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| Kapitel 146. Den Første Prædiketur I Galilæa |
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Kapitel 148. Undervisning Af Evangelister I Betsaida |
THE INTERLUDE VISIT TO JERUSALEM
ET KORT BESØG I JERUSALEM
1955 147:0.1 JESUS and the apostles arrived in Capernaum on Wednesday, March 17, and spent two weeks at the Bethsaida headquarters before they departed for Jerusalem. These two weeks the apostles taught the people by the seaside while Jesus spent much time alone in the hills about his Father’s business. During this period Jesus, accompanied by James and John Zebedee, made two secret trips to Tiberias, where they met with the believers and instructed them in the gospel of the kingdom.
2015 147:0.1 JESUS og apostlene ankom til Kapernaum onsdag den 17. marts og tilbragte to uger i deres hovedkvarter i Betsaida før de gik mod Jerusalem. I løbet af disse to uger underviste apostlene folk ved søbredden, mens Jesus brugte meget tid alene i bjergene vedrørende hans Faders anliggender. Under denne periode foretog Jesus, ledsaget af James og Johannes Zebedæus, to hemmelige ture til Tiberias, hvor de mødte de troende, og underviste dem om rigets evangelium.
1955 147:0.2 Many of the household of Herod believed in Jesus and attended these meetings. It was the influence of these believers among Herod’s official family that had helped to lessen that ruler’s enmity toward Jesus. These believers at Tiberias had fully explained to Herod that the “kingdom” which Jesus proclaimed was spiritual in nature and not a political venture. Herod rather believed these members of his own household and therefore did not permit himself to become unduly alarmed by the spreading abroad of the reports concerning Jesus’ teaching and healing. He had no objections to Jesus’ work as a healer or religious teacher. Notwithstanding the favorable attitude of many of Herod’s advisers, and even of Herod himself, there existed a group of his subordinates who were so influenced by the religious leaders at Jerusalem that they remained bitter and threatening enemies of Jesus and the apostles and, later on, did much to hamper their public activities. The greatest danger to Jesus lay in the Jerusalem religious leaders and not in Herod. And it was for this very reason that Jesus and the apostles spent so much time and did most of their public preaching in Galilee rather than at Jerusalem and in Judea.
2015 147:0.2 Mange i Herodes husstand troede på Jesus og deltog i disse møder. Indflydelsen fra disse troende i Herodes officielle familie havde været med til at mindske herskerens fjendskab mod Jesus. Disse troende i Tiberias havde grundigt forklaret til Herodes, at det "rige", som Jesus forkyndte var åndeligt i karakter, og ikke et politisk initiativ. Herodes var tilbøjelig til at tro disse medlemmer af hans egen husholdning og havde derfor ikke unødigt bekymret sig over historierne om Jesu forkyndelse og helbredelse spredt over hele landet. Han havde ingen indvendinger mod Jesu arbejde som helbreder og religiøs forkynder. På trods af den positive holdning af mange af Herodes rådgivere, og endda hos Herodes selv, var der en gruppe af hans underordnede, som var så påvirket af de religiøse ledere i Jerusalem, at de forblev bitter og truende fjender til Jesus og apostlene og gjorde senere meget for at hæmme deres offentlige aktiviteter. De religiøse ledere i Jerusalem, ikke Herodes, udgjorde den største fare for Jesus. Netop på grund af denne årsag brugte Jesus og apostlene så meget tid i Galilæa, og udførte de fleste af deres offentlige forkyndelse der, snarere end i Jerusalem og Judæa.
1. THE CENTURION’S SERVANT
1. OFFICERENS TJENERE
1955 147:1.1 On the day before they made ready to go to Jerusalem for the feast of the Passover, Mangus, a centurion, or captain, of the Roman guard stationed at Capernaum, came to the rulers of the synagogue, saying: “My faithful orderly is sick and at the point of death. Would you, therefore, go to Jesus in my behalf and beseech him to heal my servant?” The Roman captain did this because he thought the Jewish leaders would have more influence with Jesus. So the elders went to see Jesus and their spokesman said: “Teacher, we earnestly request you to go over to Capernaum and save the favorite servant of the Roman centurion, who is worthy of your notice because he loves our nation and even built us the very synagogue wherein you have so many times spoken.”
2015 147:1.1 Dagen før de gjorde sig klar til at gå til Jerusalem for at fejre påsken, kom Mangus, en officer eller kaptajn for den romerske vagtstyrke stationeret i Kapernaum, til synagogens forstandere, og sagde: "Min trofaste ordonnans er syg og ved at dø. Kan du derfor gå til Jesus på mine vegne og bønfalde ham om at helbrede min tjener?" Den romerske kaptajn gjorde dette, da han troede, de jødiske ledere ville have mere indflydelse hos Jesus[1]. Derfor gik de ældste for at se Jesus og deres talsmand sagde: ”Mester, vi anmoder dig indtrængende om at du går over til Kapernaum for at redde den romerske officers øverste tjener. Denne officer er værdig til din opmærksomhed, fordi han elsker vores folk og har endda bygget til os den synagoge, hvor du så mange gange har talt."
1955 147:1.2 And when Jesus had heard them, he said, “I will go with you.” And as he went with them over to the centurion’s house, and before they had entered his yard, the Roman soldier sent his friends out to greet Jesus, instructing them to say: “Lord, trouble not yourself to enter my house, for I am not worthy that you should come under my roof. Neither did I think myself worthy to come to you; wherefore I sent the elders of your own people. But I know that you can speak the word where you stand and my servant will be healed. For I am myself under the orders of others, and I have soldiers under me, and I say to this one go, and he goes; to another come, and he comes, and to my servants do this or do that, and they do it.”
2015 147:1.2 Da Jesus hørte, hvad de havde at sige, sagde han: "Jeg vil komme med dig.” Og så gik han med dem til officerens hus og endnu før de var kommet ind på hans gård, sendte den romerske soldat, sine venner ud for at byde Jesus velkommen og med instruktioner om at sige: "Herre, besvær dig ikke med at gå ind i mit hus, for jeg er ikke værdig, at du skal træde ind under mit tag. Heller ikke tænkte jeg mig værdig til at komme til dig; derfor sendte jeg de ældste fra dit eget folk. Men jeg ved, du kan sige ordet, der hvor du står, så min tjener blive helbredt. For jeg er selv en, der er under kommando, og jeg har soldater under mig, og siger jeg til den ene, 'Gå', så går han, og til en anden: Kom, "og kommer han, og siger jeg til min tjenere 'gøre dette, eller dette, så gør de det[2]."
1955 147:1.3 And when Jesus heard these words, he turned and said to his apostles and those who were with them: “I marvel at the belief of the gentile. Verily, verily, I say to you, I have not found so great faith, no, not in Israel.” Jesus, turning from the house, said, “Let us go hence.” And the friends of the centurion went into the house and told Mangus what Jesus had said. And from that hour the servant began to mend and was eventually restored to his normal health and usefulness.
2015 147:1.3 Da Jesus hørte disse ord, vendte han sig om og sagde til sine apostle og de, der fulgte med: "Jeg forundres over troen hos denne ikke jøde. Sandelig, ikke hos nogen i Israel har jeg fundet så stor en tro[3]." Jesus vendte sig bort fra huset og sagde: "Lad os gå herfra." Officerens venner gik ind i huset og fortalte Mangus hvad Jesus havde sagt, og fra den time begyndte tjeneren at komme sig og genvandt til sidst sit normale helbred og duelighed.[4]
1955 147:1.4 But we never knew just what happened on this occasion. This is simply the record, and as to whether or not invisible beings ministered healing to the centurion’s servant, was not revealed to those who accompanied Jesus. We only know of the fact of the servant’s complete recovery.
2015 147:1.4 Men vi har aldrig vidst hvad der virkelig skete ved denne lejlighed. Optegnelserne indeholder intet andet, og hvorvidt usynlige væsener behandlede eller ikke behandlede helbredelsen af officerens tjener var ikke åbenbaret for dem, der ledsagede Jesus. Vi kender kun den kendsgerning, at tjeneren blev fuldstændig rask.
