Kapitel 147		Paper 147
Et Kort Besøg I Jerusalem		The Interlude Visit to Jerusalem
147:0.1 (1647.1) JESUS og apostlene ankom til Kapernaum onsdag den 17. marts og tilbragte to uger i hovedkvarteret i Betsaida, før de tog af sted til Jerusalem. I disse to uger underviste apostlene folk ved havet, mens Jesus tilbragte meget tid alene i bakkerne med sin fars arbejde. I denne periode tog Jesus, ledsaget af James og Johannes Zebedæus, to hemmelige ture til Tiberias, hvor de mødtes med de troende og underviste dem i evangeliet om riget.		147:0.1 (1647.1) JESUS and the apostles arrived in Capernaum on Wednesday, March 17, and spent two weeks at the Bethsaida headquarters before they departed for Jerusalem. These two weeks the apostles taught the people by the seaside while Jesus spent much time alone in the hills about his Father’s business. During this period Jesus, accompanied by James and John Zebedee, made two secret trips to Tiberias, where they met with the believers and instructed them in the gospel of the kingdom.
147:0.2 (1647.2) Mange fra Herodes’ husstand troede på Jesus og deltog i disse møder. Det var disse troendes indflydelse blandt Herodes’ officielle familie, der havde hjulpet med at mindske herskerens fjendskab mod Jesus. De troende i Tiberias havde til fulde forklaret Herodes, at det “rige” som Jesus forkyndte, var af åndelig karakter og ikke et politisk foretagende. Herodes troede snarere på disse medlemmer af sin egen husstand og tillod sig derfor ikke at blive unødigt foruroliget over spredningen af beretningerne om Jesu undervisning og helbredelse. Han havde ingen indvendinger mod Jesu arbejde som helbreder eller religiøs lærer. På trods af den positive holdning hos mange af Herodes’ rådgivere og endda hos Herodes selv, var der en gruppe af hans underordnede, som var så påvirkede af de religiøse ledere i Jerusalem, at de forblev bitre og truende fjender af Jesus og apostlene og senere gjorde meget for at hæmme deres offentlige aktiviteter. Den største fare for Jesus lå i de religiøse ledere i Jerusalem og ikke i Herodes. Og det var netop derfor, at Jesus og apostlene tilbragte så megen tid og holdt de fleste af deres offentlige prædikener i Galilæa i stedet for i Jerusalem og Judæa.		147:0.2 (1647.2) Many of the household of Herod believed in Jesus and attended these meetings. It was the influence of these believers among Herod’s official family that had helped to lessen that ruler’s enmity toward Jesus. These believers at Tiberias had fully explained to Herod that the “kingdom” which Jesus proclaimed was spiritual in nature and not a political venture. Herod rather believed these members of his own household and therefore did not permit himself to become unduly alarmed by the spreading abroad of the reports concerning Jesus’ teaching and healing. He had no objections to Jesus’ work as a healer or religious teacher. Notwithstanding the favorable attitude of many of Herod’s advisers, and even of Herod himself, there existed a group of his subordinates who were so influenced by the religious leaders at Jerusalem that they remained bitter and threatening enemies of Jesus and the apostles and, later on, did much to hamper their public activities. The greatest danger to Jesus lay in the Jerusalem religious leaders and not in Herod. And it was for this very reason that Jesus and the apostles spent so much time and did most of their public preaching in Galilee rather than at Jerusalem and in Judea.
1. Officerens tjenere ^top		1. The Centurion’s Servant ^top
147:1.1 (1647.3) Dagen før de gjorde sig klar til at drage til Jerusalem til påskefesten, kom Mangus, en officer eller kaptajn fra den romerske garde, der var stationeret i Kapernaum, til synagogens ledere og sagde: “Min trofaste sygepasser er syg og ved at dø. Vil I derfor gå til Jesus på mine vegne og bede ham om at helbrede min tjener?” Den romerske kaptajn gjorde dette, fordi han troede, at de jødiske ledere ville have større indflydelse på Jesus. Så de ældste gik hen til Jesus, og deres talsmand sagde: “Mester, vi beder dig inderligt om at gå over til Kapernaum og redde den romerske officers yndlingstjener, som er værdig til din opmærksomhed, fordi han elsker vores nation og endda har bygget os den synagoge, hvor du så mange gange har talt.”		147:1.1 (1647.3) On the day before they made ready to go to Jerusalem for the feast of the Passover, Mangus, a centurion, or captain, of the Roman guard stationed at Capernaum, came to the rulers of the synagogue, saying: “My faithful orderly is sick and at the point of death. Would you, therefore, go to Jesus in my behalf and beseech him to heal my servant?” The Roman captain did this because he thought the Jewish leaders would have more influence with Jesus. So the elders went to see Jesus and their spokesman said: “Teacher, we earnestly request you to go over to Capernaum and save the favorite servant of the Roman centurion, who is worthy of your notice because he loves our nation and even built us the very synagogue wherein you have so many times spoken.”
