Kapitel 142		Paper 142
Påsken I Jerusalem		The Passover at Jerusalem
142:0.1 (1596.1) I april måned arbejdede Jesus og apostlene i Jerusalem og forlod byen hver aften for at overnatte i Betania. Jesus selv tilbragte en eller to nætter hver uge i Jerusalem hos Flavius, en græsk jøde, hvor mange fremtrædende jøder kom i al hemmelighed for at interviewe ham.		142:0.1 (1596.1) THE month of April Jesus and the apostles worked in Jerusalem, going out of the city each evening to spend the night at Bethany. Jesus himself spent one or two nights each week in Jerusalem at the home of Flavius, a Greek Jew, where many prominent Jews came in secret to interview him.
142:0.2 (1596.2) Den første dag i Jerusalem opsøgte Jesus sin ven fra tidligere år, Annas, den tidligere ypperstepræst og slægtning til Salome, Zebedæus’ kone. Annas havde hørt om Jesus og hans lære, og da Jesus besøgte ypperstepræstens hjem, blev han modtaget med stor reservation. Da Jesus opdagede Hannas’ kulde, tog han straks afsked og sagde, da han gik: “Frygt er menneskets største slavebinder og stolthed dets største svaghed; vil du forråde dig selv til trældom for begge disse ødelæggere af glæde og frihed?” Men Annas svarede ikke. Mesteren så ikke Annas igen før det tidspunkt, hvor han sad sammen med sin svigersøn i dommen over Menneskesønnen.		142:0.2 (1596.2) The first day in Jerusalem Jesus called upon his friend of former years, Annas, the onetime high priest and relative of Salome, Zebedee’s wife. Annas had been hearing about Jesus and his teachings, and when Jesus called at the high priest’s home, he was received with much reserve. When Jesus perceived Annas’s coldness, he took immediate leave, saying as he departed: “Fear is man’s chief enslaver and pride his great weakness; will you betray yourself into bondage to both of these destroyers of joy and liberty?” But Annas made no reply. The Master did not again see Annas until the time when he sat with his son-in-law in judgment on the Son of Man.
1. Undervisning i templet ^top		1. Teaching in the Temple ^top
142:1.1 (1596.3) I hele denne måned underviste Jesus, eller nogen af apostlene dagligt i templet. Når påske festlighedernes folkemængder blev for store til at få plads til undervisningen i templet, gennemførte apostlene mange undervisningsgrupper udenfor de hellige indhegnede områder. Hovedvægten i deres budskab var:		142:1.1 (1596.3) Throughout this month Jesus or one of the apostles taught daily in the temple. When the Passover crowds were too great to find entrance to the temple teaching, the apostles conducted many teaching groups outside the sacred precincts. The burden of their message was:
142:1.2 (1596.4) 1. Himmelriget er nær.		142:1.2 (1596.4) 1. The kingdom of heaven is at hand.
142:1.3 (1596.5) 2. Ved tro på Guds faderskab, kan du træde ind i himmelriget, og dermed blive Guds sønner.		142:1.3 (1596.5) 2. By faith in the fatherhood of God you may enter the kingdom of heaven, thus becoming the sons of God.
142:1.4 (1596.6) 3. Kærlighed er reglen for at leve i riget—den højeste hengivenhed til Gud, mens man elsker sin næste som sig selv.		142:1.4 (1596.6) 3. Love is the rule of living within the kingdom—supreme devotion to God while loving your neighbor as yourself.
142:1.5 (1596.7) 4. Lydighed til Faderens vilje, der giver åndens frugter i ens personlige liv, er rigets lov.		142:1.5 (1596.7) 4. Obedience to the will of the Father, yielding the fruits of the spirit in one’s personal life, is the law of the kingdom.
142:1.6 (1596.8) De mange mennesker, der var kommet for at fejre påsken, hørte denne undervisning fra Jesus, og hundredvis af dem glædede sig over de gode nyheder. Jødernes ypperstepræster og herskere blev meget bekymrede for Jesus og hans apostle og diskuterede indbyrdes, hvad de skulle gøre med dem.		142:1.6 (1596.8) The multitudes who came to celebrate the Passover heard this teaching of Jesus, and hundreds of them rejoiced in the good news. The chief priests and rulers of the Jews became much concerned about Jesus and his apostles and debated among themselves as to what should be done with them.
142:1.7 (1596.9) Udover at undervise i og omkring templet, var apostlene og andre troende engageret i at udføre meget personligt arbejde blandt påskens folkemængder. Disse interesserede mænd og kvinder bragte nyheden om Jesu budskab fra denne påskefejring til de fjerneste dele af Romerriget og også til Østen. Dette var begyndelsen på spredningen af evangeliet om Riget til verden udenfor. Jesu arbejde skulle ikke længere begrænses til Palæstina.		142:1.7 (1596.9) Besides teaching in and about the temple, the apostles and other believers were engaged in doing much personal work among the Passover throngs. These interested men and women carried the news of Jesus’ message from this Passover celebration to the uttermost parts of the Roman Empire and also to the East. This was the beginning of the spread of the gospel of the kingdom to the outside world. No longer was the work of Jesus to be confined to Palestine.
2. Guds vrede ^top		2. God’s Wrath ^top
142:2.1 (1597.1) Der var en Jakob i Jerusalem, en velhavende jødisk handelsmand fra Kreta, som overværede påskefesten, og han kom til Andreas og bad om at få lov til at se Jesus privat. Andreas arrangerede dette hemmelige møde med Jesus i Flavius’ hjem om aftenen den næste dag. Denne mand kunne ikke forstå Mesterens lære, og han kom, fordi han ønskede at få mere at vide om Guds rige. Jakob sagde til Jesus: “Men, Rabbi, Moses og de gamle profeter fortæller os, at Jahve er en jaloux Gud, en Gud med stor vrede og rasende harme. Profeterne siger, at han hader de onde og tager hævn over dem, der ikke adlyder hans lov. Du og dine disciple lærer os, at Gud er en venlig og barmhjertig far, der elsker alle mennesker så højt, at han vil byde dem velkommen i dette nye himmerige, som I proklamerer er så nært forestående.”		142:2.1 (1597.1) There was in Jerusalem in attendance upon the Passover festivities one Jacob, a wealthy Jewish trader from Crete, and he came to Andrew making request to see Jesus privately. Andrew arranged this secret meeting with Jesus at Flavius’s home the evening of the next day. This man could not comprehend the Master’s teachings, and he came because he desired to inquire more fully about the kingdom of God. Said Jacob to Jesus: “But, Rabbi, Moses and the olden prophets tell us that Yahweh is a jealous God, a God of great wrath and fierce anger. The prophets say he hates evildoers and takes vengeance on those who obey not his law. You and your disciples teach us that God is a kind and compassionate Father who so loves all men that he would welcome them into this new kingdom of heaven, which you proclaim is so near at hand.”
142:2.2 (1597.2) Da Jakob var færdig med at tale, svarede Jesus: “Jakob, du har godt formuleret læren fra de gamle profeter, som underviste deres generations børn i overensstemmelse med lyset på deres tid. Vores Fader i Paradis er uforanderlig. Men opfattelsen af hans natur har udvidet sig og er vokset fra Moses’ dage ned gennem Amos’ tid og endda til profeten Esajas’ generation. Og nu er jeg kommet i kødet for at åbenbare Faderen i ny herlighed og for at vise hans kærlighed og barmhjertighed til alle mennesker i alle verdener. Efterhånden som evangeliet om dette rige spreder sig over verden med sit budskab om godt mod og god vilje til alle mennesker, vil der vokse forbedrede og bedre relationer frem mellem familierne i alle nationer. Som tiden går, vil fædre og deres børn elske hinanden mere, og dermed vil der blive skabt en bedre forståelse af den himmelske Faders kærlighed til sine børn på jorden. Husk, Jacob, at en god og sand far ikke kun elsker sin familie som helhed—som en familie—men han elsker også virkelig og tager sig kærligt af hvert individuelt medlem.”		142:2.2 (1597.2) When Jacob finished speaking, Jesus replied: “Jacob, you have well stated the teachings of the olden prophets who taught the children of their generation in accordance with the light of their day. Our Father in Paradise is changeless. But the concept of his nature has enlarged and grown from the days of Moses down through the times of Amos and even to the generation of the prophet Isaiah. And now have I come in the flesh to reveal the Father in new glory and to show forth his love and mercy to all men on all worlds. As the gospel of this kingdom shall spread over the world with its message of good cheer and good will to all men, there will grow up improved and better relations among the families of all nations. As time passes, fathers and their children will love each other more, and thus will be brought about a better understanding of the love of the Father in heaven for his children on earth. Remember, Jacob, that a good and true father not only loves his family as a whole—as a family—but he also truly loves and affectionately cares for each individual member.”