2. THE JOURNEY TO JERUSALEM
2. REJSEN TIL JERUSALEM
1955 147:2.1 Early on the morning of Tuesday, March 30, Jesus and the apostolic party started on their journey to Jerusalem for the Passover, going by the route of the Jordan valley. They arrived on the afternoon of Friday, April 2, and established their headquarters, as usual, at Bethany. Passing through Jericho, they paused to rest while Judas made a deposit of some of their common funds in the bank of a friend of his family. This was the first time Judas had carried a surplus of money, and this deposit was left undisturbed until they passed through Jericho again when on that last and eventful journey to Jerusalem just before the trial and death of Jesus.
2015 147:2.1 Tidligt tirsdag morgen den 30. marts begyndte Jesus og det apostoliske selskab deres rejse til Jerusalem, langs Jordanfloden, for at fejre påske. De ankom fredag eftermiddag den 2. april, og etablerede som sædvanlig deres hovedkvarter i Betania. Under sin rejse gennem Jeriko, standsede de for at hvile, mens Judas deponeret nogle af deres fælles midler i en bank, der ejes af en ven af hans familie. Dette var første gang, Judas havde et overskud af penge, og dette indestående blev efterladt uforstyrret, indtil de passeret Jeriko igen på den sidste og oplevelsesrige rejse til Jerusalem lige før retssagen mod Jesus og hans død.
1955 147:2.2 The party had an uneventful trip to Jerusalem, but they had hardly got themselves settled at Bethany when from near and far those seeking healing for their bodies, comfort for troubled minds, and salvation for their souls, began to congregate, so much so that Jesus had little time for rest. Therefore they pitched tents at Gethsemane, and the Master would go back and forth from Bethany to Gethsemane to avoid the crowds which so constantly thronged him. The apostolic party spent almost three weeks at Jerusalem, but Jesus enjoined them to do no public preaching, only private teaching and personal work.
2015 147:2.2 Selskabet havde en begivenhedsløs tur til Jerusalem, men de havde knap nok installeret sig i Betania, førend de som søgte helbredelse af deres kroppe, trøst for deres plagede sind og frelse for deres sjæle begyndte at samles fra nær og fjern, så mange, at Jesus knap havde tid til at hvile. Derfor satte de telte op i Getsemane, og Mesteren gik frem og tilbage mellem Betania og Getsemane for at undgå folkemængderne, der konstant stimlede sammen om ham. Det apostoliske selskab tilbragte næsten tre uger i Jerusalem, men Jesus pålagde dem ikke at engagere sig i den offentlige forkyndelse, kun privat undervisning og personligt arbejde.
1955 147:2.3 At Bethany they quietly celebrated the Passover. And this was the first time that Jesus and all of the twelve partook of the bloodless Passover feast. The apostles of John did not eat the Passover with Jesus and his apostles; they celebrated the feast with Abner and many of the early believers in John’s preaching. This was the second Passover Jesus had observed with his apostles in Jerusalem.
2015 147:2.3 De fejrede en fredelig påske i Betania. Det var første gang, at Jesus og alle tolv apostle deltog i påskehøjtiden, som blev fejret uden blodsudgydelser. Johannes apostle spise ikke påskemåltidet med Jesus og hans apostle; de fejrede højtiden med Abner og mange af dem der i de tidlige stadier havde omfattet Johannes forkyndelse. Det var den anden påske Jesu havde sammen med sine apostle i Jerusalem.
1955 147:2.4 When Jesus and the twelve departed for Capernaum, the apostles of John did not return with them. Under the direction of Abner they remained in Jerusalem and the surrounding country, quietly laboring for the extension of the kingdom, while Jesus and the twelve returned to work in Galilee. Never again were the twenty-four all together until a short time before the commissioning and sending forth of the seventy evangelists. But the two groups were co-operative, and notwithstanding their differences of opinion, the best of feelings prevailed.
2015 147:2.4 Da Jesus og de tolv begav sig tilbage til Kapernaum vendte Johannes apostlene ikke tilbage sammen med dem. Under ledelse af Abner opholdt de sig i Jerusalem og det omkringliggende landskab og arbejdede der i stilhed for rigets udbredelse, mens Jesus og de tolv vendte tilbage til arbejdet i Galilæa. Aldrig igen var de fireogtyve alle samlet, bortset fra en kort tid, inden udnævnelse og udsendelsen af de halvfjerds evangelister. Men de to grupper arbejdede sammen, og de opretholdt de bedste følelser for hinanden på trods af deres indbyrdes forskelle.
3. AT THE POOL OF BETHESDA
3. VED DAMMEN I BETESDA
1955 147:3.1 The afternoon of the second Sabbath in Jerusalem, as the Master and the apostles were about to participate in the temple services, John said to Jesus, “Come with me, I would show you something.” John conducted Jesus out through one of the Jerusalem gates to a pool of water called Bethesda. Surrounding this pool was a structure of five porches under which a large group of sufferers lingered in quest of healing. This was a hot spring whose reddish-tinged water would bubble up at irregular intervals because of gas accumulations in the rock caverns underneath the pool. This periodic disturbance of the warm waters was believed by many to be due to supernatural influences, and it was a popular belief that the first person who entered the water after such a disturbance would be healed of whatever infirmity he had.
2015 147:3.1 Om eftermiddagen den anden sabbat i Jerusalem, mens Mesteren og apostlene var ved at deltage i tempelandagterne, sagde Johannes til Jesus: "Kom med mig, det er noget, jeg vil vise dig." Johannes førte Jesus ud gennem en af Jerusalems porte til en vanddam kaldet Betesda[5]. Dammen var omgivet af en struktur med fem indgangspartier, og i dem var en stor gruppe lidende mennesker, der søgte helbredelse. Det var en varm kilde, hvis rødligfarvet vand med uregelmæssige mellemrum boblede op på grund af ophobning af gas i klippehulerne under dammen. Mange troede at disse periodiske forstyrrelser af det varme vand beroede på overnaturlige kræfter, og der var en populær tro på, at den første person, der kom ned i vandet efter sådan en forstyrrelse ville blive helbredt uanset hvad svagelighed den end var.
1955 147:3.2 The apostles were somewhat restless under the restrictions imposed by Jesus, and John, the youngest of the twelve, was especially restive under this restraint. He had brought Jesus to the pool thinking that the sight of the assembled sufferers would make such an appeal to the Master’s compassion that he would be moved to perform a miracle of healing, and thereby would all Jerusalem be astounded and presently be won to believe in the gospel of the kingdom. Said John to Jesus: “Master, see all of these suffering ones; is there nothing we can do for them?” And Jesus replied: “John, why would you tempt me to turn aside from the way I have chosen? Why do you go on desiring to substitute the working of wonders and the healing of the sick for the proclamation of the gospel of eternal truth? My son, I may not do that which you desire, but gather together these sick and afflicted that I may speak words of good cheer and eternal comfort to them.”
2015 147:3.2 Apostlene var noget urolig under de begrænsninger, Jesus havde pålagt dem, og Johannes som var den yngste af de tolv var især rastløs under en sådan tilbageholdenhed. Han havde bragt Jesus til dammen med tanken om, at synet af de lidelser, der var samlet der, ville vække Mesterens medfølelse, så han ville blive berørt til at udføre et mirakel: en helbredelse, og så ville hele Jerusalem blive forbavset og kort efter vindes til troen på rigets evangelium. Johannes sagde til Jesus: "Mester, se alle disse lidende mennesker; er der ikke noget, vi kan gøre for dem?" Jesus svarede: "Johannes, hvorfor frister du mig til at afvige fra den vej jeg har valgt? Hvorfor insisterer du på at ville erstatte forkyndelsen af evangeliet om den evige sandhed med udførelsen af undere og helbredelse af de syge? Min søn, jeg kan ikke gøre hvad du ønsker, men samle disse syge og plagede, så at jeg kan tale opmuntrende ord og evig trøst til dem."
