英語の Urantia Book は、2006 年以来、世界中でパブリック ドメインです。.
翻訳: © 2015 ウランティア財団
LAST TEACHING AT PELLA
ペラでの最後の教え
1955 169:0.1 LATE on Monday evening, March 6, Jesus and the ten apostles arrived at the Pella camp. This was the last week of Jesus’ sojourn there, and he was very active in teaching the multitude and instructing the apostles. He preached every afternoon to the crowds and each night answered questions for the apostles and certain of the more advanced disciples residing at the camp.
2015 169:0.1 ３月６日、月曜日の夜遅く、イエスと10人の使徒は、ペラ宿営所に到達した。これは、そこでのイエス滞在の最後の週であり、イエスは、群衆に教えたり、使徒に指示したりと非常に活発であった。かれは、毎日午後は群衆に説教をし、夜は、宿営所に住む使徒と、それに弟子の中でも上級の数人の質問に答えた。
1955 169:0.2 Word regarding the resurrection of Lazarus had reached the encampment two days before the Master’s arrival, and the entire assembly was agog. Not since the feeding of the five thousand had anything occurred which so aroused the imagination of the people. And thus it was at the very height of the second phase of the public ministry of the kingdom that Jesus planned to teach this one short week at Pella and then to begin the tour of southern Perea which led right up to the final and tragic experiences of the last week in Jerusalem.
2015 169:0.2 ラーザロスの復活に関する情報は、あるじの到着2日前に宿営に達しており、会衆は、待ち遠しい思いでいた。5,000人への給食以来、人々の想像力をそそるほどの何事も起きてはいなかった。そのため、イエスがこの短い1週間をペラで教え、それから、エルサレムにおける最後の週の決定的かつ悲惨な経験につながる南ペライアへの旅を計画したのは、王国の公への活動の第二の局面の真っ最中であった。
1955 169:0.3 The Pharisees and the chief priests had begun to formulate their charges and to crystallize their accusations. They objected to the Master’s teachings on these grounds:
2015 169:0.3 パリサイ派と主要な聖職者達は、告訴を明確にし、告発を具体化し始めた。かれらは、あるじの教えに次の根拠に基づいて反対した。
1955 169:0.4 1. He is a friend of publicans and sinners; he receives the ungodly and even eats with them.
1955 169:0.7 4. He is in league with devils. He works wonders and does seeming miracles by the power of Beelzebub, the prince of devils.
¶ 1. 迷える息子の寓話
1. PARABLE OF THE LOST SON
1. 迷える息子の寓話
1955 169:1.1 On Thursday afternoon Jesus talked to the multitude about the “Grace of Salvation.” In the course of this sermon he retold the story of the lost sheep and the lost coin and then added his favorite parable of the prodigal son. Said Jesus:
2015 169:1.1 木曜日の午後、イエスは、「救済の恩恵」について群衆に話した。この説教の中で、迷える羊と失われた硬貨の話を再び語り、次には、お気に入りの放蕩息子の寓話を加えた。イエスは言った。
1955 169:1.2 “You have been admonished by the prophets from Samuel to John that you should seek for God—search for truth. Always have they said, ‘Seek the Lord while he may be found.’ And all such teaching should be taken to heart. But I have come to show you that, while you are seeking to find God, God is likewise seeking to find you. Many times have I told you the story of the good shepherd who left the ninety and nine sheep in the fold while he went forth searching for the one that was lost, and how, when he had found the straying sheep, he laid it over his shoulder and tenderly carried it back to the fold. And when the lost sheep had been restored to the fold, you remember that the good shepherd called in his friends and bade them rejoice with him over the finding of the sheep that had been lost. Again I say there is more joy in heaven over one sinner who repents than over the ninety and nine just persons who need no repentance. The fact that souls are lost only increases the interest of the heavenly Father. I have come to this world to do my Father’s bidding, and it has truly been said of the Son of Man that he is a friend of publicans and sinners.
2015 169:1.2 「人は、神を求める—真実を捜し求めるべきであると、サミュエルからヨハネまでの予言者が訓戒してきた。いつも、彼らは、『主を求めよ、お会いできる間に。』と言った。全てのそのような教えが心に取り入れられなければならない。しかし、私は、あなたが神を見つけようとする間、神が、同様にあなたを見つけようとしているということを教えに来たのである。いなくなった1頭の羊を見つけに行く間、99頭の羊を囲いに残し、その迷える羊を見つけたとき、それを肩に乗せ、優しく囲いまで運び戻した善良な羊飼いの話を、私は、何回となくしてきたではないか。そして、善良な羊飼いは、迷った羊が囲いに戻されると友人を呼び集め、失われた羊の発見を喜んでくれるように言ったのを、あなたは思い出す。私は、1人の罪人が悔い改めるなら、99人の悔悟を必要としない正しい人々にもまさる喜びが天にはあるのだともう一度言っておく。魂が失われるという事実は、天の父の関心を増加させるばかりである。私は、父の言いつけを実行するためにこの世界に来た。そして、人の息子は、本当に居酒屋の主や罪人の友であると言われてきた。
[7][8]
1955 169:1.3 “You have been taught that divine acceptance comes after your repentance and as a result of all your works of sacrifice and penitence, but I assure you that the Father accepts you even before you have repented and sends the Son and his associates to find you and bring you, with rejoicing, back to the fold, the kingdom of sonship and spiritual progress. You are all like sheep which have gone astray, and I have come to seek and to save those who are lost.
