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| Kapitel 166. Sidste Besøg I Det Nordlige Peræa |
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Kapitel 168. Lazarus Opvækkelse Fra De Døde |
THE VISIT TO PHILADELPHIA
BESØGET I FILADELFIA
1955 167:0.1 THROUGHOUT this period of the Perean ministry, when mention is made of Jesus and the apostles visiting the various localities where the seventy were at work, it should be recalled that, as a rule, only ten were with him since it was the practice to leave at least two of the apostles at Pella to instruct the multitude. As Jesus prepared to go on to Philadelphia, Simon Peter and his brother, Andrew, returned to the Pella encampment to teach the crowds there assembled. When the Master left the camp at Pella to visit about Perea, it was not uncommon for from three to five hundred of the campers to follow him. When he arrived at Philadelphia, he was accompanied by over six hundred followers.
2015 167:0.1 I LØBET af hele denne periode med aktivitet i Peræa, skal det nævnes, at når Jesus og apostlene besøgte de forskellige lokaliteter, hvor de halvfjerds arbejdede, bør det erindres, at der som regel, kun var ti apostle som fulgte ham, da det var almindeligt at efterlade mindst to af apostlene i Pella til at instruere menneskemængden. Da Jesus gjorde sig klar til at gå videre til de Filadelfia vendte Simon Peter og hans bror Andreas tilbage til lejren ved Pella for at undervise folkemængderne, som var samlet der. Når Mesteren forlod lejren ved Pella for at besøge forskellige dele af Peræa, var det ikke ualmindeligt, at mellem tre hundrede og fem hundrede mennesker fra lejren gik efter ham. Da han ankom til Filadelfia, blev han ledsaget af mere end seks hundrede tilhængere.
1955 167:0.2 No miracles had attended the recent preaching tour through the Decapolis, and, excepting the cleansing of the ten lepers, thus far there had been no miracles on this Perean mission. This was a period when the gospel was proclaimed with power, without miracles, and most of the time without the personal presence of Jesus or even of his apostles.
2015 167:0.2 Ingen mirakler havde fundet sted i forbindelse med den nyligt afsluttede Forkyndelse gennem Decapolis, og bortset fra udrensning af de ti spedalske havde der hidtil ikke været nogen mirakler i løbet af denne mission i Peræa. Det var en periode, hvor evangeliet blev forkyndt med kraft, uden mirakler, og det meste af tiden uden Jesus eller nogle af hans apostle personligt var til stede.
1955 167:0.3 Jesus and the ten apostles arrived at Philadelphia on Wednesday, February 22, and spent Thursday and Friday resting from their recent travels and labors. That Friday night James spoke in the synagogue, and a general council was called for the following evening. They were much rejoiced over the progress of the gospel at Philadelphia and among the near-by villages. The messengers of David also brought word of the further advancement of the kingdom throughout Palestine, as well as good news from Alexandria and Damascus.
2015 167:0.3 Jesus og de ti apostle ankom til Filadelfia onsdag den 22. februar og tilbragte torsdag og fredag med at hvile efter de seneste rejser og arbejde. Fredag aften talte James i synagogen, og et almindeligt rådsmøde blev sammenkaldt for den følgende aften. De glædede sig meget over fremgangen som evangeliet havde i Filadelfia og de nærliggende landsbyer. Davids sendebud kom også med bud om rigets yderligere udbredelse over hele Palæstina, samt med gode nyheder fra Alexandria og Damaskus.
1. BREAKFAST WITH THE PHARISEES
1. MORGENMAD MED FARISÆERNE
1955 167:1.1 There lived in Philadelphia a very wealthy and influential Pharisee who had accepted the teachings of Abner, and who invited Jesus to his house Sabbath morning for breakfast. It was known that Jesus was expected in Philadelphia at this time; so a large number of visitors, among them many Pharisees, had come over from Jerusalem and from elsewhere. Accordingly, about forty of these leading men and a few lawyers were bidden to this breakfast, which had been arranged in honor of the Master.
2015 167:1.1 I Filadelfia levede en meget velhavende og indflydelsesrige farisæer, som havde accepteret Abners lære, og som inviterede Jesus til morgenmad i sit hjem på sabbatmorgenen[1]. De vidste, at Jesus på dette tidspunkt var forventet at ankomme i Filadelfia; så et stort antal besøgende, blandt dem mange farisæere, var kommet fra Jerusalem og andre steder. Som følge heraf var omkring fyrre af disse ledende mænd og et par lovkyndige inviteret til denne morgenmad, som var blevet arrangeret til Mesterens ære.
1955 167:1.2 As Jesus lingered by the door, speaking with Abner, and after the host had seated himself, there came into the room one of the leading Pharisees of Jerusalem, a member of the Sanhedrin, and as was his habit, he made straight for the seat of honor at the left of the host. But since this place had been reserved for the Master and that on the right for Abner, the host beckoned the Jerusalem Pharisee to sit four seats to the left, and this dignitary was much offended because he did not receive the seat of honor.
2015 167:1.2 Mens Jesus dvælede ved døren i samtale med Abner, og efter værten havde sat sig til bords, kom der en af de førende farisæere fra Jerusalem, et medlem af jødernes råd, og som sædvanlig, satte han kursen direkte mod hæderspladsen til venstre om værten[2]. Men eftersom at stedet var forbeholdt Mesteren og den til højre til Abner gjorde værten tegn til farisæer fra Jerusalem om at sidde fire pladser til venstre, og denne dignitar blev meget fornærmet, fordi han ikke fik hæderspladsen.
1955 167:1.3 Soon they were all seated and enjoying the visiting among themselves since the majority of those present were disciples of Jesus or else were friendly to the gospel. Only his enemies took notice of the fact that he did not observe the ceremonial washing of his hands before he sat down to eat. Abner washed his hands at the beginning of the meal but not during the serving.
2015 167:1.3 Snart sad de alle ved bordet og var glade for at tilbringe tid med hinanden, fordi de fleste tilstedeværende var Jesu disciple eller venlige til evangeliet. Kun hans fjender bemærkede, at han ikke udførte den ceremonielle håndvask, før han satte sig til bords[3]. Abner vaskede sine hænder før begyndelsen af måltidet, men ikke under serveringen.
1955 167:1.4 Near the end of the meal there came in from the street a man long afflicted with a chronic disease and now in a dropsical condition. This man was a believer, having recently been baptized by Abner’s associates. He made no request of Jesus for healing, but the Master knew full well that this afflicted man came to this breakfast hoping thereby to escape the crowds which thronged him and thus be more likely to engage his attention. This man knew that few miracles were then being performed; however, he had reasoned in his heart that his sorry plight might possibly appeal to the Master’s compassion. And he was not mistaken, for, when he entered the room, both Jesus and the self-righteous Pharisee from Jerusalem took notice of him. The Pharisee was not slow to voice his resentment that such a one should be permitted to enter the room. But Jesus looked upon the sick man and smiled so benignly that he drew near and sat down upon the floor. As the meal was ending, the Master looked over his fellow guests and then, after glancing significantly at the man with dropsy, said: “My friends, teachers in Israel and learned lawyers, I would like to ask you a question: Is it lawful to heal the sick and afflicted on the Sabbath day, or not?” But those who were there present knew Jesus too well; they held their peace; they answered not his question.