142:2.3 (1597.3) Efter en længere diskussion om den himmelske Faders karakter, holdt Jesus en pause og sagde: “Du, Jakob, som er far til mange, kender godt sandheden i mine ord.” Og Jakob sagde: “Men, Mester, hvem har fortalt dig, at jeg er far til seks børn? Hvordan vidste du det om mig?” Og Mesteren svarede: “Det er nok at sige, at Faderen og Sønnen ved alt, for de ser virkelig alt. Når du elsker dine børn som en far på jorden, må du nu acceptere den himmelske Faders kærlighed dig som en realitet—ikke bare til alle Abrahams børn, men til dig, din individuelle sjæl.”		142:2.3 (1597.3) After considerable discussion of the heavenly Father’s character, Jesus paused to say: “You, Jacob, being a father of many, know well the truth of my words.” And Jacob said: “But, Master, who told you I was the father of six children? How did you know this about me?” And the Master replied: “Suffice it to say that the Father and the Son know all things, for indeed they see all. Loving your children as a father on earth, you must now accept as a reality the love of the heavenly Father for you—not just for all the children of Abraham, but for you, your individual soul.”
142:2.4 (1597.4) Så fortsatte Jesus med at sige: “Når dine børn er meget små og umodne, og når du skal straffe dem, kan de tænke, at deres far er vred og fyldt med harmdirrende vrede. Deres umodenhed kan ikke trænge ud over straffen for at skelne faderens fremsynede og korrigerende kærlighed. Men når de samme børn bliver voksne mænd og kvinder, ville det så ikke være dumt af dem at klynge sig til disse tidligere og misforståede forestillinger om deres far? Som mænd og kvinder burde de nu kunne skelne deres fars kærlighed i alle disse tidlige discipliner. Og burde menneskeheden ikke, som århundrederne går, komme til at forstå den himmelske Faders sande natur og kærlige karakter bedre og bedre? Hvilken gavn har du af flere generationers åndelig oplysning, hvis du fortsætter med at se Gud, som Moses og profeterne så ham? Jeg siger dig, Jakob, under denne times klare lys bør du se Faderen, som ingen af dem, der er gået forud, nogensinde har set ham. Og når du ser ham sådan, bør du glæde dig over at komme ind i det rige, hvor en så barmhjertig Fader hersker, og du bør søge at få hans kærligheds vilje til at dominere dit liv fremover.”		142:2.4 (1597.4) Then Jesus went on to say: “When your children are very young and immature, and when you must chastise them, they may reflect that their father is angry and filled with resentful wrath. Their immaturity cannot penetrate beyond the punishment to discern the father’s farseeing and corrective affection. But when these same children become grown-up men and women, would it not be folly for them to cling to these earlier and misconceived notions regarding their father? As men and women they should now discern their father’s love in all these early disciplines. And should not mankind, as the centuries pass, come the better to understand the true nature and loving character of the Father in heaven? What profit have you from successive generations of spiritual illumination if you persist in viewing God as Moses and the prophets saw him? I say to you, Jacob, under the bright light of this hour you should see the Father as none of those who have gone before ever beheld him. And thus seeing him, you should rejoice to enter the kingdom wherein such a merciful Father rules, and you should seek to have his will of love dominate your life henceforth.”
142:2.5 (1598.1) Og Jakob svarede: “Rabbi, jeg tror; jeg ønsker, at du fører mig ind i Faderens rige.”		142:2.5 (1598.1) And Jacob answered: “Rabbi, I believe; I desire that you lead me into the Father’s kingdom.”
3. Opfattelsen om gud ^top		3. The Concept of God ^top
142:3.1 (1598.2) De tolv apostle, hvoraf de fleste havde lyttet til denne diskussion om Guds karakter, stillede den aften Jesus mange spørgsmål om Faderen i himlen. Mesterens svar på disse spørgsmål kan bedst præsenteres ved følgende opsummering i moderne fraseologi:		142:3.1 (1598.2) The twelve apostles, most of whom had listened to this discussion of the character of God, that night asked Jesus many questions about the Father in heaven. The Master’s answers to these questions can best be presented by the following summary in modern phraseology:
142:3.2 (1598.3) Jesus skældte mildt ud på de tolv og sagde i virkeligheden: Kender I ikke Israels overleveringer om fremvæksten af Jahve-ideen, og er I uvidende om Skriftens lære om Gud? Og så fortsatte Mesteren med at instruere apostlene om udviklingen af guddomsbegrebet i løbet af det jødiske folks udvikling. Han henledte opmærksomheden på følgende faser i gudsidéens vækst:		142:3.2 (1598.3) Jesus mildly upbraided the twelve, in substance saying: Do you not know the traditions of Israel relating to the growth of the idea of Yahweh, and are you ignorant of the teaching of the Scriptures concerning the doctrine of God? And then did the Master proceed to instruct the apostles about the evolution of the concept of Deity throughout the course of the development of the Jewish people. He called attention to the following phases of the growth of the God idea:
142:3.3 (1598.4) 1. Jahve— Sinai-klanernes gud. Det var den primitive opfattelse af Guddommen, som Moses ophøjede til det højere niveau af Herren, Israels Gud. Faderen i himlen undlader aldrig at acceptere sine børns oprigtige tilbedelse på jorden, uanset hvor primitiv deres opfattelse af Guddommen er, eller med hvilket navn de symboliserer hans guddommelige natur.		142:3.3 (1598.4) 1. Yahweh—the god of the Sinai clans. This was the primitive concept of Deity which Moses exalted to the higher level of the Lord God of Israel. The Father in heaven never fails to accept the sincere worship of his children on earth, no matter how crude their concept of Deity or by what name they symbolize his divine nature.
142:3.4 (1598.5) 2. Den Højeste. Dette begreb om Faderen i himlen blev forkyndt af Melkisedek til Abraham og blev bragt langt væk fra Salem af dem, der efterfølgende troede på denne forstørrede og udvidede idé om Guddommen. Abraham og hans bror forlod Ur på grund af etableringen af soldyrkelse, og de blev troende på Melkisedeks lære om El Elyon—den Højeste Gud. Deres gudsopfattelse var sammensat og bestod af en blanding af deres ældre mesopotamiske ideer og læren om den Højeste.		142:3.4 (1598.5) 2. The Most High. This concept of the Father in heaven was proclaimed by Melchizedek to Abraham and was carried far from Salem by those who subsequently believed in this enlarged and expanded idea of Deity. Abraham and his brother left Ur because of the establishment of sun worship, and they became believers in Melchizedek’s teaching of El Elyon—the Most High God. Theirs was a composite concept of God, consisting in a blending of their older Mesopotamian ideas and the Most High doctrine.
142:3.5 (1598.6) 3. El Shaddai. I de gamle tider tilbad mange hebræer El Shaddai, det egyptiske koncept for himmelens Gud, som de havde lært om under deres fangenskab i landet ved Nilen. Længe efter Melkisedeks tid blev disse tre gudsbegreb sammenføjet og dannede læren om Skaberguddommen, Israels Herre og Gud.		142:3.5 (1598.6) 3. El Shaddai. During these early days many of the Hebrews worshiped El Shaddai, the Egyptian concept of the God of heaven, which they learned about during their captivity in the land of the Nile. Long after the times of Melchizedek all three of these concepts of God became joined together to form the doctrine of the creator Deity, the Lord God of Israel.
142:3.6 (1598.7) 4. Elohim. Lige fra Adams tid har læren om Paradisets treenighed bestået. Husker du ikke, hvordan Skrifterne begynder med at hævde, at “I begyndelsen skabte guderne himlen og jorden”? Det indikerer, at da det blev skrevet, havde treenighedsbegrebet om tre guder i én fundet fodfæste i vores forfædres religion.		142:3.6 (1598.7) 4. Elohim. From the times of Adam the teaching of the Paradise Trinity has persisted. Do you not recall how the Scriptures begin by asserting that “In the beginning the Gods created the heavens and the earth”? This indicates that when that record was made the Trinity concept of three Gods in one had found lodgment in the religion of our forebears.