1955 169:1.4 “And you should also remember the story of the woman who, having had ten pieces of silver made into a necklace of adornment, lost one piece, and how she lit the lamp and diligently swept the house and kept up the search until she found the lost piece of silver. And as soon as she found the coin that was lost, she called together her friends and neighbors, saying, ‘Rejoice with me, for I have found the piece that was lost.’ So again I say, there is always joy in the presence of the angels of heaven over one sinner who repents and returns to the Father’s fold. And I tell you this story to impress upon you that the Father and his Son go forth to search for those who are lost, and in this search we employ all influences capable of rendering assistance in our diligent efforts to find those who are lost, those who stand in need of salvation. And so, while the Son of Man goes out in the wilderness to seek for the sheep gone astray, he also searches for the coin which is lost in the house. The sheep wanders away, unintentionally; the coin is covered by the dust of time and obscured by the accumulation of the things of men.
2015 169:1.4 「そして、10枚銀で装飾用の首飾りを作らせ、その1枚を失くし、明かりを点し、一生懸命に家を掃き、いかに無くなった銀を探し続けたかという婦人の話もまた覚えておくべきである。そして彼女は、なくした硬貨を見つけるなり、『ともに喜んでください。失くした銀貨が見つけましたから。』と言って、友人と隣人を呼び集めた。そして私は、父の囲いに戻る1人の罪人の上の天の天使達の集いには、常に喜びがある、と繰り返し言っておく。そして、父とその息子は、迷える者達を捜しに行き、そしてこの探索において、我々は、迷える者、すなわち救済を必要としているすべての者を探すための勤勉な努力において、援助を与えることのできる全影響力を駆使するということを、私はあなたに銘記させるために話すのである。このように、人の息子は、道に迷う羊を捜しに荒野に出かけるが、家の中で失われれた硬貨も捜すのである。羊はつい逸れ、硬貨は時という埃に覆われ、人の蓄積物によって隠される。[10][11]
1955 169:1.5 “And now I would like to tell you the story of a thoughtless son of a well-to-do farmer who deliberately left his father’s house and went off into a foreign land, where he fell into much tribulation. You recall that the sheep strayed away without intention, but this youth left his home with premeditation. It was like this:
2015 169:1.5 そして今度は、あなたに、故意に父の家を出て、異郷の地へと去り、そこで多くの苦難に陥った裕福な農夫の軽はずみな息子の話がしたい。あなたは、羊がうっかり道に迷ったのを思い起こすが、この若者は、家を計画的に出た。それは、こうであった。
1955 169:1.6 “A certain man had two sons; one, the younger, was lighthearted and carefree, always seeking for a good time and shirking responsibility, while his older brother was serious, sober, hard-working, and willing to bear responsibility. Now these two brothers did not get along well together; they were always quarreling and bickering. The younger lad was cheerful and vivacious, but indolent and unreliable; the older son was steady and industrious, at the same time self-centered, surly, and conceited. The younger son enjoyed play but shunned work; the older devoted himself to work but seldom played. This association became so disagreeable that the younger son came to his father and said: ‘Father, give me the third portion of your possessions which would fall to me and allow me to go out into the world to seek my own fortune.’ And when the father heard this request, knowing how unhappy the young man was at home and with his older brother, he divided his property, giving the youth his share.
2015 169:1.6 ある人には2人の息子がいた。下の息子は、気楽で、呑気で、いつも座興を求め義務を怠り、一方上の息子は、真面目で、地味で、勤勉で、進んで責任を担った。さて、この2人の兄弟は、余り気が合わなかった。二人は、常に喧嘩し、口論していた。下の若者は、陽気で活発であるが、怠惰でいい加減であった。上の息子は、着実で、勤勉で、同時に自己中心で、無愛想で、自惚れが強かった。若い方の息子は、遊びは楽しんだが、仕事は避けた。上の方は、仕事に専念したが、滅多に遊ばなかった。この関係は、全く相容れないものとなり、下の息子は、父の元に行き遂に言った。『お父さん、あなたの財産のうち私がいただく分である1/3を下さり、私自身の幸運と富を求めに世間に出かけて行くことを許してください。』若者が家で、また兄とのことでいかに愁いていたかを知る父は、この要求を聞くと財産のうちから若者の割り当て分を与えた。[12]
1955 169:1.7 “Within a few weeks the young man gathered together all his funds and set out upon a journey to a far country, and finding nothing profitable to do which was also pleasurable, he soon wasted all his inheritance in riotous living. And when he had spent all, there arose a prolonged famine in that country, and he found himself in want. And so, when he suffered hunger and his distress was great, he found employment with one of the citizens of that country, who sent him into the fields to feed swine. And the young man would fain have filled himself with the husks which the swine ate, but no one would give him anything.
1955 169:1.8 “One day, when he was very hungry, he came to himself and said: ‘How many hired servants of my father have bread enough and to spare while I perish with hunger, feeding swine off here in a foreign country! I will arise and go to my father, and I will say to him: Father, I have sinned against heaven and against you. I am no more worthy to be called your son; only be willing to make me one of your hired servants.’ And when the young man had reached this decision, he arose and started out for his father’s house.
1955 169:1.9 “Now this father had grieved much for his son; he had missed the cheerful, though thoughtless, lad. This father loved this son and was always on the lookout for his return, so that on the day he approached his home, even while he was yet afar off, the father saw him and, being moved with loving compassion, ran out to meet him, and with affectionate greeting he embraced and kissed him. And after they had thus met, the son looked up into his father’s tearful face and said: ‘Father, I have sinned against heaven and in your sight; I am no more worthy to be called a son’—but the lad did not find opportunity to complete his confession because the overjoyed father said to the servants who had by this time come running up: ‘Bring quickly his best robe, the one I have saved, and put it on him and put the son’s ring on his hand and fetch sandals for his feet.’