2015 167:1.4 Nær slutningen af måltid kom der en mand ind fra gaden, der længe har lidt af en kronisk sygdom, og var nu i en vattersot tilstand. Denne mand var en troende og var for nylig blevet døbt af Abners medarbejdere. Han kom ikke med nogen anmodning til Jesus for at blive helbredt, men Mesteren vidste udmærket godt, at denne plagede mand kom til denne morgenmad i håb om at undslippe folkemængderne som fortrængte ham og dermed bedre være i stand til at tiltrække Mesterens opmærksomhed. Manden vidste, at få mirakler derefter blev udført, men han havde i sit hjerte, ræsonneret, at hans sørgelige situation muligvis kunne appellere til Mesterens medfølelse. Og han tog ikke fejl, for da han trådte ind i rummet trak han både Jesus og den selvretfærdige farisæer fra Jerusalem opmærksomhed på sig. Farisæeren var ikke sen til at udtrykke sin vrede, over at en sådan havde fået lov til at komme ind i rummet. Men Jesus så på den syge og smilede så venligt, at han kom tættere og satte sig på gulvet. Da måltidet var ved sin afslutning kiggede Mesteren ud over sine medgæster, og derefter kastede han et vidende blik på manden med vattersot og sagde: "Mine venner, lærere i Israel og lærte lovkyndige, jeg vil gerne stille jer et spørgsmål: Er det tilladt at helbrede de syge og lidende på sabbatten eller ej?" Men de tilstedeværende kendte Jesus alt for godt; de forblev tavs[4][5]. De besvarede ikke hans spørgsmål.
1955 167:1.5 Then went Jesus over to where the sick man sat and, taking him by the hand, said: “Arise and go your way. You have not asked to be healed, but I know the desire of your heart and the faith of your soul.” Before the man left the room, Jesus returned to his seat and, addressing those at the table, said: “Such works my Father does, not to tempt you into the kingdom, but to reveal himself to those who are already in the kingdom. You can perceive that it would be like the Father to do just such things because which one of you, having a favorite animal that fell in the well on the Sabbath day, would not go right out and draw him up?” And since no one would answer him, and inasmuch as his host evidently approved of what was going on, Jesus stood up and spoke to all present: “My brethren, when you are bidden to a marriage feast, sit not down in the chief seat, lest, perchance, a more honored man than you has been invited, and the host will have to come to you and request that you give your place to this other and honored guest. In this event, with shame you will be required to take a lower place at the table. When you are bidden to a feast, it would be the part of wisdom, on arriving at the festive table, to seek for the lowest place and take your seat therein, so that, when the host looks over the guests, he may say to you: ‘My friend, why sit in the seat of the least? come up higher’; and thus will such a one have glory in the presence of his fellow guests. Forget not, every one who exalts himself shall be humbled, while he who truly humbles himself shall be exalted. Therefore, when you entertain at dinner or give a supper, invite not always your friends, your brethren, your kinsmen, or your rich neighbors that they in return may bid you to their feasts, and thus will you be recompensed. When you give a banquet, sometimes bid the poor, the maimed, and the blind. In this way you shall be blessed in your heart, for you well know that the lame and the halt cannot repay you for your loving ministry.”
2015 167:1.5 Derefter gik Jesus hen til, hvor den syge mand sad, tog ham i hånden og sagde: "Stå op og gå din vej. Du har ikke bedt om at blive helbredt, men jeg føler længslen i dit hjerte og troen i din sjæl[6]." Før manden forlod rummet, vendte Jesus tilbage til sin plads, vendte sig til dem ved bordet og sagde: "Sådanne handlinger gør min Fader, ikke for at lokke dig ind i riget, men for at åbenbare sig for dem, der allerede er i riget[7]. Du kan se, at det ville være netop sådan noget Faderen gør, fordi hvem af jer der har en favorit dyr, som falder i en brønd på en sabbat, vil ikke umiddelbart gå ud og trække det op?" Da ingen ønskede at svare ham, og fordi hans vært tilsyneladende kunne lide, hvad der foregik, rejste Jesus sig og sagde til alle tilstedeværende: "Mine brødre, når du er inviteret til en bryllupsfest, sæt dig så ikke ned på den fornemste plads, for måske, er en nogen mere ærefuld mand end dig inviteret med til festen, og så må værten komme til dig og beder dig om at give din plads til denne anden og beæret gæst. I det tilfælde, at du med skam vil være forpligtet til at tage en lavere plads ved bordet. Når du er inviteret med til festen, ville det være klogt at du kommer til festbordet for at søge den laveste plads og sidde der, så at værten, når han ser ud over gæsterne kan sige til dig: "Min ven, hvorfor sidder du på den ringeste plads? Flyt længere op." På denne måde, vil du blive hædret foran alle dine medgæster[8]. Glem ikke, at han som ophøjer sig selv, skal ydmyges, mens de, der oprigtigt ydmyger sig selv, skal ophøjes. Når du således indbyder til middag eller aftensmad, invitere ikke altid dine venner, brødre, slægtninge eller rige naboer, fordi de så vil invitere dig til deres fester, og du vil blive rekompenseret. Når du skal have en fest, så inviter nogle gange de fattige, de lamme og blinde. Så vil du blive velsignet i dit hjerte, for du ved godt, at de lamme og forkrøblede ikke kan tilbagebetale dig for din kærlige tjeneste.”
2. PARABLE OF THE GREAT SUPPER
2. LIGNELSEN OM DET STORE FESTMÅLTID
1955 167:2.1 As Jesus finished speaking at the breakfast table of the Pharisee, one of the lawyers present, desiring to relieve the silence, thoughtlessly said: “Blessed is he who shall eat bread in the kingdom of God”—that being a common saying of those days. And then Jesus spoke a parable, which even his friendly host was compelled to take to heart. He said:
2015 167:2.1 Da Jesus var færdig med at tale ved farisæernes morgenbord sagde en af de tilstedeværende lovkyndige, blot for at bryde tavsheden, uden yderligere overvejelse: "Salig er den, der vil bryde brød i Guds rige" - som var et almindeligt udtryk på det tidspunkt[9]. Så fortalte Jesus en lignelse, som selv hans venligt vært var tvunget til at tage til sit hjerte. Han sagde:
1955 167:2.2 “A certain ruler gave a great supper, and having bidden many guests, he dispatched his servants at suppertime to say to those who were invited, ‘Come, for everything is now ready.’ And they all with one accord began to make excuses. The first said, ‘I have just bought a farm, and I must needs go to prove it; I pray you have me excused.’ Another said, ‘I have bought five yoke of oxen, and I must go to receive them; I pray you have me excused.’ And another said, ‘I have just married a wife, and therefore I cannot come.’ So the servants went back and reported this to their master. When the master of the house heard this, he was very angry, and turning to his servants, he said: ‘I have made ready this marriage feast; the fatlings are killed, and all is in readiness for my guests, but they have spurned my invitation; they have gone every man after his lands and his merchandise, and they even show disrespect to my servants who bid them come to my feast. Go out quickly, therefore, into the streets and lanes of the city, out into the highways and the byways, and bring hither the poor and the outcast, the blind and the lame, that the marriage feast may have guests.’ And the servants did as their lord commanded, and even then there was room for more guests. Then said the lord to his servants: ‘Go now out into the roads and the countryside and constrain those who are there to come in that my house may be filled. I declare that none of those who were first bidden shall taste of my supper.’ And the servants did as their master commanded, and the house was filled.”