142:3.7 (1598.8) 5. Den Højeste Jahve. På Esajas tid var disse overbevisninger om Gud udvidet til begrebet om en Universel Skaber, som på samme tid var almægtig og alt barmhjertig. Dette fremvoksende og udvidende gudsbegreb fortrængte næsten alle tidligere gudsopfattelser fra vores fædres religion.		142:3.7 (1598.8) 5. The Supreme Yahweh. By the times of Isaiah these beliefs about God had expanded into the concept of a Universal Creator who was simultaneously all-powerful and all-merciful. And this evolving and enlarging concept of God virtually supplanted all previous ideas of Deity in our fathers’ religion.
142:3.8 (1598.9) 6. Faderen i himlen. Og nu kender vi Gud som vores Fader i himlen. Vores undervisning giver en religion, hvor den troende er en søn af Gud. Det er den gode nyhed i evangeliet om Himmeriget. Sønnen og Ånden eksisterer side om side med Faderen, og åbenbaringen af disse Paradisguddommes natur og tjeneste vil fortsætte med at blive større og lysere gennem de endeløse tidsaldre af den evige åndelige fremgang for Guds opstigende sønner. Til alle tider og i alle tidsaldre genkender den iboende ånd ethvert menneskes sande tilbedelse—hvad angår den enkeltes åndelige udvikling—som en hyldest til Faderen i himlen.		142:3.8 (1598.9) 6. The Father in heaven. And now do we know God as our Father in heaven. Our teaching provides a religion wherein the believer is a son of God. That is the good news of the gospel of the kingdom of heaven. Coexistent with the Father are the Son and the Spirit, and the revelation of the nature and ministry of these Paradise Deities will continue to enlarge and brighten throughout the endless ages of the eternal spiritual progression of the ascending sons of God. At all times and during all ages the true worship of any human being—as concerns individual spiritual progress—is recognized by the indwelling spirit as homage rendered to the Father in heaven.
142:3.9 (1599.1) Aldrig før havde apostlene været så chokerede, som da de hørte denne beretning om, hvordan gudsbegrebet var vokset frem i de tidligere generationers jødiske sind; de var for forvirrede til at stille spørgsmål. Mens de sad foran Jesus i tavshed, fortsatte Mesteren: “Og I ville have kendt disse sandheder, hvis I havde læst Skrifterne. Har I ikke læst i Samuels bog, hvor der står: ‘Og Herrens vrede blev tændt mod Israel, så meget, at han satte David op imod dem og sagde: Gå hen og optæl Israel og Juda’? Og det var ikke mærkeligt, for på Samuels tid troede Abrahams børn virkelig på, at Jahve skabte både godt og ondt. Men da en senere forfatter fortalte om disse begivenheder, efter udvidelsen af den jødiske opfattelse af Guds natur, turde han ikke tilskrive Jahve det onde; derfor sagde han: ‘Og Satan rejste sig mod Israel og provokerede David til at tælle Israel.’ Kan du ikke se, at sådanne optegnelser i Skriften tydeligt viser, hvordan opfattelsen af Guds natur fortsatte med at vokse fra en generation til en anden?		142:3.9 (1599.1) Never before had the apostles been so shocked as they were upon hearing this recounting of the growth of the concept of God in the Jewish minds of previous generations; they were too bewildered to ask questions. As they sat before Jesus in silence, the Master continued: “And you would have known these truths had you read the Scriptures. Have you not read in Samuel where it says: ‘And the anger of the Lord was kindled against Israel, so much so that he moved David against them, saying, go number Israel and Judah’? And this was not strange because in the days of Samuel the children of Abraham really believed that Yahweh created both good and evil. But when a later writer narrated these events, subsequent to the enlargement of the Jewish concept of the nature of God, he did not dare attribute evil to Yahweh; therefore he said: ‘And Satan stood up against Israel and provoked David to number Israel.’ Cannot you discern that such records in the Scriptures clearly show how the concept of the nature of God continued to grow from one generation to another?
142:3.10 (1599.2) “Igen burde I have bemærket væksten i forståelsen af guddommelig lov i perfekt overensstemmelse med disse udvidede begreber om guddommelighed. Da Israels børn kom ud af Egypten i dagene før den udvidede åbenbaring af Jahve, havde de ti bud, som tjente som deres lov lige indtil den tid, hvor de lå i lejr foran Sinai. Og disse ti bud var:		142:3.10 (1599.2) “Again should you have discerned the growth of the understanding of divine law in perfect keeping with these enlarging concepts of divinity. When the children of Israel came out of Egypt in the days before the enlarged revelation of Yahweh, they had ten commandments which served as their law right up to the times when they were encamped before Sinai. And these ten commandments were:
142:3.11 (1599.3) “1. Du må ikke tilbede nogen anden gud, for Herren er en nidkær Gud.		142:3.11 (1599.3) “1. You shall worship no other god, for the Lord is a jealous God.
142:3.12 (1599.4) “2. Du må ikke lave støbte guder.		142:3.12 (1599.4) “2. You shall not make molten gods.
142:3.13 (1599.5) “3. Du må ikke forsømme at holde det usyrede brøds højtid.		142:3.13 (1599.5) “3. You shall not neglect to keep the feast of unleavened bread.
142:3.14 (1599.6) “4. Den førstefødte af alle hankøn blandt mennesker eller husdyr er mine, siger Herren.		142:3.14 (1599.6) “4. Of all the males of men or cattle, the first-born are mine, says the Lord.
142:3.15 (1599.7) “5. Seks dage skal du arbejde, men på den syvende skal du hvile.		142:3.15 (1599.7) “5. Six days you may work, but on the seventh day you shall rest.
142:3.16 (1599.8) “6. Du må ikke forsømme at holde de første frugters højtid og festen for indhøstningen ved årets udgang.		142:3.16 (1599.8) “6. You shall not fail to observe the feast of the first fruits and the feast of the ingathering at the end of the year.
142:3.17 (1599.9) “7. Du må ikke ofre blodet af noget offer sammen med syret brød.		142:3.17 (1599.9) “7. You shall not offer the blood of any sacrifice with leavened bread.
142:3.18 (1599.10) “8. Påskehøjtidens offer må ikke efterlades, indtil morgenen.		142:3.18 (1599.10) “8. The sacrifice of the feast of the Passover shall not be left until morning.
142:3.19 (1599.11) “9. Den første af din marks første frugter skal du bringe til Herrens hus, din Gud.		142:3.19 (1599.11) “9. The first of the first fruits of the ground you shall bring to the house of the Lord your God.
142:3.20 (1599.12) “10. Du må ikke koge et kid i dets modermælk.		142:3.20 (1599.12) “10. You shall not seethe a kid in its mother’s milk.
142:3.21 (1599.13) “Og så, midt i torden og lynild på Sinai, gav Moses dem de nye ti bud, som I alle vil indrømme er mere værdige ytringer til at ledsage de udvidede Jahve-begreber om Guddommen. Og har I aldrig lagt mærke til, at disse bud er nedfældet to gange i Skriften, og at udfrielsen fra Egypten i det første tilfælde angives som grunden til at holde sabbat, mens vore forfædres voksende religiøse overbevisning i en senere nedfældning krævede, at dette blev ændret til en anerkendelse af skabelsen som grunden til at holde sabbat?		142:3.21 (1599.13) “And then, amidst the thunders and lightnings of Sinai, Moses gave them the new ten commandments, which you will all allow are more worthy utterances to accompany the enlarging Yahweh concepts of Deity. And did you never take notice of these commandments as twice recorded in the Scriptures, that in the first case deliverance from Egypt is assigned as the reason for Sabbath keeping, while in a later record the advancing religious beliefs of our forefathers demanded that this be changed to the recognition of the fact of creation as the reason for Sabbath observance?
142:3.22 (1599.14) “Og så vil du huske, at endnu engang—i den større åndelige oplysning på Esajas’ tid—blev disse ti negative bud ændret til den store og positive lov om kærlighed, påbuddet om at elske Gud over alt og din næste som dig selv. Og det er denne højeste lov om kærlighed til Gud og til mennesker, som jeg også erklærer for jer som værende hele menneskets pligt.”		142:3.22 (1599.14) “And then will you remember that once again—in the greater spiritual enlightenment of Isaiah’s day—these ten negative commandments were changed into the great and positive law of love, the injunction to love God supremely and your neighbor as yourself. And it is this supreme law of love for God and for man that I also declare to you as constituting the whole duty of man.”
142:3.23 (1600.1) Da han var færdig med at tale, stillede ingen ham flere spørgsmål. De gik hver og en til deres hvile.		142:3.23 (1600.1) And when he had finished speaking, no man asked him a question. They went, each one to his sleep.