2015 169:1.9 さて、この父は、息子のことで非常に深く悲しんでいた。かれは、軽はずみではあるが、愉快な若者がいなくて淋しく思っていた。この父は、この息子を愛しく思い、いつもその帰還に目を配っていたので、父は、息子が自分の家に近づいた日、まだ遠くにいるのに息子を見て、哀れに思い走り寄り、情愛深い言葉を掛け抱きしめて口づけをした。このようにして二人が会ったあと、息子は、父の涙ぐんだ顔を見上げて言った。『お父さん、私は天とあなたに対し罪を犯しました。最早あなたの息子と呼ばれる資格はありません。』—しかし、若者は、大喜びの父が、この時までには駆け寄ってきた使用人達に話していたので心の思いを言い終える機会がなかった。父は、『さあ、私がとっておいた最上の着物を早く持って来なさい。そして息子にそれを着せ、指輪をさせ、また履物をとって来なさい。』[15]
1955 169:1.10 “And then, after the happy father had led the footsore and weary lad into the house, he called to his servants: ‘Bring on the fatted calf and kill it, and let us eat and make merry, for this my son was dead and is alive again; he was lost and is found.’ And they all gathered about the father to rejoice with him over the restoration of his son.
1955 169:1.11 “About this time, while they were celebrating, the elder son came in from his day’s work in the field, and as he drew near the house, he heard the music and the dancing. And when he came up to the back door, he called out one of the servants and inquired as to the meaning of all this festivity. And then said the servant: ‘Your long-lost brother has come home, and your father has killed the fatted calf to rejoice over his son’s safe return. Come in that you also may greet your brother and receive him back into your father’s house.’
1955 169:1.12 “But when the older brother heard this, he was so hurt and angry he would not go into the house. When his father heard of his resentment of the welcome of his younger brother, he went out to entreat him. But the older son would not yield to his father’s persuasion. He answered his father, saying: ‘Here these many years have I served you, never transgressing the least of your commands, and yet you never gave me even a kid that I might make merry with my friends. I have remained here to care for you all these years, and you never made rejoicing over my faithful service, but when this your son returns, having squandered your substance with harlots, you make haste to kill the fatted calf and make merry over him.’
1955 169:1.13 “Since this father truly loved both of his sons, he tried to reason with this older one: ‘But, my son, you have all the while been with me, and all this which I have is yours. You could have had a kid at any time you had made friends to share your merriment. But it is only proper that you should now join with me in being glad and merry because of your brother’s return. Think of it, my son, your brother was lost and is found; he has returned alive to us!’”
1955 169:1.14 This was one of the most touching and effective of all the parables which Jesus ever presented to impress upon his hearers the Father’s willingness to receive all who seek entrance into the kingdom of heaven.
2015 169:1.14 これは、今までイエスが天の王国への入り口を探す者全てを受け入れる父の気持ちを聞き手に印象づける全ての寓話の中で最も感動的で効果的な1つであった。
1955 169:1.15 Jesus was very partial to telling these three stories at the same time. He presented the story of the lost sheep to show that, when men unintentionally stray away from the path of life, the Father is mindful of such lost ones and goes out, with his Sons, the true shepherds of the flock, to seek the lost sheep. He then would recite the story of the coin lost in the house to illustrate how thorough is the divine searching for all who are confused, confounded, or otherwise spiritually blinded by the material cares and accumulations of life. And then he would launch forth into the telling of this parable of the lost son, the reception of the returning prodigal, to show how complete is the restoration of the lost son into his Father’s house and heart.
2015 169:1.15 イエスは、同時にこの３つの話をすることを非常に好んだ。人が、人生の道から意図せずに逸れるとき、父は、そのような迷える者を心に留めて忘れることなく、群れの本物の羊飼いである息子と迷える羊を探しに出かける、ということを教えるために、イエスは、迷える羊の話を提示した。次にかれは、神が、混迷し、さもなければ、人生での物質上の心配事や物質の蓄積によって精霊的に目がくらんでいる者達をいかに徹底的に探し求めているかということを例証するために、家の中でなくした硬貨の話をするのであった。それから、父の家と心に迷える息子をいかにものの見事に歓迎するかということを示すために、この迷える息子、帰宅する放蕩者の寓話を加えるのであった。[20][21][22]
1955 169:1.16 Many, many times during his years of teaching, Jesus told and retold this story of the prodigal son. This parable and the story of the good Samaritan were his favorite means of teaching the love of the Father and the neighborliness of man.
2015 169:1.16 幾年にもわたる教えの中で、イエスは、幾度となくこの放蕩息子の話をした。この寓話と善良なサマリア人の話は、父の愛と人の隣人らしさを教えるに当たりイエスが特に好む手段であった。
¶ 2. 抜け目のない執事の寓話
2. PARABLE OF THE SHREWD STEWARD
2. 抜け目のない執事の寓話
1955 169:2.1 One evening Simon Zelotes, commenting on one of Jesus’ statements, said: “Master, what did you mean when you said today that many of the children of the world are wiser in their generation than are the children of the kingdom since they are skillful in making friends with the mammon of unrighteousness?” Jesus answered:
1955 169:2.2 “Some of you, before you entered the kingdom, were very shrewd in dealing with your business associates. If you were unjust and often unfair, you were nonetheless prudent and farseeing in that you transacted your business with an eye single to your present profit and future safety. Likewise should you now so order your lives in the kingdom as to provide for your present joy while you also make certain of your future enjoyment of treasures laid up in heaven. If you were so diligent in making gains for yourselves when in the service of self, why should you show less diligence in gaining souls for the kingdom since you are now servants of the brotherhood of man and stewards of God?