2015 167:2.2 "En vis hersker ville have en stor fest og inviterede mange gæster. Da festen skulle begynde, sendte han sine tjenere ud ved spisetid for at sige til de inviterede: "Vær så god at komme, alt er nu klar" Men alle kom de som med en stemme med undskyldninger. Den første sagde: "Jeg har lige købt en gård og må gå og se på den, jeg beder dig undskylde mig." En anden sagde: Jeg har købt fem par okser og må gå og hente dem, jeg beder om forladelse." En tredje sagde:" jeg er lige blevet gift, så derfor kan jeg ikke komme." Tjenerne vendte tilbage, og fortalte dette til deres herre. Da husets herre hørte dette, blev han vred, vendte sig til sine tjenere og sagde: "Jeg har gjort denne bryllupsfest klar; fedekalvene er slagtet, og alt er klar til mine gæster, men de har afvist min invitation. De er gået hver i henhold til deres marker og deres varer, og de har vist manglende respekt for mine tjenere, som bad dem om at komme til min fest. Gå straks ind i gader og stræder i byen, på de vigtigste veje og sideveje, og hent alle de fattige og udstødte, blinde og lamme, så der er gæster ved bryllupsfesten." Og tjenerne gjorde, som deres herre havde befalet, men alligevel var der plads til flere gæster. Så sagde herren til sine tjenere: "Gå nu ud på vejene og landskabet og sikre, at de, der er der kommer her, så mit hus blive fuldt. Jeg siger jer, at ingen af dem, der først blev inviteret skal smage mit festmåltid." Og tjenerne gjorde, som deres herre havde befalet, og huset blev fuldt."[10]
1955 167:2.3 And when they heard these words, they departed; every man went to his own place. At least one of the sneering Pharisees present that morning comprehended the meaning of this parable, for he was baptized that day and made public confession of his faith in the gospel of the kingdom. Abner preached on this parable that night at the general council of believers.
2015 167:2.3 Men da frokostgæsterne hørte disse ord, gik de bort; hver gik til sit hjem. Mindst en af de spottende farisæere som var til stede denne morgen forstod betydningen af denne lignelse, for han blev døbt den dag og tilstod offentligt sin tro på rigets evangelium. Abner prædikede den aftenen over denne lignelse i de troendes generelle forsamling.
1955 167:2.4 The next day all of the apostles engaged in the philosophic exercise of endeavoring to interpret the meaning of this parable of the great supper. Though Jesus listened with interest to all of these differing interpretations, he steadfastly refused to offer them further help in understanding the parable. He would only say, “Let every man find out the meaning for himself and in his own soul.”
2015 167:2.4 Den næste dag helligede alle apostlene sig til den filosofiske øvelse at forsøge at fortolke betydningen af denne lignelse af den store fest. Selvom Jesus med interesse lyttet til alle disse forskellige fortolkninger, nægtede han standhaftigt at give dem mere hjælp til at forstå lignelsen. Han sagde kun: "Lad hver enkelt tænke på betydningen for sig selv og i sin egen sjæl.”
3. THE WOMAN WITH THE SPIRIT OF INFIRMITY
3. KVINDEN MED SKRØBELIGHEDENS ÅND
1955 167:3.1 Abner had arranged for the Master to teach in the synagogue on this Sabbath day, the first time Jesus had appeared in a synagogue since they had all been closed to his teachings by order of the Sanhedrin. At the conclusion of the service Jesus looked down before him upon an elderly woman who wore a downcast expression, and who was much bent in form. This woman had long been fear-ridden, and all joy had passed out of her life. As Jesus stepped down from the pulpit, he went over to her and, touching her bowed-over form on the shoulder, said: “Woman, if you would only believe, you could be wholly loosed from your spirit of infirmity.” And this woman, who had been bowed down and bound up by the depressions of fear for more than eighteen years, believed the words of the Master and by faith straightened up immediately. When this woman saw that she had been made straight, she lifted up her voice and glorified God.
2015 167:3.1 Abner havde sørget for, at Mesteren denne sabbatdag kunne undervise i synagogen, og det var Jesus første optræden i en synagoge, siden de alle på ordre fra jødernes råd havde været lukket for hans lære. Ved afslutningen af tjenesten så Jesus ned foran sig på en ældre kvinde, som så modløs ud og som var meget pukkelrygget. Denne kvinde havde længe været bange, og al glæde var forsvundet fra hendes liv. Da Jesus kom ned fra talerstolen, gik han hen til hende, rørte skulderen af hendes bøjede figur og sagde: "Kvinde, hvis du blot vil tro kunne du blive helt løst fra din ånds skrøbelighed." Denne kvinde, som var blevet bøjet ned og sammen presset af sine angst depression i over atten år troede Mesterens ord, og gennem sin tro rettede hun sig op med det samme. Da kvinden så, at hun var blevet gjort lige, løftede hun sin stemme og priste Gud.[11]
1955 167:3.2 Notwithstanding that this woman’s affliction was wholly mental, her bowed-over form being the result of her depressed mind, the people thought that Jesus had healed a real physical disorder. Although the congregation of the synagogue at Philadelphia was friendly toward the teachings of Jesus, the chief ruler of the synagogue was an unfriendly Pharisee. And as he shared the opinion of the congregation that Jesus had healed a physical disorder, and being indignant because Jesus had presumed to do such a thing on the Sabbath, he stood up before the congregation and said: “Are there not six days in which men should do all their work? In these working days come, therefore, and be healed, but not on the Sabbath day.”
2015 167:3.2 Selv om denne kvindes lidelse kun var mentalt, var hendes foroverbøjet form et resultat af hendes deprimeret sind, troede folket, at Jesus havde helbredt en reel fysisk lidelse. Selvom menigheden ved synagogen i Filadelfia var venligt indstillet til Jesu lære, var den førende synagogeforstander en uvenlig sindet farisæer. Og da han delte forsamlingens opfattelse, at Jesus havde helbredt en fysisk lidelse, blev han forarget, over at Jesus havde vovet at gøre sådan noget på sabbatten, rejste han sig foran forsamlingen og sagde: "Er der ikke seks dage, hvor man skal udføre alt sit arbejde? Kom derfor på disse dage, og blive helbredt, men ikke på sabbatten."[12]
1955 167:3.3 When the unfriendly ruler had thus spoken, Jesus returned to the speaker’s platform and said: “Why play the part of hypocrites? Does not every one of you, on the Sabbath, loose his ox from the stall and lead him forth for watering? If such a service is permissible on the Sabbath day, should not this woman, a daughter of Abraham who has been bound down by evil these eighteen years, be loosed from this bondage and led forth to partake of the waters of liberty and life, even on this Sabbath day?” And as the woman continued to glorify God, his critic was put to shame, and the congregation rejoiced with her that she had been healed.
