature surely always has been stronger than the mouth of a Jewish prophet. The Greeks are stoics in general, and a true stoic has no fear, therefore neither I, for I too am a staunch stoic.’
212,8. Says Matthew, the apostle, to Me privately, (until recently the tax-collector at Sibarah), ‘Lord, this one I know quite well, a thoroughly annoying person. This one always kicked up a fuss outside my tax office, whenever he was taking his wares to Capernaum or Nazareth. With him I am still quite annoyed and feel like working him over.’
212,9. I said: ‘Let it be. I have a little test for him, and it will shortly come about.’
212,10. Matthew stands back, but Philopold recognized his tax collector from Sibarah, saying to him: ‘Well well, you miserly turnpike jockey, how come you are here too? What is your barricade going to do without you watching it from every angle with your lynx-like eyes? No need for you to actually stir up this wonder savior against me, for he shall know what to do if I get too stiff for him. But from the natural aspect you two could have a tough fight with me, for a stoic is no rope or string that one can bend any old way.
212,11. See, the miraculous healing of the 200 sick has confounded nearly all the inhabitants of Cana. Why not me? Because I am a true stoic, to whom nearly all of creation is hardly worth a bump on the nose, and myself and miserable life even less. How would you therefore punish me? With death? I tell you I long for it, together with eternal annihilation, because I owe thanks to no god for this ignominious life. Or should one feel obliged to anyone for the most despised gift of all? Surely it isn’t much for an almighty God to call a human into being. Who could prevent God from doing so? The man still-to-be created surely won’t be asked whether he wants to be created, so that as the only one really concerned, he may utter his yes or no. Of equal unconcern to the as yet un-created one is it for the already created one as to whether or not he is followed by an as yet uncreated one. For a God therefore, the act of creating is nothing special, but indeed so for the created one, because he has to be something that he has never been able to request. What could indeed be more deplorable than having to be without ever having wanted it?
212,12. Give me to eat and drink without my work or effort, and I shall be satisfied for at least the duration of Earth-life. But having to work unreasonably hard for maintaining this being, and therefore suffer like a hunted wolf, and on top of that be obliged to thank some god for it and at the same time keep certain commandments, only for the creator’s selfish benefit, for this let me ‘thank you, not’ to all Jewish and Greek gods or half-gods.’
212,13. Says Matthew: ‘A few more such people on Earth and Satan himself has a school he can attend for a hundred years. Lord, what is to be done with this one? If he really is the way he speaks, then all the angels together can achieve nothing with him in the normal way.’
213,1. I said: ‘Just let it be, you shall soon convince yourself that something can be done with this one.’ And turning to Philopold, the stoic: ‘Do you think that you did not enter upon a prior contract with God, your Creator, fulfilling all the oft-stipulated conditions essential for life upon this planet? See, you fool, this is already the twentieth heavenly sphere on which you live physically. Your cumulative age in the flesh in terrestrial years far exceeds the number of sand grains in all the terrestrial oceans. Yet besides that, what eons of time, hardly imaginable to men walking the Earth physically, had you already existed as a pure spirit of the fullest being and in the clearest self-consciousness within endless space, together with countless other spirits, consummating the fullest life and power.
213,2. When however, living upon your most recent solar world, called Procyon by the wise of this Earth, but named Akka by the inhabitants of its wide Earth (pronouncing it uniformly, because the inhabitants there speak only one language), you expressed the most ardent desire (after hearing from an angel that the great, almighty, eternal Spirit and sole Creator and sustainer of infinity and everything within it, is to take on the flesh Himself and the full human form upon one of the most insignificant planets orbiting within infinite space in countless numbers), that you would be set down here for the purpose of seeing and hearing Him who created you. Whereupon the same angel whom you see here as the seventh person, but who nevertheless is a fully free spirit, came to you and acquainted you in smallest detail with the difficult conditions you would have to suffer if wanting to become an inhabitant of this planet upon which you now stand, for the purpose of achieving the childhood of God.
213,3. You accepted all the conditions including the one that, in common with all the inhabitants of this planet, you be barred all retrospection to your previous existence on other heavenly spheres until such time as this same angel would call you 3 times by the name by which you were named on Akka.
213,4. If however things are of a truth just so, although of course incomprehensible to you, then how unfair is your assertion that there was no contract entered into between you and your Creator for your existence upon this Earth.’
213,5. Says Philopold: ‘What kind of raving lunacy is this? I am supposed to have already lived, in the flesh, on some nicer and obviously better world as a human? No, this is getting too thick. Listen, you seventh one on the right, referred to as an angel by the Nazarene, what do they call you and me?’
213,6. Says the angel: ‘Just wait a little, and I shall in all haste fetch evidence from your previous world, and give it to you for your greater insight and identification.’
213,7. With these words the angel vanishes, re-appearing in a few moments to hand Philopold a scroll on which, clearly inscribed in ancient Hebrew, appear the angel’s and his name, together with a second scroll in which were recorded the conditions he promised before his transfer.
213,8. Handing such over to Philopold, the angel says: ‘Here, read and understand, old Murahel, Murahel, Murahel. For I myself, named Archiel, have picked it up from the same altar where you made me the great promise. But do not now ask how such was possible in just a few moments, for with God, the most wondrous things are possible. Read it all first and speak afterwards.’
214,1. Philopold is absorbed with reading the scrolls, and as his inner vision opens therewith, he says after a good while, with the greatest astonishment: ‘Yes, it is so. I now am seeing into all the endless depths of my being, seeing all the worlds upon which I have already lived, together with the places and locations I lived from birth to departure from those worlds. I am seeing what I was and what I did on one or the other celestial spheres, seeing also all my next of kin. And see, upon Akka (Procyon) I also see even my parents, my many brothers and most dear sisters. Yes, I even hear them talk about me with concern, saying: “What could have become of Murahel? Will he have found the great Spirit in human form within endless space? He will not be thinking of us, because Archiel the messenger of the great Spirit has veiled his retrospection, until he will call him 3 times by his real name.’
214,2. See, thus I hear them speak now, even as I’m seeing them physically as well. Now they are going to the temple to look up the documents with the difficult life-conditions; yet they don’t find same. But the high priest of the temple is telling them that Archiel picked up the documents a few moments ago on behalf of Murahel, but that they shall be restored in a short while. And now they are waiting in the temple, giving a sacrifice for me.
214,3. O love, love, you divine power! How endlessly far have You stretched Your holy arm. Everywhere the same love. O God, how great and holy art You and how full of mysteries is free life. What man on Earth can probe the depths that I see now? With what insignificance miserable man walks this lean Earth, waging mortal combat not infrequently for a span of Earth, even while carrying within himself what billions of earths cannot grasp.’