1955 147:3.3 In speaking to those assembled, Jesus said: “Many of you are here, sick and afflicted, because of your many years of wrong living. Some suffer from the accidents of time, others as a result of the mistakes of their forebears, while some of you struggle under the handicaps of the imperfect conditions of your temporal existence. But my Father works, and I would work, to improve your earthly state but more especially to insure your eternal estate. None of us can do much to change the difficulties of life unless we discover the Father in heaven so wills. After all, we are all beholden to do the will of the Eternal. If you could all be healed of your physical afflictions, you would indeed marvel, but it is even greater that you should be cleansed of all spiritual disease and find yourselves healed of all moral infirmities. You are all God’s children; you are the sons of the heavenly Father. The bonds of time may seem to afflict you, but the God of eternity loves you. And when the time of judgment shall come, fear not, you shall all find, not only justice, but an abundance of mercy. Verily, verily, I say to you: He who hears the gospel of the kingdom and believes in this teaching of sonship with God, has eternal life; already are such believers passing from judgment and death to light and life. And the hour is coming in which even those who are in the tombs shall hear the voice of the resurrection.”
2015 147:3.3 Da Jesus talte til forsamlingen, sagde han: "Mange af jer her er syge og lider som følge af jeres mange års forkerte levemåde. Nogle lider af de ulykker, der sker i tiden, andre, som følge af fejlene fra deres forfædre, mens nogle af jer kæmper med det handicap, der kommer fra de ufuldkomne betingelser for jeres jordiske eksistens. Men min Fader arbejder, og jeg vil gerne arbejde, for at forbedre jeres jordiske eksistens, men især for at sikre jeres evige liv. Ingen af os kan gøre meget for at ændre de vanskeligheder i livet, hvis vi ikke finder, at Faderen i himlen ønsker det. Vi er alle i sidste ende forpligtet til at gøre den Eviges vilje. Hvis I alle kunne blive helbredt for jeres fysiske lidelser, ville i vitterlig forundre jer, men det er endnu bedre, at I skal blive renset for al åndelig sygdom og finde jer helbredt for alle moralske defekter. I er alle Guds børn; I er sønner af den himmelske Fader. Tidens lænker kan synes at plage jer, men evighedens Gud elsker jer. Og når tiden for dommen kommer, frygt ikke, I skal alle finde, ikke kun retfærdighed, men også en overflod af barmhjertighed. Sandelig siger jeg jer: Den, der hører rigets evangelium og tror på denne forkyndelse, om at han er en af Guds sønner, har evigt liv; allerede nu går sådanne troende fra dom og død til lys og liv. Og den time nærmer sig når selv dem, der hviler i gravene vil høre opstandelsens stemme[6]."
1955 147:3.4 And many of those who heard believed the gospel of the kingdom. Some of the afflicted were so inspired and spiritually revivified that they went about proclaiming that they had also been cured of their physical ailments.
2015 147:3.4 Mange af dem, der hørte troede på rigets evangelium. Nogle af de syge blev så inspireret og åndeligt genoplivet, at de gik omkring og proklamere, at de også var blevet helbredt for deres fysiske lidelser.
1955 147:3.5 One man who had been many years downcast and grievously afflicted by the infirmities of his troubled mind, rejoiced at Jesus’ words and, picking up his bed, went forth to his home, even though it was the Sabbath day. This afflicted man had waited all these years for somebody to help him; he was such a victim of the feeling of his own helplessness that he had never once entertained the idea of helping himself which proved to be the one thing he had to do in order to effect recovery—take up his bed and walk.
2015 147:3.5 En mand, der i mange år havde været deprimeret og alvorligt plaget af hans forstyrret sinds svagheder var så glad over Jesu ord, at han tog sin seng og gik hjem, selv om det var sabbatdag. Denne plagede mand havde ventet alle disse år for nogen skulle hjælpe ham[7]. Han var i en sådan grad, et offer for følelsen af sin egen hjælpeløshed, at det aldrig var faldet ham ind at hjælpe sig selv, som viste sig at være det eneste, han havde brug for at gøre for at blive rask - at tage sin seng og gå.
1955 147:3.6 Then said Jesus to John: “Let us depart ere the chief priests and the scribes come upon us and take offense that we spoke words of life to these afflicted ones.” And they returned to the temple to join their companions, and presently all of them departed to spend the night at Bethany. But John never told the other apostles of this visit of himself and Jesus to the pool of Bethesda on this Sabbath afternoon.
2015 147:3.6 Så sagde Jesus til Johannes: "Lad os gå, før ypperstepræsterne og de skriftkloge observerer os og tager anstød af, at vi talte livets ord til disse lidende[8]." De vendte tilbage til templet for at slutte sig til deres kammerater, og snart derefter begav de sig alle af sted for at tilbringe natten i Betania. Men Johannes fortalte aldrig de andre apostle om hans og Jesu besøg denne sabbateftermiddag ved dammen i Betesda.
4. THE RULE OF LIVING
4. LEVEREGLEN
1955 147:4.1 On the evening of this same Sabbath day, at Bethany, while Jesus, the twelve, and a group of believers were assembled about the fire in Lazarus’s garden, Nathaniel asked Jesus this question: “Master, although you have taught us the positive version of the old rule of life, instructing us that we should do to others as we wish them to do to us, I do not fully discern how we can always abide by such an injunction. Let me illustrate my contention by citing the example of a lustful man who thus wickedly looks upon his intended consort in sin. How can we teach that this evil-intending man should do to others as he would they should do to him?”
2015 147:4.1 Om aftenen den samme sabbatdag, i Betania, mens Jesus, de tolv, og en gruppe af troende var samlet om bålet i Lazarus have, stillede Natanael dette spørgsmål til Jesus: "Mester, selvom du har lært os den positive version af den gamle leveregel, og pålagt os til at gøre mod andre, som vi vil have dem til at gøre for os, kan jeg ikke helt skelne hvordan vi altid kan følge sådan et påbud. Lad mig illustrere min pointe med at nævne et eksempel med en liderlig mand der med begær ser på sin potentielle gemalinde i synd. Hvordan kan vi lære denne mand med onde hensigter, at han skal gøre mod andre, som han ville, at de skulle gøre med ham?"[9]
1955 147:4.2 When Jesus heard Nathaniel’s question, he immediately stood upon his feet and, pointing his finger at the apostle, said: “Nathaniel, Nathaniel! What manner of thinking is going on in your heart? Do you not receive my teachings as one who has been born of the spirit? Do you not hear the truth as men of wisdom and spiritual understanding? When I admonished you to do to others as you would have them do to you, I spoke to men of high ideals, not to those who would be tempted to distort my teaching into a license for the encouragement of evil-doing.”
2015 147:4.2 Da Jesus hørte Nataniel spørgsmål, stod han straks op, pegede finger ad apostlen, og sagde: "Nataniel, Nataniel, hvilken slags tanker huser du i dit hjerte? Har du ikke modtaget min undervisning som en, der er født af ånden? Kan du ikke høre sandheden ligesom mænd af visdom og åndelig forståelse? Da jeg bad dig om at gøre mod andre, som du ville have dem til at gøre mod jer, talte jeg til folk med høje idealer, ikke til dem, der ville blive fristet til at forvrænge min undervisning til frihed til at tilskynde til at gøre det, som er ondt."
1955 147:4.3 When the Master had spoken, Nathaniel stood up and said: “But, Master, you should not think that I approve of such an interpretation of your teaching. I asked the question because I conjectured that many such men might thus misjudge your admonition, and I hoped you would give us further instruction regarding these matters.” And then when Nathaniel had sat down, Jesus continued speaking: “I well know, Nathaniel, that no such idea of evil is approved in your mind, but I am disappointed in that you all so often fail to put a genuinely spiritual interpretation upon my commonplace teachings, instruction which must be given you in human language and as men must speak. Let me now teach you concerning the differing levels of meaning attached to the interpretation of this rule of living, this admonition to ‘do to others that which you desire others to do to you’:
2015 147:4.3 Da Mesteren havde talt stod Natanael op og sagde: "Men, Mester, du skal ikke tro, at jeg godkender en sådan fortolkning af din undervisning. Jeg stillede spørgsmålet, fordi jeg formoder, at mange af sådanne mænd kunne tænkes at misfortolke din anmodning på denne måde, og jeg håbede, du ville give os yderligere instruktion i disse spørgsmål." Da Nathaniel havde sat sig, fortsatte Jesus med at tale: "Jeg ved meget godt, Nataniel, at du ikke godkender en sådan ond tanke i dit sind, men jeg er skuffet over, at I alle så ofte forsømmer at sætte en virkelig åndelig fortolkning på mine daglige udtryk, at min undervisning skal meddeles jer i menneskeligt sprog og som mennesker bør tale det. Lad mig nu lære dig om de forskellige niveauer af betydning knyttet til fortolkningen af denne leveregel, denne formaning om at "gøre mod andre, hvad du vil have dem til at gøre for dig":
1955 147:4.4 “1. The level of the flesh. Such a purely selfish and lustful interpretation would be well exemplified by the supposition of your question.