2015 167:3.3 Da den uvenlige forstander havde sagt dette, vendte Jesus tilbage til den talendes podie og sagde: "Hvorfor spille hyklerens rolle? Findes der nogen af jer som på sabbatten ikke løser sin okse fra stalden og føre den ud og vander den? Hvis en sådan tjeneste er tilladt på en sabbat, bør så ikke denne kvinde, som er en Abrahams døtre, som har været bundet af den onde i disse atten år, bliver løst fra disse lænker og ledes ud for at få del i friheden og livets vand, selv om denne sabbatdag? "Mens kvinden fortsatte med at prise Gud, blev hans kritikere gjort til skamme, og menigheden glædede sig med hende, at hun var blevet helbredt[13].
1955 167:3.4 As a result of his public criticism of Jesus on this Sabbath the chief ruler of the synagogue was deposed, and a follower of Jesus was put in his place.
2015 167:3.4 Som følge af hans offentligt kritik af Jesus denne sabbat blev synagogeforstanderen afsat, og en tilhænger af Jesus blev sat i hans sted.
1955 167:3.5 Jesus frequently delivered such victims of fear from their spirit of infirmity, from their depression of mind, and from their bondage of fear. But the people thought that all such afflictions were either physical disorders or possession of evil spirits.
2015 167:3.5 Jesus befriede ofte sådanne ofre for frygt fra deres svaghed, deres depression og trældom af frygt. Men folket troede at alle sådanne trængsler var enten fysiske lidelser eller besiddelse af onde ånder.
1955 167:3.6 Jesus taught again in the synagogue on Sunday, and many were baptized by Abner at noon on that day in the river which flowed south of the city. On the morrow Jesus and the ten apostles would have started back to the Pella encampment but for the arrival of one of David’s messengers, who brought an urgent message to Jesus from his friends at Bethany, near Jerusalem.
2015 167:3.6 Jesus underviste igen i synagogen på søndagen, og mange blev døbt af Abner samme dag ved middagstid i floden, der flød syd for byen. Næste morgen ville Jesus og de ti apostle have begyndt deres rejse tilbage til Pella lejr, hvis ikke en af Davids sendebude havde bragt en vigtig besked til Jesus fra hans venner i Betania nær Jerusalem.
4. THE MESSAGE FROM BETHANY
4. BUDSKABET FRA BETANIA
1955 167:4.1 Very late on Sunday night, February 26, a runner from Bethany arrived at Philadelphia, bringing a message from Martha and Mary which said, “Lord, he whom you love is very sick.” This message reached Jesus at the close of the evening conference and just as he was taking leave of the apostles for the night. At first Jesus made no reply. There occurred one of those strange interludes, a time when he appeared to be in communication with something outside of, and beyond, himself. And then, looking up, he addressed the messenger in the hearing of the apostles, saying: “This sickness is really not to the death. Doubt not that it may be used to glorify God and exalt the Son.”
2015 167:4.1 Meget sent søndag aften den 26[14]. februar ankom en budbringer fra Betania til Filadelfia med en besked fra Marta og Maria, som var: "Herre, den som du elsker, er meget syg." Dette bud nåede Jesus ved afslutningen på aftenen mødet netop som han tog afsked apostlene for natten. I første omgang sagde Jesus ingenting. Så opstod der en af disse mærkelige pauser, et øjeblik, hvor han syntes at være i kommunikation med noget udenfor og ud over sig selv. Så kiggede han op, vendte sig til budbringeren, mens apostlene hørt ham sige, "Denne sygdom fører virkelig ikke til døden[15]. Tvivl ikke på, at den kan bruges til at herliggøre Gud og ophøje Sønnen."
1955 167:4.2 Jesus was very fond of Martha, Mary, and their brother, Lazarus; he loved them with a fervent affection. His first and human thought was to go to their assistance at once, but another idea came into his combined mind. He had almost given up hope that the Jewish leaders at Jerusalem would ever accept the kingdom, but he still loved his people, and there now occurred to him a plan whereby the scribes and Pharisees of Jerusalem might have one more chance to accept his teachings; and he decided, his Father willing, to make this last appeal to Jerusalem the most profound and stupendous outward working of his entire earth career. The Jews clung to the idea of a wonder-working deliverer. And though he refused to stoop to the performance of material wonders or to the enactment of temporal exhibitions of political power, he did now ask the Father’s consent for the manifestation of his hitherto unexhibited power over life and death.
2015 167:4.2 Jesus holdt meget af Marta, Maria og deres bror Lazarus; han elskede dem med en inderlig hengivenhed[16]. Hans første og menneskelig tanke var at gå på en gang til undsætning, men en anden tanke kom ind i hans kombinerede sind. Han havde næsten opgivet håbet om, at de jødiske ledere i Jerusalem nogensinde ville acceptere riget, men ikke desto mindre, han elskede sit folk, og i hans sind dukkede nu en plan op, der kunne give de skriftkloge og farisæerne i Jerusalem endnu en chance til at acceptere hans lære. Han besluttede, at hvis hans Fader var villig, at gøre denne sidste appel til Jerusem, den mest dybtgående og overvældende ydre handling i hele sin jordiske karriere. Jøderne klyngede sig stædigt fast ved tanken om en undergørende befrier. Selv om han nægtede at nedlade sig til at udføre materielle under eller gennemføre verdslige opvisninger af politisk magt, men bad han nu om Faderens samtykke til at manifestere deres hidtil uopviste magt over liv og død.
1955 167:4.3 The Jews were in the habit of burying their dead on the day of their demise; this was a necessary practice in such a warm climate. It often happened that they put in the tomb one who was merely comatose, so that on the second or even the third day, such a one would come forth from the tomb. But it was the belief of the Jews that, while the spirit or soul might linger near the body for two or three days, it never tarried after the third day; that decay was well advanced by the fourth day, and that no one ever returned from the tomb after the lapse of such a period. And it was for these reasons that Jesus tarried yet two full days in Philadelphia before he made ready to start for Bethany.
2015 167:4.3 Jøderne havde for vane at begrave deres døde den dag, de døde; Det var en nødvendig procedure i sådan et varmt klima. Det skete ofte, at de satte en person i gravkammer, der kun var i koma, så han næste dag, eller endda på den tredje dag, kunne komme ud af graven. Men jøderne mente, at selv om ånden eller sjælen muligvis kunne drysse rundt nær kroppen i to eller endda tre dage, var den aldrig der efter den tredje dag. De troede, at kroppens forfald var langt fremme på den fjerde dag, og at ingen nogensinde kunne vendte tilbage fra graven efter sådan en periode[17]. Det var baggrunden for, at Jesus opholdt sig to hele dage i Filadelfia, før han begyndte sin rejse til Betania.
1955 167:4.4 Accordingly, early on Wednesday morning he said to his apostles: “Let us prepare at once to go into Judea again.” And when the apostles heard their Master say this, they drew off by themselves for a time to take counsel of one another. James assumed the direction of the conference, and they all agreed that it was only folly to allow Jesus to go again into Judea, and they came back as one man and so informed him. Said James: “Master, you were in Jerusalem a few weeks back, and the leaders sought your death, while the people were minded to stone you. At that time you gave these men their chance to receive the truth, and we will not permit you to go again into Judea.”