147:1.2 (1647.4) Og da Jesus havde hørt dem, sagde han: “Jeg vil gå med jer.” Og da han gik med dem over til officerens hus, og før de var kommet ind i hans gård, sendte den romerske soldat sine venner ud for at hilse på Jesus og gav dem besked på at sige: “Herre, du skal ikke gøre dig besvær med at komme ind i mit hus, for jeg er ikke værdig til, at du kommer ind under mit tag. Heller ikke jeg fandt mig værdig til at komme til dig; derfor sendte jeg de ældste fra dit eget folk. Men jeg ved, at du kan tale ordet, hvor du står, og min tjener vil blive helbredt. For jeg er selv under andres befaling, og jeg har soldater under mig, og jeg siger til den ene gå, og han går; til en anden kom, og han kommer, og til mine tjenere gør dette eller hint, og de gør det.”		147:1.2 (1647.4) And when Jesus had heard them, he said, “I will go with you.” And as he went with them over to the centurion’s house, and before they had entered his yard, the Roman soldier sent his friends out to greet Jesus, instructing them to say: “Lord, trouble not yourself to enter my house, for I am not worthy that you should come under my roof. Neither did I think myself worthy to come to you; wherefore I sent the elders of your own people. But I know that you can speak the word where you stand and my servant will be healed. For I am myself under the orders of others, and I have soldiers under me, and I say to this one go, and he goes; to another come, and he comes, and to my servants do this or do that, and they do it.”
147:1.3 (1648.1) Og da Jesus hørte disse ord, vendte han sig om og sagde til sine apostle og dem, der var sammen med dem: “Jeg undrer mig over hedningens tro. Sandelig, sandelig siger jeg jer: Jeg har ikke fundet så stor en tro, nej, ikke i Israel.” Jesus vendte sig fra huset og sagde: “Lad os gå.” Og officerens venner gik ind i huset og fortalte Mangus, hvad Jesus havde sagt. Og fra den time begyndte tjeneren at komme sig og og genvandt til sidst sit normale helbred og duelighed.		147:1.3 (1648.1) And when Jesus heard these words, he turned and said to his apostles and those who were with them: “I marvel at the belief of the gentile. Verily, verily, I say to you, I have not found so great faith, no, not in Israel.” Jesus, turning from the house, said, “Let us go hence.” And the friends of the centurion went into the house and told Mangus what Jesus had said. And from that hour the servant began to mend and was eventually restored to his normal health and usefulness.
147:1.4 (1648.2) Men vi fik aldrig at vide, hvad der skete ved denne lejlighed. Dette er blot optegnelsen, og hvorvidt usynlige væsener helbredte officersønnens tjener eller ej, blev ikke afsløret for dem, der ledsagede Jesus. Vi kender kun til det faktum, at tjeneren blev fuldstændig rask.		147:1.4 (1648.2) But we never knew just what happened on this occasion. This is simply the record, and as to whether or not invisible beings ministered healing to the centurion’s servant, was not revealed to those who accompanied Jesus. We only know of the fact of the servant’s complete recovery.