2015 147:4.4 "1. Kødets niveau. Sådan en rent egoistisk og lysten fortolkning ville være godt eksemplificeret ved den antagelse i dit spørgsmål.
1955 147:4.5 “2. The level of the feelings. This plane is one level higher than that of the flesh and implies that sympathy and pity would enhance one’s interpretation of this rule of living.
2015 147:4.5 "2. Følelsernes niveau. Dette plan er et niveau højere end kødet og indebærer, at sympati og medlidenhed vil hæve ens fortolkning af denne leveregel.
1955 147:4.6 “3. The level of mind. Now come into action the reason of mind and the intelligence of experience. Good judgment dictates that such a rule of living should be interpreted in consonance with the highest idealism embodied in the nobility of profound self-respect.
2015 147:4.6 "3. Sindets niveau. Nu indvirker sindets fornuft og intelligensens erfaring. En god dømmekraft dikterer, at en sådan leveregel skal fortolkes i samklang med den højeste idealisme udtrykt i ædelheden af dyb selvrespekt.
1955 147:4.7 “4. The level of brotherly love. Still higher is discovered the level of unselfish devotion to the welfare of one’s fellows. On this higher plane of wholehearted social service growing out of the consciousness of the fatherhood of God and the consequent recognition of the brotherhood of man, there is discovered a new and far more beautiful interpretation of this basic rule of life.
2015 147:4.7 "4. Det broderlige kærlighedens niveau. Endnu højere opdages niveauet af uselviske hengivenhed til ens medmennesker. På dette højere plan for helhjertet social tjeneste, som vokser ud af bevidstheden om, at Gud er vor Fader, og som et resultat af den erkendelse, at mennesket er vores bror, opdages en ny og langt mere smuk fortolkning af denne grundlæggende leveregel.
1955 147:4.8 “5. The moral level. And then when you attain true philosophic levels of interpretation, when you have real insight into the rightness and wrongness of things, when you perceive the eternal fitness of human relationships, you will begin to view such a problem of interpretation as you would imagine a high-minded, idealistic, wise, and impartial third person would so view and interpret such an injunction as applied to your personal problems of adjustment to your life situations.
2015 147:4.8 "5. Det moralske niveau. Når du derefter når de sande filosofiske niveauer af fortolkning, når du får en reel forståelse af, hvad der er rigtigt og hvad der er forkert, når du indser, hvad der er evigt rigtigt i menneskelige relationer, begynder du at betragte et sådan fortolkningsproblem, som I forestiller jer, at en højsindet, idealistisk, klog og upartisk tredje person ville se og fortolke et sådan påbud, som gælder for jeres personlige tilpasningsproblemer til jeres livssituationer.
1955 147:4.9 “6. The spiritual level. And then last, but greatest of all, we attain the level of spirit insight and spiritual interpretation which impels us to recognize in this rule of life the divine command to treat all men as we conceive God would treat them. That is the universe ideal of human relationships. And this is your attitude toward all such problems when your supreme desire is ever to do the Father’s will. I would, therefore, that you should do to all men that which you know I would do to them in like circumstances.”
2015 147:4.9 "6. Det åndelige niveau. Og så sidste, men den ædleste af dem alle, vil vi opnå niveauet af åndeindsigt og åndelig fortolkning, der får os til at genkende i denne leveregel den guddommelig kommando til at behandle alle mennesker, som vi forestille Gud ville behandle dem. Sådan er idealet af de menneskelige relationer i universet. Og sådan er din holdning til alle disse problemer, når dit største ønske er konstant at gøre Faderens vilje. Jeg vil derfor at I skal gøre for alle mennesker, det som du kender at jeg under lignende omstændigheder ville gøre."
1955 147:4.10 Nothing Jesus had said to the apostles up to this time had ever more astonished them. They continued to discuss the Master’s words long after he had retired. While Nathaniel was slow to recover from his supposition that Jesus had misunderstood the spirit of his question, the others were more than thankful that their philosophic fellow apostle had had the courage to ask such a thought-provoking question.
2015 147:4.10 Intet Jesus havde sagt til apostlene op til dette tidspunkt havde overrasket dem mere end dette. De fortsatte med at diskutere Mesterens ord længe efter at han havde trukket sig tilbage. Selvom det tog lang tid for Nataniel at komme sig over sin formodning om, at Jesus havde misforstået den sande ånd i hans spørgsmål, var de andre mere end taknemmelige for, at deres filosofiske medapostel havde haft modet til at spørge sådan et tankevækkende spørgsmål.
5. VISITING SIMON THE PHARISEE
5. BESØGET HOS FARISÆREN SIMON
1955 147:5.1 Though Simon was not a member of the Jewish Sanhedrin, he was an influential Pharisee of Jerusalem. He was a halfhearted believer, and notwithstanding that he might be severely criticized therefor, he dared to invite Jesus and his personal associates, Peter, James, and John, to his home for a social meal. Simon had long observed the Master and was much impressed with his teachings and even more so with his personality.
2015 147:5.1 Selvom Simon ikke var medlem af jødernes råd, var han en indflydelsesrig farisæer i Jerusalem[10]. Han troede halvhjertet, og uanset at han kunne blive alvorligt kritiseret herfor, vovede han at invitere Jesus og hans personlige medarbejdere, Peter, James og Johannes, til sit hjem for et måltid sammen. Simon havde længe observeret Mesteren, og han var meget imponeret over hans lære og endnu mere af hans personlighed.
1955 147:5.2 The wealthy Pharisees were devoted to almsgiving, and they did not shun publicity regarding their philanthropy. Sometimes they would even blow a trumpet as they were about to bestow charity upon some beggar. It was the custom of these Pharisees, when they provided a banquet for distinguished guests, to leave the doors of the house open so that even the street beggars might come in and, standing around the walls of the room behind the couches of the diners, be in position to receive portions of food which might be tossed to them by the banqueters.
2015 147:5.2 De velhavende farisæere engagerede sig i at give almisser, og de undgik ingen offentlig omtale i forbindelse med deres filantropi. Nogle gange ville de endda blæse i en trompet, når de var ved at udøve næstekærlighed for eventuelle tiggere. Det var skik blandt disse farisæere, når de organiserede en banket for fornemme gæster, at lade dørene til huset stå åbne, så at selv tiggere fra gaden kunne komme ind og stå langs væggene bagved middagsgæsternes liggesofaer, for at være i stand til at få del i maden, som middagsgæsterne måske kunne kaste til dem.
1955 147:5.3 On this particular occasion at Simon’s house, among those who came in off the street was a woman of unsavory reputation who had recently become a believer in the good news of the gospel of the kingdom. This woman was well known throughout all Jerusalem as the former keeper of one of the so-called high-class brothels located hard by the temple court of the gentiles. She had, on accepting the teachings of Jesus, closed up her nefarious place of business and had induced the majority of the women associated with her to accept the gospel and change their mode of living; notwithstanding this, she was still held in great disdain by the Pharisees and was compelled to wear her hair down—the badge of harlotry. This unnamed woman had brought with her a large flask of perfumed anointing lotion and, standing behind Jesus as he reclined at meat, began to anoint his feet while she also wet his feet with her tears of gratitude, wiping them with the hair of her head. And when she had finished this anointing, she continued weeping and kissing his feet.
2015 147:5.3 Ved denne særlige lejlighed i Simons hus var der blandt dem, der kom ind fra gaden en berygtet kvinde, som for nylig var blevet en, der var begyndt at tro på de gode nyheder om rigets evangelium. Denne kvinde var godt kendt i hele Jerusalem som en tidligere indehaver af en af de såkaldte høj klasse bordeller, som lå tæt på ikke jødernes tempelplads. Da hun accepterede Jesu lære, havde hun lukket sit skændige forretningssted og overtalt størstedelen af de kvinder, der var blevet knyttet til hende til at acceptere evangeliet og ændre deres levevis. På trods af dette, blev hun holdt i stor foragt af farisæerne og blev tvunget til at lade sit hår hænge løst - tegnet på prostitution. Denne unavngivne kvinde havde medbragt en stor flaske parfumeret salvelsesolie og da hun stod bag Jesus mens han lå tilbagelænet ved bordet begyndte hun at salve hans fødder, mens hun også vædede dem med sine tårer af taknemmelighed og tørrede dem med sit hår[11]. Da hun var færdig med denne salvelse, fortsatte hun med at græde og kyssede hans fødder.