214,4. With these words, Philopold falls silent, going over to the angel to return the two scrolls to him, remarking: ‘Restore them to where they are waiting for them.’
214,5. But the angel says: ‘See, I also brought a writing utensil, the very same one with which you wrote the documents in the temple up on Akka. Sign yourself doubly on each document and your name here, and keep the writing utensil for remembrance.’
214,6. Philopold does that, and the angel takes the documents and vanishes.
214,7. After many moments, which he needed to talk to the high priest on Akka, he is back among us, asking Philopold what he thinks now.
214,8. Says Philopold: ‘As I handed the two scrolls back to you, the vision disappeared, and I hardly remember more than a dream, where consciousness tells only that there was one, whose details however no amount of memory-tugging will recall. I also notice that I hold some strange writing utensil in my left hand, yet I hardly recall how I came by it. Therefore I would like to know why one retains either very little or nothing at all of the phenomena from the domain of the inner life. Why so?’
214,9. Says the angel: ‘Because here it is all about becoming a completely new creature out of and in God. Once you will have become a completely new creature out of God, and achieve the childhood of God, everything shall be added back unto you.
214,10. In all the other countless worlds, you are created externally and internally what you are to be, but here God hands the external formation to the soul, which builds its own body in accordance with its created order. But the task of the spirit placed into every soul, primarily is to develop the soul by keeping the commandments given to him. Once the soul as a result has achieved the right degree of ripeness and development, the spirit spreads into the entire soul, and the entire man is then perfected, a new being, and that fundamentally out of God, since the spirit within man is no less than a God in miniature, because fully out of the heart of God. But man is then so, not through God’s deed but through his fully own, and is for that reason a true child of God. And I repeat to you in all brevity:
214,11. In no other heavenly sphere do men have to form themselves, for they are so of God, or what amounts to it, are so through His children. But here men have to develop completely by themselves, in accordance with the revealed order, or they could not possibly become children of God. And thus a perfected man on Earth, as a child of God, is fully identical with God, although an undeveloped one, in contrast, is below the kingdom of animals.’
215,1. Philopold again asks the angel: ‘But who will show us this most mysterious order?’
215,2. Says the angel: ‘The same who referred you to me. Go to Him, He will tell you what He has already told you. Because to live as He teaches already is that divine life-style, through which alone one can attain to the childhood of God.
215,3. And He also is the same One on whose account you and many others have spiritually left Akka, and for the Lord’s sake were incarnated on this Earth, into the flesh of this Earth.
215,4. But throughout all of Creation, and that upon all celestial spheres inhabited by intelligent beings in human form, the incarnation of the Lord has been proclaimed by us, but only a few spirits from a small number of worlds were allowed to enter the flesh of this world. For the Lord is familiar with the nature of all the worlds in endless space, together with the nature and capacity of their inhabitants and spirits occupying one or the other such world. And He therefore knows best as to what spirit is capable of entering upon the flesh of this Earth.
215,5. Whoever was fit was also transferred here, and the number transferred here is not much over 10,000.
215,6. But among these you are one of the most fortunate, because if you so desire, then you can be accepted by the Lord as a disciple, like those who arrived with Him here.’
215,7. Says Philopold: ‘My Archiel, since you have already done me such great favors, please do me also the favor of taking me over to the Lord, for now that I have recognized Him, I lack the courage to go over to Him again. If it were left to me alone, I would rather run away as fast as possible and hide so that no man would find me. But since I am here now, and everybody knows me only too well, I can’t do so, for the entire valley would be filled with laughter. Therefore be so good and take me to the Lord, as my advocate.’
215,8. Says the angel: ‘It is not necessary to do so, as the Lord knows what we have need of. Therefore go to Him yourself, and He shall not pull your head off your trunk.’
215,9. Upon these words of the angel, Philopold plucks up courage and comes to Me cautiously, saying from some 30 paces away: ‘Lord, will You let me approach You? If not, then I shall make my retreat.’
215,10. But I say: ‘He who wants to come, let him come, for no man has advanced while hesitating.’
215,11. Hearing this, Philopold hastened his steps and is therefore quickly by My side, achieving what many hesitate doing and therefore frequently don’t achieve, as they are not to be moved from the spot they occupy, in spite of being called.
215,12. For as long as someone, no matter what he does, will not direct his steps to Me in a straight line, all his doing, going and standing will be futile for his life. And were he to win the whole world but not Me, then the whole world will be useless to him. And if, in this time of revealing the Gospel, I call to someone, saying “come”, but does not come, then he shall die the spiritual death. And for this reason, Philopold is a good example that everyone should follow. He who calls after Me, let him not hesitate once called. For from now on I shall not remain in Cana (meaning: filled with grace in this world) but shall move on, turning My eye and ear away from all who hesitate upon My “come”.
|=> VIDEO => PDF => AUDIO…||=> VIDEO => PDF => AUDIO…|
=> Jesus als Gott & Mensch
=> Krankenheilung & Wandel auf…
=> Freier Wille & Gewissen
=> Schicksal oder Willensfreiheit
=> Wahre Teufel… Echte Busse
=> Die Erde als Schule für Gotteskinder
=> Licht oder Finsternis… Unsere Wahl
=> Das Jenseits
=> Alle ernten, was sie gesät haben
=> Jesus as God & Man
=> Healing of Sick Ones & Walk…
=> Free Will & Conscience
=> Destiny or Free Will
=> True Devils… Real Repentance
=> Earth as School for God’s Children
=> Light or Darkness… Our Choice
=> The Beyond
=> All reap what they have sown
|Jesus erklärt im Tempel die menschliche Ungeduld und Gottes Langmut|
Jesus erklärt im Tempel die menschliche Ungeduld und Gottes Langmut
DAS GROSSE EVANGELIUM JOHANNES Band 7, Kapitel 202
Von Jesus Christus geoffenbart durch das Innere Wort an Jakob Lorber
Der Herr belehrt im Tempel das Volk und die Pharisäer
202,1. Sagte einer aus dem Volke, der in der Schrift auch bewandert war: „Herr und Meister, es gibt unter uns viele, die Deine Lehren gehört und Deine vielen Zeichen gesehen und tiefst bewundert haben, und es entstand unter uns die Rede: ,Wenn dieser Mensch bei aller seiner noch nie dagewesenen Weisheit und bei aller der ersichtlichen, völlig gottähnlichen Wundertatsmacht und ebensolcher Kraft, vor der sogar der starre Tod sich beugen muss, noch nicht der verheissene Messias sein soll, da fragen wir ernstlich, ob möglicherweise der rechte Messias, so Er kommen würde, wohl grössere Zeichen tun könnte! Wir glauben das nicht und werden es auch nicht glauben! Denn der Mensch, der ohne irgendein Mittel, sondern lediglich nur durch sein Wort alle noch so harten Krankheiten heilt, sogar abgängige Glieder wieder ersetzt – wie wir das bei Bethlehem gesehen haben –, tote Menschen zum Leben erweckt, den Winden und Stürmen gebietet und seinen Willen auch an der Sonne, am Monde und an allen Sternen sichtbar macht, – ist ein Gott und kein Mensch mehr!‘
202,2. Siehe, Herr und Meister, solche Rede ist nun unter uns gang und gäbe, und wir glauben darum, dass Du nicht nur einer der allergrössten Propheten, sondern wahrlich der Herr bist!