2. Rejsen til jerusalem ^top		2. The Journey to Jerusalem ^top
147:2.1 (1648.3) Tidligt om morgenen tirsdag den 30. marts begyndte Jesus og apostlene deres rejse til Jerusalem i forbindelse med påsken ad ruten gennem Jordandalen. De ankom om eftermiddagen fredag den 2. april og slog som sædvanlig deres hovedkvarter op i Betania. Da de passerede Jeriko, gjorde de holdt for at hvile, mens Judas deponerede nogle af deres fælles midler i banken hos en ven af hans familie. Det var første gang, Judas havde et overskud af penge med sig, og dette depot blev stående uforstyrret, indtil de igen passerede Jeriko på den sidste og begivenhedsrige rejse til Jerusalem lige før retssagen mod Jesus og hans død.		147:2.1 (1648.3) Early on the morning of Tuesday, March 30, Jesus and the apostolic party started on their journey to Jerusalem for the Passover, going by the route of the Jordan valley. They arrived on the afternoon of Friday, April 2, and established their headquarters, as usual, at Bethany. Passing through Jericho, they paused to rest while Judas made a deposit of some of their common funds in the bank of a friend of his family. This was the first time Judas had carried a surplus of money, and this deposit was left undisturbed until they passed through Jericho again when on that last and eventful journey to Jerusalem just before the trial and death of Jesus.
147:2.2 (1648.4) Gruppen havde en begivenhedsløs rejse til Jerusalem, men de havde knap nok slået sig ned i Betania, før folk fra nær og fjern, der søgte helbredelse for deres kroppe, trøst for urolige sind og frelse for deres sjæle, begyndte at samle sig, så meget at Jesus ikke havde meget tid til hvile. Derfor slog de telte op ved Getsemane, og Mesteren gik frem og tilbage fra Betania til Getsemane for at undgå de menneskemængder, der konstant trængte sig på. Den apostoliske gruppe tilbragte næsten tre uger i Jerusalem, men Jesus påbød dem ikke at prædike offentligt, kun at undervise privat og udføre personligt arbejde.		147:2.2 (1648.4) The party had an uneventful trip to Jerusalem, but they had hardly got themselves settled at Bethany when from near and far those seeking healing for their bodies, comfort for troubled minds, and salvation for their souls, began to congregate, so much so that Jesus had little time for rest. Therefore they pitched tents at Gethsemane, and the Master would go back and forth from Bethany to Gethsemane to avoid the crowds which so constantly thronged him. The apostolic party spent almost three weeks at Jerusalem, but Jesus enjoined them to do no public preaching, only private teaching and personal work.
147:2.3 (1648.5) I Betania fejrede de stille og roligt påsken. Og det var første gang, at Jesus og alle de tolv deltog i den ublodige påskefest. Johannes’ apostle spiste ikke påsken sammen med Jesus og hans apostle; de fejrede festen sammen med Abner og mange af de første, der troede på Johannes’ forkyndelse. Dette var den anden påske, Jesus fejrede sammen med sine apostle i Jerusalem.		147:2.3 (1648.5) At Bethany they quietly celebrated the Passover. And this was the first time that Jesus and all of the twelve partook of the bloodless Passover feast. The apostles of John did not eat the Passover with Jesus and his apostles; they celebrated the feast with Abner and many of the early believers in John’s preaching. This was the second Passover Jesus had observed with his apostles in Jerusalem.
147:2.4 (1648.6) Da Jesus og de tolv tog af sted til Kapernaum, vendte Johannes’ apostle ikke tilbage med dem. Under Abners ledelse forblev de i Jerusalem og det omkringliggende land og arbejdede stille og roligt på at udbrede riget, mens Jesus og de tolv vendte tilbage for at arbejde i Galilæa. De fireogtyve var aldrig samlet igen før kort tid før, de halvfjerds evangelister fik deres opgave og blev sendt ud. Men de to grupper var samarbejdsvillige, og på trods af deres meningsforskelle herskede de bedste følelser.		147:2.4 (1648.6) When Jesus and the twelve departed for Capernaum, the apostles of John did not return with them. Under the direction of Abner they remained in Jerusalem and the surrounding country, quietly laboring for the extension of the kingdom, while Jesus and the twelve returned to work in Galilee. Never again were the twenty-four all together until a short time before the commissioning and sending forth of the seventy evangelists. But the two groups were co-operative, and notwithstanding their differences of opinion, the best of feelings prevailed.