2015 167:4.4 Onsdag morgen, sagde Jesus derfor til sine apostle: "Lad os gøre klar til straks at gå til Judæa igen[18]." Da apostlene hørte deres Mester sige dette, trak de sig væk for sig selv et øjeblik til at rådføre sig med hinanden. James tog føringen på deres møde, og de var alle enige om, at det var tåbeligt at lade Jesus gå til Judæa igen. De vendte tilbage og enstemmigt informerede Jesus om deres mening. James sagde: "Mester, du var i Jerusalem for et par uger siden, og lederne søgte din død, mens folk ønskede at stene dig[19]. Da gav du disse mennesker deres chance for at modtage sandheden, og vi vil ikke tillade dig at gå til Judæa igen."
1955 167:4.5 Then said Jesus: “But do you not understand that there are twelve hours of the day in which work may safely be done? If a man walks in the day, he does not stumble inasmuch as he has light. If a man walks in the night, he is liable to stumble since he is without light. As long as my day lasts, I fear not to enter Judea. I would do one more mighty work for these Jews; I would give them one more chance to believe, even on their own terms—conditions of outward glory and the visible manifestation of the power of the Father and the love of the Son. Besides, do you not realize that our friend Lazarus has fallen asleep, and I would go to awake him out of this sleep!”
2015 167:4.5 Da sagde Jesus: "Men forstår I ikke, at dagen har tolv timer, hvor det er sikkert at arbejde? Hvis en mand går om dagen, snubler han ikke, fordi han har lys[20]. Den som vandrer om natten risikere at snuble lidt da han er uden lys. Så længe min dag varer, er jeg ikke bange for at gå ind i Judæa. Jeg vil gerne gøre endnu en mægtig gerning for disse jøder; Jeg vil gerne give dem en større chance for at tro, selv på deres egne betingelser - betingelser for ydre glans og en synlig manifestation af Faderens magt og Sønnens kærlighed. Desuden forstå I ikke, at vores ven Lazarus er faldet i søvn, og jeg ønsker at gå der for at vække ham fra hans søvn!"[21]
1955 167:4.6 Then said one of the apostles: “Master, if Lazarus has fallen asleep, then will he the more surely recover.” It was the custom of the Jews at that time to speak of death as a form of sleep, but as the apostles did not understand that Jesus meant that Lazarus had departed from this world, he now said plainly: “Lazarus is dead. And I am glad for your sakes, even if the others are not thereby saved, that I was not there, to the end that you shall now have new cause to believe in me; and by that which you will witness, you should all be strengthened in preparation for that day when I shall take leave of you and go to the Father.”
2015 167:4.6 Da sagde en af apostlene: "Mester, hvis Lazarus er faldet i søvn, så vil han helt sikkert komme sig." Jøderne havde på den tid for skik at tale om døden som en form for søvn, men da apostlene ikke forstod, at Jesus mente, at Lazarus havde forladt denne verden, sagde han nu tydeligt: "Lazarus er død. Og jeg er glad for jeres vegne, selvom det ikke redder andre derved, at jeg ikke var der, fordi I nu har en ny grund til at tro på mig; og hvad I vil være vidne til skal styrke jer alle som forberedelse til den dag, hvor jeg vil tage afsked med jer og gå til Faderen[22]."
1955 167:4.7 When they could not persuade him to refrain from going into Judea, and when some of the apostles were loath even to accompany him, Thomas addressed his fellows, saying: “We have told the Master our fears, but he is determined to go to Bethany. I am satisfied it means the end; they will surely kill him, but if that is the Master’s choice, then let us acquit ourselves like men of courage; let us go also that we may die with him.” And it was ever so; in matters requiring deliberate and sustained courage, Thomas was always the mainstay of the twelve apostles.
2015 167:4.7 Da de ikke kunne overtale ham til at afstå fra at gå ind i Judæa, og da nogle af apostlene var tilbageholdne for at ledsage ham, vendte Thomas sig mod sine kammerater og sagde: "Vi har talt om vores frygt for Mesteren, men han er fast besluttet på at gå til Betania. Jeg er overbevist om, at det betyder enden; de vil utvivlsomt dræbe ham, men hvis det er Mesterens beslutning, så lad os handle som tapre mænd: Lad os også begive os af sted så vi kan dø med ham[23]." Sådan var det altid; i sager, der kræver bevidst og vedvarende mod, Thomas var altid de tolv apostles grundpille.
5. ON THE WAY TO BETHANY
5. PÅ VEJ TIL BETANIA
1955 167:5.1 On the way to Judea Jesus was followed by a company of almost fifty of his friends and enemies. At their noon lunchtime, on Wednesday, he talked to his apostles and this group of followers on the “Terms of Salvation,” and at the end of this lesson told the parable of the Pharisee and the publican (a tax collector). Said Jesus: “You see, then, that the Father gives salvation to the children of men, and this salvation is a free gift to all who have the faith to receive sonship in the divine family. There is nothing man can do to earn this salvation. Works of self-righteousness cannot buy the favor of God, and much praying in public will not atone for lack of living faith in the heart. Men you may deceive by your outward service, but God looks into your souls. What I am telling you is well illustrated by two men who went into the temple to pray, the one a Pharisee and the other a publican. The Pharisee stood and prayed to himself: ‘O God, I thank you that I am not like the rest of men, extortioners, unlearned, unjust, adulterers, or even like this publican. I fast twice a week; I give tithes of all that I get.’ But the publican, standing afar off, would not so much as lift his eyes to heaven but smote his breast, saying, ‘God be merciful to me a sinner.’ I tell you that the publican went home with God’s approval rather than the Pharisee, for every one who exalts himself shall be humbled, but he who humbles himself shall be exalted.”
2015 167:5.1 På vej til Judæa blev Jesus fulgt af et selskab på næsten halvtreds venner og fjender. Under frokostpausen om onsdagen talte han til apostlene og til den gruppe, der fulgte ham om "Frelsens betingelser." og i slutningen af denne lektion, fortalte han lignelsen om farisæeren og tolderen (skatteopkræver). Jesus sagde: "Du ser derfor, at Faderen giver frelse til menneskenes børn, og denne frelse er en gratis gave til alle, der har troen til at modtage sønskabet i den guddommelige familie. Der er ikke noget mennesker kan gøre for at tjene denne frelse. Selvretfærdighedens gerninger kan ikke købe Guds gunst, og meget offentligt tilbedelse opvejer ikke manglen på levende tro i hjertet. Mennesker kan bedrage med deres ydre tjenester, men Gud ser ind i jeres sjæle[24]. Hvad jeg fortæller dig er godt illustreret af to mænd, der gik ind i templet for at bede, den ene en farisæer og den anden en tolder. Farisæeren stod og bad ved sig selv: "Jeg takker dig, Gud, at jeg ikke er som andre mennesker, røvere, ulærde, bedragere, ægteskabsbrydere, eller endda som denne tolder. Jeg faster to gange om ugen, jeg giver en tiendedel af alt jeg får." Men tolderen stod afsides og turde ikke engang løfte sine øjne mod himlen, men slog sig for sit bryst og sagde: ”Gud, vær barmhjertig mod mig en synder." Jeg fortæller dig det var tolderen, snarere end farisæeren, der gik hjem med Guds godkendelse, for enhver, som ophøjer sig selv, skal ydmyges, men den, der ydmyger sig selv, skal ophøjes."[25]
1955 167:5.2 That night, in Jericho, the unfriendly Pharisees sought to entrap the Master by inducing him to discuss marriage and divorce, as did their fellows one time in Galilee, but Jesus artfully avoided their efforts to bring him into conflict with their laws concerning divorce. As the publican and the Pharisee illustrated good and bad religion, their divorce practices served to contrast the better marriage laws of the Jewish code with the disgraceful laxity of the Pharisaic interpretations of these Mosaic divorce statutes. The Pharisee judged himself by the lowest standard; the publican squared himself by the highest ideal. Devotion, to the Pharisee, was a means of inducing self-righteous inactivity and the assurance of false spiritual security; devotion, to the publican, was a means of stirring up his soul to the realization of the need for repentance, confession, and the acceptance, by faith, of merciful forgiveness. The Pharisee sought justice; the publican sought mercy. The law of the universe is: Ask and you shall receive; seek and you shall find.