202,3. Du hast zwar wohl auch einen Leib wie wir, aber in solchem Deinem Leibe ist die Fülle der Gottheit verborgen, und Deine Worte und Taten sind Zeugen von ihrem wunderbaren Dasein in Dir. Das glauben wir nun einmal fest und werden uns von den argen Tempelwüterichen nicht mehr irreführen lassen.
202,4. Wir aber haben eine Bitte an Dich, o Herr! Verkürze doch Deine heilige Geduld, und strecke einmal vollends Deine unverbesserlichen Feinde unter den Schemel Deiner Füsse, und züchtige sie mit der Rute, die sie sich lange wohl verdient haben!“
202,5. Sagte Ich (der Herr): „So ihr an Mich wahrhaft glaubet, so müsset ihr Mir in der Weisheit, die alle Dinge in der Welt leitet und schlichtet, auch nicht vorgreifen, sondern eure Geduld mit der Meinen vereinen und euch denken: In dieser Lebensfreiheitsprobewelt ist die Ordnung ein und für alle Male so gestellt, dass da ein jeder Mensch tun kann, was er will; denn nur durch die vollste Freiheit seines Willens kann er sich das wahre, ewige Leben seiner Seele erkämpfen. Wie er aber einen freien Willen hat, so hat er auch eine rechte Vernunft und einen freien Verstand, durch den er alles Gute und Wahre wohl erkennen und beurteilen kann, und da ihm die Kräfte danach reichlichst verliehen sind, so kann er auch völlig danach handeln.
202,6. Erkennt der Mensch das Gute und das Wahre, handelt aber dennoch freiwillig dawider, so baut er sich selbst das Gericht und seine eigene Hölle und ist darum schon in dieser Welt ein vollkommener Teufel. Und sehet, das ist dann die Strafe, die sich ein Mensch ohne Mein Wollen selbst antut!
202,7. Darum kümmert euch nicht um Meine grosse Geduld und Liebe zu den Menschen, ob sie gut oder böse sind! Ich ermahne sie nur, wenn sie durch ihre eigene Schuld auf Abwege geraten sind; aber Ich kann sie mit Meiner Allmacht dennoch nicht ergreifen und zurücksetzen auf die rechten Wege des Lebens, weil das soviel hiesse wie ihnen die Freiheit ihres Willens nehmen, was soviel wäre wie ihnen das Leben der Seele und des Geistes in ihr nehmen.
202,8. Darum gehe ein jeder, wie er gehen will! Es ist für den Menschen mehr als genug, dass er die Wege kennt und die sicheren Folgen, die er erreichen muss, ob sie gut oder böse sind. Denn ein jeder Mensch, wenn er zum Gebrauch seiner Vernunft und seines Verstandes kommt, weiss es, was nach den Offenbarungen aus den Himmeln recht und gut – oder auch, was da unrecht und böse ist. Die Wahl, danach zu handeln, ist seinem freien Willen völlig anheimgestellt.
202,9. Wenn ihr das recht erkennet, so dürfet ihr nicht klagen über Meine Geduld und Langmut; denn es muss einmal auf dieser Erde, die ein Erziehungshaus für werdende wahre Kinder Gottes ist, also und nicht möglich anders sein.
202,10. Wo die Menschen aber berufen sind, völlig gottähnliche Geister und Wesen zu werden, da muss ihre Willensfreiheit auch umgekehrt dahin den ins Endloseste gehenden freiesten Spielraum haben, sich zu einem vollendetsten Teufel zu gestalten, der aber dann freilich als selbst schuldig der elendeste Träger dessen sein wird, was er sich durch seinen Willen selbst bereitet hat.
202,11. Ich werde darum niemanden seiner bösen Taten wegen durch Meine Allmacht richten und strafen, sondern er sich selbst und das unwandelbare Gesetz Meiner ewigen Ordnung, das jedem auf dem Lichtwege der vielen Offenbarungen kundgemacht worden ist schon von Anbeginn des menschlichen Seins auf dieser Erde.
202,12. So ihr das nun verstanden habt, so übet euch denn auch in der Geduld und habt auch in euch ein wahres Mitleid nicht nur mit den kranken Leibern, sondern viel mehr noch mit den kranken und blinden Seelen der Menschen, so werdet ihr am leichtesten und ehesten zur wahren und vollen Gottähnlichkeit gelangen und gleich werden den Engeln im Himmel!“
|Jesus explains in the Temple man’s Impatience and God’s Forbearance|
Jesus explains in the Temple man’s Impatience and God’s Forbearance
THE GREAT GOSPEL OF JOHN Volume 7, Chapter 202
Revealed from the Lord thru the Inner Word to Jacob Lorber
The Lord taught in the temple the people and the Pharisees
202,1. Someone from the crowd, who also knew the Scriptures very well, said: “Lord and Master, among us there are many who have heard Your teaching and have seen Your many signs and have admired them, so that they said: ‘If this Man with all His unknown wisdom and clear visible power and might which is completely equal to God’s, for which even the rigid death must bow, is still not the promised Messiah, then we ask ourselves if the true Messiah – if ever he would come – would be able to perform greater signs. We do not believe that and we also will not believe that. Because a Man, who without any help but only by His word heals the worst sicknesses, even replaces totally lost limbs – as we have seen near Bethlehem – brings death people back to life, who rules over the winds and storms and who makes His will known to the sun, the moon and all the stars, is a God and no more a man.’
202,2. You see, Lord and Master, this is how we speak regularly among ourselves, and therefore we also believe that You are not only one of the greatest of all prophets, but are truly the Lord Himself.
202,3. Although You have a body, just like we, but in Your body is hidden the fullness of the deity and Your words and deeds are witnesses of its wonderful existence in You. This we firmly do believe and we will no more let ourselves be deceived by those terrible tyrants of the temple.
202,4. We have to make You a request, o Lord. Shorten Your holy patience and lay Your incorrigible enemies completely and totally under Your footstool and chastise them with the rod which they have deserved for so long already.”