1955 147:5.4 When Simon saw all this, he said to himself: “This man, if he were a prophet, would have perceived who and what manner of woman this is who thus touches him; that she is a notorious sinner.” And Jesus, knowing what was going on in Simon’s mind, spoke up, saying: “Simon, I have something which I would like to say to you.” Simon answered, “Teacher, say on.” Then said Jesus: “A certain wealthy moneylender had two debtors. The one owed him five hundred denarii and the other fifty. Now, when neither of them had wherewith to pay, he forgave them both. Which of them do you think, Simon, would love him most?” Simon answered, “He, I suppose, whom he forgave the most.” And Jesus said, “You have rightly judged,” and pointing to the woman, he continued: “Simon, take a good look at this woman. I entered your house as an invited guest, yet you gave me no water for my feet. This grateful woman has washed my feet with tears and wiped them with the hair of her head. You gave me no kiss of friendly greeting, but this woman, ever since she came in, has not ceased to kiss my feet. My head with oil you neglected to anoint, but she has anointed my feet with precious lotions. And what is the meaning of all this? Simply that her many sins have been forgiven, and this has led her to love much. But those who have received but little forgiveness sometimes love but little.” And turning around toward the woman, he took her by the hand and, lifting her up, said: “You have indeed repented of your sins, and they are forgiven. Be not discouraged by the thoughtless and unkind attitude of your fellows; go on in the joy and liberty of the kingdom of heaven.”
2015 147:5.4 Da Simon så alt dette, sagde han til sig selv: "Hvis denne mand var en profet, ville han have vidst, hvem og hvad slags kvinde det er der på denne måde rørte ved ham: At hun er en berygtet synder." Jesus, som vidste, hvad der bevægede sig i Simons sind, hævede stemmen og sagde: "Simon, jeg har noget at fortælle dig." Simon svarede: "Sig det, lærer." Jesus sagde: "To mænd var i gæld til en vis velhavende pengeudlåner. Den ene skyldte fem hundrede denarer, og den anden halvtreds. Da ingen af dem kunne betale, eftergav han dem begge. Hvilke af dem tror du, Simon, ville elske ham mest?" Simon svarede: "Den, der fik mest tilgivet, ville jeg tænke[12]." "Du har dømt med rette," sagde Jesus, og fortsatte mens han pegede mod kvinden: "Simon, se nøje på denne kvinde. Jeg kom ind i dit hus som en indbudt gæst, men du gav mig ikke vand til mine fødder. Denne taknemmelig kvinde har vasket mine fødder med sine tårer og tørrede dem med sit hår. Du gav mig ingen velkomstkys, men denne kvinde har ikke stoppet med at kysse mine fødder, siden hun kom ind. Du salvede ikke mit hoved med olie, men hun har salvet mine fødder med ædle olier. Og hvad betyder alt dette? Simpelthen at hun har fået tilgivelse for sine mange synder, og det har fået hende til at vise stor kærlighed. Men de, der kun har fået lidt tilgivelse viser undertiden kun lidt kærlighed." Han vendte sig mod kvinden, tog hende ved hånden, løftede hende op og sagde: "Du har virkelig angret dine synder, og de er tilgivet. Bliv ikke mismodig af den tankeløse og uvenlige holdning hos dine medmennesker; gå videre i himmelrigets glæde og frihed."
1955 147:5.5 When Simon and his friends who sat at meat with him heard these words, they were the more astonished, and they began to whisper among themselves, “Who is this man that he even dares to forgive sins?” And when Jesus heard them thus murmuring, he turned to dismiss the woman, saying, “Woman, go in peace; your faith has saved you.”
2015 147:5.5 Da Simon og hans venner, som sad til bords med ham hørte disse ord, blev de mere end overrasket, og de begyndte at hviske indbyrdes: "Hvem er denne mand, som til og med selv vover at tilgive synder?" Og da Jesus hørte hvordan de mumlede vendte han sig for at sende kvinden væk og sagde: "Kvinde, gå i fred; din tro har frelst dig[13]."
1955 147:5.6 As Jesus arose with his friends to leave, he turned to Simon and said: “I know your heart, Simon, how you are torn betwixt faith and doubts, how you are distraught by fear and troubled by pride; but I pray for you that you may yield to the light and may experience in your station in life just such mighty transformations of mind and spirit as may be comparable to the tremendous changes which the gospel of the kingdom has already wrought in the heart of your unbidden and unwelcome guest. And I declare to all of you that the Father has opened the doors of the heavenly kingdom to all who have the faith to enter, and no man or association of men can close those doors even to the most humble soul or supposedly most flagrant sinner on earth if such sincerely seek an entrance.” And Jesus, with Peter, James, and John, took leave of their host and went to join the rest of the apostles at the camp in the garden of Gethsemane.
2015 147:5.6 Da Jesus rejse sig med sine venner for at sige farvel, vendte han sig mod Simon og sagde: "Jeg kender dit hjerte, Simon, hvordan du er splittet mellem tro og tvivl, hvordan du er fortvivlet af frygt og plaget af stolthed. Men jeg beder for dig, at du må bøje dig for lyset og at du i din position i livet må opleve sådanne mægtige omdannelser af sind og ånd, at de kan sammenlignes med de enorme forandringer, som rigets evangelium allerede har afstedkommet i hjertet af din ubudne og uvelkomne gæst. Og jeg erklærer til jer alle, at Faderen har åbnet dørene til himlen for alle, der har tro til at komme ind, og ingen person eller gruppe af mennesker kan lukke disse døre for selv de ringeste sjæle eller den angiveligt mest åbenlyse synder på jorden hvis de oprigtigt ønsker at komme ind[14]." Jesus, Peter, James og Johannes, tog afsked med deres vært og gik for at slutte sig sammen med de andre apostle i lejren i Getsemane have.
1955 147:5.7 That same evening Jesus made the long-to-be-remembered address to the apostles regarding the relative value of status with God and progress in the eternal ascent to Paradise. Said Jesus: “My children, if there exists a true and living connection between the child and the Father, the child is certain to progress continuously toward the Father’s ideals. True, the child may at first make slow progress, but the progress is none the less sure. The important thing is not the rapidity of your progress but rather its certainty. Your actual achievement is not so important as the fact that the direction of your progress is Godward. What you are becoming day by day is of infinitely more importance than what you are today.
2015 147:5.7 Samme aften, holdt Jesus en uforglemmelig tale til apostlene om den relative værdi af ens position i forhold til Gud og af ens fremskridt i den evige opstigning til Paradiset. Jesus sagde: "Mine børn, hvis der er en sand og levende forbindelse mellem barnet og Faderen, er det sikkert, at barnet er i konstant udvikling mod Faderens idealer. Sandt nok, at barnet til en begyndelse gør langsomme fremskridt, men fremskridtene er ikke desto mindre sikker. Det er ikke vigtigt, hvor hurtigt dine fremskridt går men deres sikkerhed. Jeres faktiske opnåelse er ikke så vigtigt som det faktum, at dine fremskridt sker i retningen mod Gud. Hvad du bliver fra dag til dag, er, af uendeligt meget mere betydning end hvad du er i dag.
1955 147:5.8 “This transformed woman whom some of you saw at Simon’s house today is, at this moment, living on a level which is vastly below that of Simon and his well-meaning associates; but while these Pharisees are occupied with the false progress of the illusion of traversing deceptive circles of meaningless ceremonial services, this woman has, in dead earnest, started out on the long and eventful search for God, and her path toward heaven is not blocked by spiritual pride and moral self-satisfaction. The woman is, humanly speaking, much farther away from God than Simon, but her soul is in progressive motion; she is on the way toward an eternal goal. There are present in this woman tremendous spiritual possibilities for the future. Some of you may not stand high in actual levels of soul and spirit, but you are making daily progress on the living way opened up, through faith, to God. There are tremendous possibilities in each of you for the future. Better by far to have a small but living and growing faith than to be possessed of a great intellect with its dead stores of worldly wisdom and spiritual unbelief.”
