B E Y O N D  the  V E I L

 “The wind blows where it wants to, and you hear its sound,

but you don’t know where it comes from or where it’s going. 

That’s how it is with everyone who has been born from the Spirit” (Jn. 3.8).

The sisters of Lazarus, Mary and Martha, send a messenger to find Jesus and inform him that Lazarus is sick.  In John 11.3, the messenger presents the bad news.  Jesus says with some surety, (4) “This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.” For many readers, and some scholars, too, this response seems to be a convenient biblical insertion to secure Jesus’ identity as Messiah.  From the mystical viewpoint, however, this occurrence offers insight into a knowledge not previously revealed.

During his ministry, Jesus often refers to what lies beyond the veil.  He essentially announces that he has pierced this veil when he says, “I and the Father are one (Jn. 10.30),” the veil of separation is crossed over into oneness.  From Jn.17.25 (below), “these people have known that you sent me,” Jesus understands himself as from beyond the veil, designated as Messiah, and that others share the same understanding.  In Matt. 9.5-8, (6) “But that you may know that the Son of Man hath power on earth to forgive sins,” (8) “they marveled, and glorified God, which had given such power unto men.” Over and again, we glimpse how Jesus understands the world, but in so many ways, how he also pierces the veil and deliver higher understanding.

The story of Lazarus centers on the veil between life and death. The story alludes to Jesus’ identity, authority, and the power that comes with that authority.

John 17.23 (CJSB) is a good example concerning the principle of soul identity.  This scripture refers to both Jesus and the disciples: (23) “I in them, and Thou in me, that they may be made perfect (=perfected) in one.  (24) Father, I want those you have given me to be with me where I am; that they may see my glory, that you have given me because you have loved me before the creation [foundation] of the world. (25) Righteous Father, the world has not known you, but I have known you, and these people have known that you sent me.* (26) I made your name known to them, and I will continue to make it known; so that the love with which you have loved me may be in them, and I myself shall be united with them.”

 *Mt 13.11, these are some of the “mysteries of the kingdom of heaven.”

As to the quotation above (CJSB), v.23, Matthew Henry comments: “As the pattern for that oneness, showing how he desired they might be one.  Believers are one in some measure as God and Christ are one; for, first, the union of believers is a close and strict union; they are united by a divine nature, by the power of divine grace, in pursuance of the divine counsels.  Secondly, it is a holy union, in the Holy Spirit, for holy ends…Thirdly, it is, and will be at last, a complete union.”

(24) “Those you have given me (set apart for God, not just improved) to be with me where I am.” This phrase speaks to the sanctity of Jesus and trust, and through that trust indicates Jesus’ identity.  These souls have been ‘given over’ to Jesus by the Father, the God who gives but gives within purpose.  Secondly, the term ‘unity’ (being with me where I am) broadly defines itself as a group unified by purpose.  This unity is in contrast to The Foolish Builder of Mt. 7.26, which refers to a weak spiritual foundation.   Contrarily, consider the farmer (Mt. 13.16-23) who finds good ground, clears the field, plows (prepares) the field, and then sows good seed.  The farmer’s actions are unified and in the proper order to events. “Where I am,” in this case, implies a condition, a heavenly state.

“loved me before the creation [foundation] of the world” cements the condition of man, that he is likewise loved, through the person of Christ (orthodox), but also as a created soul (omnibus).  As for the Kingdom, every disciple possessed varying levels of knowledge in different areas; each had distinct manifestations within service.  Therefore, there is room for everyone, and Love embraces all.

(25) “But I have known you,” Christ is fully awakened; “and these people have known that you sent me,” speaking to the disciples themselves.

(26) “I made your name known to them.” Jesus speaks on behalf of those with him.  

“I will continue to make it known,” asserts continuation, building foundation and conviction, and points to honorable actions toward God. This short but declarative statement concerns the will wedded to purpose.

Jesus finishes with love, “So that the love with which you have loved me may be in them, and I myself shall be united with them.” This statement proclaims love as the ultimate culmination of all that has been spoken beforehand. It implies the final growth of the fruit, the great awakening, or the greatest of awakenings—love preeminent within the affairs of men.  Obedience and love are intimately connected—the Father loves the Son, and out of love, the Son obeys the Father.  All understanding concerning soul identity, relationship and place, both in person and ministry, are relayed in these scriptures.  Individual purpose, with an omnibus love becomes the culminating event.

