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rabbis

7 paragraphs · about 3 minutes

Every paragraph the index cites under rabbis, once, in the order of the book. Beside each stand the entries that cite it.

137:7.2Through­out these four months these seven be­liev­ers, one his own brother in the flesh, were get­ting ac­quainted with Je­sus; they were get­ting used to the idea of liv­ing with this God-man. Though they called him Rabbi, they were learn­ing not to be afraid of him. Je­sus pos­sessed that match­less grace of per­son­al­ity which en­abled him so to live among them that they were not dis­mayed by his di­vin­ity. They found it re­ally easy to be “friends with God,” God in­car­nate in the like­ness of mor­tal flesh. This time of wait­ing severely tested the en­tire group of be­liev­ers. Noth­ing, ab­so­lutely noth­ing, mirac­u­lous hap­pened. Day by day they went about their or­di­nary work, while night af­ter night they sat at Je­sus’ feet. And they were held to­gether by his match­less per­son­al­ity and by the gra­cious words which he spoke to them evening upon evening.

137:7.3–5 · three paragraphs not cited here ·

137:7.3This pe­riod of wait­ing and teach­ing was es­pe­cially hard on Si­mon Pe­ter. He re­peat­edly sought to per­suade Je­sus to launch forth with the preach­ing of the king­dom in Gal­i­lee while John con­tin­ued to preach in Judea. But Je­sus’ re­ply to Pe­ter ever was: “Be pa­tient, Si­mon. Make prog­ress. We shall be none too ready when the Fa­ther calls.” And An­drew would calm Pe­ter now and then with his more sea­soned and philo­sophic coun­sel. An­drew was tremen­dously im­pressed with the hu­man nat­u­ral­ness of Je­sus. He never grew weary of con­tem­plat­ing how one who could live so near God could be so friendly and con­sid­er­ate of men.

137:7.4Through­out this en­tire pe­riod Je­sus spoke in the syn­a­gogue but twice. By the end of these many weeks of wait­ing the re­ports about his bap­tism and the wine of Cana had be­gun to quiet down. And Je­sus saw to it that no more ap­par­ent mir­a­cles hap­pened dur­ing this time. But even though they lived so qui­etly at Beth­saida, re­ports of the strange do­ings of Je­sus had been car­ried to Herod An­tipas, who in turn sent spies to as­cer­tain what he was about. But Herod was more con­cerned about the preach­ing of John. He de­cided not to mo­lest Je­sus, whose work con­tin­ued along so qui­etly at Ca­per­naum.

137:7.5In this time of wait­ing Je­sus en­deav­ored to teach his as­so­ciates what their at­ti­tude should be to­ward the var­i­ous re­li­gious groups and the po­lit­i­cal par­ties of Pales­tine. Je­sus’ words al­ways were, “We are seek­ing to win all of them, but we are not of any of them.”

137:7.6The scribes and rab­bis, taken to­gether, were called Phar­isees. They re­ferred to them­selves as the “as­so­ciates.” In many ways they were the pro­gres­sive group among the Jews, hav­ing adopted many teach­ings not clearly found in the He­brew scrip­tures, such as be­lief in the res­ur­rec­tion of the dead, a doc­trine only men­tioned by a later prophet, Daniel.

142:2.1There was in Je­ru­sa­lem in at­ten­dance upon the Pass­over fes­tiv­i­ties one Ja­cob, a wealthy Jew­ish trader from Crete, and he came to An­drew mak­ing re­quest to see Je­sus pri­vately. An­drew ar­ranged this se­cret meet­ing with Je­sus at Flav­ius’s home the evening of the next day. This man could not com­pre­hend the Mas­ter’s teach­ings, and he came be­cause he de­sired to in­quire more fully about the king­dom of God. Said Ja­cob to Je­sus: “But, Rabbi, Moses and the olden proph­ets tell us that Yah­weh is a jeal­ous God, a God of great wrath and fierce anger. The proph­ets say he hates evil­do­ers and takes vengeance on those who obey not his law. You and your dis­ci­ples teach us that God is a kind and com­pas­sion­ate Fa­ther who so loves all men that he would wel­come them into this new king­dom of heaven, which you pro­claim is so near at hand.”

142:2.2–4 · three paragraphs not cited here ·

142:2.2When Ja­cob fin­ished speak­ing, Je­sus re­plied: “Ja­cob, you have well stated the teach­ings of the olden proph­ets who taught the chil­dren of their gen­er­a­tion in ac­cor­dance with the light of their day. Our Fa­ther in Par­a­dise is change­less. But the con­cept of his na­ture has en­larged and grown from the days of Moses down through the times of Amos and even to the gen­er­a­tion of the prophet Isa­iah. And now have I come in the flesh to re­veal the Fa­ther in new glory and to show forth his love and mercy to all men on all worlds. As the gospel of this king­dom shall spread over the world with its mes­sage of good cheer and good will to all men, there will grow up im­proved and bet­ter re­la­tions among the fam­i­lies of all na­tions. As time passes, fa­thers and their chil­dren will love each other more, and thus will be brought about a bet­ter un­der­stand­ing of the love of the Fa­ther in heaven for his chil­dren on earth. Re­mem­ber, Ja­cob, that a good and true fa­ther not only loves his fam­ily as a whole—as a fam­ily—but he also truly loves and af­fec­tion­ately cares for each in­di­vid­ual mem­ber.”