3. Ved dammen i Betesda ^top		3. At the Pool of Bethesda ^top
147:3.1 (1649.1) Om eftermiddagen på den anden sabbat i Jerusalem, da Mesteren og apostlene skulle til at deltage i tempelgudstjenesten, sagde Johannes til Jesus: “Kom med mig, jeg vil vise dig noget.” Johannes førte Jesus ud gennem en af Jerusalems porte til et vandbassin kaldet Betesda. Omkring denne pool var der en struktur med fem verandaer, hvor en stor gruppe syge opholdt sig for at blive helbredt. Det var en varm kilde, hvis rødligt farvede vand boblede op med uregelmæssige mellemrum på grund af gasophobninger i klippehulerne under bassinet. Denne periodiske forstyrrelse af det varme vand blev af mange anset for at skyldes overnaturlige påvirkninger, og det var en populær tro, at den første person, der kom i vandet efter en sådan forstyrrelse, ville blive helbredt for den sygdom, han havde.		147:3.1 (1649.1) The afternoon of the second Sabbath in Jerusalem, as the Master and the apostles were about to participate in the temple services, John said to Jesus, “Come with me, I would show you something.” John conducted Jesus out through one of the Jerusalem gates to a pool of water called Bethesda. Surrounding this pool was a structure of five porches under which a large group of sufferers lingered in quest of healing. This was a hot spring whose reddish-tinged water would bubble up at irregular intervals because of gas accumulations in the rock caverns underneath the pool. This periodic disturbance of the warm waters was believed by many to be due to supernatural influences, and it was a popular belief that the first person who entered the water after such a disturbance would be healed of whatever infirmity he had.
147:3.2 (1649.2) Apostlene var noget rastløse under de restriktioner, som Jesus havde pålagt dem, og Johannes, den yngste af de tolv, var især rastløs under denne begrænsning. Han havde bragt Jesus til dammen i den tro, at synet af de forsamlede lidende ville appellere så meget til Mesterens medfølelse, at han ville blive bevæget til at udføre et helbredelsesmirakel, og derved ville hele Jerusalem blive forbløffet og vinde troen på evangeliet om riget. Johannes sagde til Jesus: “Mester, se alle disse lidende; er der ikke noget, vi kan gøre for dem?” Og Jesus svarede: “Johannes, hvorfor vil du friste mig til at vende om fra den vej, jeg har valgt? Hvorfor bliver du ved med at ønske at erstatte undere og helbredelse af syge med forkyndelsen af evangeliet om den evige sandhed? Min søn, jeg kan ikke gøre det, du ønsker, men samle disse syge og plagede, så jeg kan tale ord om godt humør og evig trøst til dem.”		147:3.2 (1649.2) The apostles were somewhat restless under the restrictions imposed by Jesus, and John, the youngest of the twelve, was especially restive under this restraint. He had brought Jesus to the pool thinking that the sight of the assembled sufferers would make such an appeal to the Master’s compassion that he would be moved to perform a miracle of healing, and thereby would all Jerusalem be astounded and presently be won to believe in the gospel of the kingdom. Said John to Jesus: “Master, see all of these suffering ones; is there nothing we can do for them?” And Jesus replied: “John, why would you tempt me to turn aside from the way I have chosen? Why do you go on desiring to substitute the working of wonders and the healing of the sick for the proclamation of the gospel of eternal truth? My son, I may not do that which you desire, but gather together these sick and afflicted that I may speak words of good cheer and eternal comfort to them.”
147:3.3 (1649.3) Da Jesus talte til de forsamlede, sagde han: “Mange af jer er her, syge og plagede, på grund af jeres mange års forkerte liv. Nogle lider under tidens ulykker, andre som følge af deres forfædres fejltagelser, mens nogle af jer kæmper under de ufuldkomne betingelser for jeres timelige eksistens. Men min Fader arbejder, og jeg vil arbejde, for at forbedre jeres jordiske tilstand, men mere specielt for at sikre jeres evige ejendom. Ingen af os kan gøre meget for at ændre livets vanskeligheder, medmindre vi opdager, at Faderen i himlen vil det. Når alt kommer til alt, er vi alle forpligtede til at gøre den eviges vilje. Hvis I alle kunne blive helbredt for jeres fysiske lidelser, ville I virkelig undre jer, men det er endnu større, at I skulle blive renset for al åndelig sygdom og finde jer selv helbredt for alle moralske skavanker. I er alle Guds børn; I er den himmelske Faders sønner. Tidens bånd kan synes at plage jer, men evighedens Gud elsker jer. Og når dommens time kommer, så frygt ikke, I skal alle finde, ikke blot retfærdighed, men en overflod af barmhjertighed. Sandelig, sandelig siger jeg jer: Den, der hører evangeliet om riget og tror på denne lære om slægtskab med Gud, har evigt liv; allerede nu går sådanne troende fra dom og død til lys og liv. Og den time kommer, hvor selv de, der er i gravene, skal høre opstandelsens røst.”		147:3.3 (1649.3) In speaking to those assembled, Jesus said: “Many of you are here, sick and afflicted, because of your many years of wrong living. Some suffer from the accidents of time, others as a result of the mistakes of their forebears, while some of you struggle under the handicaps of the imperfect conditions of your temporal existence. But my Father works, and I would work, to improve your earthly state but more especially to insure your eternal estate. None of us can do much to change the difficulties of life unless we discover the Father in heaven so wills. After all, we are all beholden to do the will of the Eternal. If you could all be healed of your physical afflictions, you would indeed marvel, but it is even greater that you should be cleansed of all spiritual disease and find yourselves healed of all moral infirmities. You are all God’s children; you are the sons of the heavenly Father. The bonds of time may seem to afflict you, but the God of eternity loves you. And when the time of judgment shall come, fear not, you shall all find, not only justice, but an abundance of mercy. Verily, verily, I say to you: He who hears the gospel of the kingdom and believes in this teaching of sonship with God, has eternal life; already are such believers passing from judgment and death to light and life. And the hour is coming in which even those who are in the tombs shall hear the voice of the resurrection.”