Those who sow good seeds and speak the Word are piercing the veil between this world and the world of spirit beyond flesh. 

Opposed is Judaic observance by sacrifice (outward manifestation), rules, and purity demonstrations, not the inspection of the inner man nor awareness of the kingdom within.  “…that they may see my glory, that you have given me because you loved me.”  This statement gives over Self to God, as in “glory, that you have given me,” and associates love as bequeathed or given, “because you have loved me.”  “…before the creation of the world” exhibits a plan in place, implying forethought (all-knowing).  This mystical voice would respond to the more profound Hasidic tradition, which proclaims the messianic figure that would bring the message of righteousness to all people, encompassing love and harmony.  This scripture situates Jesus in place and circumstance and describes Jesus’ spiritual relationship with the Father and the people, and strongly emphasizes the creation element of love.

Jesus speaks against the Pharisees and their suppression of truth in Luke 11.50, spoken within the ‘woes’ (39-54), “That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation.”  In this passage “Shed” means ‘to pour out’ and implies ‘martyred,’ not just dying, and also can imply slain or put to death.  This scripture refers to a generation held to accounting (“may be required”), particularly of those in authority.  This accounting infers their denial of truth (Lk. 11.52, “taken away the keys of knowledge”) and will include, at this time in Judaic history, the revision, if not the destruction of the Second Temple.* 

*Ezra, the 2nd Temple, is based on sacrifice and emphasizes the law. See Jesus the Nazarene.

The story of Lazarus is put into spiritual perspective by the blunt but mystic statement Jesus makes in John 11.4.  Jesus infers the sickness is not what it appears to be.  As is written in v. 4, Jesus seems to comprehend a different principle at work: “that the Son of God might be glorified.” He says that the sickness is for the glory of God, seemingly an incongruous statement at best, then adds the reference to himself.  An earthly problem confronts Jesus: Jesus sees in the physical but perceives in the spirit.

How do you see?

Jesus lives in the physical world but perceives from the spiritual world.  Likewise, it is helpful for us to look at the world from the inside out—get oriented to seeing from the kingdom within—instead of viewing from the outside as Mary and Martha do.  Seeing with new clarity opens the door to assuming a new understanding or perhaps gaining a pearl of wisdom.  Within this process, the confines of physical perception lift to reveal a more knowing spiritual perception, as we observe with Jesus.  This broader notion concerning spiritual perception defines much of Jesus’ ministry.  He looks at the world differently; he sees as the spirit sees.

This developing perception assists us spiritually and tends to cull the wheat from the chaff.  Anger is subsided, love must rule, and grudges must give way to forgiveness.  From deeper reaches, the active kingdom within is developing character and a continuing soul identity.  We see this development in the disciples as they are built for their mission, each one.  The spirit of God works from within to develop soul identity according to the nature of that soul and according to the soul’s current earthly mission.  This progress will include character development, specific experiences, and meeting particular people.  This soul development is the essence of walking in the Way and pathway teaching in general.  For example, when you notice many of Jesus’ responses, he perceives something no one else does.  The understanding Jesus receives arrives from beyond the veil, the veil between the spirit and the conscious mind.  He receives the Holy Spirit in teaching and practice, which he will later reveal to the disciples.

‘Do you render taxes’ does not become a question about taxes or even money.  You render unto each thing that which is proper and unto another thing something else—“render unto Caesar that which is Caesar’s and unto God that which is God’s (Mt. 22.21).” The attempt to align Rome against him for encouraging non-payment of taxes, or the people against him because Jesus espoused that they should pay, fails.  In like manner, adultery is not only about sex but is focused on improper mixing or improper rendering, to adulterate.  If you compare Cain’s offering to Abel’s, it is clear that Cain gave no rendering to his sacrifice, but Abel did.