2015 147:5.8 "Den forvandlede kvinde, som nogle af jer har set i dag i Simon hus lever i dette øjeblik på et niveau, der er meget langt under Simons og hans velmenende venners niveau; men mens farisæerne er engageret i de falske fremskridts illusioner om gennemførelse af vildledende cirkler af meningsløse ceremonielle ritualer, har denne kvinde med dødens alvor begyndt den lange og begivenhedsrige søgen efter Gud, og hendes vej til himlen er ikke blokeret af åndelig stolthed og moralsk selvretfærdighed. Menneskelig talt, kvinden er meget længere fra Gud end Simon, men hendes sjæl er i bevægelse fremad; hun er på vej mod et evigt mål. Der er i denne kvinde enorme spirituelle muligheder for fremtiden. Nogle af jer står måske ikke så højt i form af sjælens og åndens faktuelle niveau, men du gør daglige fremskridt på den levende vej som troen har åbnet op til Gud. Der er store muligheder i hver enkelt af jer for fremtiden. Det er langt bedre at have en lille, men levende og voksende tro end en stor intellekt med dens døde lager af verdslig visdom og åndelig vantro."[15]
1955 147:5.9 But Jesus earnestly warned his apostles against the foolishness of the child of God who presumes upon the Father’s love. He declared that the heavenly Father is not a lax, loose, or foolishly indulgent parent who is ever ready to condone sin and forgive recklessness. He cautioned his hearers not mistakenly to apply his illustrations of father and son so as to make it appear that God is like some overindulgent and unwise parents who conspire with the foolish of earth to encompass the moral undoing of their thoughtless children, and who are thereby certainly and directly contributing to the delinquency and early demoralization of their own offspring. Said Jesus: “My Father does not indulgently condone those acts and practices of his children which are self-destructive and suicidal to all moral growth and spiritual progress. Such sinful practices are an abomination in the sight of God.”
2015 147:5.9 Men Jesus advarede inderligt sine apostle mod tåbeligheden hos det Guds barn, som forudsætter sig for meget på Faderens kærlighed. Han erklærede, at Faderen ikke er en slap, ubestemt eller tåbeligt overbærende forælder, der altid er klar til at tolerere synd og tilgive hensynsløshed. Han advarede sine tilhørere om ikke at anvende hans eksempel med far og søn fejlagtigt, så det virker som om Gud er ligesom nogle overbærende og ukloge forældre, der interagerer med verdens tåbelige for at skabe en moralsk løsning hos sine tankeløse børn, og derigennem sikre og direkte bidrager til kriminalitet og tidlig demoralisering af deres eget afkom. Jesus sagde: "Min Fader tolererer ikke overbærende de handlinger og praksis hos sine børn, der er selvdestruktive og selvmorderiske for alt moralsk vækst og alle åndelige fremskridt. Sådanne syndige handlinger er en vederstyggelighed i Guds øjne."
1955 147:5.10 Many other semiprivate meetings and banquets did Jesus attend with the high and the low, the rich and the poor, of Jerusalem before he and his apostles finally departed for Capernaum. And many, indeed, became believers in the gospel of the kingdom and were subsequently baptized by Abner and his associates, who remained behind to foster the interests of the kingdom in Jerusalem and thereabouts.
2015 147:5.10 I mange andre halvprivate møder og banketter deltog Jesus sammen med høj og lav, rig og fattig, i Jerusalems før han og hans apostle endelig vendte tilbage til Kapernaum. Og mange var det, i hvert fald, som blev troede på rigets evangelium og som senere blev døbt af Abner og hans medarbejdere, som blev tilbage for at fremme interessen for riget i Jerusalem og dens omgivelser.
6. RETURNING TO CAPERNAUM
6. TILBAGEREJSEN TIL KAFARNAUM
1955 147:6.1 The last week of April, Jesus and the twelve departed from their Bethany headquarters near Jerusalem and began their journey back to Capernaum by way of Jericho and the Jordan.
2015 147:6.1 Den sidste uge i april, forlod Jesus og de tolv deres hovedkvarter i Betania nær Jerusalem og begyndte deres rejse tilbage til Kapernaum ved Jeriko og Jordanfloden.
1955 147:6.2 The chief priests and the religious leaders of the Jews held many secret meetings for the purpose of deciding what to do with Jesus. They were all agreed that something should be done to put a stop to his teaching, but they could not agree on the method. They had hoped that the civil authorities would dispose of him as Herod had put an end to John, but they discovered that Jesus was so conducting his work that the Roman officials were not much alarmed by his preaching. Accordingly, at a meeting which was held the day before Jesus’ departure for Capernaum, it was decided that he would have to be apprehended on a religious charge and be tried by the Sanhedrin. Therefore a commission of six secret spies was appointed to follow Jesus, to observe his words and acts, and when they had amassed sufficient evidence of lawbreaking and blasphemy, to return to Jerusalem with their report. These six Jews caught up with the apostolic party, numbering about thirty, at Jericho and, under the pretense of desiring to become disciples, attached themselves to Jesus’ family of followers, remaining with the group up to the time of the beginning of the second preaching tour in Galilee; whereupon three of them returned to Jerusalem to submit their report to the chief priests and the Sanhedrin.
2015 147:6.2 De jødiske ypperstepræster og religiøse ledere holdt mange hemmelige møder for at beslutte, hvad de skulle gøre med Jesus. De var alle enige om, at der bør gøres noget for at sætte en stopper for hans undervisning, men de kunne ikke blive enige om metoden. De havde håbet, at de civile myndigheder ville skaffe sig af med ham som Herodes havde sat en stopper for Johannes, men de bemærkede, at Jesus udførte sine aktiviteter på en sådan måde, at de romerske myndigheder ikke var særlig bekymret over hans prædikener. Derfor blev det besluttet på et møde dagen før Jesu afgang for Kapernaum, at han skulle pågribes under en anklage om religion og dømmes af det jødiske råd. Derfor blev en kommission på seks hemmelige spioner udnævnt, der skulle følge Jesus, for at observere hans ord og gerninger, og når de havde samlet tilstrækkelig med beviser for overtrædelse af loven og blasfemi, ville de vende tilbage til Jerusalem med deres rapport. Disse seks jøder indhentede det apostoliske selskab, som bestod af tredive medlemmer i Jeriko og under påskud af, at de ønskede at blive disciple sluttede de sig til Jesu familie af tilhængere og forblev med gruppen indtil begyndelsen af anden prædiketur i Galilæa. Så vendte tre af dem til Jerusalem for at rapportere til ypperstepræsterne og jødernes råd.
1955 147:6.3 Peter preached to the assembled multitude at the crossing of the Jordan, and the following morning they moved up the river toward Amathus. They wanted to proceed straight on to Capernaum, but such a crowd gathered here they remained three days, preaching, teaching, and baptizing. They did not move toward home until early Sabbath morning, the first day of May. The Jerusalem spies were sure they would now secure their first charge against Jesus—that of Sabbath breaking—since he had presumed to start his journey on the Sabbath day. But they were doomed to disappointment because, just before their departure, Jesus called Andrew into his presence and before them all instructed him to proceed for a distance of only one thousand yards, the legal Jewish Sabbath day’s journey.
2015 147:6.3 Peter prædikede til de forsamlede menneskemængde ved overgangsstedet over Jordanfloden, og næste morgen flyttede de op ad floden mod Amathus. De ønskede at gå direkte videre til Kapernaum, men sådan en menneskemængde var samlet her at de opholdt sig i tre dage, mens de prædikede, underviste og døbte. Først tidligt sabbatsmorgen, den første dag i maj, rejste de videre hjemad. Spionerne fra Jerusalem var sikre på, at de nu ville få deres første sigtelse mod Jesus - anklagen om sabbattens brud - siden han vovede at starte sin rejse på sabbatsdagen. Men de blev dømt til skuffelse, fordi lige før deres afrejse, kaldte Jesus Andreas til sig og instruerede ham foran dem alle til at flytte sig en strækning af knap tusind meter, den juridiske dagsrejse under den jødiske sabbat.