1955 169:2.3 “You may all learn a lesson from the story of a certain rich man who had a shrewd but unjust steward. This steward had not only oppressed his master’s clients for his own selfish gain, but he had also directly wasted and squandered his master’s funds. When all this finally came to the ears of his master, he called the steward before him and asked the meaning of these rumors and required that he should give immediate accounting of his stewardship and prepare to turn his master’s affairs over to another.
1955 169:2.4 “Now this unfaithful steward began to say to himself: ‘What shall I do since I am about to lose this stewardship? I have not the strength to dig; to beg I am ashamed. I know what I will do to make certain that, when I am put out of this stewardship, I will be welcomed into the houses of all who do business with my master.’ And then, calling in each of his lord’s debtors, he said to the first, ‘How much do you owe my master?’ He answered, ‘A hundred measures of oil.’ Then said the steward, ‘Take your wax board bond, sit down quickly, and change it to fifty.’ Then he said to another debtor, ‘How much do you owe?’ And he replied, ‘A hundred measures of wheat.’ Then said the steward, ‘Take your bond and write fourscore.’ And this he did with numerous other debtors. And so did this dishonest steward seek to make friends for himself after he would be discharged from his stewardship. Even his lord and master, when he subsequently found out about this, was compelled to admit that his unfaithful steward had at least shown sagacity in the manner in which he had sought to provide for future days of want and adversity.
2015 169:2.4 そのとき、この不誠実な執事は、独り言を始めた。『「どうしようか、この執事の職を失おうとしている。土を掘るには力がないし、物乞いをするのは恥ずかしい。この執事職を辞めさせられるとき、あるじと取引きのある者達の家に歓迎されることを確実するであろう。』そこで、主人の負債者者の一人一人を呼び出し、『私の主人にどれだけの負債がありますか。』と最初の者に言った。『油100樽です』と答えた。すると、執事は、『あなたの蝋板の証書を取り、早く座り、それを50樽に書き変えなさい。』と言った。次に、もう一人の負債者に言った。『負債はどれだけですか。』『小麦100石です。』と返答した。これに対し、『あなたの証書を取り、80石と書き変えなさい。』と言った。執事は、他の多くの負債者にもこのようにした。この不正直な執事は、解雇後の自分のためにこのようにして友人を作ろうとした。後にこれを知った主人でもある雇い主は、不誠実な執事が、前途の必要性と逆境に備えようとした態度に少なくとも機敏さを示したということを認めざるをえなかった。[26]
1955 169:2.5 “And it is in this way that the sons of this world sometimes show more wisdom in their preparation for the future than do the children of light. I say to you who profess to be acquiring treasure in heaven: Take lessons from those who make friends with the mammon of unrighteousness, and likewise so conduct your lives that you make eternal friendship with the forces of righteousness in order that, when all things earthly fail, you shall be joyfully received into the eternal habitations.
1955 169:2.6 “I affirm that he who is faithful in little will also be faithful in much, while he who is unrighteous in little will also be unrighteous in much. If you have not shown foresight and integrity in the affairs of this world, how can you hope to be faithful and prudent when you are trusted with the stewardship of the true riches of the heavenly kingdom? If you are not good stewards and faithful bankers, if you have not been faithful in that which is another’s, who will be foolish enough to give you great treasure in your own name?
1955 169:2.8 When the Pharisees who were present heard this, they began to sneer and scoff since they were much given to the acquirement of riches. These unfriendly hearers sought to engage Jesus in unprofitable argumentation, but he refused to debate with his enemies. When the Pharisees fell to wrangling among themselves, their loud speaking attracted large numbers of the multitude encamped thereabouts; and when they began to dispute with each other, Jesus withdrew, going to his tent for the night.
¶ 3. 金持ちと乞食
3. THE RICH MAN AND THE BEGGAR
3. 金持ちと乞食
1955 169:3.1 When the meeting became too noisy, Simon Peter, standing up, took charge, saying: “Men and brethren, it is not seemly thus to dispute among yourselves. The Master has spoken, and you do well to ponder his words. And this is no new doctrine which he proclaimed to you. Have you not also heard the allegory of the Nazarites concerning the rich man and the beggar? Some of us heard John the Baptist thunder this parable of warning to those who love riches and covet dishonest wealth. And while this olden parable is not according to the gospel we preach, you would all do well to heed its lessons until such a time as you comprehend the new light of the kingdom of heaven. The story as John told it was like this:
2015 169:3.1 会議が騒がしくなり過ぎたとき、シーモン・ペトロスは、立ち上がって責任を引き受けて言った。「諸君、同胞の皆さん、自分達でこのように論争し合うのはよくない。あるじは、話し終えました、その言葉をじっくり考えた方が良いでしょう。そして、これは、あるじが宣言した新しい教義ではない。あなた方は、金持ちの男と乞食に関するナザレの寓話を聞いたことはないのですか。洗礼者ヨハネが、富に執着し、不正な富を貪る人々への警告であるこの寓話を大喝するのを我々の一部は、聞いた。そして、この古い寓話は、我々が説く福音と一致はしないが、天の王国の新たな光を理解するそのような時まで、あなた方全員がその教訓を心に留めおく方が賢明である。ヨハネの話の筋は、次のようなものであった。
1955 169:3.2 “There was a certain rich man named Dives, who, being clothed in purple and fine linen, lived in mirth and splendor every day. And there was a certain beggar named Lazarus, who was laid at this rich man’s gate, covered with sores and desiring to be fed with the crumbs which fell from the rich man’s table; yes, even the dogs came and licked his sores. And it came to pass that the beggar died and was carried away by the angels to rest in Abraham’s bosom. And then, presently, this rich man also died and was buried with great pomp and regal splendor. When the rich man departed from this world, he waked up in Hades, and finding himself in torment, he lifted up his eyes and beheld Abraham afar off and Lazarus in his bosom. And then Dives cried aloud: ‘Father Abraham, have mercy on me and send over Lazarus that he may dip the tip of his finger in water to cool my tongue, for I am in great anguish because of my punishment.’ And then Abraham replied: ‘My son, you should remember that in your lifetime you enjoyed the good things while Lazarus in like manner suffered the evil. But now all this is changed, seeing that Lazarus is comforted while you are tormented. And besides, between us and you there is a great gulf so that we cannot go to you, neither can you come over to us.’ Then said Dives to Abraham: ‘I pray you send Lazarus back to my father’s house, inasmuch as I have five brothers, that he may so testify as to prevent my brothers from coming to this place of torment.’ But Abraham said: ‘My son, they have Moses and the prophets; let them hear them.’ And then answered Dives: ‘No, No, Father Abraham! but if one go to them from the dead, they will repent.’ And then said Abraham: ‘If they hear not Moses and the prophets, neither will they be persuaded even if one were to rise from the dead.’”