As Jesus repeatedly demonstrates, all riddles, mysteries, perplexities, and bewilderments become resolved within the enlightened understanding.  Regardless, the enlightened understanding arrives from beyond the veil, from the spirit (kingdom within) into the conscious mind. In his ministry, Jesus often operates beyond the veil.  Once this approach to the Way is understood, the pathway changes, becomes revealed, and people realize that the veil is actually within themselves; they cross over to the kingdom within.

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S O U L – I D E N T I T Y

Jesus speaks of life and death and heaven and earth as a matter of everyday understanding.  Who reports that he can give others the keys to the kingdom (Mt. 16.19)?  How can this man teach directly concerning heaven?  How can he see that Lazarus’ death is somehow not final?  Why is Lazarus’ death meant to glorify the Son of God?  The Lazarus episode explores the essence of soul identity.  Jesus has taken authority over sickness, the condition of lameness, and the blind, but now his power will extend beyond the spiritual veil unto life and death itself.  Powerful identity and authority issues come to bear.  This demonstration, born out of love, will become the quintessential establishment and proof of Jesus as Messiah!

In the story of Lazarus, the underlying issue is revealed by the manner Martha and Mary comprehend the event.   However, the resolution does not resemble what Martha and Mary would understand.  Nor does the real solution appear to be attached to the problem at all.  Lazarus is unalterably dead; Jesus has come too late, and that is the end.  However, the underlying working principle appears to be somewhat different than the outward appearance of things.  In this case, and in part, the working principle resides in the identity of Jesus himself—he who offers the keys, he who gives us a glimpse into heaven where there are no marriages (Matt. 22.30), and finally the revealment as Son of God.  God’s purpose contains this other part, and reveals the revelation of a new beginning established from the foundation of the world.

Soul identity does not only concern Jesus’ identity; the subject reflects upon each soul just as certainly.  In teaching the Way, every soul is encouraged to allow the spirit to reveal their soul’s nature.  This revelation is done slowly and in a measured way.*  Soul nature, in turn, provides glimpses into soul identity.  When Jesus tells the listeners to remove the plank from their own eyes, he tells each person that they may not know themselves as well as they think (Mt. 7.3).  And truthfully, who does?  We all tend to assume the better portion for ourselves.  Not that a person should diminish themselves, but the kingdom within reveals the truth, nonetheless.

*Sow good seed, establish prayer, and the Word leads.

In viewing our world, our conscious mind stands at the border where we see to the outside but also perceive what is revealed from the inside.  Written as a pseudepigraphic text, the Gospel of Mary Magdalene relates the above principle very well: Chapter 5.10, “I said to Him, Lord, how does he who sees the vision see it, through the soul or the spirit?  (11) The Savior answered and said, He does not see through the soul nor the spirit, but the mind that is between the two that is what sees the vision and it is […remaining text lost].  The awakening process and the understanding that comes with it must come into the conscious mind.  It is worth noting that in Mary’s text, Jesus is referred to as the Savior, as is the case in many similar texts.

Allowing the spirit to witness into the conscious mind opens the door to the mysterious veil that we see Jesus easily move between.  In part, for Jesus, his identity resides in how he conducts himself, or perhaps better stated, how he walks.  It is not just a matter of divine character, Jesus’ solutions lie beyond the veil, and we often observe Him walking there.  Likewise, our real solutions will carry much of the flavor of this walk beyond the veil.  Real answers to life’s problems lie in the realm many choose not to visit.  They never tread beyond the veil.  Their soul nature as a Child of God remains undeveloped.*

*“Blessed are the peacemakers, for they shall be called the children of God” (Mt. 5.9). “…the good seed are the children of the kingdom” (Mt. 13.38).

We may see a situation as arriving out of the blue, however, it is also true that we establish ourselves as the logos everywhere go.  We perceive our problems as ‘over there’ or ‘out there’, and perceive ourselves as ending at our hands.  We seldom see the inner workings that brought us to this place or our problems.  We rarely recognize destructive attributes as a current part of our identity.  We do not see ourselves as the issue, but are very good at describing our uneven circumstances.  Even if we see the attribute, we do not see ourselves in it.  We may ‘deal’ with things but keep ourselves in cognitive dissonance—we seldom truly see the plank in our eye.