202,5. I said: “If you truly believe in Me, you also must not try to anticipate My wisdom, which guides and settles all things in the world, but you must unite your patience with Mine and think: in this world, where the freedom of life is being tested, order is once and for all times such that every man may do what he wants. Because only by the complete freedom of will he can fight for the eternal life of his soul. And as he has a free will, he also has a right thinking-faculty and a free intellect with which he can distinguish and evaluate all that which is good and true and he can also act accordingly, because the powers have been richly given to him.
202,6. When man distinguishes that which is good and true, but still voluntarily is acting contrary to it, he is building his own judgment and his own Hell and is therefore already here on Earth a complete devil. And look, that is the punishment which man is giving to himself, without Me willing it.
202,7. Therefore, do not busy yourself with My great patience and love for men, if they be good or bad. I only warn them when they are on the wrong path. But despite My omnipotence I cannot grab them and bring them back on the right path of life, because that would mean that I would take away their free will, which would mean the same as if I would take away the life of the soul and that of the spirit within.
202,8. Therefore, everyone has to walk as it pleases him. It is for man more than enough that he knows the ways and the fixed consequences that he can expect, if they are good or bad. Because every man who came to use his reason and his intellect knows the things which are right and good according to the revelations from the Heavens, and also that which is wrong and bad. The choice to act accordingly is completely up to his free will.
202,9. If you understand this well, you cannot complain about My patience and tolerance, because on this Earth, which is a house of education for the future true children of God, it must be so and can impossibly be otherwise.
202,10. Where people are called to become complete spirits and beings equal to God, also the opposite direction must be possible for their freedom of will to have free allowance to become a complete devil, who however by his own fault will have to bear in a miserable way that which he has caused by his own will.
202,11. Therefore, I will judge and punish no one by My omnipotence for his bad deeds, but this does the one himself and also the unchangeable law of My eternal order, which has been made known to everyone by the way of the light of the many revelations, already since the first beginning of the existence of man on this Earth.
202,12. If you have understood this now, then train yourself also in patience, and have therefore also in yourself true compassion, not only with the sick bodies, but even more with the sick and blind souls of the people. Then you will come in the least difficult and fastest way to the true and complete equality with God and become like the angels in Heaven.”
|VIDEO 1 => VIDEO 2 => AUDIO…||VIDEO 1 => VIDEO 2 => AUDIO…|
=> Wie gebe ich richtig?
=> Ist Gott ungerecht?
=> Lehrgang über Reichtum & Armut
=> Übt Barmherzigkeit & Lehrt eure…
=> Ihr seid jetzt in einer Testphase
=> Segen oder Fluch
=> Liebt & Tut viel Gutes
=> Denkt ihr, dass ihr entrückt wer…
=> Scherflein der armen Witwe
=> Die Armen sind Mein Geschenk…
=> Empfangt den Segen Gottes
=> Geben macht seliger als nehmen
=> How do I give the right Way?
=> Is God unjust?
=> Teaching on Riches & Poverty
=> Show Mercy & Teach your…
=> You are no in a Testphase
=> Blessing or Curse
=> Love & Do much good, for your…
=> Do you think, you’ll be raptured…
=> The Widow’s Mite
=> The Poor are My Gift…
=> Receive the Lord’s Blessing
=> Giving is more blessed than…
| Menschenfreundlichkeit, Nächstenliebe & Gottes Segen
DAS GROSSE EVANGELIUM JOHANNES Band 1 Kapitel 120 – 126
Menschenfreundlichkeit und Gottes Segen… Jesus erläutert
Der Herr bespricht sich mit den Johannesjüngern über die Essäer. Das Haus des Zöllners Matthäus als Beispiel der Menschenfreundlichkeit.
1. Sagen die Jünger Johannis: „Tun wir denn unrecht, so wir nach der Lehre Johannis leben? Johannes war doch sicher ein strenger Prediger, aber solche Lehre hat er uns nicht gegeben!
2. Siehe, der Orden der Essäer, den wir kennen, ist auch strenge, und Wahrhaftigkeit ist unter ihnen das erste Gesetz; aber was nützt ihnen alle ihre Wahrhaftigkeit und was ihre sonstigen strengen Regeln?! Wer achtet sie?! Sie gelten weder bei den Griechen noch bei uns Juden etwas, nur unter den Römern sollen sie einige wenige Anhänger haben. Möge ihre Lehre, nach der sie leben, an und für sich noch so gut und rein sein, so ist sie wohl für wenige Menschen, die sich von aller Welt zurückgezogen haben, sicher ganz vortrefflich, aber für die gesamte Menschheit völlig untauglich!
3. Was nützen uns alle noch so schönen und kräftigen Worte für die Sache des allgemeinen Brudersinnes?!
4. Sieh, dies Haus ist ein großes Haus, ist ein gastfreundliches Haus und ist ein Haus, das in der schönen Sache des Brudersinnes seinesgleichen sucht; kannst Du es ihm aber vernünftigermaßen zumuten, daß es stets bereit sein solle, alle Menschen, die doch sicher unsere Brüder sind, aufzunehmen und zu versorgen?! Wenn es dazu auch den besten Sinn und den besten Willen hätte, so fehlt es ihm doch sicher an den dazu erforderlichen Mitteln, wie am Raume, an Eßwaren und an dergleichen mehr.
5. Wenn ferner ein paar arme Menschen sich zur größten Not irgendeine Hütte erbaut und für den Winter einen sehr spärlichen Mundvorrat gesammelt haben, mit dem sie selbst nur mit der genauesten Not auslangen können bis dahin, daß die Erde wieder Früchte zu tragen beginnt, und es kommen nun aber zehn Menschen zu ihnen, das heißt zu den zweien, die selbst kaum Raum zur Genüge haben in ihrer Hütte, und diese zehn verlangen Einlaß, Herberge und Verpflegung, sage: kann irgend eine Lehre diesen zweien gebieten oder auch nur raten und sagen, daß es gut und segenvoll sei, dem Begehren der zehn Angekommenen zu willfahren und sich selbst dadurch bis zum letzten Lebenstropfen zugrunde zu richten?!“
6. Sage Ich: „Ein jeglicher Vogel singt und zwitschert, wie ihm der Schnabel gegeben ist, und ihr redet nach eurem Weltverstande und könnet nicht anders reden, weil ihr’s nicht anders verstehet! Und das ist aber auch schon alles, was Ich euch darauf antworten kann. Denn würde Ich euch schon auch etwas Höheres und völlig Wahres aus den Himmeln sagen, so würdet ihr Mich dennoch nicht verstehen; denn euren harten Herzen fehlt dazu der Verstand!