147:3.4 (1649.4) Og mange af dem, der hørte det, troede på evangeliet om riget. Nogle af de plagede blev så inspirerede og åndeligt genoplivede, at de gik rundt og forkyndte, at de også var blevet helbredt for deres fysiske lidelser.		147:3.4 (1649.4) And many of those who heard believed the gospel of the kingdom. Some of the afflicted were so inspired and spiritually revivified that they went about proclaiming that they had also been cured of their physical ailments.
147:3.5 (1649.5) En mand, som i mange år havde været nedtrykt og hårdt plaget af sit urolige sind, glædede sig over Jesu ord og tog sin seng og gik hjem, selv om det var sabbat. Denne plagede mand havde ventet i alle disse år på, at nogen skulle hjælpe ham; han var sådan et offer for følelsen af sin egen hjælpeløshed, at han aldrig havde tænkt tanken om at hjælpe sig selv, hvilket viste sig at være den eneste ting, han var nødt til at gøre for at blive rask—rejse sig fra sin seng og gå.		147:3.5 (1649.5) One man who had been many years downcast and grievously afflicted by the infirmities of his troubled mind, rejoiced at Jesus’ words and, picking up his bed, went forth to his home, even though it was the Sabbath day. This afflicted man had waited all these years for somebody to help him; he was such a victim of the feeling of his own helplessness that he had never once entertained the idea of helping himself which proved to be the one thing he had to do in order to effect recovery—take up his bed and walk.
147:3.6 (1650.1) Da sagde Jesus til Johannes: “Lad os gå, før ypperstepræsterne og de skriftkloge kommer over os og bliver fornærmede over, at vi har talt livets ord til disse plagede.” Og de vendte tilbage til templet for at slutte sig til deres ledsagere, og snart tog de alle af sted for at overnatte i Betania. Men Johannes fortalte aldrig de andre apostle om sit og Jesu besøg ved Betesda-dammen på denne sabbatseftermiddag.		147:3.6 (1650.1) Then said Jesus to John: “Let us depart ere the chief priests and the scribes come upon us and take offense that we spoke words of life to these afflicted ones.” And they returned to the temple to join their companions, and presently all of them departed to spend the night at Bethany. But John never told the other apostles of this visit of himself and Jesus to the pool of Bethesda on this Sabbath afternoon.
4. Levereglen ^top		4. The Rule of Living ^top
147:4.1 (1650.2) Om aftenen på den samme sabbatsdag i Betania, mens Jesus, de tolv og en gruppe troende var samlet omkring bålet i Lazarus’ have, stillede Nathaniel Jesus dette spørgsmål: “Mester, selvom du har lært os den positive version af den gamle leveregel, som siger, at vi skal gøre mod andre, som vi ønsker, at de skal gøre mod os, kan jeg ikke helt se, hvordan vi altid kan overholde sådan et påbud. Lad mig illustrere min påstand ved at nævne eksemplet med en lysten mand, som på denne måde ser ondt på sin udkårne i synd. Hvordan kan vi lære, at denne mand med onde hensigter skal gøre mod andre, som han ønsker, at de skal gøre mod ham?”		147:4.1 (1650.2) On the evening of this same Sabbath day, at Bethany, while Jesus, the twelve, and a group of believers were assembled about the fire in Lazarus’s garden, Nathaniel asked Jesus this question: “Master, although you have taught us the positive version of the old rule of life, instructing us that we should do to others as we wish them to do to us, I do not fully discern how we can always abide by such an injunction. Let me illustrate my contention by citing the example of a lustful man who thus wickedly looks upon his intended consort in sin. How can we teach that this evil-intending man should do to others as he would they should do to him?”