2015 169:3.2 「紫の衣や立派な麻を着て、毎日陽気に華やかに暮らしているディーヴェスというある金持ちの男がいた。ラーザロスというある乞食がおり、かれは、この金持ちの男性の門前に横たわり、傷傷だらけでこの金持ちの食卓からのおこぼれで飢えを凌ごうと望んでいた。実に犬さえ来て、そのでき物を舐めるほどであった。そして、乞食が死に、天使達にアブラーハームの懐で休むために連れていかれた。それから程なく、この金持ちの男も死に、壮大な儀式と王侯のような華麗さで葬られた。金持ちがこの世を出発し、冥界で目覚め、激しい痛みに気づき、目を上げると、遠くにアブラーハームとその懐にいるラーザロスが見えた。そこで、ディーヴェスは、大声で泣き叫んだ。『父アブラーハームよ、私に慈悲をお示しください。ラーザロスをお遣わしになり、その指先を水で濡らし私の舌を冷やさせてください。私は罰で苦しみに悶えています。』すると、アブラーハームが返答した。『息子よ、お前が良いものを楽しむ一方で、ラーザロスは同様に悪に苦しんでいた生前を思い起こすべきである。だが、お前が苦しみ悶えている間、ラーザロスが慰められるので、現在、このすべては、すっかり変わっている。そればかりか、我々とお前の間には大きな谷間があり、我々はお前の方に行けないばかりか、お前は我々の方にこれない。』すると、ディーヴェスは、アブラーハームに言った。『私には5人の兄弟がおり、こんな苦しい所に来させたくありませんので、願わくば、ラーザロスを父の家に遣わせそのように報告させてください。』だが、アブラーハームは、『息子よ、彼らにはモーシェと予言者がついている、兄弟達には彼らの言うことを聞かせなさい。』と言い、そして、ディーヴェスが答えた。『いいえ、いいえ、父アブラーハーム、死者の中から一人行ってくれる方が、兄弟達は悔い改めるでしょう。』そこで、アブラーハームが言った。『モーシェと予言者の言うことを聞かないのなら、例え死人の中から蘇る者がいたとしても、兄弟達はその勧めを聞き入れはしないであろう。』」[32][33]
1955 169:3.3 After Peter had recited this ancient parable of the Nazarite brotherhood, and since the crowd had quieted down, Andrew arose and dismissed them for the night. Although both the apostles and his disciples frequently asked Jesus questions about the parable of Dives and Lazarus, he never consented to make comment thereon.
2015 169:3.3 ペトロスがナザレの兄弟愛のこの古代の喩え話を披講し終えると、群衆が静まったので、アンドレアスは、立ち上がり夜に備えて皆を解散させた。使徒と弟子の双方は、頻繁にディーヴェスとラーザロスについての寓話に関してイエスに質問をしたが、かれは、決してその評釈に応じなかった。
¶ 4. 父とその王国
4. THE FATHER AND HIS KINGDOM
4. 父とその王国
1955 169:4.1 Jesus always had trouble trying to explain to the apostles that, while they proclaimed the establishment of the kingdom of God, the Father in heaven was not a king. At the time Jesus lived on earth and taught in the flesh, the people of Urantia knew mostly of kings and emperors in the governments of the nations, and the Jews had long contemplated the coming of the kingdom of God. For these and other reasons, the Master thought best to designate the spiritual brotherhood of man as the kingdom of heaven and the spirit head of this brotherhood as the Father in heaven. Never did Jesus refer to his Father as a king. In his intimate talks with the apostles he always referred to himself as the Son of Man and as their elder brother. He depicted all his followers as servants of mankind and messengers of the gospel of the kingdom.
2015 169:4.1 イエスは、神の王国の設立を宣言する使徒に、天の父が王ではないと説明するのにいつも苦労した。イエスが地球に住み、人の姿で教えていたとき、ユランチアの人々は、国政に関しては王と皇帝について大部分を知っており、ユダヤ人は、神の王国の接近を長い間考えていた。これらと他の理由により、あるじは、人の精霊的な兄弟愛を天の王国として、そしてこの精霊の兄弟愛の長を天の父と名称づけるのが最善と考えた。イエスは、決して父を王と称しなかった。使徒との気のおけない話では、かれは、自分自身を人の息子として、また、彼らの兄として言及した。かれは、すべての追随者を人類の使用人として、そして王国の福音の使者として描写した。
1955 169:4.2 Jesus never gave his apostles a systematic lesson concerning the personality and attributes of the Father in heaven. He never asked men to believe in his Father; he took it for granted they did. Jesus never belittled himself by offering arguments in proof of the reality of the Father. His teaching regarding the Father all centered in the declaration that he and the Father are one; that he who has seen the Son has seen the Father; that the Father, like the Son, knows all things; that only the Son really knows the Father, and he to whom the Son will reveal him; that he who knows the Son knows also the Father; and that the Father sent him into the world to reveal their combined natures and to show forth their conjoint work. He never made other pronouncements about his Father except to the woman of Samaria at Jacob’s well, when he declared, “God is spirit.”