7. Ihr Toren! Wer läßt denn die Früchte wachsen und reif werden auf der Erde! Wer erhält sie selbst und gibt ihr fortwährend die Kraft dazu?! Glaubt ihr denn, Gott kann oder will nichts vergelten dem, der sich selbstverleugnend seinen dürftigen Brüdern opfert? Oder meinet ihr, daß Gott ungerecht ist und von den Menschen das Unmögliche verlangt?!
8. Aber Ich meine, ein wahrhaft redlich guter Wille und der sehnsüchtige Wunsch, womöglich dem armen Bruder Gutes zu tun, ist jedermann gar wohl möglich!
9. So ein jeder mit dem durch und durch beseelt wäre, da würde es auf der Erde auch keine so ärmliche Hütte mehr geben, die nur von zwei Menschen bewohnt werden kann.
10. Sehet, dies Haus Meines Freundes Matthäus hat heute viele Menschen gesättigt und gab seinen ganzen Vorrat aus wahrem, guten Herzen her, und so ihr es nicht glaubet, da gehet hinaus in die Speisekammer und gehet auf den Kornboden, und ihr werdet keinen Vorrat finden! Hier aber steht der Hausherr; fraget ihn, ob Ich die Unwahrheit rede!“
11. Matthäus bestätigt vollkommen Meine Aussage und spricht: „Herr, es ist heute leider also, und ich weiß nicht, woher ich für morgen die Gäste versorgen werde. Aber es ging mir schon oftmals so, und ich vertraute auf Gott, – und sieh, es kam doch wieder in Fülle, daß ich die Gäste gar wohl versorgen konnte!“
12. „Sehet“, sage Ich darauf, „so denkt und handelt ein rechter Mensch auf dieser Welt und beklagt sich nicht, daß ihn je Gott verlassen hätte! Und also ist es auch allzeit gewesen und wird ewig also sein!
13. Der auf Gott vertraut, dem traut auch Gott und verläßt ihn nicht und läßt ihn nicht zuschanden werden! Aber jene, die, wie ihr, wohl an Gott glauben, daß Er einer ist, aber sie trauen Ihm nicht völlig, weil ihnen ihr eigenes Herz sagt, daß sie einer Gotteshilfe unwert sind, diesen hilft Gott auch nicht; denn sie haben ja kein Vertrauen auf Gott, sondern allein auf ihre eigenen Kräfte und Mittel, die sie für förmlich heilig und unverletzlich halten und sagen: ,Mensch, willst du, daß dir geholfen sei, so hilf dir selbst; denn ein jeglicher Mensch ist sich selbst der Nächste und sorgt zuerst für sich!‘ Und bis er sich versorgt hat, geht der Hilfsbedürftige zugrunde!
14. Aber Ich sage: So ihr zunächst für euch sorgt, so seid ihr von Gott verlassen und ledig Seines Segens und Seiner sonst so über alles sichern Hilfe! Denn Gott hat die Menschen nicht aus Selbstsucht, sondern aus purer Liebe erschaffen, und so sollen die Menschen der Liebe, die ihnen das Dasein gab, in allem völlig entsprechen!
15. So ihr aber ohne Liebe und Vertrauen auf Gott lebt und handelt, da verkehrt ihr das Himmlische in euch freiwillig in Höllisches, wendet euch von Gott ab und werdet zu Dienern der Hölle, die euch dann am Ende auch den verdienten Lohn nicht vorenthalten wird, der da heißt der Tod im Zorne Gottes!
16. Ihr sagtet auch, daß die Essäer, die nach des Pythagoras Schule leben, wegen ihrer reinen Philanthropie von niemandem wohl gelitten werden, außer von einigen wenigen Römern.
17. Auch Ich achte sie nicht, da sie die Unsterblichkeit der Seele nicht anerkennen; aber dennoch ist der Schlechteste unter ihnen besser als der Beste unter euch!
18. Ich sage euch nun offen: Unter allen, die seit dem Beginn der Welt aus Weibern sind geboren worden, ist nie ein Größerer hervorgegangen denn Johannes; aber wer von nun an der Kleinste sein wird unter Meinen Jüngern im wahren Gottesreiche, der wird größer sein um vieles denn Johannes, den ihr euren Meister nennt, ihn aber noch nie verstanden habt! Denn er zeigte euch den Weg zu Mir und ebnete den Weg vor und zu Mir, aber die Welt in euch hat eure Herzen verblendet; darum auch möget ihr Mich nicht erkennen, ob ihr euch auch schon bei Mir befindet!
19. Gehet denn hin und sorget für eure Welt, für eure Weiber und Kinder, auf daß sie ja nicht nackt herumwandeln dürfen und kein Hunger und Durst je ihren Bauch beschleiche; es soll sich aber jedoch in Kürze zeigen, was für Gutes ihr ihnen dadurch verschafft habt! Das sage Ich euch, daß Gott für sie nicht sorgen wird! Und Ich kann euch das mit dem vollsten Rechte und in der tiefsten Wahrheit sagen:
20. Wer immer da hat ein Vermögen und einen Besitz und hat ein Gewerbe, das ihm vielen Gewinn verschaffen kann, spart aber den Gewinn für sich und seine Kinder und schaut mit bittergesinnten Augen und Herzen herab auf die armen Brüder und scheut sich vor den armen Kindern, die aus Mangel an allen irdischen Besitztümern Hunger, Durst und Kälte leiden, und schafft sie von sich, so sie zu ihm kommen und ihn bitten um ein Almosen, und wer da sagt zu einem Bruder: ,Komme in einigen Tagen oder Wochen zu mir, und ich werde dir da tun dies und jenes!‘, so aber dann der hoffende und darauf rechnende Bruder kommt und erinnert den Verheißer, daß er nun da sei, darum er bestellt ward, und der Verheißer entschuldigt sich, daß er auch nun nichts zu tun imstande sei, hat aber geheim doch das Vermögen dazu, wahrlich, wahrlich, sage Ich euch: der ist ein Feind Gottes! Denn wie will er Gott lieben, Den er nicht sieht, da er doch seinen Bruder nicht liebt, den er sieht vor sich und kennt dessen Not!?
21. Wahrlich, wahrlich, Ich sage euch: Wer seinen Bruder in der Not verläßt, der verläßt in einem – Gott und Himmel! Und Gott wird ihn verlassen, ehe er sich’s versehen wird!
22. Wer aber seine armen Brüder nicht verläßt, auch dann nicht, so ihn Gott in eine Prüfung zöge, der soll aber denn auch gesegnet werden, ehe er sich’s versehen wird, reichlicher zeitlich und ewig, als nun unseres Gastfreundes Speise- und Kornkammern gesegnet worden sind!“
23. Sagen die Jünger Johannis: „Das glauben wir recht gerne! Denn diese sind völlig leer!“
Ein Wein- und Speisewunder. Von der Treue und Unveränderlichkeit Gottes und von Seinem Segen.