147:4.2 (1650.3) Da Jesus hørte Nathaniels spørgsmål, rejste han sig straks op og pegede på apostlen med fingeren og sagde: “Nataniel, Nataniel! Hvad er det for en tankegang, der foregår i dit hjerte? Modtager du ikke min lære som en, der er født af ånden? Hører I ikke sandheden som mænd med visdom og åndelig forståelse? Da jeg formanede jer til at gøre mod andre, som I vil have, at de skal gøre mod jer, talte jeg til mænd med høje idealer, ikke til dem, der ville være fristet til at fordreje min lære til en tilladelse til at opmuntre til onde gerninger.”		147:4.2 (1650.3) When Jesus heard Nathaniel’s question, he immediately stood upon his feet and, pointing his finger at the apostle, said: “Nathaniel, Nathaniel! What manner of thinking is going on in your heart? Do you not receive my teachings as one who has been born of the spirit? Do you not hear the truth as men of wisdom and spiritual understanding? When I admonished you to do to others as you would have them do to you, I spoke to men of high ideals, not to those who would be tempted to distort my teaching into a license for the encouragement of evil-doing.”
147:4.3 (1650.4) Da Mesteren havde talt, rejste Nataniel sig op og sagde: “Men, Mester, du skal ikke tro, at jeg bifalder en sådan fortolkning af din lære. Jeg stillede spørgsmålet, fordi jeg formodede, at mange af den slags mænd kunne misforstå din formaning, og jeg håbede, at du ville give os yderligere instruktion om disse ting.” Og da Nataniel havde sat sig ned, fortsatte Jesus med at tale: “Jeg ved godt, Nataniel, at en sådan idé om ondskab ikke er godkendt i dit sind, men jeg er skuffet over, at I alle så ofte undlader at lægge en ægte åndelig fortolkning i min banale lære, en lære, som må gives jer i et menneskeligt sprog, og som mennesker må tale. Lad mig nu lære jer om de forskellige betydningsniveauer, der er knyttet til fortolkningen af denne leveregel, denne formaning om at ‘gøre mod andre, hvad I ønsker, at andre skal gøre mod jer’:		147:4.3 (1650.4) When the Master had spoken, Nathaniel stood up and said: “But, Master, you should not think that I approve of such an interpretation of your teaching. I asked the question because I conjectured that many such men might thus misjudge your admonition, and I hoped you would give us further instruction regarding these matters.” And then when Nathaniel had sat down, Jesus continued speaking: “I well know, Nathaniel, that no such idea of evil is approved in your mind, but I am disappointed in that you all so often fail to put a genuinely spiritual interpretation upon my commonplace teachings, instruction which must be given you in human language and as men must speak. Let me now teach you concerning the differing levels of meaning attached to the interpretation of this rule of living, this admonition to ‘do to others that which you desire others to do to you’:
147:4.4 (1650.5) “1. Kødets niveau. En sådan rent egoistisk og begærlig fortolkning ville blive godt eksemplificeret af antagelsen i dit spørgsmål.		147:4.4 (1650.5) “1. The level of the flesh. Such a purely selfish and lustful interpretation would be well exemplified by the supposition of your question.
147:4.5 (1650.6) “2. Følelsernes niveau.Dette plan er et niveau højere end det kødelige og indebærer, at sympati og medlidenhed vil forbedre ens fortolkning af denne leveregel.		147:4.5 (1650.6) “2. The level of the feelings. This plane is one level higher than that of the flesh and implies that sympathy and pity would enhance one’s interpretation of this rule of living.
147:4.6 (1650.7) “3. Sindets niveau. Nu kommer sindets fornuft og erfaringens intelligens i aktion. God dømmekraft dikterer, at en sådan leveregel skal fortolkes i overensstemmelse med den højeste idealisme, der er legemliggjort i den dybe selvrespekts ædelhed.		147:4.6 (1650.7) “3. The level of mind. Now come into action the reason of mind and the intelligence of experience. Good judgment dictates that such a rule of living should be interpreted in consonance with the highest idealism embodied in the nobility of profound self-respect.