“Ye shall know them by their fruits,” Matt. 6.16, directs us to the positive substance brought forth from beyond the veil.  John 8.32, “Ye shall know the truth, and the truth shall set you free,” refers to knowing, delivered from beyond the veil, in this case recognizing Messiah.  Matt. 13.11, “Because it is given unto you to know the mysteries of the heavens,” refers to a more profound revealed spiritual truth.  These scriptures address what you should know.  You should know your true fruits, and you should know the truths that will set you free and you should practice them.  When addressed within a solid practice, spiritual revelation leads to a more profound understanding of one’s soul nature and identity, encompassing the enlightenment itself.

In the Gospel of Thomas (5), Jesus said, “Recognize what is in your sight, and that which is hidden from you will become plain to you.  (58) Blessed is the man who has suffered and found life.”  Even in the four gospels, there are many references to soul nature and soul identity, if one looks.  Such a search will reveal a new context within scripture.  Whether dividing the Pharisees, “Ye are of your father the devil” Jn. 8.44, or, Matt. 6.20, “But lay up for yourselves treasure in heaven,” establishing the proper reception of God’s bounty by assuming His treasure (harvesting), a treasure the Pharisees cannot possess—Thomas encourages us to see what is before us, and when done lay up the treasure of understanding so that it does not leave thee.  The cognitive growth of soul develop through these understandings become one measure of each person’s soul identity.

John 11.4, “…sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby,” is often analyzed relative to Christ’s identity or the divine nature of Jesus.  The Essenes believed the Messiah would be a heaven-sent being.*  God sent the Messiah.   He oversees the Sons of God (disciples and others), the Children of God (true believers), and those who may lack a greater insight but have committed.  All converts were welcome, for God and His Son accepted all people.  Belief-faith is the foundation, the premise for the new way of thinking (see Ministry of John the Baptist); the logos became love-forgiveness, for this pairing affects all other attributes and experiences.  Ultimately, knowledge is acquired through study and revelation, and with experience, wisdom follows.  All of these topics relate to soul identity and certain choices that might be made.  Even so, all of these choices and experiences lay beyond the veil until the seed is sown, until action is initiated.

See, Jn. 12.45,49, 20.21; Lk. 10.16, 4.18; Mk. 9.37.

*

 To convene our story once more, upon hearing from the sisters, most people would take such news as a call to action.  They would react.  However, Jesus tarries.   He stayed two more days, for John the Baptist had conducted baptism at this location.  (Jn. 10. 41-42) “Then many came to him and said, ‘John performed no sign, but all the things that John spoke about this man were true.’ And many believed in him there.” The further consecration of the ministry must come first, for many were converting.

Wisdom in the moment of the circumstance is probably the hardest of all godly attributes to master.  Jesus was busy, and many lives were spiritually at stake.  He finishes his work on the tributary of the Jordan, and then he says in John 11.7, “Let us go to Judea again.”  The inference is to go to Bethany. The disciples object, reminding Jesus that Judea is where the priests tried to have him stoned.  They are astonished and ask, “You are going there again?”  The disciples force the first roadblock to appear—doubt and perhaps fear.

Not to be too harsh on the disciples, but they seem able to extend only their working minds.  They react to the obvious.  They follow after Jesus, that is true, but the pathway eludes them.  The disciples seldom rend the veil to discover that which underneath moves all things.   Scripture reflects that this is often the case with the disciples—they see the world with their eyes, but their minds rarely capture the vision.  The angst of the disciples is addressed in the Gospel of John, chapter 11, verse 9.  In that scripture Jesus responds to the disciples with spiritual insight, for he speaks about walking in the light so that the feet may not stumble, and he finishes by saying, “But if one walks in the night, he stumbles, because the light is not in him (10).” 

“In him” tells us everything, for the light must be within you.  Intellectual knowing is not enough.  Jesus has received his guidance, and by the light within him, he walks through the night of this world—he has captured the vision (Jn. 16.33).*  The light is within him and thus guides his footsteps.  The working mind would have rushed immediately to the side of Lazarus, and Jesus would have healed him just so.  Yet, that is not what the spirit witnessed that Jesus should do.  Amid such a crisis, Jesus remains calm but quietly assertive and then leads the disciples toward Bethany.