4. Flavius og den græske kultur ^top		4. Flavius and Greek Culture ^top
142:4.1 (1600.2) Flavius, den græske jøde, var en proselyt fra porten, som hverken var omskåret eller døbt; og da han var en stor elsker af det smukke i kunst og skulptur, var det hus, han boede i, da han opholdt sig i Jerusalem, et smukt bygningsværk. Dette hjem var udsøgt udsmykket med uvurderlige skatte, som han havde samlet her og der på sine rejser rundt i verden. Da han første gang tænkte på at invitere Jesus til sit hjem, frygtede han, at Mesteren ville tage anstød af synet af disse såkaldte billeder. Men Flavius blev glædeligt overrasket, da Jesus trådte ind i hjemmet, og i stedet for at irettesætte ham for at have disse angiveligt afgudsdyrkende genstande spredt rundt i huset, viste han stor interesse for hele samlingen og stillede mange anerkendende spørgsmål om hver genstand, mens Flavius fulgte ham fra rum til rum og viste ham alle sine yndlingsstatuer.		142:4.1 (1600.2) Flavius, the Greek Jew, was a proselyte of the gate, having been neither circumcised nor baptized; and since he was a great lover of the beautiful in art and sculpture, the house which he occupied when sojourning in Jerusalem was a beautiful edifice. This home was exquisitely adorned with priceless treasures which he had gathered up here and there on his world travels. When he first thought of inviting Jesus to his home, he feared that the Master might take offense at the sight of these so-called images. But Flavius was agreeably surprised when Jesus entered the home that, instead of rebuking him for having these supposedly idolatrous objects scattered about the house, he manifested great interest in the entire collection and asked many appreciative questions about each object as Flavius escorted him from room to room, showing him all of his favorite statues.
142:4.2 (1600.3) Mesteren så, at hans vært var forvirret over hans venlige holdning til kunst, så da de var færdige med at se på hele samlingen, sagde Jesus: “Fordi du sætter pris på skønheden i ting, der er skabt af min Fader og formet af menneskers kunstneriske hænder, hvorfor skulle du så forvente at blive irettesat? Fordi Moses engang forsøgte at bekæmpe afgudsdyrkelse og tilbedelse af falske guder, hvorfor skulle alle mennesker så rynke på næsen af gengivelsen af nåde og skønhed? Jeg siger dig, Flavius, Moses’ børn har misforstået ham, og nu gør de falske guder af selv hans forbud mod billeder og lighed med ting i himlen og på jorden. Men selv hvis Moses lærte sådanne restriktioner til datidens formørkede sind, hvad har det så at gøre med denne dag, hvor Faderen i himlen er åbenbaret som den universelle Åndshersker over alle? Og, Flavius, jeg erklærer, at i det kommende rige skal de ikke længere undervise: “Tilbed ikke dette og tilbed ikke hint”; de skal ikke længere beskæftige sig med befalinger om at afholde sig fra dette og passe på ikke at gøre dette, men snarere skal alle være optaget af én højeste pligt. Og denne pligt for mennesket kommer til udtryk i to store privilegier: oprigtig tilbedelse af den uendelige Skaber, Paradisets Fader, og kærlig tjeneste over for ens medmennesker. Hvis du elsker din næste, som du elsker dig selv, ved du virkelig, at du er en søn af Gud.		142:4.2 (1600.3) The Master saw that his host was bewildered at his friendly attitude toward art; therefore, when they had finished the survey of the entire collection, Jesus said: “Because you appreciate the beauty of things created by my Father and fashioned by the artistic hands of man, why should you expect to be rebuked? Because Moses onetime sought to combat idolatry and the worship of false gods, why should all men frown upon the reproduction of grace and beauty? I say to you, Flavius, Moses’ children have misunderstood him, and now do they make false gods of even his prohibitions of images and the likeness of things in heaven and on earth. But even if Moses taught such restrictions to the darkened minds of those days, what has that to do with this day when the Father in heaven is revealed as the universal Spirit Ruler over all? And, Flavius, I declare that in the coming kingdom they shall no longer teach, ‘Do not worship this and do not worship that’; no longer shall they concern themselves with commands to refrain from this and take care not to do that, but rather shall all be concerned with one supreme duty. And this duty of man is expressed in two great privileges: sincere worship of the infinite Creator, the Paradise Father, and loving service bestowed upon one’s fellow men. If you love your neighbor as you love yourself, you really know that you are a son of God.
142:4.3 (1600.4) “I en tidsalder, hvor min Fader ikke blev forstået, var Moses berettiget i sine forsøg på at modstå afgudsdyrkelse, men i den kommende tidsalder vil Faderen være blevet åbenbaret i Sønnens liv; og denne nye åbenbaring af Gud vil gøre det evigt unødvendigt at forveksle Skaberens Fader med afguder af sten eller billeder af guld og sølv. Fremover kan intelligente mennesker nyde kunstens skatte uden at forveksle en sådan materiel påskønnelse af skønhed med tilbedelsen og tjenesten for Faderen i Paradis, alle tings og alle væseners Gud.”		142:4.3 (1600.4) “In an age when my Father was not well understood, Moses was justified in his attempts to withstand idolatry, but in the coming age the Father will have been revealed in the life of the Son; and this new revelation of God will make it forever unnecessary to confuse the Creator Father with idols of stone or images of gold and silver. Henceforth, intelligent men may enjoy the treasures of art without confusing such material appreciation of beauty with the worship and service of the Father in Paradise, the God of all things and all beings.”
142:4.4 (1600.5) Flavius troede på alt, hvad Jesus lærte ham. Den næste dag tog han til Betania på den anden side af Jordan og blev døbt af Johannes’ disciple. Og det gjorde han, fordi Jesu apostle endnu ikke døbte de troende. Da Flavius vendte tilbage til Jerusalem, holdt han en stor fest for Jesus og inviterede tres af sine venner. Og mange af disse gæster blev også troende på budskabet om det kommende rige.		142:4.4 (1600.5) Flavius believed all that Jesus taught him. The next day he went to Bethany beyond the Jordan and was baptized by the disciples of John. And this he did because the apostles of Jesus did not yet baptize believers. When Flavius returned to Jerusalem, he made a great feast for Jesus and invited sixty of his friends. And many of these guests also became believers in the message of the coming kingdom.
5. Forelæsningen om sikkerhed ^top		5. The Discourse on Assurance ^top
142:5.1 (1601.1) En af de store prædikener, som Jesus holdt i templet i denne påskeuge, var et svar på et spørgsmål fra en af hans tilhørere, en mand fra Damaskus. Denne mand spurgte Jesus: “Men Rabbi, hvordan kan vi vide med sikkerhed, at du er sendt af Gud, og at vi virkelig kan komme ind i dette rige, som du og dine disciple erklærer er nær for hånden?” Og Jesus svarede:		142:5.1 (1601.1) One of the great sermons which Jesus preached in the temple this Passover week was in answer to a question asked by one of his hearers, a man from Damascus. This man asked Jesus: “But, Rabbi, how shall we know of a certainty that you are sent by God, and that we may truly enter into this kingdom which you and your disciples declare is near at hand?” And Jesus answered:
142:5.2 (1601.2) “Hvad angår mit budskab og mine disciples undervisning, skal I bedømme dem på deres frugter. Hvis vi forkynder åndens sandheder for jer, vil ånden vidne i jeres hjerter om, at vores budskab er ægte. Med hensyn til riget og jeres sikkerhed for at blive accepteret af den himmelske Far, så lad mig spørge, hvilken far blandt jer, som er en værdig og godhjertet far, ville holde sin søn i angst eller spænding med hensyn til hans status i familien eller hans plads i sikkerhed i hans fars hjerte? Finder I jordiske fædre glæde i at pine jeres børn med usikkerhed om, hvor de har deres kærlighed i jeres menneskehjerter? Din Far i himlen efterlader heller ikke sine troende åndelige børn i tvivl om deres position i riget. Hvis I tager imod Gud som jeres Far, så er I i sandhed Guds sønner. Og hvis I er sønner, så er I sikre på positionen og stillingen i alt, hvad der vedrører evigt og guddommeligt slægtskab. Hvis I tror på mine ord, tror I dermed på ham, der sendte mig, og ved således at tro på Faderen har I gjort jeres status i det himmelske borgerskab sikker. Hvis du gør Faderens vilje i himlen, vil du aldrig fejle i opnåelsen af det evige liv med fremgang i det guddommelige rige.		142:5.2 (1601.2) “As to my message and the teaching of my disciples, you should judge them by their fruits. If we proclaim to you the truths of the spirit, the spirit will witness in your hearts that our message is genuine. Concerning the kingdom and your assurance of acceptance by the heavenly Father, let me ask what father among you who is a worthy and kindhearted father would keep his son in anxiety or suspense regarding his status in the family or his place of security in the affections of his father’s heart? Do you earth fathers take pleasure in torturing your children with uncertainty about their place of abiding love in your human hearts? Neither does your Father in heaven leave his faith children of the spirit in doubtful uncertainty as to their position in the kingdom. If you receive God as your Father, then indeed and in truth are you the sons of God. And if you are sons, then are you secure in the position and standing of all that concerns eternal and divine sonship. If you believe my words, you thereby believe in Him who sent me, and by thus believing in the Father, you have made your status in heavenly citizenship sure. If you do the will of the Father in heaven, you shall never fail in the attainment of the eternal life of progress in the divine kingdom.
