^142:6.6 Nicodemus replied: “But I do not understand — how can that be?” Said Jesus: “Can it be that you are a teacher in Israel and yet ignorant of all this? It becomes, then, the duty of those who know about the realities of the spirit to reveal these things to those who discern only the manifestations of the material world. But will you believe us if we tell you of the heavenly truths? Do you have the courage, Nicodemus, to believe in one who has descended from heaven, even the Son of Man?”

^142:6.7 And Nicodemus said: “But how can I begin to lay hold upon this spirit which is to remake me in preparation for entering into the kingdom?” Jesus answered: “Already does the spirit of the Father in heaven indwell you. If you would be led by this spirit from above, very soon would you begin to see with the eyes of the spirit, and then by the wholehearted choice of spirit guidance would you be born of the spirit since your only purpose in living would be to do the will of your Father who is in heaven. And so finding yourself born of the spirit and happily in the kingdom of God, you would begin to bear in your daily life the abundant fruits of the spirit.”

^142:6.8 Nicodemus was thoroughly sincere. He was deeply impressed but went away bewildered. Nicodemus was accomplished in self-development, in self-restraint, and even in high moral qualities. He was refined, egoistic, and altruistic; but he did not know how to submit his will to the will of the divine Father as a little child is willing to submit to the guidance and leading of a wise and loving earthly father, thereby becoming in reality a son of God, a progressive heir of the eternal kingdom.

^142:6.9 But Nicodemus did summon faith enough to lay hold of the kingdom. He faintly protested when his colleagues of the Sanhedrin sought to condemn Jesus without a hearing; and with Joseph of Arimathea, he later boldly acknowledged his faith and claimed the body of Jesus, even when most of the disciples had fled in fear from the scenes of their Master’s final suffering and death.

7. THE LESSON ON THE FAMILY

^142:7.1 After the busy period of teaching and personal work of Passover week in Jerusalem, Jesus spent the next Wednesday at Bethany with his apostles, resting. That afternoon, Thomas asked a question which elicited a long and instructive answer. Said Thomas: “Master, on the day we were set apart as ambassadors of the kingdom, you told us many things, instructed us regarding our personal mode of life, but what shall we teach the multitude? How are these people to live after the kingdom more fully comes? Shall your disciples own slaves? Shall your believers court poverty and shun property? Shall mercy alone prevail so that we shall have no more law and justice?” Jesus and the 12 spent all afternoon and all that evening, after supper, discussing Thomas’s questions. For the purposes of this record we present the following summary of the Master’s instruction:

^142:7.2 Jesus sought first to make plain to his apostles that he himself was on earth living a unique life in the flesh, and that they, the 12, had been called to participate in this bestowal experience of the Son of Man; and as such coworkers, they, too, must share in many of the special restrictions and obligations of the entire bestowal experience. There was a veiled intimation that the Son of Man was the only person who had ever lived on earth who could simultaneously see into the very heart of God and into the very depths of man’s soul.

^142:7.3 Very plainly Jesus explained that the kingdom of heaven was an evolutionary experience, beginning here on earth and progressing up through successive life stations to Paradise. In the course of the evening he definitely stated that at some future stage of kingdom development he would revisit this world in spiritual power and divine glory.

^142:7.4 He next explained that the “kingdom idea” was not the best way to illustrate man’s relation to God; that he employed such figures of speech because the Jewish people were expecting the kingdom, and because John had preached in terms of the coming kingdom. Jesus said: “The people of another age will better understand the gospel of the kingdom when it is presented in terms expressive of the family relationship — when man understands religion as the teaching of the fatherhood of God and the brotherhood of man, sonship with God.” Then the Master discoursed at some length on the earthly family as an illustration of the heavenly family, restating the two fundamental laws of living: the first commandment of love for the father, the head of the family, and the second commandment of mutual love among the children, to love your brother as yourself. And then he explained that such a quality of brotherly affection would invariably manifest itself in unselfish and loving social service.

^142:7.5 Following that, came the memorable discussion of the fundamental characteristics of family life and their application to the relationship existing between God and man. Jesus stated that a true family is founded on the following seven facts:

^142:7.6 1. The fact of existence. The relationships of nature and the phenomena of mortal likenesses are bound up in the family: Children inherit certain parental traits. The children take origin in the parents; personality existence depends on the act of the parent. The relationship of father and child is inherent in all nature and pervades all living existences.

^142:7.7 2. Security and pleasure. True fathers take great pleasure in providing for the needs of their children. Many fathers are not content with supplying the mere wants of their children but enjoy making provision for their pleasures also.

^142:7.8 3. Education and training. Wise fathers carefully plan for the education and adequate training of their sons and daughters. When young they are prepared for the greater responsibilities of later life.

^142:7.9 4. Discipline and restraint. Farseeing fathers also make provision for the necessary discipline, guidance, correction, and sometimes restraint of their young and immature offspring.

^142:7.10 5. Companionship and loyalty. The affectionate father holds intimate and loving intercourse with his children. Always is his ear open to their petitions; he is ever ready to share their hardships and assist them over their difficulties. The father is supremely interested in the progressive welfare of his progeny.

^142:7.11 6. Love and mercy. A compassionate father is freely forgiving; fathers do not hold vengeful memories against their children. Fathers are not like judges, enemies, or creditors. Real families are built upon tolerance, patience, and forgiveness.

^142:7.12 7. Provision for the future. Temporal fathers like to leave an inheritance for their sons. The family continues from one generation to another. Death only ends one generation to mark the beginning of another. Death terminates an individual life but not necessarily the family.

^142:7.13 ¶ For hours the Master discussed the application of these features of family life to the relations of man, the earth child, to God, the Paradise Father. And this was his conclusion: “This entire relationship of a son to the Father, I know in perfection, for all that you must attain of sonship in the eternal future I have now already attained. The Son of Man is prepared to ascend to the right hand of the Father, so that in me is the way now open still wider for all of you to see God and, ere you have finished the glorious progression, to become perfect, even as your Father in heaven is perfect.”

^142:7.14 When the apostles heard these startling words, they recalled the pronouncements which John made at the time of Jesus’ baptism, and they also vividly recalled this experience in connection with their preaching and teaching subsequent to the Master’s death and resurrection.