142:2.3Af­ter con­sid­er­able dis­cus­sion of the heav­enly Fa­ther’s char­ac­ter, Je­sus paused to say: “You, Ja­cob, be­ing a fa­ther of many, know well the truth of my words.” And Ja­cob said: “But, Mas­ter, who told you I was the fa­ther of six chil­dren? How did you know this about me?” And the Mas­ter replied: “Suf­fice it to say that the Fa­ther and the Son know all things, for in­deed they see all. Lov­ing your chil­dren as a fa­ther on earth, you must now ac­cept as a re­al­ity the love of the heav­enly Fa­ther for you—not just for all the chil­dren of Abra­ham, but for you, your in­di­vid­ual soul.”

142:2.4Then Je­sus went on to say: “When your chil­dren are very young and im­ma­ture, and when you must chas­tise them, they may re­flect that their fa­ther is an­gry and filled with re­sent­ful wrath. Their im­ma­tu­rity can­not pen­e­trate be­yond the pun­ish­ment to dis­cern the fa­ther’s farsee­ing and cor­rec­tive af­fec­tion. But when these same chil­dren be­come grown-up men and women, would it not be folly for them to cling to these ear­lier and mis­con­ceived no­tions re­gard­ing their fa­ther? As men and women they should now dis­cern their fa­ther’s love in all these early dis­ci­plines. And should not man­kind, as the cen­turies pass, come the bet­ter to un­der­stand the true na­ture and lov­ing char­ac­ter of the Fa­ther in heaven? What profit have you from suc­ces­sive gen­er­a­tions of spir­i­tual il­lu­mi­na­tion if you per­sist in view­ing God as Moses and the proph­ets saw him? I say to you, Ja­cob, un­der the bright light of this hour you should see the Fa­ther as none of those who have gone be­fore ever be­held him. And thus see­ing him, you should re­joice to en­ter the king­dom wherein such a mer­ci­ful Fa­ther rules, and you should seek to have his will of love dom­i­nate your life hence­forth.”

142:2.5And Ja­cob an­swered: “Rabbi, I be­lieve; I de­sire that you lead me into the Fa­ther’s king­dom.”

142:6.3Upon be­ing pre­sented by Flav­ius, Nicode­mus said: “Rabbi, we know that you are a teacher sent by God, for no mere man could so teach un­less God were with him. And I am de­sirous of know­ing more about your teach­ings re­gard­ing the com­ing king­dom.”

173:2.3It was al­to­gether proper that the tem­ple rulers and the of­fi­cers of the Jew­ish San­hedrin should ask this ques­tion of any­one who pre­sumed to teach and per­form in the ex­traor­di­nary man­ner which had been char­ac­ter­is­tic of Je­sus, es­pe­cially as con­cerned his re­cent con­duct in clear­ing the tem­ple of all com­merce. These traders and money-chang­ers all op­er­ated by di­rect li­cense from the high­est rulers, and a per­cent­age of their gains was sup­posed to go di­rectly into the tem­ple trea­sury. Do not for­get that au­thor­ity was the watch­word of all Jewry. The proph­ets were al­ways stir­ring up trou­ble be­cause they so boldly pre­sumed to teach with­out au­thor­ity, with­out hav­ing been duly in­structed in the rab­binic academies and sub­se­quently reg­u­larly or­dained by the San­hedrin. Lack of this au­thor­ity in pre­ten­tious pub­lic teach­ing was looked upon as in­di­cat­ing ei­ther ig­no­rant pre­sump­tion or open re­bel­lion. At this time only the San­hedrin could or­dain an el­der or teacher, and such a cer­e­mony had to take place in the pres­ence of at least three per­sons who had pre­vi­ously been so or­dained. Such an or­di­na­tion con­ferred the ti­tle of “rabbi” upon the teacher and also qual­i­fied him to act as a judge, “bind­ing and loos­ing such mat­ters as might be brought to him for ad­ju­di­ca­tion.”

175:1.9“Fur­ther­more, these self-cen­tered rulers de­light in do­ing their good works so that they will be seen by men. They make broad their phy­lac­ter­ies and en­large the bor­ders of their of­fi­cial robes. They crave the chief places at the feasts and de­mand the chief seats in the syn­a­gogues. They covet lauda­tory salu­ta­tions in the mar­ket places and de­sire to be called rabbi by all men. And even while they seek all this honor from men, they se­cretly lay hold of wid­ows’ houses and take profit from the ser­vices of the sa­cred tem­ple. For a pre­tense these hyp­ocrites make long prayers in pub­lic and give alms to at­tract the no­tice of their fel­lows.

Onward

See also Judaism