142:5.3 (1601.3) “Den højeste ånd skal vidne med jeres ånder om, at I virkelig er Guds børn. Og hvis I er Guds sønner, så er I født af Guds ånd; og enhver, der er født af ånden, har i sig kraften til at overvinde al tvivl, og dette er den sejr, der overvinder al usikkerhed, selv din tro.		142:5.3 (1601.3) “The Supreme Spirit shall bear witness with your spirits that you are truly the children of God. And if you are the sons of God, then have you been born of the spirit of God; and whosoever has been born of the spirit has in himself the power to overcome all doubt, and this is the victory that overcomes all uncertainty, even your faith.
142:5.4 (1601.4) “Profeten Esajas sagde om disse tider: ‘Når ånden bliver udgydt over os fra det høje, da skal retfærdighedens værk blive til fred, ro og forvisning for evigt.’ Og for alle, der virkelig tror på dette evangelium, vil jeg blive garant for deres modtagelse i den evige barmhjertighed og det evige liv i min Faders rige. I, som hører dette budskab og tror på dette evangelium om riget, er Guds sønner, og I har evigt liv; og beviset for hele verden på, at I er født af ånden, er, at I oprigtigt elsker hinanden.”		142:5.4 (1601.4) “Said the Prophet Isaiah, speaking of these times: ‘When the spirit is poured upon us from on high, then shall the work of righteousness become peace, quietness, and assurance forever.’ And for all who truly believe this gospel, I will become surety for their reception into the eternal mercies and the everlasting life of my Father’s kingdom. You, then, who hear this message and believe this gospel of the kingdom are the sons of God, and you have life everlasting; and the evidence to all the world that you have been born of the spirit is that you sincerely love one another.”
142:5.5 (1601.5) Skaren af tilhørere blev sammen med Jesus i mange timer, stillede ham spørgsmål og lyttede opmærksomt til hans trøstende svar. Selv apostlene blev opmuntret af Jesu undervisning til at forkynde evangeliet om riget med mere kraft og sikkerhed. Denne oplevelse i Jerusalem var en stor inspiration for de tolv. Det var deres første kontakt med så enorme menneskemængder, og de lærte mange værdifulde ting, som viste sig at være til stor hjælp i deres senere arbejde.		142:5.5 (1601.5) The throng of listeners remained many hours with Jesus, asking him questions and listening attentively to his comforting answers. Even the apostles were emboldened by Jesus’ teaching to preach the gospel of the kingdom with more power and assurance. This experience at Jerusalem was a great inspiration to the twelve. It was their first contact with such enormous crowds, and they learned many valuable lessons which proved of great assistance in their later work.
6. Samtalen med nikodemos ^top		6. The Visit with Nicodemus ^top
142:6.1 (1601.6) En aften i Flavius’ hjem kom Nikodemus, et velhavende og ældre medlem af det jødiske Sanhedrin, for at se Jesus. Han havde hørt meget om galilæerens lære, og derfor tog han en eftermiddag hen for at høre ham undervise i tempelgården. Han ville ofte have hørt Jesus undervise, men han frygtede at blive set af de mennesker, der overværede hans undervisning, for jødernes herskere var allerede så uenige med Jesus, at intet medlem af Sanhedrinet ville ønske at blive identificeret med ham på nogen åben måde. Derfor havde Nikodemus aftalt med Andreas, at han skulle se Jesus privat og efter mørkets frembrud denne aften. Peter, James og Johannes var i Flavius’ have, da samtalen begyndte, men senere gik de alle ind i huset, hvor samtalen fortsatte.		142:6.1 (1601.6) One evening at the home of Flavius there came to see Jesus one Nicodemus, a wealthy and elderly member of the Jewish Sanhedrin. He had heard much about the teachings of this Galilean, and so he went one afternoon to hear him as he taught in the temple courts. He would have gone often to hear Jesus teach, but he feared to be seen by the people in attendance upon his teaching, for already were the rulers of the Jews so at variance with Jesus that no member of the Sanhedrin would want to be identified in any open manner with him. Accordingly, Nicodemus had arranged with Andrew to see Jesus privately and after nightfall on this particular evening. Peter, James, and John were in Flavius’s garden when the interview began, but later they all went into the house where the discourse continued.
142:6.2 (1602.1) Da Jesus modtog Nikodemus, viste han ingen særlig respekt; da han talte med ham, var der ingen kompromiser eller unødig overtalelse. Mesteren gjorde ikke noget forsøg på at afvise sin hemmelighedsfulde gæst, og han brugte heller ikke sarkasme. I al sin omgang med den fornemme gæst var Jesus rolig, alvorlig og værdig. Nikodemus var ikke en officiel delegeret fra Sanhedrinet; han kom udelukkende for at se Jesus på grund af sin personlige og oprigtige interesse i Mesterens lære.		142:6.2 (1602.1) In receiving Nicodemus, Jesus showed no particular deference; in talking with him, there was no compromise or undue persuasiveness. The Master made no attempt to repulse his secretive caller, nor did he employ sarcasm. In all his dealings with the distinguished visitor, Jesus was calm, earnest, and dignified. Nicodemus was not an official delegate of the Sanhedrin; he came to see Jesus wholly because of his personal and sincere interest in the Master’s teachings.
142:6.3 (1602.2) Da Nikodemus blev præsenteret af Flavius, sagde han: “Rabbi, vi ved, at du er en lærer sendt af Gud, for intet menneske kunne lære sådan, medmindre Gud var med ham. Og jeg ønsker at vide mere om din lære om det kommende rige.”		142:6.3 (1602.2) Upon being presented by Flavius, Nicodemus said: “Rabbi, we know that you are a teacher sent by God, for no mere man could so teach unless God were with him. And I am desirous of knowing more about your teachings regarding the coming kingdom.”
142:6.4 (1602.3) Jesus svarede Nikodemus: “Sandelig, sandelig siger jeg dig, Nikodemus, hvis ikke et menneske bliver født ovenfra, kan han ikke se Guds rige.” Så svarede Nikodemus: “Men hvordan kan et menneske blive født på ny, når han er gammel? Han kan ikke gå ind i sin moders skød en gang til for at blive født.”		142:6.4 (1602.3) Jesus answered Nicodemus: “Verily, verily, I say to you, Nicodemus, except a man be born from above, he cannot see the kingdom of God.” Then replied Nicodemus: “But how can a man be born again when he is old? He cannot enter a second time into his mother’s womb to be born.”
142:6.5 (1602.4) Jesus sagde: “Men jeg siger jer: Hvis ikke et menneske bliver født af ånden, kan det ikke komme ind i Guds rige. Det, der er født af kød, er kød, og det, der er født af ånd, er ånd. Men du skal ikke undre dig over, at jeg sagde, at du skal fødes ovenfra. Når vinden blæser, hører du bladenes raslen, men du ser ikke vinden—hvor den kommer fra, eller hvor den går hen—og sådan er det med alle, der er født af ånden. Med kødets øjne kan du se åndens manifestationer, men du kan faktisk ikke skelne ånden.”		142:6.5 (1602.4) Jesus said: “Nevertheless, I declare to you, except a man be born of the spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh, and that which is born of the spirit is spirit. But you should not marvel that I said you must be born from above. When the wind blows, you hear the rustle of the leaves, but you do not see the wind—whence it comes or whither it goes—and so it is with everyone born of the spirit. With the eyes of the flesh you can behold the manifestations of the spirit, but you cannot actually discern the spirit.”