1955 147:6.4 But the spies did not have long to wait for their opportunity to accuse Jesus and his associates of Sabbath breaking. As the company passed along the narrow road, the waving wheat, which was just then ripening, was near at hand on either side, and some of the apostles, being hungry, plucked the ripe grain and ate it. It was customary for travelers to help themselves to grain as they passed along the road, and therefore no thought of wrongdoing was attached to such conduct. But the spies seized upon this as a pretext for assailing Jesus. When they saw Andrew rub the grain in his hand, they went up to him and said: “Do you not know that it is unlawful to pluck and rub the grain on the Sabbath day?” And Andrew answered: “But we are hungry and rub only sufficient for our needs; and since when did it become sinful to eat grain on the Sabbath day?” But the Pharisees answered: “You do no wrong in eating, but you do break the law in plucking and rubbing out the grain between your hands; surely your Master would not approve of such acts.” Then said Andrew: “But if it is not wrong to eat the grain, surely the rubbing out between our hands is hardly more work than the chewing of the grain, which you allow; wherefore do you quibble over such trifles?” When Andrew intimated that they were quibblers, they were indignant, and rushing back to where Jesus walked along, talking to Matthew, they protested, saying: “Behold, Teacher, your apostles do that which is unlawful on the Sabbath day; they pluck, rub, and eat the grain. We are sure you will command them to cease.” And then said Jesus to the accusers: “You are indeed zealous for the law, and you do well to remember the Sabbath day to keep it holy; but did you never read in the Scripture that, one day when David was hungry, he and they who were with him entered the house of God and ate the showbread, which it was not lawful for anyone to eat save the priests? and David also gave this bread to those who were with him. And have you not read in our law that it is lawful to do many needful things on the Sabbath day? And shall I not, before the day is finished, see you eat that which you have brought along for the needs of this day? My good men, you do well to be zealous for the Sabbath, but you would do better to guard the health and well-being of your fellows. I declare that the Sabbath was made for man and not man for the Sabbath. And if you are here present with us to watch my words, then will I openly proclaim that the Son of Man is lord even of the Sabbath.”
2015 147:6.4 Men spionerne behøvede ikke at vente i lang tid på en mulighed for at beskylde Jesus og hans medarbejdere for at bryde sabbatten. Da selskabet gik langs den smalle vej, var den vejrende hvede, som lige var modnet, lige ved hånden på hver side, og nogle af apostlene, der var sulten, plukkede de modne sædekorn og spiste dem. Det var almindeligt for rejsende at hjælpe sig selv til et par kornaks når de gik langs vejen, og det blev derfor ikke anset for at være forkert i en sådan adfærd. Men spionerne greb dette som et påskud til at komme til Jesus. Da de så Andreas gnide sædekornet i hånden gik de op til ham og sagde: "Ved du ikke, at det er ulovligt at plukke og gnide sædekorn på sabbatten" Andreas svarede: "Men vi er sultne, og vi gnider kun tilstrækkelige til vores behov; og siden hvornår er det blevet syndigt at spise korn på sabbatten?" Farisæerne svarede: "Du gør ikke noget forkert i at spise, men du bryder loven, når du plukker aksene og gnider kornet ud mellem hænderne[16]. Din mester ville helt sikkert ikke acceptere sådanne handlinger." Så sagde Andreas: "Men hvis det ikke er forkert at spise kornet, så er det næppe mere arbejde at gnide dem ud mellem hænderne end at tygge dem, som du tillader; Hvorfor hænger du dig i sådanne bagateller?" Da Andreas antydede, at farisæerne var ordkløvere blev de fornærmet, skyndte sig tilbage til det sted, hvor Jesus gik og talte med Mattæus langs vejen og protesterede med ordene:" Se Lærer, dine apostle gøre det, som ikke er tilladt på sabbatten; de vælger, gnider, og spiser korn. Vi er sikkert på at du vil befale dem til at stoppe det." Og så sagde Jesus til anklagerne: "Du er virkelig nidkær for loven, og det er godt, at du husker at holde sabbatten, men har du aldrig læst i skrifterne, at en dag, da David var sulten, gik han og dem, som var med ham ind i Guds hus og spiste skuebrødene, som i henhold til loven ingen andre end præsterne fik lov til at spise? Og David gav også dette brød til dem, der var med ham. Og har du ikke læst i vores lov, at det er tilladt at gøre mange nødvendige ting på sabbatten? Og skal jeg ikke inden dagen er omme se dig spise det, som du har bragt med dig for denne dags behov? Kære mænd, I gøre klogt i at være nidkær for sabbatten, men du ville gøre det bedre ved at pleje din medmenneskers sundhed og velvære. Jeg siger jer, at sabbatten blev til for mennesket, ikke mennesket for sabbatten. Og hvis du er her sammen med os for at se mine ord, så vil jeg åbenlyst forkynde, at Menneskesønnen er Herre også over sabbatten[17]."
1955 147:6.5 The Pharisees were astonished and confounded by his words of discernment and wisdom. For the remainder of the day they kept by themselves and dared not ask any more questions.
2015 147:6.5 Farisæerne var forbavsede og forvirret over hans dømmekraft og visdom. Under resten af dagen holdt de sig for sig selv og turde ikke stille flere spørgsmål.
1955 147:6.6 Jesus’ antagonism to the Jewish traditions and slavish ceremonials was always positive. It consisted in what he did and in what he affirmed. The Master spent little time in negative denunciations. He taught that those who know God can enjoy the liberty of living without deceiving themselves by the licenses of sinning. Said Jesus to the apostles: “Men, if you are enlightened by the truth and really know what you are doing, you are blessed; but if you know not the divine way, you are unfortunate and already breakers of the law.”
2015 147:6.6 Jesu modstand mod de jødiske traditioner og slaviske ceremonier var altid positiv. Den bestod i, hvad han gjorde, og hvad han bekræftede. Mesteren spildte ikke meget tid på negative fordømmelser. Han lærte, at dem, der kender Gud kan nyde livets frihed uden at bedrage sig selv ved at tro, at de har licens til at synde. Jesus sagde til apostlene: "Mænd, hvis du er oplyst af sandheden og virkelig ved, hvad du gør, er du velsignet. Men hvis du ikke kender den guddommelige vej, er du uheldig og allerede lovbryder.”
7. BACK IN CAPERNAUM
7. TILBAGE I KAFARNAUM
1955 147:7.1 It was around noon on Monday, May 3, when Jesus and the twelve came to Bethsaida by boat from Tarichea. They traveled by boat in order to escape those who journeyed with them. But by the next day the others, including the official spies from Jerusalem, had again found Jesus.
2015 147:7.1 Ved middagstid mandag den 3. maj kom Jesus og de tolv fra Tarichea med båd til Betsaida. De rejste med båd for at undgå dem, der fulgte efter dem. Men den næste dag havde de andre, herunder de officielle spioner fra Jerusalem, igen fundet Jesus.
1955 147:7.2 On Tuesday evening Jesus was conducting one of his customary classes of questions and answers when the leader of the six spies said to him: “I was today talking with one of John’s disciples who is here attending upon your teaching, and we were at a loss to understand why you never command your disciples to fast and pray as we Pharisees fast and as John bade his followers.” And Jesus, referring to a statement by John, answered this questioner: “Do the sons of the bridechamber fast while the bridegroom is with them? As long as the bridegroom remains with them, they can hardly fast. But the time is coming when the bridegroom shall be taken away, and during those times the children of the bridechamber undoubtedly will fast and pray. To pray is natural for the children of light, but fasting is not a part of the gospel of the kingdom of heaven. Be reminded that a wise tailor does not sew a piece of new and unshrunk cloth upon an old garment, lest, when it is wet, it shrink and produce a worse rent. Neither do men put new wine into old wine skins, lest the new wine burst the skins so that both the wine and the skins perish. The wise man puts the new wine into fresh wine skins. Therefore do my disciples show wisdom in that they do not bring too much of the old order over into the new teaching of the gospel of the kingdom. You who have lost your teacher may be justified in fasting for a time. Fasting may be an appropriate part of the law of Moses, but in the coming kingdom the sons of God shall experience freedom from fear and joy in the divine spirit.” And when they heard these words, the disciples of John were comforted while the Pharisees themselves were the more confounded.