1. Da kommt die Küchenmagd ganz außer Atem und sagt zum Matthäus: „Herr, Herr, komme und schaue! Soeben kamen eine Menge junger Männer und brachten allerlei Mundvorräte in solcher Menge, daß wir es in einem Jahre kaum verzehren werden! Und alles sieht so frisch und gut aus! Auch die Kornkammern sind von oben bis unten angefüllt, und die Schläuche im Keller sind voll des besten Weines! Herr, Herr, woher kam denn nun heute am Sabbate der Juden das alles?“
2. Matthäus und alle im Zimmer sind ganz wie von Sinnen über diese Kunde, und die Jünger Johannis, von denen sich ein paar früher völlig überzeugt hatten, daß die Speisekammern leer waren, fragten sogleich den Matthäus, ob er irgend dergleichen Alimente (Nahrungsmittel) bestellt habe.
3. Sagt Matthäus: „Ich nicht; denn da müßte natürlich ich ja vor allem davon etwas wissen. Und mein Weib auch nicht; denn diese ließ mir früher eben durch diese Magd sagen, daß unser geringer Vorrat so gut wie vollends aufgezehrt sei. Denn ich habe außer einem Garten und einigen gepachteten Äckern keinen Grund zum Anbau von Früchten in großer Menge und hätte zu diesem Geschäfte auch wenig Zeit, da ich fürs erste mit dem Zoll viel zu tun habe und daneben fürs zweite hier in diesem meinem Gasthause für die Bewirtung der Gäste sorgen muß. Ich habe daher gewöhnlich von Woche zu Woche dies mein Gasthaus mit Mundvorrat versehen und ließ mir diesen zumeist ums Geld von Kapernaum bringen, und mit Fischen habt ihr mich zumeist versehen; Wein und Getreide aber kaufte ich zumeist von meinen bisherigen Glaubensgenossen, den Griechen. Das ist in Kürze die Art und Weise, wie ich bisher mein Haus versah mit dem Nötigen; aber von dieser Bestellung weiß ich und mein Haus keine Silbe!
4. Es müßte denn sein, daß solches mir ein unbekannter großer Freund getan hätte, ansonst ist und bleibt es ein offenbares Wunder! Wo aber und wer dieser Freund ist, das natürlich weiß ich so wenig als ihr. Ich will aber nun alle meine Leute hereinrufen und sie vor euch fragen, ob sie von den Trägern wohl niemanden gekannt haben!“
5. Nun werden Weib und alle Mägde und Knechte gerufen und befragt, aber alle legen einstimmig das Zeugnis ab, daß sie niemanden auch nur von ferne hin gekannt hätten: „Die Männer sahen aus wie zartgebaute Jünglinge; denn nicht bei einem einzigen war irgend ein Bart wahrzunehmen gewesen, wohl aber hatten alle ein schöngelocktes langes Haar, und ihre Tracht glich mehr der römischen als der jüdischen. Ihrer waren viele gewesen, gleich in den Speisekammern wie auf dem Schüttboden und im Keller. Sie legten das Gebrachte schnell nieder und sagten: ,Dies ist eine Gabe an den Zöllner Matthäus, den heute der große Meister berief!‘ Dann entfernten sie sich eiligst, und wir sahen nicht, wohin sie sich vom Haus gewendet haben.“
6. Sagt dazu ein Pharisäer: „Die Sache klingt ganz ungewöhnlich seltsam und ist doch wahr!? Da wären wir wirklich sehr dafür, dieser Begebenheit auf den Grund zu kommen!“
7. Zum Matthäus gewendet spricht derselbe Pharisäer weiter und sagt: „Wirt, laß uns von den Weinen eine Kost bringen, und wir werden dir sagen, woher sie sind; denn wir wissen es aus dem Geschmack und aus der Farbe, wo er gewachsen ist!“
8. Man geht sogleich in den Keller und bringt alle Trinkgefäße voll. Und als die Pharisäer und Schriftgelehrten die Weine verkosten, sagen sie voll Staunens: „Nein, solch einen Wein, wie dieser ist, haben wir noch nie verkostet! Er ist von unbeschreiblicher Güte und Lieblichkeit! Wir haben doch alle Weine, die nur irgendwo auf der uns bekannten Erde wachsen, getrunken, die mitunter auch sehr gut und wohlschmeckend waren, aber gegen diesen Wein wären sie kaum ein laues Wasser zu nennen! Das ist sonach ein Rätsel und bleibt ein Rätsel!
9. Da du aber nun einen großen Vorrat von diesen unübertrefflich herrlichen Weinen hast, möchtest du denn uns nicht gegen Geld und gute Worte einige Schläuche zukommen lassen? Da würde es sich wahrlich der Mühe lohnen, dem Hohenpriester nach Jerusalem eine Sendung zu machen!“
10. Sagt Matthäus: „Umsonst habe ich’s empfangen und gebe es auch wieder also; aber dem Hohenpriester nach Jerusalem nicht einen Tropfen! Außer er käme zufällig als ein Gast hierher, so soll er bedient werden wie jeder andere; aber wohlgemerkt, nur als Mensch jedem andern gleich, nie aber als jüdischer Oberpriester, der für mich ein Greuel aller Verwüstung ist und ein Mörder des Geistes der Menschen, die seines Glaubens sind!“
11. Sagt ein Schriftgelehrter: „Freund, da beurteilst du den Oberpriester von Jerusalem wohl ganz falsch und hast keine Kenntnis von seinem Wesen und seinem Amte!“
12. Sagt Matthäus: „Lassen wir diese Sache ruhen, weil sie mich am ersten in eine wahrste und gerechteste Zornhitze bringt! Ihr seid seine Augen und sehet daher das am wenigsten, was euch am nächsten steht, nämlich die eigene Nase, Stirn und das ganze Gesicht; wir, die wir euch gegenüberstehen, sehen das alles nur zu gut und genau! Aber nun nichts Mehreres und Weiteres davon, sonst käme ich in die Hitze und möchte euch als nun meine gleichrespektierten Gäste nicht beleidigen!“
13. Sagt ein mehr gemütlicher Pharisäer: „Nun, nun, so lassen wir diese Sache ruhen und besprechen uns darum lieber mit dem Meister Jesus, der wird uns über diese Begebenheit vielleicht den besten Aufschluß zu geben imstande sein; denn er überragt uns alle hoch mit aller Wissenschaft und Weisheit!“ Zu Mir sich wendend: „Was sagst denn du zu dieser Geschichte? Denn du scheinst darüber wohl irgend einen Wind zu haben, weil dein vorheriges Gespräch mit den Jüngern Johannis nahe darauf hinzudeuten scheint. Denn nahe im selben Momente, als du den Jüngern Johannis sagtest, wie Gott für die sorge, die Ihn wahrhaft lieben und ganz lebendig auf Ihn vertrauen, und wie du die Häßlichkeit und Verwerflichkeit der Selbstsucht so recht durchstäuptest, geschah das, und so kommt es mir ganz heimlich vor, daß du darüber von irgendwoher Kunde eingezogen hast oder heimlich gar selbst der Urheber bist!“
14. Sage Ich: „Gut! So ihr das von Mir vermutet, so wendet eure Vermutung auch dahin, was Ich den Jüngern Johannis gesagt habe, und bekennet es in euren Herzen, daß Ich die vollste Wahrheit geredet habe!