2015 167:5.2 Den nat, i Jeriko forsøgte uvenligt sindede farisæere at fange Mesteren ved at formå ham til at diskutere ægteskab og skilsmisse, ligesom deres kammerater engang havde forsøgt i Galilæa, men Jesus undgik behændigt deres forsøg på at placere ham i konflikt med deres love om skilsmisse[26]. Så som tolderen og farisæeren illustrerede god og dårlig religion, så tjente deres skilsmisseskikke som kontrast til de bedre ægteskabslove i den jødiske lovsamling med den skandaløse slaphed i farisæernes fortolkning af de mosaiske regler om skilsmisse. Farisæeren dømte sig selv efter minimumsstandard, tolderen tilpassede sig efter det højeste ideal. Tilbedelse var for farisæeren en måde at tilskynde selvretfærdig inaktivitet og sikre en falsk åndelig sikkerhed; for tolderen var tilbedelsen en måde at bringe sin sjæl til at indse behovet for omvendelse, bekendelse og i tro at modtage barmhjertig tilgivelse. Farisæeren søgte retfærdighed, tolderen søgte barmhjertighed. Universets lov er: Spørg og du skal modtage; søg og du skal finde[27][28].
1955 167:5.3 Though Jesus refused to be drawn into a controversy with the Pharisees concerning divorce, he did proclaim a positive teaching of the highest ideals regarding marriage. He exalted marriage as the most ideal and highest of all human relationships. Likewise, he intimated strong disapproval of the lax and unfair divorce practices of the Jerusalem Jews, who at that time permitted a man to divorce his wife for the most trifling of reasons, such as being a poor cook, a faulty housekeeper, or for no better reason than that he had become enamored of a better-looking woman.
2015 167:5.3 Selvom Jesus nægtede at blive trukket ind i en kontrovers med farisæerne, når det kom til skilsmisse, fremførte han dog en positiv undervisning om ægteskabets højeste idealer[29]. Han roste ægteskabet som den mest ideelle og højeste af alle menneskelige relationer. Ligeledes antydede han stærk misbilligelse af Jerusalem jødernes løsslupne og uretfærdig skilsmisseskikke. De tillod dengang manden at skille sig fra sin hustru for de mest ubetydelige årsager, såsom at hun var en dårlig kok, en defekt husholderske, eller for ingen bedre grund end at han var blevet forelsket i en kvinde, som så bedre ud.
1955 167:5.4 The Pharisees had even gone so far as to teach that divorce of this easy variety was a special dispensation granted the Jewish people, particularly the Pharisees. And so, while Jesus refused to make pronouncements dealing with marriage and divorce, he did most bitterly denounce these shameful floutings of the marriage relationship and pointed out their injustice to women and children. He never sanctioned any divorce practice which gave man any advantage over woman; the Master countenanced only those teachings which accorded women equality with men.
2015 167:5.4 Farisæerne var endda gået så vidt, at de lærte, at denne lette form for skilsmisse var et særligt privilegium givet til det jødiske folk, især til farisæerne. Selvom Jesus nægtede at komme med udtalelser om ægteskab og skilsmisse, fordømte han denne skammelige hån mod ægteskabet og påpegede meget skarp deres uretfærdighed for kvinder og børn. Han gav aldrig sin støtte til nogen skilsmissebrud der gav manden nogen fordel i forhold til kvinden. Mesteren understøttede kun de lærdomme, der gjorde kvinder lige med mænd.
1955 167:5.5 Although Jesus did not offer new mandates governing marriage and divorce, he did urge the Jews to live up to their own laws and higher teachings. He constantly appealed to the written Scriptures in his effort to improve their practices along these social lines. While thus upholding the high and ideal concepts of marriage, Jesus skillfully avoided clashing with his questioners about the social practices represented by either their written laws or their much-cherished divorce privileges.
2015 167:5.5 Selvom Jesus ikke kom med nogle nye regler om ægteskab og skilsmisse, opfordrede han dog jøderne til at efterleve deres egne love og højerestående lærdomme. I sine forsøg på at forbedre deres skikke og praksis i overensstemmelse med de ovennævnte sociale retningslinjer, henviste han konstant til skriftens ord. Mens Jesus dermed gav sin støtte til de høje og ideelle begreber om ægteskabet, undgik han behændigt en kollision med sine spørgere om sociale skikke repræsenteret enten ved deres skriftlige love eller deres meget skattede skilsmisse privilegier
1955 167:5.6 It was very difficult for the apostles to understand the Master’s reluctance to make positive pronouncements relative to scientific, social, economic, and political problems. They did not fully realize that his earth mission was exclusively concerned with revelations of spiritual and religious truths.
2015 167:5.6 Det var meget svært for apostlene at forstå Mesterens modvilje mod at komme med nogle endelige udsagn om de videnskabelige, sociale, økonomiske eller politiske problemer. De var ikke helt klar over at hans mission på jorden udelukkende vedrørte en åbenbaring af åndelige og religiøse sandheder.
1955 167:5.7 After Jesus had talked about marriage and divorce, later on that evening his apostles privately asked many additional questions, and his answers to these inquiries relieved their minds of many misconceptions. At the conclusion of this conference Jesus said: “Marriage is honorable and is to be desired by all men. The fact that the Son of Man pursues his earth mission alone is in no way a reflection on the desirability of marriage. That I should so work is the Father’s will, but this same Father has directed the creation of male and female, and it is the divine will that men and women should find their highest service and consequent joy in the establishment of homes for the reception and training of children, in the creation of whom these parents become copartners with the Makers of heaven and earth. And for this cause shall a man leave his father and mother and shall cleave to his wife, and they two shall become as one.”
2015 167:5.7 Efter Jesus havde talt om ægteskab og skilsmisse, spurgte hans apostle privat senere den aften mange yderligere spørgsmål, og hans svar på disse spørgsmål fjernede mange misforståelser i deres sind[30]. Ved afslutningen af denne konference sagde Jesus: "Ægteskabet er hæderlig og bør efterstræbes af alle mennesker. Den omstændighed, at Menneskesønnen forfølger sin jordiske mission alene afspejler på ingen måde det ønskelige i ægteskabet. At jeg skulle arbejde på denne måde er min Faders vilje, men den samme Fader har selv besluttet at skabe mand og kvinde, og det er Guds vilje, at mænd og kvinder skal finde deres højeste form for tjeneste og deraf følgende glæde ved at grundlægge et hjem for modtagelse og opdragelse af børn, i hvis skabelse disse forældre bliver partnere med Skaberne af himmel og jord[31]. Og derfor skal en mand forlade sin far og mor og binde sig til sin hustru, og de to skal blive som en[32]."