142:6.6 (1602.5) Nikodemus svarede: “Men jeg forstår det ikke—hvordan kan det være?” Jesus svarede: “Kan det være, at du er lærer i Israel og alligevel er uvidende om alt dette? Så er det en pligt for dem, der kender til åndens realiteter, at afsløre disse ting for dem, der kun ser den materielle verdens manifestationer. Men vil du tro os, hvis vi fortæller dig om de himmelske sandheder? Har du modet, Nikodemus, til at tro på en, der er steget ned fra himlen, selve Menneskesønnen?”		142:6.6 (1602.5) Nicodemus replied: “But I do not understand—how can that be?” Said Jesus: “Can it be that you are a teacher in Israel and yet ignorant of all this? It becomes, then, the duty of those who know about the realities of the spirit to reveal these things to those who discern only the manifestations of the material world. But will you believe us if we tell you of the heavenly truths? Do you have the courage, Nicodemus, to believe in one who has descended from heaven, even the Son of Man?”
142:6.7 (1602.6) Og Nikodemus sagde: “Men hvordan kan jeg begynde at gribe fat i denne ånd, som skal omskabe mig som forberedelse til at komme ind i riget?” Jesus svarede: “Faderens ånd i himlen bor allerede i dig. Hvis du lod dig lede af denne ånd fra oven, ville du meget snart begynde at se med åndens øjne, og så ville du ved helhjertet at vælge åndens vejledning blive født af ånden, da dit eneste formål med at leve ville være at gøre din Faders vilje, som er i himlen. Og når du så finder dig selv født af ånden og lykkelig i Guds rige, vil du begynde at bære åndens rigelige frugter i dit daglige liv.”		142:6.7 (1602.6) And Nicodemus said: “But how can I begin to lay hold upon this spirit which is to remake me in preparation for entering into the kingdom?” Jesus answered: “Already does the spirit of the Father in heaven indwell you. If you would be led by this spirit from above, very soon would you begin to see with the eyes of the spirit, and then by the wholehearted choice of spirit guidance would you be born of the spirit since your only purpose in living would be to do the will of your Father who is in heaven. And so finding yourself born of the spirit and happily in the kingdom of God, you would begin to bear in your daily life the abundant fruits of the spirit.”
142:6.8 (1602.7) Nikodemus var helt igennem oprigtig. Han var dybt imponeret, men gik forvirret derfra. Nikodemus var dygtig til selvudvikling, til selvbeherskelse og endda til høje moralske kvaliteter. Han var forfinet, egoistisk og altruistisk; men han vidste ikke, hvordan han skulle underkaste sig den guddommelige Faders vilje, som et lille barn er villig til at underkaste sig en klog og kærlig jordisk faders vejledning og ledelse og derved i virkeligheden blive en Guds søn, en progressiv arving til det evige rige.		142:6.8 (1602.7) Nicodemus was thoroughly sincere. He was deeply impressed but went away bewildered. Nicodemus was accomplished in self-development, in self-restraint, and even in high moral qualities. He was refined, egoistic, and altruistic; but he did not know how to submit his will to the will of the divine Father as a little child is willing to submit to the guidance and leading of a wise and loving earthly father, thereby becoming in reality a son of God, a progressive heir of the eternal kingdom.
142:6.9 (1603.1) Men Nikodemus havde tro nok til at gribe fat i riget. Han protesterede svagt, da hans kolleger i Sanhedrinet forsøgte at dømme Jesus uden høring; og sammen med Josef af Arimatæa erkendte han senere frimodigt sin tro og gjorde krav på Jesu legeme, selv da de fleste af disciplene var flygtet i frygt fra scenerne for deres Mesters endelige lidelse og død.		142:6.9 (1603.1) But Nicodemus did summon faith enough to lay hold of the kingdom. He faintly protested when his colleagues of the Sanhedrin sought to condemn Jesus without a hearing; and with Joseph of Arimathea, he later boldly acknowledged his faith and claimed the body of Jesus, even when most of the disciples had fled in fear from the scenes of their Master’s final suffering and death.
7. Lektionen om familien ^top		7. The Lesson on the Family ^top
142:7.1 (1603.2) Efter den travle periode med undervisning og personligt arbejde i påskeugen i Jerusalem tilbragte Jesus den næste onsdag i Betania sammen med sine apostle, hvor han hvilede sig. Den eftermiddag stillede Thomas et spørgsmål, som udløste et langt og lærerigt svar. Thomas sagde: “Mester, den dag, vi blev indsat som ambassadører for riget, fortalte du os mange ting og instruerede os i vores personlige levevis, men hvad skal vi lære folkemængden? Hvordan skal disse mennesker leve, efter at riget er kommet mere fuldstændigt? Skal jeres disciple eje slaver? Skal dine troende søge fattigdom og undgå ejendom? Skal barmhjertighed alene råde, så vi ikke længere har lov og ret?” Jesus og de tolv brugte hele eftermiddagen og hele aftenen efter aftensmaden på at diskutere Thomas’ spørgsmål. Med henblik på denne optegnelse præsenterer vi følgende resumé af Mesterens instruktion:		142:7.1 (1603.2) After the busy period of teaching and personal work of Passover week in Jerusalem, Jesus spent the next Wednesday at Bethany with his apostles, resting. That afternoon, Thomas asked a question which elicited a long and instructive answer. Said Thomas: “Master, on the day we were set apart as ambassadors of the kingdom, you told us many things, instructed us regarding our personal mode of life, but what shall we teach the multitude? How are these people to live after the kingdom more fully comes? Shall your disciples own slaves? Shall your believers court poverty and shun property? Shall mercy alone prevail so that we shall have no more law and justice?” Jesus and the twelve spent all afternoon and all that evening, after supper, discussing Thomas’s questions. For the purposes of this record we present the following summary of the Master’s instruction:
142:7.2 (1603.3) Jesus forsøgte først at gøre det klart for sine apostle, at han selv var på jorden og levede et unikt liv i kødet, og at de, de tolv, var blevet kaldet til at deltage i denne overdragelsesoplevelse af Menneskesønnen; og som sådanne medarbejdere måtte de også dele mange af de særlige begrænsninger og forpligtelser i hele overdragelsesoplevelsen. Der var en skjult antydning af, at Menneskesønnen var den eneste person, der nogensinde havde levet på jorden, som på samme tid kunne se ind i selve Guds hjerte og ind i selve dybet af menneskets sjæl.		142:7.2 (1603.3) Jesus sought first to make plain to his apostles that he himself was on earth living a unique life in the flesh, and that they, the twelve, had been called to participate in this bestowal experience of the Son of Man; and as such coworkers, they, too, must share in many of the special restrictions and obligations of the entire bestowal experience. There was a veiled intimation that the Son of Man was the only person who had ever lived on earth who could simultaneously see into the very heart of God and into the very depths of man’s soul.
142:7.3 (1603.4) Jesus forklarede meget tydeligt, at Himmeriget var en evolutionær oplevelse, der begyndte her på jorden og fortsatte op gennem de forskellige livsstationer til Paradis. I løbet af aftenen sagde han definitivt, at han på et fremtidigt tidspunkt i rigets udvikling ville vende tilbage til denne verden i åndelig kraft og guddommelig herlighed.		142:7.3 (1603.4) Very plainly Jesus explained that the kingdom of heaven was an evolutionary experience, beginning here on earth and progressing up through successive life stations to Paradise. In the course of the evening he definitely stated that at some future stage of kingdom development he would revisit this world in spiritual power and divine glory.
142:7.4 (1603.5) Dernæst forklarede han, at “idéen om riget” ikke var den bedste måde at illustrere menneskets forhold til Gud på; at han brugte sådanne talemåder, fordi det jødiske folk forventede riget, og fordi Johannes havde prædiket i termer af det kommende rige. Jesus sagde: “Folk i en anden tidsalder vil bedre forstå evangeliet om riget, når det præsenteres i termer, der udtrykker familieforholdet—når mennesket forstår religion som læren om Guds faderskab og menneskets broderskab, slægtskab med Gud.” Derefter talte Mesteren længe om den jordiske familie som en illustration af den himmelske familie og gentog de to grundlæggende love for livet: det første bud om kærlighed til faderen, familiens overhoved, og det andet bud om gensidig kærlighed blandt børnene, at elske sin bror som sig selv. Og så forklarede han, at en sådan kvalitet af broderlig hengivenhed altid ville manifestere sig i uselvisk og kærlig social tjeneste.		142:7.4 (1603.5) He next explained that the “kingdom idea” was not the best way to illustrate man’s relation to God; that he employed such figures of speech because the Jewish people were expecting the kingdom, and because John had preached in terms of the coming kingdom. Jesus said: “The people of another age will better understand the gospel of the kingdom when it is presented in terms expressive of the family relationship—when man understands religion as the teaching of the fatherhood of God and the brotherhood of man, sonship with God.” Then the Master discoursed at some length on the earthly family as an illustration of the heavenly family, restating the two fundamental laws of living: the first commandment of love for the father, the head of the family, and the second commandment of mutual love among the children, to love your brother as yourself. And then he explained that such a quality of brotherly affection would invariably manifest itself in unselfish and loving social service.