15. Wer aus euch also handeln wird aus dem Grunde seines Herzens, der wird von Gott aus auch allzeit das erfahren, was nun unser Freund und Bruder Matthäus erfahren hat!
16. Denn glaubet es Mir: Gott bleibt Sich stets gleich in Seinem Herzen! Wie Er war, als am Firmamente noch lange keine Sonne, kein Mond und keine Sterne leuchteten, so ist Er noch in diesem Augenblicke und wird ewig also verbleiben!
17. Wer am rechten Wege Ihn sucht, der wird Ihn auch finden und wird gesegnet in alle Ewigkeiten der Ewigkeiten!“
18. Diese Worte gehen allen tief zu Herzen, und die Jünger Johannis fangen an, sehr in sich zu gehen und sagen: „Er muß denn doch ein bei weitem größerer Prophet sein, als da war unser Johannes! Denn wir waren zehn volle Jahre um ihn, aber so was haben wir an seiner Seite nicht erlebt! – Der Pharisäer hat recht, so er behauptet, dieser Nazaräer wisse davon! – Ich aber möchte nahe behaupten, daß das alles von und durch ihn auf einem uns unbekannten Wege herrühre, und das Ganze ist ein handgreiflicher Beweis gegen unsere nun ersichtliche Blindheit samt unserem großen Meister Johannes!“
| Philanthropy, Charity & God’s blessing
THE GREAT GOSPEL OF JOHN Volume 1 Chapters 120 – 126
Philanthropy, Charity & God’s blessing
The Lord discusses the Essenes with the disciples of John. The house of the tax collector Matthew as an example of philanthropy.
1. John’s disciples say: “Are we doing wrong by living in accordance with John’s teaching? Sure, John was a strict preacher, but he never gave us such a teaching!
2. See, the Essenese Order, with which we are familiar, is strict as well, and the first law among them is truthfulness, but of what use is their truthfulness and their other strict rules to them? Who takes any notice of them?! They are regarded by neither the Greeks nor us Jews, they are only supposed to have a few adherents among the Romans. May the teaching by which they live be ever so good and pure, being excellent for those few who have separated themselves from the world, yet it is totally unfit for mankind at large.
3. Of what benefit are the many nice and forceful words about the brotherhood of man to us?
4. See, this house is a big house, a hospitable house, and second to none in terms of brotherhood, but can you seriously expect of it to, at all times, be ready to receive and care for all men, who surely are our brethren as well? Even with the best spirit and will, it surely lacks the necessary means, such as space, food and the like.
5. Furthermore, let’s suppose a couple of poor people struggled to build themselves a hut and gather a most meager provision for winter, barely sufficient for their own needs, and then suddenly 10 people come to this couple, who hardly have enough room for themselves, asking for admission, lodging and provision. Say, can any teaching demand of these two, or even advise them, that it is good and beneficient to meet the demands of the 10 newcomers, and to thereby ruin themselves for good?”
6. Say I: “Every bird sings and chirps in accordance with its beak, and you talk in accordance with your worldly sense, and cannot do otherwise, as you don’t know how to. And that is pretty much all I can tell you at this point. Because even if I were to tell you something higher and completely true, from the Heavens themselves, you would still not understand Me, because your hard heart lacks the necessary intellect.
7. Fools! Who is it that lets the fruit grow and ripen upon the Earth? Who maintains them and consistently gives them the power to do so?! Do you think that God cannot, or will not, reward him who sacrifices himself unselfishly for his brethren’s sake? Or do you think that God is unjust, demanding of man the impossible?!
8. Yet I say that a truly honest goodwill, and a keen desire to do a poor brother some good, is easily possible for all!
9. If everyone were imbued as such, through and through, then there would be no more of such meager huts upon the Earth, only inhabitable by two people.
10. See, this house of My friend Matthew has fed many people today, and gave away its entire stock out of true goodness of the heart, and if you don’t believe it, go and see the larder, as well as the granary, and you shall find no provisions. Here, however, stands the landlord; Ask him whether I speak untruthfully!”
11. Matthew fully supports My statement, saying: “Lord, unfortunately, today it is as you say it is, and I don’t know how I am supposed to provide for the guests of tomorrow. But I have fared this way often enough already, and I trusted in God, and see, everything was fully replenished, so that I could provide for the guests quite well!”
12. “See”, I say thereto, “a righteous person thinks and acts this way in this world, and does not complain that God abandoned him! And so it has always been, and will be eternally!
13. If a person trusts in God, he is trusted by God as well, who does not forsake him and does not let him be confounded. But those who, like you, do believe in God’s existence, but do not fully trust Him, because their own heart tells them that they are unworthy of His help, are not helped by God either, for they have no trust in God. They trust only their own powers and means, which they regard as holy and inviolable, as it were, and say: ‘Man, if you wish to be helped, help yourself, for charity begins at home, and thus you have to look after yourself first.’ And by the time he has provided for himself, the one in need has perished.
14. But I say: If you provide for yourselves first, you are abandoned by God and are without His blessing and His otherwise certain help. For God did not create men for selfish reasons, but out of pure love, and, therefore, men must, in everything, fully correspond to the love that gave them their existence.
15. If, however, you live and act without love and trust in God, you voluntarily reverse the heavenly element within you into a hellish one, turn away from God and become servants of Hell, which, in the end, will not fail to give you the reward you deserve, which is death by the wrath of God.
16. You also state that the Essenes, who live in accordance with Pythagoras’ school, are not given any regard, other than by a few Romans, despite all their philanthropy.
17. I don’t have any regard for them either, because they don’t acknowledge the immortality of the soul, and yet the worst among them is better than the best among you!
18. I tell you now openly: Among all who were born of a woman, since the beginning of the world, no greater one has emerged than John, but from now on, the least of My disciples in the true Kingdom of God shall be far greater than John, whom you call your master, yet whom you have never understood! Because he showed you and prepared the way to Me, but the world in you has blinded your heart, wherefore you are not capable of recognizing Me, even though you already find yourselves in My presence.
