Jesus' Precepts and Deeds through His Three Years of Teaching

Jesus in the Vicinity of Caesara Philippi (Matthew 16)

- Chapter 233 -
About knowledge.

ays Cyrenius: "Yes, Lord and Master, now the thing is clear to me, - to the extent that it can be clear to a stupid spirit in his earthly existence. To be sure, there is yet many a thing I you to ask about; but I can also see that too much knowing is not good for man, because notwithstanding his becoming a wiseman, he shall not become a doer.
A man of too much wisdom seems to me like a well-provided man of great worldly wealth. Why should he still have to work the ground, why harness the oxen to the plough? His barns are filled to the gables his cellars filled with the best wine, and his chambers bristle with gold and silver, big pearls and the most precious stones. He realizes that it would be crazy to cultivate his land any further, and therefore lies down to rest, enjoying his treasures undisturbed.
And, as said, an overly wise man can and has to cut a similar face. He who is in many ways ignorant seeks and examines, finding great joy in discovering some new truth; the overly wise however has little more to find and has obviously become lethargic, whereas some sect devotee might investigate day and night to get to the bottom of some mystery, in order to gain potential insight. Hence I am now conversant with this sphere for the present. That which I still lack however, also shall keep me constantly active. - am I correct or not?"
Say I: "Neither too little nor too much is overly helpful, but too much still better than too little, because he who has an excess can pass some on to those in want, which shall always yield good results. But he who has too little shall have a problem sharing. Wherefore a trifle excess in wisdom always is better than too little. But this much I say too: it would not beneficial even for an angel to be omniscient, like God!
But this also God has forestalled; for just as no spirit shall ever, like God Himself, indwell all of infinity, neither shall any spirit's wisdom ever be so perfect to probe or grasp all the depths of divine wisdom. Do you understand that too?"
Says Cyrenius: "Oh indeed I do, and there has always been an adage of old with us Romans, in circulation also among the Greeks and Egyptians namely and in brief: 'Quod licet jovi, non licet bovi' (Jupiter is granted things which an ox is not, which means, what is good for one is not good for all). And I think that this proverb, although the property of the heathens as they are called by the Israelites, is quite fitting also here.
Compared to God humans and angels will most probably remain the dear 'boves' for eternity and this is also good indeed; since at least I myself would not be useful at all for too much wisdom. For it lies in the nature of things that in the end, every created being would lose its zest for life if there were within all of infinity nothing left that was not as familiar as the chamber of a house to its owner.
Wherefore it is most fortunate and wise of Jehova to forestall, for even a most perfect but nonetheless created spirit, notwithstanding his wisdom, to ever approach God's wisdom by even one hair's breath; for that which is infinite can never be approached by what is finite!
But let's leave that, for it would be futile to lose more words over it, since there are many other things that would be more urgently revealed than the yardstick by which feeble man could measure divine wisdom. Love obviously is of a higher order than the lofty wisdom of man and spirits.
Formerly you said that one is able to completely heal the old scar of the soul through the new law of brotherly love and thereby could free oneself totally from the old hereditary evil, and then the fullest awareness of true, eternal life would set in with full power and clarity in the person. That would possibly be the greatest gain for mankind on this earth; because as a result not until then would the human being be a whole human being and be able to achieve completely great and magnificent things already on this earth in his earthly life.
With the ever-present conviction of eventual death, and disappearance from the world stage, man has to gradually lose courage for loftier works, or alternatively throw himself into every worldly delight, in order to therewith drive away all thought of eventual certain death, enjoying perishable life as if eternal. It hence is of the gravest importance that man be given a commandment, the keeping of which leads him to regain within himself the Paradise once lost through Adam, and to then preserve it. The commandment of real and true love of neighbour shall bring us back the one lost.
But here the big question is how to keep such most important commandment in accord with God's order, to attain to the great aim which You promised with certainly and not by half, but fully.
Say I: "This is truly a good and most pertinent suggestion on your part, and I shall give you a fitting reply; but first we want to also hear our old host Marcus for once, and his concepts about the neighbour, to whom all love is to be directed; only after which I shall give you all the full and true reply, together with the right explanation. And so tell us; dear Marcus, who is to be regarded as our true neighbour, and to whom show all love indeed!"