142:7.5 (1603.6) Derefter fulgte den mindeværdige diskussion af de grundlæggende karakteristika ved familielivet og deres anvendelse på forholdet mellem Gud og mennesker. Jesus sagde, at en sand familie er grundlagt på følgende syv fakta:		142:7.5 (1603.6) Following that, came the memorable discussion of the fundamental characteristics of family life and their application to the relationship existing between God and man. Jesus stated that a true family is founded on the following seven facts:
142:7.6 (1604.1) 1. Eksistensens kendsgerning. Naturens relationer og fænomenerne med dødelige ligheder er bundet sammen i familien: Børn arver visse af forældrenes træk. Børnene har deres oprindelse i forældrene; personlighedens eksistens afhænger af forældrenes handlinger. Forholdet mellem far og barn er iboende i hele naturen og gennemsyrer alle levende eksistenser.		142:7.6 (1604.1) 1. The fact of existence. The relationships of nature and the phenomena of mortal likenesses are bound up in the family: Children inherit certain parental traits. The children take origin in the parents; personality existence depends on the act of the parent. The relationship of father and child is inherent in all nature and pervades all living existences.
142:7.7 (1604.2) 2. Sikkerhed og glæde. Sande fædre finder stor glæde i at sørge for deres børns behov. Mange fædre er ikke tilfredse med blot at opfylde deres børns behov, men nyder også at sørge for deres fornøjelser.		142:7.7 (1604.2) 2. Security and pleasure. True fathers take great pleasure in providing for the needs of their children. Many fathers are not content with supplying the mere wants of their children but enjoy making provision for their pleasures also.
142:7.8 (1604.3) 3. Uddannelse og træning. Kloge fædre planlægger omhyggeligt uddannelse og oplæring af deres sønner og døtre. Når de er unge, bliver de forberedt på det større ansvar, de får senere i livet.		142:7.8 (1604.3) 3. Education and training. Wise fathers carefully plan for the education and adequate training of their sons and daughters. When young they are prepared for the greater responsibilities of later life.
142:7.9 (1604.4) 4. Disciplin og tilbageholdenhed. Fremsynede fædre sørger også for den nødvendige disciplin, vejledning, korrektion og nogle gange tilbageholdenhed over for deres unge og umodne afkom.		142:7.9 (1604.4) 4. Discipline and restraint. Farseeing fathers also make provision for the necessary discipline, guidance, correction, and sometimes restraint of their young and immature offspring.
142:7.10 (1604.5) 5. Venskab og loyalitet. Den kærlige far har et intimt og kærligt forhold til sine børn. Hans øre er altid åbent for deres bønner; han er altid parat til at dele deres trængsler og hjælpe dem over deres vanskeligheder. Faderen er yderst interesseret i sit afkoms fremadskridende velfærd.		142:7.10 (1604.5) 5. Companionship and loyalty. The affectionate father holds intimate and loving intercourse with his children. Always is his ear open to their petitions; he is ever ready to share their hardships and assist them over their difficulties. The father is supremely interested in the progressive welfare of his progeny.
142:7.11 (1604.6) 6. Kærlighed og barmhjertighed. En medfølende far tilgiver frit; fædre har ikke hævngerrige minder mod deres børn. Fædre er ikke som dommere, fjender eller kreditorer. Rigtige familier er bygget på tolerance, tålmodighed og tilgivelse.		142:7.11 (1604.6) 6. Love and mercy. A compassionate father is freely forgiving; fathers do not hold vengeful memories against their children. Fathers are not like judges, enemies, or creditors. Real families are built upon tolerance, patience, and forgiveness.
142:7.12 (1604.7) 7. Omsorg Tidlige fædre vil gerne efterlade en arv til deres sønner. Familien fortsætter fra den ene generation til den anden. Døden afslutter kun én generation for at markere begyndelsen på en anden. Døden afslutter et individuelt liv, men ikke nødvendigvis familien.		142:7.12 (1604.7) 7. Provision for the future. Temporal fathers like to leave an inheritance for their sons. The family continues from one generation to another. Death only ends one generation to mark the beginning of another. Death terminates an individual life but not necessarily the family.
142:7.13 (1604.8) I timevis diskuterede Mesteren anvendelsen af disse træk ved familielivet på menneskets, jordbarnets, forhold til Gud, Paradisets Fader. Og dette var hans konklusion: “Hele dette forhold mellem en søn og Faderen kender jeg i fuldkommenhed, for alt det, du skal opnå af slægtskab i den evige fremtid, har jeg nu allerede opnået. Menneskesønnen er parat til at stige op til Faderens højre hånd, så i mig er vejen nu åbnet endnu bredere for jer alle til at se Gud og, inden I har afsluttet den herlige progression, for at blive perfekte, ligesom jeres Fader i himlen er perfekt.”		142:7.13 (1604.8) For hours the Master discussed the application of these features of family life to the relations of man, the earth child, to God, the Paradise Father. And this was his conclusion: “This entire relationship of a son to the Father, I know in perfection, for all that you must attain of sonship in the eternal future I have now already attained. The Son of Man is prepared to ascend to the right hand of the Father, so that in me is the way now open still wider for all of you to see God and, ere you have finished the glorious progression, to become perfect, even as your Father in heaven is perfect.”
142:7.14 (1604.9) Da apostlene hørte disse opsigtsvækkende ord, mindedes de de udtalelser, som Johannes var kommet med ved Jesu dåb, og de mindedes også levende denne oplevelse i forbindelse med deres forkyndelse og undervisning efter Mesterens død og opstandelse.		142:7.14 (1604.9) When the apostles heard these startling words, they recalled the pronouncements which John made at the time of Jesus’ baptism, and they also vividly recalled this experience in connection with their preaching and teaching subsequent to the Master’s death and resurrection.
142:7.15 (1604.10) Jesus er en guddommelig søn, som har den universelle Faders fulde tillid. Han havde været sammen med Faderen og forstået ham fuldt ud. Han havde nu levet sit jordiske liv til Faderens fulde tilfredshed, og denne inkarnation i kødet havde gjort ham i stand til fuldt ud at forstå mennesket. Jesus var menneskets fuldkommenhed; han havde opnået netop den fuldkommenhed, som alle sande troende er bestemt til at opnå i ham og gennem ham. Jesus åbenbarede en fuldkommen Gud for mennesket og præsenterede i sig selv den fuldkomne søn af Guds riger.		142:7.15 (1604.10) Jesus is a divine Son, one in the Universal Father’s full confidence. He had been with the Father and comprehended him fully. He had now lived his earth life to the full satisfaction of the Father, and this incarnation in the flesh had enabled him fully to comprehend man. Jesus was the perfection of man; he had attained just such perfection as all true believers are destined to attain in him and through him. Jesus revealed a God of perfection to man and presented in himself the perfected son of the realms to God.
142:7.16 (1605.1) Selvom Jesus talte i flere timer, var Thomas endnu ikke tilfreds, for han sagde: “Men, Mester, vi oplever ikke, at Faderen i himlen altid handler venligt og barmhjertigt med os. Mange gange lider vi meget på jorden, og det er ikke altid, at vores bønner bliver besvaret. Hvor er det, vi ikke har forstået meningen med din lære?”		142:7.16 (1605.1) Although Jesus discoursed for several hours, Thomas was not yet satisfied, for he said: “But, Master, we do not find that the Father in heaven always deals kindly and mercifully with us. Many times we grievously suffer on earth, and not always are our prayers answered. Where do we fail to grasp the meaning of your teaching?”