2015 169:4.2 イエスは、天の父の人格と属性に関して使徒に系統的な授業を決してしなかった。かれは、人に父を信じることを決して求めなかった。かれは、人がそうすることを当然のことと思った。イエスは、父の実在証明の議論をすることによって決して自分を卑下しなかった。父に関する教えでは全て、自分と父が1つであること、息子を見た者は父を見たということ、息子と同様に、父は万物について知り、息子だけが、そして、息子が父を明らかにしようとする者だけが、本当に父を知っているということ、息子を知る者は父をも知るということ、そして、父は、自分達の結合した特質を明らかにし、共同の仕事を示すために彼を世界に送ったということを宣言の中心に置いた。かれは、サマリア女性にヤコブの井戸で「神は精霊である」と宣言したとき以外、父に関して他の表明を決してしなかった。[34][35][36][37][38][39][40][41][42]
1955 169:4.3 You learn about God from Jesus by observing the divinity of his life, not by depending on his teachings. From the life of the Master you may each assimilate that concept of God which represents the measure of your capacity to perceive realities spiritual and divine, truths real and eternal. The finite can never hope to comprehend the Infinite except as the Infinite was focalized in the time-space personality of the finite experience of the human life of Jesus of Nazareth.
2015 169:4.3 人は、その教えによって学ぶのではなく、イエスの人生の神性を観測することによって神について学ぶ。あるじの人生から、精霊的で神性である現実、真実であり永遠である真理を察知する能力の基準を表す神の概念を各自が、自分のものにすることができる。無限者が、ナザレのイエスの人生の有限の経験が、時空の人格に焦点が合わせられる場合を除き、有限の者は、無限の者の理解をすることは決して望むことはできない。
1955 169:4.4 Jesus well knew that God can be known only by the realities of experience; never can he be understood by the mere teaching of the mind. Jesus taught his apostles that, while they never could fully understand God, they could most certainly know him, even as they had known the Son of Man. You can know God, not by understanding what Jesus said, but by knowing what Jesus was. Jesus was a revelation of God.
2015 169:4.4 イエスは、現実の経験でのみ神を知ることができるということをよく知っていた。かれは、単なる心の教育では決して神を理解することはできない。イエスは、使徒が、決して神を完全に理解することはできないが、ちょうど人の息子を知ったように、確実に彼を知ることができるということを使徒に教えた。人は、イエスが言ったことによってではなく、イエスが何であったかを知ることによって神を知ることができる。イエスは、神の顕示そのものであった。
1955 169:4.5 Except when quoting the Hebrew scriptures, Jesus referred to Deity by only two names: God and Father. And when the Master made reference to his Father as God, he usually employed the Hebrew word signifying the plural God (the Trinity) and not the word Yahweh, which stood for the progressive conception of the tribal God of the Jews.
2015 169:4.5 ヘブライ語聖書の引用の際は別として、イエスは、２つの名前だけによって神に言及した。神と父。そして、あるじが神として父に言及するとき、ユダヤ部族の神の進歩的概念を表したヤハウェという言葉ではなく、複数神(三位一体)を意味するヘブライ語を通常用いた。
1955 169:4.6 Jesus never called the Father a king, and he very much regretted that the Jewish hope for a restored kingdom and John’s proclamation of a coming kingdom made it necessary for him to denominate his proposed spiritual brotherhood the kingdom of heaven. With the one exception—the declaration that “God is spirit”—Jesus never referred to Deity in any manner other than in terms descriptive of his own personal relationship with the First Source and Center of Paradise.
1955 169:4.7 Jesus employed the word God to designate the idea of Deity and the word Father to designate the experience of knowing God. When the word Father is employed to denote God, it should be understood in its largest possible meaning. The word God cannot be defined and therefore stands for the infinite concept of the Father, while the term Father, being capable of partial definition, may be employed to represent the human concept of the divine Father as he is associated with man during the course of mortal existence.
2015 169:4.7 イエスは、神性の概念を明示するために神という語を、また神を知る経験を明示するために父という語を用いた。神を明示するために父という語を用いるとき、それは、その最大で可能な限りの意味で理解されなければならない。神という語は、定義し得ないが故に、父についての無限の概念を表し、一方、父という用語は、部分的な定義が可能であり、死を免れない存在であると同時に人間と交わることから神性の父に関する人間の概念を表すために用いることができる。
1955 169:4.8 To the Jews, Elohim was the God of gods, while Yahweh was the God of Israel. Jesus accepted the concept of Elohim and called this supreme group of beings God. In the place of the concept of Yahweh, the racial deity, he introduced the idea of the fatherhood of God and the world-wide brotherhood of man. He exalted the Yahweh concept of a deified racial Father to the idea of a Father of all the children of men, a divine Father of the individual believer. And he further taught that this God of universes and this Father of all men were one and the same Paradise Deity.