1955 167:5.8 And in this way Jesus relieved the minds of the apostles of many worries about marriage and cleared up many misunderstandings regarding divorce; at the same time he did much to exalt their ideals of social union and to augment their respect for women and children and for the home.
2015 167:5.8 På den måde lettede Jesus apostlene sind for mange bekymringer om ægteskab og ryddede op i mange misforståelser om skilsmisse. Samtidig gjorde han meget for at hæve deres idealer om social forening og øge deres respekt for kvinder og børn, og til hjemmet.
6. BLESSING THE LITTLE CHILDREN
6. VELSIGNELSEN AF DE SMÅ BØRN
1955 167:6.1 That evening Jesus’ message regarding marriage and the blessedness of children spread all over Jericho, so that the next morning, long before Jesus and the apostles prepared to leave, even before breakfast time, scores of mothers came to where Jesus lodged, bringing their children in their arms and leading them by their hands, and desired that he bless the little ones. When the apostles went out to view this assemblage of mothers with their children, they endeavored to send them away, but these women refused to depart until the Master laid his hands on their children and blessed them. And when the apostles loudly rebuked these mothers, Jesus, hearing the tumult, came out and indignantly reproved them, saying: “Suffer little children to come to me; forbid them not, for of such is the kingdom of heaven. Verily, verily, I say to you, whosoever receives not the kingdom of God as a little child shall hardly enter therein to grow up to the full stature of spiritual manhood.”
2015 167:6.1 Den aften spredte Jesu budskab om ægteskab og velsignelsen af børnene sig ud over hele Jeriko, så den næste morgen, længe før Jesus og apostlene var parate til at gå, og selv før morgenmad, kom massevis af mødre hen til hvor Jesu overnattede medbringende deres børn i deres arme og førte dem ved hånden og ville have ham til at velsigne de små. Da apostlene gik ud for at se denne samling af mødre med deres børn, forsøgte de at sende dem væk, men kvinderne nægtede at gå før Mesteren havde lagt sine hænder på deres børn og velsignet dem[33]. Da apostlene højlydt irettesatte disse mødre, hørte Jesus støjen og kom ud og indigneret bebrejdede dem med ordene: "Lad børnene komme til mig og forhindre dem ikke, for sådan er Himmelriget. Sandelig, sandelig, siger jeg jer: Den der ikke tager imod Guds rige ligesom et lille barn vil næppe komme derind for at vokse til den åndelig manddommens fulde længde[34]."
1955 167:6.2 And when the Master had spoken to his apostles, he received all of the children, laying his hands on them, while he spoke words of courage and hope to their mothers.
1955 167:6.3 Jesus often talked to his apostles about the celestial mansions and taught that the advancing children of God must there grow up spiritually as children grow up physically on this world. And so does the sacred oftentimes appear to be the common, as on this day these children and their mothers little realized that the onlooking intelligences of Nebadon beheld the children of Jericho playing with the Creator of a universe.
2015 167:6.3 Jesus talte ofte til sine apostle om de himmelske bygninger og lærte dem at Guds fremrykkende børn skal vokse op åndeligt der ligesom børnene fysisk vokser op i denne verden. Og så ser det hellige ofte ud til at være noget meget almindeligt, såsom denne dag da disse børn og deres mødre knap forstod, at Nebadons overvågende intelligenser så børnene fra Jeriko lege med Skaberen af et univers.
1955 167:6.4 Woman’s status in Palestine was much improved by Jesus’ teaching; and so it would have been throughout the world if his followers had not departed so far from that which he painstakingly taught them.
2015 167:6.4 Kvinders status i Palæstina blev meget forbedret som følge af Jesu lære; og den ville også have været forbedret i hele verden, hvis hans tilhængere ikke havde afveget så langt fra det, som han møjsommeligt lærte dem.
1955 167:6.5 It was also at Jericho, in connection with the discussion of the early religious training of children in habits of divine worship, that Jesus impressed upon his apostles the great value of beauty as an influence leading to the urge to worship, especially with children. The Master by precept and example taught the value of worshiping the Creator in the midst of the natural surroundings of creation. He preferred to commune with the heavenly Father amidst the trees and among the lowly creatures of the natural world. He rejoiced to contemplate the Father through the inspiring spectacle of the starry realms of the Creator Sons.
2015 167:6.5 Det var også i Jeriko, i forbindelse med en diskussion om børns tidlige religiøse uddannelse i vanen at tilbede den guddommelige at Jesus indprentede sine apostle den store værdi af skønhed som en indflydelse, der fører til behovet for at tilbede Gud, især hos børn. Med forskrift og eksempel, viste Mesteren værdien af at tilbede Skaberen midt i skabelsens naturlige omgivelser. Han foretrak at kommunikere med vor himmelske Fader mellem træerne og blandt de ydmyge væsener i den fysiske verden. Han glædede sig over at meditere over Faderen gennem det inspirerende syn som Skabersønnernes stjernehimlen tilbyder.
1955 167:6.6 When it is not possible to worship God in the tabernacles of nature, men should do their best to provide houses of beauty, sanctuaries of appealing simplicity and artistic embellishment, so that the highest of human emotions may be aroused in association with the intellectual approach to spiritual communion with God. Truth, beauty, and holiness are powerful and effective aids to true worship. But spirit communion is not promoted by mere massive ornateness and overmuch embellishment with man’s elaborate and ostentatious art. Beauty is most religious when it is most simple and naturelike. How unfortunate that little children should have their first introduction to concepts of public worship in cold and barren rooms so devoid of the beauty appeal and so empty of all suggestion of good cheer and inspiring holiness! The child should be introduced to worship in nature’s outdoors and later accompany his parents to public houses of religious assembly which are at least as materially attractive and artistically beautiful as the home in which he is daily domiciled.
2015 167:6.6 Når det ikke er muligt at tilbede Gud i naturens tabernakel skal menneskerne gøre deres bedste for at tilbyde faciliteter, der udstråler skønhed, helligdomme karakteriseret ved at appellere til enkelhed og kunstnerisk udsmykning, så menneskets højeste følelser kan bringes i forbindelse med den intellektuelle tilgang til åndeligt fællesskab med Gud. Sandhed, skønhed og hellighed er kraftfulde og effektive hjælpemidler til en sand tilbedelse. Men åndens fællesskab fremmes ikke kun af en omfattende overdådighed og overdreven udsmykning med menneskets omfattende og prangende kunst. Skønheden er mest religiøs, når den er mest enkel og naturalistisk. Hvor uheldigt er det ikke for små børn at får deres første start på begrebet offentlig tilbedelse i kolde og tomme rum, som mangler skønhedens tiltrækningskraft og som på ingen måde indebærer en munter stemning og inspirerende hellighed! Barnet skal have deres første kontakt med tilbedelse udendørs og senere i følge med deres forældre til offentlige lokaliteter beregnet til religiøs samling, og som er mindst lige så væsentligt attraktiv og kunstnerisk så smuk som det hjem, hvor barnet dagligt opholder sig.