142:7.17 (1605.2) Jesus svarede: “Thomas, Thomas, hvor lang tid vil der gå, før du får evnen til at lytte med åndens øre? Hvor længe vil det vare, før du indser, at dette rige er et åndeligt rige, og at min Fader også er et åndeligt væsen? Forstår I ikke, at jeg underviser jer som åndelige børn i den himmelske åndelige familie, hvis faderhoved er en uendelig og evig ånd? Vil I ikke tillade mig at bruge den jordiske familie som en illustration af guddommelige relationer uden så bogstaveligt at anvende min undervisning på materielle anliggender? Kan I ikke i jeres sind adskille rigets åndelige realiteter fra tidens materielle, sociale, økonomiske og politiske problemer? Når jeg taler åndens sprog, hvorfor insisterer I så på at oversætte min mening til kødets sprog, bare fordi jeg formaster mig til at bruge dagligdags og bogstavelige forhold som illustration? Mine børn, jeg beder jer indtrængende om at holde op med at anvende læren om åndens rige på de beskidte sager om slaveri, fattigdom, huse og lande og på de materielle problemer med menneskelig lighed og retfærdighed. Disse timelige anliggender vedrører denne verdens mennesker, og selvom de på en måde påvirker alle mennesker, er I blevet kaldet til at repræsentere mig i verden, ligesom jeg repræsenterer min Fader. I er åndelige ambassadører for et åndeligt rige, særlige repræsentanter for den åndelige Fader. På dette tidspunkt burde det være muligt for mig at instruere jer som fuldvoksne mænd i det åndelige rige. Skal jeg altid kun tale til jer som børn? Vil I aldrig vokse op i åndelig erkendelse? Ikke desto mindre elsker jeg jer og vil bære over med jer, selv til afslutningen af vores samarbejde i kødet. Og selv da skal min ånd gå foran jer ud i hele verden.”		142:7.17 (1605.2) Jesus replied: “Thomas, Thomas, how long before you will acquire the ability to listen with the ear of the spirit? How long will it be before you discern that this kingdom is a spiritual kingdom, and that my Father is also a spiritual being? Do you not understand that I am teaching you as spiritual children in the spirit family of heaven, of which the fatherhead is an infinite and eternal spirit? Will you not allow me to use the earth family as an illustration of divine relationships without so literally applying my teaching to material affairs? In your minds cannot you separate the spiritual realities of the kingdom from the material, social, economic, and political problems of the age? When I speak the language of the spirit, why do you insist on translating my meaning into the language of the flesh just because I presume to employ commonplace and literal relationships for purposes of illustration? My children, I implore that you cease to apply the teaching of the kingdom of the spirit to the sordid affairs of slavery, poverty, houses, and lands, and to the material problems of human equity and justice. These temporal matters are the concern of the men of this world, and while in a way they affect all men, you have been called to represent me in the world, even as I represent my Father. You are spiritual ambassadors of a spiritual kingdom, special representatives of the spirit Father. By this time it should be possible for me to instruct you as full-grown men of the spirit kingdom. Must I ever address you only as children? Will you never grow up in spirit perception? Nevertheless, I love you and will bear with you, even to the very end of our association in the flesh. And even then shall my spirit go before you into all the world.”
8. I den sydlige del af judæa ^top		8. In Southern Judea ^top
142:8.1 (1605.3) I slutningen af april var modstanden mod Jesus blandt farisæerne og saddukæerne blevet så udtalt, at Mesteren og hans apostle besluttede at forlade Jerusalem for en tid og tage sydpå for at arbejde i Betlehem og Hebron. Hele maj måned blev brugt på at udføre personligt arbejde i disse byer og blandt folk i de omkringliggende landsbyer. Der blev ikke prædiket offentligt på denne tur, kun gået fra hus til hus. En del af denne tid, mens apostlene underviste i evangeliet og tog sig af de syge, tilbragte Jesus og Abner i Engedi, hvor de besøgte nasiræer-kolonien. Johannes Døberen var udgået fra dette sted, og Abner havde været leder af denne gruppe. Mange fra det nazaritiske broderskab kom til tro på Jesus, men de fleste af disse asketiske og excentriske mænd nægtede at acceptere ham som en lærer sendt fra himlen, fordi han ikke underviste i faste og andre former for selvfornægtelse.		142:8.1 (1605.3) By the end of April the opposition to Jesus among the Pharisees and Sadducees had become so pronounced that the Master and his apostles decided to leave Jerusalem for a while, going south to work in Bethlehem and Hebron. The entire month of May was spent in doing personal work in these cities and among the people of the surrounding villages. No public preaching was done on this trip, only house-to-house visitation. A part of this time, while the apostles taught the gospel and ministered to the sick, Jesus and Abner spent at Engedi, visiting the Nazarite colony. John the Baptist had gone forth from this place, and Abner had been head of this group. Many of the Nazarite brotherhood became believers in Jesus, but the majority of these ascetic and eccentric men refused to accept him as a teacher sent from heaven because he did not teach fasting and other forms of self-denial.
142:8.2 (1605.4) De mennesker, der boede i denne region, vidste ikke, at Jesus var født i Betlehem. De havde altid troet, at Mesteren var født i Nazaret, og det samme gjorde langt de fleste af hans disciple, men de tolv kendte fakta.		142:8.2 (1605.4) The people living in this region did not know that Jesus had been born in Bethlehem. They always supposed the Master had been born at Nazareth, as did the vast majority of his disciples, but the twelve knew the facts.
142:8.3 (1605.5) Dette ophold i den sydlige del af Judæa var en afslappende og frugtbar arbejdsperiode; mange sjæle blev føjet til riget. I de første dage af juni var uroen mod Jesus stilnet så meget af i Jerusalem, at Mesteren og apostlene vendte tilbage for at undervise og trøste de troende.		142:8.3 (1605.5) This sojourn in the south of Judea was a restful and fruitful season of labor; many souls were added to the kingdom. By the first days of June the agitation against Jesus had so quieted down in Jerusalem that the Master and the apostles returned to instruct and comfort believers.
142:8.4 (1606.1) Selvom Jesus og apostlene tilbragte hele juni måned i eller nær Jerusalem, underviste de ikke offentligt i denne periode. De boede for det meste i telte, som de slog op i en skyggefuld park eller have, der på den tid var kendt som Getsemane. Denne park lå på den vestlige skråning af Oliebjerget ikke langt fra bækken Kidron. Sabbatsweekenderne tilbragte de normalt sammen med Lazarus og hans søstre i Betania. Jesus kom kun få gange inden for Jerusalems mure, men et stort antal interesserede kom ud til Gethsemane for at besøge ham. En fredag aften vovede Nikodemus og en vis Josef af Arimatæa sig ud for at se Jesus, men vendte om af frygt, selv da de stod foran indgangen til Mesterens telt. Og selvfølgelig opdagede de ikke, at Jesus vidste alt om deres gøren og laden.		142:8.4 (1606.1) Although Jesus and the apostles spent the entire month of June in or near Jerusalem, they did no public teaching during this period. They lived for the most part in tents, which they pitched in a shaded park, or garden, known in that day as Gethsemane. This park was situated on the western slope of the Mount of Olives not far from the brook Kidron. The Sabbath weekends they usually spent with Lazarus and his sisters at Bethany. Jesus entered within the walls of Jerusalem only a few times, but a large number of interested inquirers came out to Gethsemane to visit with him. One Friday evening Nicodemus and one Joseph of Arimathea ventured out to see Jesus but turned back through fear even after they were standing before the entrance to the Master’s tent. And, of course, they did not perceive that Jesus knew all about their doings.
142:8.5 (1606.2) Da jødernes herskere hørte, at Jesus var vendt tilbage til Jerusalem, gjorde de sig klar til at anholde ham. Da de imidlertid bemærkede, at han ikke prædikede offentligt, så konkluderede de, at han var blevet skræmt af deres tidligere agitation og besluttede at tillade ham at fortsætte undervisningen på denne private måde uden yderligere at forulempe ham. Således gik alt stille indtil de sidste dage af juni, da en vis Simon, der var medlem af jødernes råd, offentligt tilsluttede sig til Jesu lære efter at have forklaret sig overfor de jødiske herskere. Straks begyndte en ny agitation for at arrestere Jesus, og den blev så stærk, at Mesteren besluttede at trække sig tilbage til byerne i Samaria og Dekapolis.		142:8.5 (1606.2) When the rulers of the Jews learned that Jesus had returned to Jerusalem, they prepared to arrest him; but when they observed that he did no public preaching, they concluded that he had become frightened by their previous agitation and decided to allow him to carry on his teaching in this private manner without further molestation. And thus affairs moved along quietly until the last days of June, when one Simon, a member of the Sanhedrin, publicly espoused the teachings of Jesus, after so declaring himself before the rulers of the Jews. Immediately a new agitation for Jesus’ apprehension sprang up and grew so strong that the Master decided to retire into the cities of Samaria and the Decapolis.