19. Therefore, go and care for your world, for your women and children, so that they may not be stripped naked and ever be plagued by hunger or thirst. But by doing so, it shall soon become clear what good you have done for them! This I can tell you, in the fullest right and deepest truth:
20. Whoever possesses wealth, property and a trade with which he makes good profit, but saves the profit for himself and his children only, and looks down at his poor brothers with unkind eyes and heart, avoids the poor children, who, because of their lack of all earthly goods, suffer hunger, thirst and cold, and then sends them away if they come to him asking for alms, and says to a brother: ‘Come to me in a few days or weeks, then I will do this or that for you!’ and when the hopeful brother in need comes and reminds him of his promise, the latter excuses himself, that he could not possibly help now either, while actually being in possession of the necessary means; Truthfully, I say to you: He is an enemy of God, for how does he intend to love God, whom he cannot see, if he does not love his brother, whom he actually can see right before him, while also being aware of his misery!?
21. Truly, truly, I say to you: Whoever forsakes his brother in need simultaneously forsakes God and Heaven as well. And God will forsake him in the blink of an eye!
22. However, he who does not forsake his poor brothers, not even in the face of trials sent upon him by God, shall be unexpectedly blessed, temporally and eternally, more abundantly than our host’s larder and granary.”
23. John’s disciples say: “This we believe for sure, for they are completely empty.”
Another Wine and Food Miracle. Of the faithfulness and immutability of God and His blessings.
1. Here the kitchen-maid comes, completely out of breath, saying to Matthew: “Lord, lord, come and see! A lot of young men just came and brought all kinds of foodstuffs, in amounts that we would hardly be able to consume in an entire year! And everything appears so fresh and good! The granaries are also filled from top to bottom, and the skins in the cellars filled with the best wine. Lord, lord, where did all this come from, and today on a Sabbath of the Jews no less?”
2. Matthew and everyone in the room are quite beside themselves, and John’s disciples, of whom two had previously convinced themselves that the larders were empty, at once asked Matthew if he was the one who had ordered these foodstuffs.
3. Matthew says: “Not me, since I would have to be the first to know about it. And it was not my wife either, because she was the one who notified me through this maid that our small stock had been completely consumed. Because apart from a garden and a few rented fields, I have no ground for the planting of much fruit, and would also have very little time for it, because for one, I am busy with the toll, and secondly, I am hosting my guests in this guest-house. Because of that I stock my guest-house with rations from week to week, usually purchasing them with my own money and having them delivered from Capernaum, while having the fish supplied by you. The wine and grain, however, I usually buy off my co-religionists, the Greeks. This, in short, is the way I usually keep my house stocked with necessities, but I and my house know not a single thing about this order!
4. As such, some great friend, one unbeknownst to me, would have to have done this for me, otherwise it remains an obvious and great miracle. Where and who this great friend should be, however, I know no more than yourselves do. But I shall summon all my people in here and question them in your presence as to whether they recognized any of the delivery men or not.”
5. His wife and all the maids and servants are called in and asked, but they all deny unanimously ever having even remotely recognized anyone: “The men looked like delicate youths, as none of them were bearded, but all had long and beautifully curled hair, and their garb was more in line with what the Romans wear than what the Jews clothe themselves with. There were many of them, in the larder as well as in the loft and cellar. They put down the deliveries quickly and said: ‘This is a gift for the tax-collector Matthew, who was called by the great Master today.’ They then departed in haste, and we did not see which way they went.”
6. A Pharisee says: “This sounds exceptionally unusual, and yet it is true! In that case we should be most inclined to get to the bottom of it.”
7. Turning to Matthew, the same Pharisee says: “Host, let them bring us some samples of the wines, and we shall tell you where they come from, for by the flavor and color we can tell you where it was grown.”
8. A trip to the cellars and all the drinking vessels are brought in, filled to the brim. And as the Pharisees and scribes sample the wines, they all say, full of astonishment: “No! A wine such as this we have never tasted before. It is indescribably good and delightful. Have we not drunk of all the wines grown upon the known Earth, and while among those were some very good and flavorsome ones indeed, in comparison to this one they are hardly even lukewarm water. So, this case remains a mystery.
9. But since you are now in possession of a great supply of these unsurpassably superb wines, would you like to let us have a few skins of it, for some money and a bit of persuading? It would be well worth sending a consignment to the High Priest in Jerusalem.”
10. Matthew says: “I have received all this for free, and for free shall I give it away as well, but not a single drop to the High Priest in Jerusalem. Unless he were to come here himself, as a guest, then he shall be served like everyone else, but mind you, only as a regular man, equal to all others, never as a Jewish High Priest, who, to me, is an abomination of utter desolation, and a murderer of the spirits of those men who share his beliefs!”
11. One of the scribes says: “Friend, you seem to be quite mistaken about the High Priest of Jerusalem, having no knowledge of his nature and office.”
12. Matthew says: “Let’s leave this subject be, for it would drive me into a just fury! You are his eyes, and therefore see what is closest to you least of all, namely, your own nose, brow and your face. We who are situated opposite of you see it only too well. But no more about it, for I would get quite upset, and I would not want to offend you, my respected guests!”
13. A more jovial Pharisee says: “Now, let us indeed put this matter to rest and instead consult with Master Jesus. He shall be the one most likely to clear this matter up for us, for he exceeds us all by far, in both knowledge and wisdom.” He turns to Me: “What do you have to say about this story? Because you seem to have a hunch about it, as your previous conversation with John’s disciples seems to suggest. Because this occured at almost the same moment as you were telling John’s disciples about how God provides for those who truly love Him and animatedly trust Him, and you properly flogged the ugliness and repulsiveness of selfishness. And so, it seems to me that you received knowledge about it from somewhere, or maybe you might even be the initiator.”
14. Say I: “Good! If you suppose that about Me, then apply it to what I said to John’s disciples as well, and admit it in your hearts that I spoke the fullest truth.
15. Whoever among you will act accordingly, from the bottom of his heart, shall experience with God what our friend and brother Matthew has just experienced!
16. For believe Me: God always stays the same in His heart. As He was when no sun, moon or stars were shining upon the firmament, so He still is at this very moment, and shall be forevermore.
17. He who seeks Him along the right path shall surely find Him and be blessed into all eternity of eternities.”
18. These words stir their hearts deeply, and John’s disciples began to ponder, saying: “He must be a far greater prophet than even our John was. For we were around him for a full 10 years, yet we never felt like this. The Pharisee is right in saying that this Nazarene knows about it! I would even argue that all this originates from Him, along paths unknown to us, and this whole thing is blatant proof of our blindness, including our great master John!”