7. THE TALK ABOUT ANGELS
7. SAMTALEN OM ENGLER
1955 167:7.1 As they journeyed up the hills from Jericho to Bethany, Nathaniel walked most of the way by the side of Jesus, and their discussion of children in relation to the kingdom of heaven led indirectly to the consideration of the ministry of angels. Nathaniel finally asked the Master this question: “Seeing that the high priest is a Sadducee, and since the Sadducees do not believe in angels, what shall we teach the people regarding the heavenly ministers?” Then, among other things, Jesus said:
2015 167:7.1 Da de gik op i bakkerne fra Jeriko til Betania, gik Nataniel den største del af vejen ved siden af Jesus, og deres diskussion om børns forhold til himmelriget førte indirekte til en samtale om englenes aktiviteter. Nataniel stillede til sidst følgende spørgsmål til Mesteren: "I betragtning af at ypperstepræsten er en saddukæer og eftersom at saddukæerne ikke tror på engle, hvad skal vi så lære folk om disse himmelske ministre?" Jesus sagde blandt andet:
1955 167:7.2 “The angelic hosts are a separate order of created beings; they are entirely different from the material order of mortal creatures, and they function as a distinct group of universe intelligences. Angels are not of that group of creatures called ‘the Sons of God’ in the Scriptures; neither are they the glorified spirits of mortal men who have gone on to progress through the mansions on high. Angels are a direct creation, and they do not reproduce themselves. The angelic hosts have only a spiritual kinship with the human race. As man progresses in the journey to the Father in Paradise, he does traverse a state of being at one time analogous to the state of the angels, but mortal man never becomes an angel.
2015 167:7.2 "Engleskarerne er en særlig klasse af skabte væsener; de afviger helt fra de dødelige væseners materielle klasse, og de fungerer som en særlig gruppe intelligenser i universet. Englene hører ikke til den gruppe som skrifterne kalder "Guds sønner"; de er heller ikke de dødelige menneskers forherligede ånder, der er gået videre for at avancere gennem boligerne i det høje[36][37]. Englene er en direkte skabelse, og de reproducerer ikke sig selv. Engleskarerne har kun et åndeligt slægtskab med den menneskelige race. Som mennesket gør fremskridt på vej til Faderen i Paradiset, gennemgår det en tilstand af væren, som på et vist tidspunkt kan sammenlignes med den engleagtige tilstand, men det dødelige menneske bliver aldrig en engel.
1955 167:7.3 “The angels never die, as man does. The angels are immortal unless, perchance, they become involved in sin as did some of them with the deceptions of Lucifer. The angels are the spirit servants in heaven, and they are neither all-wise nor all-powerful. But all of the loyal angels are truly pure and holy.
2015 167:7.3 "I modsætning til mennesker dør engle aldrig. Engle er udødelige, medmindre de ved et uheld bliver indblandet i synd, som det skete med nogle af dem i forbindelse med Lucifer bedrageri. Englene er åndens tjenere i himlen, og de er hverken alvidende og almægtig. Men alle trofaste engle er helt rene og hellige.
1955 167:7.4 “And do you not remember that I said to you once before that, if you had your spiritual eyes anointed, you would then see the heavens opened and behold the angels of God ascending and descending? It is by the ministry of the angels that one world may be kept in touch with other worlds, for have I not repeatedly told you that I have other sheep not of this fold? And these angels are not the spies of the spirit world who watch upon you and then go forth to tell the Father the thoughts of your heart and to report on the deeds of the flesh. The Father has no need of such service inasmuch as his own spirit lives within you. But these angelic spirits do function to keep one part of the heavenly creation informed concerning the doings of other and remote parts of the universe. And many of the angels, while functioning in the government of the Father and the universes of the Sons, are assigned to the service of the human races. When I taught you that many of these seraphim are ministering spirits, I spoke not in figurative language nor in poetic strains. And all this is true, regardless of your difficulty in comprehending such matters.
2015 167:7.4 "Og kan du ikke huske, at jeg en gang tidligere fortalte dig, at hvis du havde dine åndelige øjne salvet, ville du se himlene åbnet og Guds engle stige op og stige ned? Det er takket være englenes tjenester at en verden kan være i kontakt med andre verdener, for har jeg ikke gentagne gange fortalt dig, at jeg har andre får som ikke er af denne flok? Og disse engle er ikke åndeverdens spioner, der overvåger dig og derefter gå til Faderen for at fortælle om dine tanker og rapportere dine kødelige gerninger[38][39]. Faderen har ikke behov for en sådan tjeneste, fordi hans egen ånd lever i dig[40]. Men disse engle ånder holder en del af den himmelske skabelse informeret om, hvad der sker i andre og fjerne dele af universet. Og mange af disse engle, der arbejder i Faders styre og Sønnens universer er ordineret til at tjene menneskeracerne. Da jeg lærte dig, at mange af disse serafer er tjenende ånder, talte jeg ikke i figurative betydning eller poetiske udtryk[41]. Og alt dette er sandt, selvom du har svært ved at forstå sådanne ting.
1955 167:7.5 “Many of these angels are engaged in the work of saving men, for have I not told you of the seraphic joy when one soul elects to forsake sin and begin the search for God? I did even tell you of the joy in the presence of the angels of heaven over one sinner who repents, thereby indicating the existence of other and higher orders of celestial beings who are likewise concerned in the spiritual welfare and with the divine progress of mortal man.
2015 167:7.5 "Mange af disse engle er engageret i arbejdet med at redde mennesker, for har jeg ikke fortalt dig om den serafiske glæde, når en sjæl beslutter at forsage synd og begynde at søge efter Gud? Jeg fortalte også om glæden hos himlens engle i overværelsen af en synder som omvender sig og antydede dermed eksistensen af andre og højere klasser af himmelske væsener som ligeledes beskæftiger sig med det dødelige menneskes åndelige velfærd og guddommelige fremskridt[42].
1955 167:7.6 “Also are these angels very much concerned with the means whereby man’s spirit is released from the tabernacles of the flesh and his soul escorted to the mansions in heaven. Angels are the sure and heavenly guides of the soul of man during that uncharted and indefinite period of time which intervenes between the death of the flesh and the new life in the spirit abodes.”
2015 167:7.6 "Disse engle har også vældig meget at gøre med den måde, hvorpå menneskets ånd er frigivet fra sin kødelige krop og dets sjæl eskorteret til boligerne i himlen[43]. Englene er menneskesjælens pålidelige og himmelske vejvisere i løbet af denne ikke-kortlagte og ubestemte tid som intervenerer mellem den kødelige død og det nye liv i åndens boliger."
1955 167:7.7 And he would have spoken further with Nathaniel regarding the ministry of angels, but he was interrupted by the approach of Martha, who had been informed that the Master was drawing near to Bethany by friends who had observed him ascending the hills to the east. And she now hastened to greet him.
2015 167:7.7 Mesteren ville have fortsat samtalen med Natanael om englenes tjeneste, men han blev afbrudt af at Marta nærmede sig. Hun havde fået besked af venner, der havde set ham komme op ad bakkerne mod øst, da han nærmede sig Betania, og hun skyndte sig frem for at tage imod ham.
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