*Jn. 16.33, “These things I have spoken unto you, that in me ye might have peace.  In the world ye shall have tribulation: but be of good cheer; I have overcome the world.” Comment: overcome the prince of this world; overcome the children of this world and the circumstances they create, confirming that Jesus possesses spiritual wisdom.

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B E T H A N Y

In this next part, we will see how Jesus continues to work from beyond the veil; those around him continue with only the mortal working mind.  The second stumbling block comes from Martha, John 11.21: “Lord, if you had been here, my brother would not have died. ”  In v. 32, Mary voices the same sorrow-filled complaint.  Mary and Martha’s recrimination almost certainly casts blame.  If Jesus had come right away, then Lazarus would have been healed.  Is this not so?

Then Martha testifies to her continued faith in not just what Jesus can do, but also alludes to Jesus in his person (11.22): “But even now I know that whatever you ask of God, God will give you.”  Mary and Martha, amid a great trial, begin with the working mind, unbelieving, uncomprehending why Jesus did not hurry to Lazarus’ side.  To Martha’s favor, and when she recovers herself, she begins to respond to the greater understanding, the higher reality of life.

Marth’s response forms much within the story.  Through her statements and conviction, she parts the veil between the physical and the spiritual.  In this case, the bridge is built by faith.  Through faith, her understanding and sanctified nature are revealed.  She also affirms it through her speech and makes her statement openly known.  Faith and her words are connected.

“Where have you laid him?” Jesus says.  Throughout these incidents, Jesus remains sure that he does not lose himself amid circumstances.  Maintaining this poise can be the most challenging, but it is an essential aspect of the pathway and teaches each person to observe the spirit within themselves.  He allows for the “glory of God” and “that the Son of God may be glorified through it.” He makes room for the spirit to act!

The teaching message is that each person may be glorified through difficult circumstances.  The basic principle, which is to look beyond circumstances and to perceive with spiritual eyes, reflects the awakened spirit and the teaching of the Way.  From beginning to end, Jesus reflects this godly reality and remains steady, sure, and settled in the spirit.

Martha next says to him, “Yes, Lord, I believe you are the Christ (Messiah), the Son of God, who is come into the world (11.27).”  According to some scholars, this part of scripture seems contrived, as though a scribe may have put these words in Martha’s mouth.  However, this portion of scripture carries forward the importance of belief.  Lazarus, Martha, and Mary had spent much time with Jesus, knew Jesus quite well, and were dearly loved by Jesus.

“The saints are called into the fellowship of Jesus Christ by an invitation that is secret and distinguishing, given to them and not to others; they have meat to eat the world knows not of,” says Matthew Henry.  Martha has overcome her worldliness (Lk. 10.40) and senses something more critical is about to occur.

This portion of the Gospel of John conveys Jesus’ identity as the Deliverer, or one who delivers, as Jesus speaks previously of the resurrection and the life in John 10.28-30; 11.25-27.   Belief, then faith, must come forward and is foundational.  Little is produced without faith in the work a person is trying to accomplish.  Belief-Faith is intrinsic to the pathway; for example, early on, a person does not see, and one does not know.  With faith, Martha looks beyond the veil, and with that measure of faith, Jesus then rends the veil.*  Even though Jesus may have raised Lazarus in any case, for he dearly loved him and also saw the sister’s grief, it is at this point that Martha’s faith propels the continuing biblical narrative of “thy faith has made thee whole” (Mk. 5.34).  The faith narrative is evident in nearly all aspects of Jesus’ ministry.

* Mt. 9.2, “Jesus seeing their faith.”

It is the person, Jesus himself, to whom John’s gospel repeatedly refers.  “I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live: And whosoever liveth and believeth in Me shall never die.”  The assumption of faith is the underpinning from which Martha speaks and affirms.  By her steadfastness and devotion, she begins to see, thus perceive, and therein rends the veil.

For those who walk in the Way, the faith lesson is often overlooked: belief-faith forms the beginning, the first rung in the enlightened journey into God, and the primary reason the conversion into Christ will always remain faith-based.  Since a person knows very little and yet seeks to change his life, faith must come first, welling up from the spirit, to make the complete connection.  The disciples, Martha, and Mary began with faith in only what the eyes can see, but when events conclude, those who are present end up understanding in a very different manner.