2015 169:4.8 ユダヤ人にとり、エロヒームは、神の中の神であったが、ヤハウェは、イスラエルの神であった。イエスは、エロヒームの概念を受け入れ、この最高の存在体を神と呼んだ。かれは、民族的な神、ヤハウェの概念に代えて、神の父性と人間の世界的兄弟愛の考えを伝えた。かれは、神格化された民族的な父ヤハウェの概念を全人類の子の父、個々の信者の神性の父の考えに高めた。さらに、かれは、宇宙のこの神と全人類のこの父は、同一の楽園の神性であることを教えた。
1955 169:4.9 Jesus never claimed to be the manifestation of Elohim (God) in the flesh. He never declared that he was a revelation of Elohim (God) to the worlds. He never taught that he who had seen him had seen Elohim (God). But he did proclaim himself as the revelation of the Father in the flesh, and he did say that whoso had seen him had seen the Father. As the divine Son he claimed to represent only the Father.
2015 169:4.9 イエスは、自分が人間の姿のエロヒーム(神)の顕現であると決して主張しなかった。かれは、自分がエロヒーム(神)の世界への啓示であるとは決して断言しなかった。かれは、自分に会った者が、エロヒーム(神)を見たとは決して教えなかった。しかし、かれは、自分を肉体での父の啓示であると宣言し、自分を見たものは誰でも父を見たのだとはっきり言った。かれは、神の息子として、父だけの代理をすると主張した。
1955 169:4.10 He was, indeed, the Son of even the Elohim God; but in the likeness of mortal flesh and to the mortal sons of God, he chose to limit his life revelation to the portrayal of his Father’s character in so far as such a revelation might be comprehensible to mortal man. As regards the character of the other persons of the Paradise Trinity, we shall have to be content with the teaching that they are altogether like the Father, who has been revealed in personal portraiture in the life of his incarnated Son, Jesus of Nazareth.
2015 169:4.10 実に、かれは、エロヒーム神の息子でさえあった。しかし、そのような啓示が人間に分かる限りにおいて、かれは、必滅の肉体の姿で、神の必滅の息子達に父の特質の描写に制限して顕示することを選んだ。楽園の三位一体の他の人称の特質に関しては、我々は、彼らが、肉体化した息子、ナザレのイエスの人生における個人的肖像画法で明らかにされてきた全く父のようであるという教えに満足しなければならない。
1955 169:4.11 Although Jesus revealed the true nature of the heavenly Father in his earth life, he taught little about him. In fact, he taught only two things: that God in himself is spirit, and that, in all matters of relationship with his creatures, he is a Father. On this evening Jesus made the final pronouncement of his relationship with God when he declared: “I have come out from the Father, and I have come into the world; again, I will leave the world and go to the Father.”
1955 169:4.12 But mark you! never did Jesus say, “Whoso has heard me has heard God.” But he did say, “He who has seen me has seen the Father.” To hear Jesus’ teaching is not equivalent to knowing God, but to see Jesus is an experience which in itself is a revelation of the Father to the soul. The God of universes rules the far-flung creation, but it is the Father in heaven who sends forth his spirit to dwell within your minds.
1955 169:4.13 Jesus is the spiritual lens in human likeness which makes visible to the material creature Him who is invisible. He is your elder brother who, in the flesh, makes known to you a Being of infinite attributes whom not even the celestial hosts can presume fully to understand. But all of this must consist in the personal experience of the individual believer. God who is spirit can be known only as a spiritual experience. God can be revealed to the finite sons of the material worlds, by the divine Son of the spiritual realms, only as a Father. You can know the Eternal as a Father; you can worship him as the God of universes, the infinite Creator of all existences.
¶ 参照
¶ 聖書
- ↑ 169:0.4 収税吏と罪人と一緒に食べる: マタイ 9:10-11; マタイ 11:19a; マルコ 2:15-16; ルカ 5:30; ルカ 7:34; ルカ 15:1-2.
- ↑ 169:0.5 冒涜者: 神と等しいと言う: ヨハネ 1:1; ヨハネ 5:17-18; ヨハネ 10:30,38; ヨハネ 12:44-45; ヨハネ 14:7-11,20; ヨハネ 17:11,21-22.
- ↑ 169:0.6 安息日にとうもろこしを摘む: マタイ 12:1-2; マルコ 2:23-24; ルカ 6:1-2.
- ↑ 169:0.6 安息日に癒す: マタイ 12:9-14; マルコ 3:1-5; ルカ 6:6-11; ルカ 13:10-16; ルカ 14:1-4; ヨハネ 5:5-16; ヨハネ 9:1-7,16.
- ↑ 169:0.6 使徒は手を洗わなかった: マタイ 15:1-2; マルコ 7:1-6; ルカ 11:37-41.
- ↑ 169:0.7 悪魔との同盟: マタイ 12:22-28; マルコ 3:22; ルカ 11:14-20.
- ↑ 169:1.2 主を求める: イザ 55:6.
- ↑ 169:1.2 Parable of Lost sheep: マタイ 18:12-14; ルカ 15:3-7.
- ↑ 169:1.3 イエスは失われたものを探して救うために来た: マタイ 18:11; ルカ 19:10.
- ↑ 169:1.4 失われたコイン: ルカ 15:8-9.
- ↑ 169:1.4 救いに喜ぶ天使たち: ルカ 15:7,10.
- ↑ 169:1.6 父は遺産を息子に分けた: ルカ 15:11-12.
- ↑ 169:1.7 息子は乱暴な生活で無駄遣いをした。: ルカ 15:13-16.
- ↑ 169:1.8 息子の帰国決定: ルカ 15:17-20a.
- ↑ 169:1.9 父の歓迎: ルカ 15:20b-22.
- ↑ 169:1.10 お祝い: ルカ 15:23-24.
- ↑ 169:1.11 長男は幸せな音を聞く: ルカ 15:25-27.
- ↑ 169:1.12 兄弟オブジェクト: ルカ 15:28-30.
- ↑ 169:1.13 父は喜ぶ: ルカ 15:31-32.