2015 147:7.2 Tirsdag aften holdt Jesus en af sine sædvanlige klasser med spørgsmål og svar, da lederen af de seks spioner sagde til ham: "Jeg talte i dag med en af Johannes disciple, som er her for at følge din undervisning, og vi kunne ikke forstå, hvorfor du aldrig befalede dine disciple at faste og bede, som vi farisæer faster og som Johannes bad sine tilhængere gøre." Og Jesus, der henviste til en erklæring fra Johannes, svarede spørgeren: "Kan sønnerne i brudens hjem faste, mens brudgommen er med dem? Så længe de har brudgommen hos sig, kan de næppe faste. Men den tid nærmer sig da brudgommen tages fra dem, og i de tider kan børnene i brudens hjem uden tvivl, faste og bede. At bede er naturligt for lysets børn, men fasten er ikke en del af himmelrigets evangelium[18]. Husk, at en klog skrædder ikke syr et nyt stykke og ukrympet klud på et gammelt klædestykke, så det ikke når det bliver vådt, krymper og forårsager en værre revne. Og heller ikke hælder man ny vin på gammelt vin skind, fordi vinen sprænger skindene og både vin og skind ødelægges. Den kloge mand hælder den ny vin på friske vin skind. Det er derfor klogt for mine disciple ikke at overføre for meget fra den gamle orden til den nye forkyndelse af rigets evangelium. For dem af jer, der har mistet jeres lærer kan det være berettigede at faste for en tid. Fasten kan være en passende del af Moseloven, men i det kommende rige, skal Guds børn opleve frihed fra frygt og glæde i den guddommelige ånd[19]." Da de havde hørt disse ord, følte Johannes disciple sig trøstede mens farisæerne selv blev mere forvirrede.
1955 147:7.3 Then the Master proceeded to warn his hearers against entertaining the notion that all olden teaching should be replaced entirely by new doctrines. Said Jesus: “That which is old and also true must abide. Likewise, that which is new but false must be rejected. But that which is new and also true, have the faith and courage to accept. Remember it is written: ‘Forsake not an old friend, for the new is not comparable to him. As new wine, so is a new friend; if it becomes old, you shall drink it with gladness.’”
2015 147:7.3 Så fortsatte Mesteren med at advare sine tilhørere mod at underholde en sådan opfattelse, at alle de gamle lære helt skulle erstattes af nye doktriner. Jesus sagde: "Det, der er gamle og tillige sandt skal forblive. Ligeledes må det, der er nyt, men falsk forkastes. Men, have tro og mod til at acceptere det der er nyt og tillige sandt. Husk der er skrevet: "Forlad ikke en gammel ven, for den nye kan ikke sammenlignes med ham. En ny ven er som ny vin hvis det bliver gammel drikker du det med glæde.”[20]
8. THE FEAST OF SPIRITUAL GOODNESS
8. DEN ÅNDELIGE GODHEDENS FEST
1955 147:8.1 That night, long after the usual listeners had retired, Jesus continued to teach his apostles. He began this special instruction by quoting from the Prophet Isaiah:
2015 147:8.1 Den aften, fortsatte Jesus, længe efter de sædvanlige lyttere havde trukket sig tilbage, med at undervise sine apostle. Han begyndte denne særlige instruktion ved at citere profeten Esajas:
1955 147:8.2 “‘Why have you fasted? For what reason do you afflict your souls while you continue to find pleasure in oppression and to take delight in injustice? Behold, you fast for the sake of strife and contention and to smite with the fist of wickedness. But you shall not fast in this way to make your voices heard on high.
2015 147:8.2 ”’ Hvorfor er du fastende? Hvorfor pine jeres sjæle; mens du fortsætter med at finde glæde i undertrykkelse, og glæde i uretfærdighed. Se du faster af hensyn til stridigheder og splittelse og til at slå med knytnæve af ondskab[21]. Men du bør ikke faste på sådan en måde for at gøre din stemme hørt i det høje.
1955 147:8.3 “‘Is it such a fast that I have chosen—a day for a man to afflict his soul? Is it to bow down his head like a bulrush, to grovel in sackcloth and ashes? Will you dare to call this a fast and an acceptable day in the sight of the Lord? Is not this the fast I should choose: to loose the bonds of wickedness, to undo the knots of heavy burdens, to let the oppressed go free, and to break every yoke? Is it not to share my bread with the hungry and to bring those who are homeless and poor to my house? And when I see those who are naked, I will clothe them.
2015 147:8.3 ”’ Er det sådan en faste, som jeg vil have - en dag, hvor man plager sin sjæl? At man hænger med hoved som et siv, og at krybe i sæk og aske? Tør du kalde dette en faste og en acceptabel dag i Herrens øjne? Nej, dette er ikke den faste, jeg skal vælge: at løse ondskabens lænker og løsne de tunge byrders knuder, at lade de undertrykte gå fri og bryde hvert åg? Er det ikke at bryde brød med de sultne og skaffe de fattige og hjemløse husly hos mig? Og når jeg ser dem, der er nøgne, vil jeg klæde dem[22].
1955 147:8.4 “‘Then shall your light break forth as the morning while your health springs forth speedily. Your righteousness shall go before you while the glory of the Lord shall be your rear guard. Then will you call upon the Lord, and he shall answer; you will cry out, and he shall say—Here am I. And all this he will do if you refrain from oppression, condemnation, and vanity. The Father rather desires that you draw out your heart to the hungry, and that you minister to the afflicted souls; then shall your light shine in obscurity, and even your darkness shall be as the noonday. Then shall the Lord guide you continually, satisfying your soul and renewing your strength. You shall become like a watered garden, like a spring whose waters fail not. And they who do these things shall restore the wasted glories; they shall raise up the foundations of many generations; they shall be called the rebuilders of broken walls, the restorers of safe paths in which to dwell.’”
2015 147:8.4 ”’ Da skal dit lys bryde frem som om morgenen, og dit helbred bare springe frem pludseligt. Din retfærdighed vil gå foran jer, mens Herrens herlighed skal bevogte dine spor. Så vil Herren svare, når du kalder på ham; når du græder, og han vil sige: Her er jeg. Og alt dette vil han gøre, hvis du afstå fra at undertrykke og fordømme, og fra forfængelighed. Faderen ønsker snarere at du deler dit hjerte med de sultne, og at du tjener de lidende sjæle; da skal jeres lys skinne i ubemærkethed, og endda dit mørke vil blive som højlys dag. Så Herren vil løbende føre dig; han vil tilfredsstille din sjæl og forny din styrke. Og du skal være som en vandrig have, som en kilde, hvis vand ikke svigter. Og de, der gør således vil genoprette den tabte herlighed; de skal opbygge grundlaget for mange generationer; de skal kaldes genopbygger af kollapsede vægge, genoprettere af sikre stier, som du kan leve på[23].""
1955 147:8.5 And then long into the night Jesus propounded to his apostles the truth that it was their faith that made them secure in the kingdom of the present and the future, and not their affliction of soul nor fasting of body. He exhorted the apostles at least to live up to the ideas of the prophet of old and expressed the hope that they would progress far beyond even the ideals of Isaiah and the older prophets. His last words that night were: “Grow in grace by means of that living faith which grasps the fact that you are the sons of God while at the same time it recognizes every man as a brother.”
2015 147:8.5 Jesus understregede til langt ud på natten til sine apostle den sandhed, at det var deres tro, der gjorde dem sikkert i rigets nutid og den kommende fremtid, ikke deres lidelser af sjælen og faste for kroppen. Han opfordrede sine apostle til i det mindste at leve op til den gamle profets tanker og udtrykte håb om, at de ville udvikle sig langt ud over selv Esajas og de ældre profeters idealer. Hans sidste ord den nat var: "Voks i nåde ved hjælp af den levende tro, der omfavner det faktum, at I er Guds sønner, samtidigt som den anerkender hvert menneske som en bror[24]."
1955 147:8.6 It was after two o’clock in the morning when Jesus ceased speaking and every man went to his place for sleep.
2015 147:8.6 Først efter klokken to om morgenen, afsluttede Jesus sin diskussion, og hver mand gik til sit sted for at sove.
| Kapitel 146. Den Første Prædiketur I Galilæa |
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Kapitel 148. Undervisning Af Evangelister I Betsaida |