If one inspects Jesus’ ministry, one will find that the root of continued faith is throughout the pathway of Jesus’ walk.  The faith required during the Judean ministry differs from the faith required during the Galilean ministry, in part due to the many confrontations he will face.  In the context of Lazarus, Jesus assumes knowledge and guidance with the fullness of faith.  It is always appropriate that belief and faith precede the teaching of knowledge and wisdom.  Those of the intellectual bent, take the assumption of knowledge while not wedded to faith, nor recognizing the spirit within.  They will be left only with their suppositions or intellectual conclusions.  Assuredly, this series of judgments, as we see with the Pharisees and scribes, will leave the soul bereft of revelation.

Many who are non-religious do not understand the valuable asset of faith.  Faith is demonstrated by persevering in the daily walk, regardless of the outcomes.  Persistence demonstrates faith.  Those who seek knowledge must surely follow faithfulness, both in their study and in receiving witness from within.  Revealed knowledge becomes one result of faith.  This transmutation into knowledge begins to give mark to soul identity.  Jesus speaks to knowledge on many occasions, as we know.

Now comes the third stumbling block.  First, the disciples did not want him to return to Bethany; second, the recriminations leveled at Jesus indicated that he did not come soon enough.  Now, those who doubt, the Jews, will be next (Jn. 11.36-37): And some of them said, “Could not this man, who opened the eyes of the blind, also have kept this man from dying?”  The phrase “the Jews” refers to those who stand with the Pharisaic believers.*   Those Jews who were interested in the doings of Jesus would show up almost everywhere he went, ready to confront and obstruct.

*Often thought to be Herodians.

Jesus’ greatest miracle is reaching beyond the veil to reclaim Lazarus.  This miracle left no doubts about Jesus’ identity as the Messiah, and his relationship with the Father.  His earlier words contain an impact that would be impossible for the layman of that day to grasp, at least until Lazarus was raised.  “…but for the glory of God, that the Son of God may be glorified through it,” this scripture indeed affirms Jesus and presents a new reality on many different levels.

What are some of these old and broken realities?  The Second Temple still operated under a lunar calendar, which had been brought back from Babylon, and did not match the proper days of festible.  For a religious people this has to be considered a serious offense.  Sacifice was also continued as part of pagan culture, which even David knew could not remit a serious sin.  Legalism finally crept into the fabric of society; the scribes gained power, not the spiritual ethos of the people.  The status of women did not change; Mary of Magdala would illustrate this transition.  The Temple was corrupted; the Temple had become subject to various values as needed, the Sadducees acquiesced to Roman demands to give sacrifice to Rome itself, when sacrifice should not even be practiced, greed seemed rampent throughout the priesthood (Mt. 21.12-13).

Bringing Lazarus back from the dead becomes a pivotal point in the life and ministry of Jesus.  Not long after, a plot is hatched to kill Lazarus.  The jealousy of the Pharisees, combined with Jesus’ refusal to obey their laws, prompts them to seek diminishment of him in the eyes of the people.  In Jn. 12.10, the description reads that the chief priests took counsel to put Lazarus to death (11): “On account of him (Lazarus) many Jews went away and believed in Jesus.”  The fact that they killed Lazarus begins what becomes an unalterable split within the Jewish community, much as we see in the story of Cain and Abel.  The tensions mount when word of Jesus’ miracle begins to spread.  There are more and more believers.  That they would also murder to stop Jesus should not surprise us, and tells us much about the priestly hierarchy and these times.

*

The Gospel of John is presented (c. AD 92).  At that time, the followers of Jesus were becoming known as ‘Christians,’ especially in Rome.  Earlier scripture would describe them as ‘practitioners in the Way,’ or Sect of the Way (Ac. 28.22, “…this sect that we know that everyone has spoken against”), or even more likely would be called “Nazarenes,” (from, “sect of the Nazarenes,” Acts 24.5).  John’s final composition seems likely written or later affected by a disciple of Paul.  Determining how much of the Book of John originated from John’s earlier writings or sermons poses some challenges.  Many scholars believe that Pauline writers edited John’s Gospel, at least in certain places.