- ↑ 169:1.15 失われた羊のたとえ: マタイ 18:12-13; ルカ 15:3-7.
- ↑ 169:1.15 失われたコインのたとえ: ルカ 15:8-10.
- ↑ 169:1.15 失われた息子のたとえ: ルカ 15:11-32.
- ↑ 169:2.1 シモン・ゼロテスの質問: ルカ 16:8-9.
- ↑ 169:2.2 精神的に賢い: マタイ 6:19-21; ルカ 12:33-34.
- ↑ 169:2.3 不誠実な執事のたとえ: ルカ 16:1-2.
- ↑ 169:2.4 自分に気をつけた: ルカ 16:3-8a.
- ↑ 169:2.5 この世界の息子たちが富で行うことを霊的に行う: ルカ 16:8b-9.
- ↑ 169:2.6 小さなことにも忠実で、多くのことにも忠実: マタイ 13:12; マタイ 25:21,23,29; マルコ 4:25; ルカ 8:18; ルカ 16:10; ルカ 19:16-19,26.
- ↑ 169:2.6 良いスチュワードになる: ルカ 16:10-12.
- ↑ 169:2.7 誰も二人の主人に仕えることはできません: マタイ 6:24; ルカ 16:13.
- ↑ 169:2.8 パリサイ人たちの冷笑: ルカ 16:14.
- ↑ 169:3.2 人々は信じていません: ルカ 16:22-31.
- ↑ 169:3.2 金持ちと物乞いのたとえ: ルカ 16:19-21.
- ↑ 169:4.2 イエスと父は一つです: ヨハネ 1:1; ヨハネ 5:17-18; ヨハネ 10:30,38; ヨハネ 12:44-45; ヨハネ 14:7-11,20; ヨハネ 17:11,21-22.
- ↑ 169:4.2 息子を見たことがある人は、父を見たことがある: ヨハネ 12:45; ヨハネ 14:7-11.
- ↑ 169:4.2 父と息子はすべてのことを知っています: ルカ 10:22; ヨハネ 5:20; ヨハネ 16:30; 一ヨハ 3:20.
- ↑ 169:4.2 息子だけが父を知っています: マタイ 11:27; ルカ 10:22; ヨハネ 1:18; ヨハネ 10:15.
- ↑ 169:4.2 息子によって明らかにされた父: マタイ 5:45-48; マタイ 6:1,4,6; マタイ 11:25-27; マルコ 11:25-26; ルカ 6:35-36; ルカ 10:22; ヨハネ 1:18; ヨハネ 3:31-34; ヨハネ 4:21-24; ヨハネ 6:45-46; ヨハネ 14:6-11,20; ヨハネ 15:15; ヨハネ 16:25; ヨハネ 17:8,25-26.
- ↑ 169:4.2 息子を知っている人は、父を知っています: ヨハネ 8:19; ヨハネ 14:7-9; ヨハネ 16:3.
- ↑ 169:4.2 結合された性質を明らかにする: ヨハネ 1:18; ヨハネ 3:31-35; ヨハネ 5:17,22-23; ヨハネ 7:16,28-29; ヨハネ 12:49-50; ヨハネ 13:3; ヨハネ 15:24; ヨハネ 17:1-10,25-26.
- ↑ 169:4.2 コンジョイントワークを表示: ヨハネ 5:43; ヨハネ 7:28-29; ヨハネ 8:42; ヨハネ 12:49-50; ヨハネ 14:10; ヨハネ 16:15; ヨハネ 17:8-10.
- ↑ 169:4.2 神は精神です: ヨハネ 4:24; ロマ 8:9; 二コリ 3:16-17.
- ↑ 169:4.6 王国: マタイ 9:35; マタイ 24:14.
- ↑ 169:4.6 神の王国: マタイ 6:33; マタイ 12:28; マタイ 19:24; マタイ 21:31,43; マルコ 1:14-15; マルコ 4:11,26,30; マルコ 9:1,47; マルコ 10:14-15,23-25; マルコ 12:34; マルコ 14:25; マルコ 15:43; ルカ 4:43; ルカ 6:20; ルカ 7:28; ルカ 8:1,10; ルカ 9:2,11,27; ルカ 9:60,62; ルカ 10:9-11; ルカ 11:20; ルカ 12:31-32; ルカ 13:18,20,28-29; ルカ 14:15; ルカ 16:16; ルカ 17:20-21; ルカ 18:16-17,24-25; ルカ 19:11; ルカ 21:31; ルカ 22:16,18; ルカ 23:51; ヨハネ 3:3,5; ロマ 14:17; 一コリ 4:20; 一コリ 6:9.
- ↑ 169:4.6 ヨハネの宣言: マタイ 3:1-2.
- ↑ 169:4.6 天国の王国: マタイ 3:2; マタイ 4:17,23; マタイ 5:3,10,19-20; マタイ 7:21; マタイ 8:11; マタイ 10:7; マタイ 11:11-12; マタイ 13:11,24,31-52; マタイ 16:19; マタイ 18:1-4,23; マタイ 19:14,23; マタイ 20:1; マタイ 22:2; マタイ 23:13; マタイ 25:1,14.
- ↑ 169:4.6 神は精神です: ヨハネ 4:24; ロマ 8:9; 二コリ 3:16-17.
- ↑ 169:4.11 私は父から来ました、私は彼に行きます: ヨハネ 16:28.
- ↑ 169:4.12 私を見たことがある人は、父を見たことがある: ヨハネ 12:45; ヨハネ 14:7-9.
- ↑ 169:4.13 神は精神です: ヨハネ 4:24; ロマ 8:9; 二コリ 3:16-17.