The Pauline-oriented text of John intends to create a more formal or codified religion, and that much seems clear.  The heavy emphasis is on the person of Christ.  John writes from the viewpoint of someone who is no longer a Jew.  Already, there is a ‘them’ and an ‘us,’ as the times might dictate, especially as the Christian movement gains momentum throughout Turkey, Italy, and Greece.  The Gospel of John gathers more around Jesus in his person, Jesus in his identity, and not just his teachings.

Academic considerations aside, it is incumbent upon all who follow Jesus to understand that he preached a full or complete unity for humankind, referred to in John 10.16, “And other sheep I have which are not of this fold; them also I must bring.”  This scripture refers to Jesus’ ministry spreading throughout the world, which implies that Jesus was well aware of who he was.  John 12.32, “And I, if I am lifted from the earth, will draw all people to myself,” confirms this spiritual identity, his oneness with the Father, and states his function, which is also a part of his identity.

Although the above scriptures deal with the Jewish Messiah, and then later the Messiah for the world (Lk. 24.47, “…preached in His name to all nations”), the person of Jesus is always revealed within his teachings.  Nor can his teaching be segregated from his identity.*  If Jesus is at one with the Father, then Jesus is at one within himself.  John 17.21, “…that they all may be one, as You, Father, are in me, and I in You; that they also may be one in us, that the world may believe that you sent me.”  The above statement reflects lofty heights of consciousness, that which lies beyond the veil of our physical sight but is perceived with spiritual eyes and understood with a spiritual mind.  Much of the Gospel of John deals with Jesus speaking about what lies beyond the veil.  As we read and travel with Jesus in the Way, the enlightened Jesus becomes revealed.

*The Messiah could never self-proclaim, or he would be stoned to death.  The Messiah would be identified by the accolades of those witnessing his works, especially healing and prophecy.  Jesus often alludes to his position, Lk. 11.31-32, “a greater than Solomon is here…greater than Jonah is here.”

Chapter 12.1, Jesus returns to Bethany six days before Passover and eats with Mary and Martha, and Lazarus also sits at the table.  Scriptures in chapter twelve, verses 12-15, deal with the ‘Triumphal Entry.’  In. v. 42, “Nevertheless even among the rulers many believed in him, but because of the Pharisees they did not confess him, lest they should be put out of the synagogue.”  It is clear that many rulers, various officials, and some priests, such as Nicodemus, believe Jesus is the Messiah of the Jews.  Nicodemus will arrive at the illegally held nighttime trial of the Jerusalem Sanhedrin and speak up for Jesus.  Later, Jesus will state in Lk 24.47, “that repentance of sins should be preached in His (Jesus’) name to all nations, beginning in Jerusalem.”  John the Baptist preached repentance of sin for forgiveness; Jesus preached forgiveness of sin under the identity and authority of his name, and by the works of the Holy Spirit. 

In John 12, verses 44 through 50, Jesus reveals much of his identity, beginning with, “he who sees me sees He who sent me,” a teaching of unification and oneness, or the fuller enlightenment into God as each person may come to it.  Later, he speaks of himself as the way, that not only is the truth in him but that he is the truth in his person, and thus the life (Jn. 14.6).  The progression of the teaching, whether one accepts it on a religious basis or not, soars into the nature of soul identity with a demonstrated pathway to travel.  These two considerations are most important for those walking in the Way.

The ‘ego’ of the Pharisees, those who “make their phylacteries broad and enlarge the borders of their garments.  They love the best places at the feasts, the best seats in the synagogues” (Mt. 23.5-6)—how deadly this false-self becomes.  If the enemy executes John the Baptist and murders Lazarus, which I believe they did, surely Jesus will be next.

Later will come the march to Golgotha.  In between, many dramas will enter the light.  The religious hierarchy will face stress and ordeal.  The Jesus ministry will face similar pressures as he continues to minister.  Many of the disciples will give testimony of devotion, some will falter, but all will wonder what has actually occurred.  The disciples will at first scatter.  The religious hierarchy will believe they have given good riddance to yet another messianic figure, albeit the most dangerous.

God Bless!