147:4.7 (1651.1) “4. Det broderlige kærlighedens niveau. Endnu højere er niveauet for uselvisk hengivenhed over for ens medmenneskers velfærd. På dette højere plan af helhjertet social tjeneste, der vokser ud af bevidstheden om Guds faderskab og den deraf følgende anerkendelse af menneskets broderskab, opdages en ny og langt smukkere fortolkning af denne grundlæggende livsregel.		147:4.7 (1651.1) “4. The level of brotherly love. Still higher is discovered the level of unselfish devotion to the welfare of one’s fellows. On this higher plane of wholehearted social service growing out of the consciousness of the fatherhood of God and the consequent recognition of the brotherhood of man, there is discovered a new and far more beautiful interpretation of this basic rule of life.
147:4.8 (1651.2) “5. Det moralske niveau. Og når du opnår sande filosofiske fortolkningsniveauer, når du har ægte indsigt i tingenes rigtighed og forkerthed, når du opfatter den evige egnethed af menneskelige relationer, vil du begynde at betragte et sådant fortolkningsproblem, som du ville forestille dig, at en højsindet, idealistisk, klog og upartisk tredje person ville betragte og fortolke et sådant påbud som anvendt på dine personlige problemer med at tilpasse dig dine livssituationer.		147:4.8 (1651.2) “5. The moral level. And then when you attain true philosophic levels of interpretation, when you have real insight into the rightness and wrongness of things, when you perceive the eternal fitness of human relationships, you will begin to view such a problem of interpretation as you would imagine a high-minded, idealistic, wise, and impartial third person would so view and interpret such an injunction as applied to your personal problems of adjustment to your life situations.
147:4.9 (1651.3) “6. Det åndelige niveau. Og til sidst, men størst af alt, når vi det niveau af åndelig indsigt og åndelig fortolkning, som får os til i denne leveregel at genkende den guddommelige befaling om at behandle alle mennesker, som vi forestiller os, at Gud ville behandle dem. Det er universets ideal for menneskelige relationer. Og det er din holdning til alle sådanne problemer, når dit højeste ønske altid er at gøre Faderens vilje. Jeg ønsker derfor, at du skal gøre mod alle mennesker, hvad du ved, jeg ville gøre mod dem under lignende omstændigheder.”		147:4.9 (1651.3) “6. The spiritual level. And then last, but greatest of all, we attain the level of spirit insight and spiritual interpretation which impels us to recognize in this rule of life the divine command to treat all men as we conceive God would treat them. That is the universe ideal of human relationships. And this is your attitude toward all such problems when your supreme desire is ever to do the Father’s will. I would, therefore, that you should do to all men that which you know I would do to them in like circumstances.”
147:4.10 (1651.4) Intet af det, Jesus havde sagt til apostlene indtil da, havde nogensinde forbløffet dem mere. De fortsatte med at diskutere Mesterens ord, længe efter at han havde trukket sig tilbage. Mens Nathaniel var langsom til at komme sig over sin antagelse om, at Jesus havde misforstået ånden i hans spørgsmål, var de andre mere end taknemmelige for, at deres filosofiske medapostel havde haft modet til at stille et så tankevækkende spørgsmål.		147:4.10 (1651.4) Nothing Jesus had said to the apostles up to this time had ever more astonished them. They continued to discuss the Master’s words long after he had retired. While Nathaniel was slow to recover from his supposition that Jesus had misunderstood the spirit of his question, the others were more than thankful that their philosophic fellow apostle had had the courage to ask such a thought-provoking question.
5. Besøget hos farisæren simon ^top		5. Visiting Simon the Pharisee ^top
147:5.1 (1651.5) Selv om Simon ikke var medlem af det jødiske Sanhedrin, var han en indflydelsesrig farisæer i Jerusalem. Han var en halvhjertet troende, og på trods af at han kunne blive kritiseret hårdt for det, vovede han at invitere Jesus og hans personlige medarbejdere, Peter, James og Johannes, til et socialt måltid i sit hjem. Simon havde længe observeret Mesteren og var meget imponeret over hans lære og endnu mere over hans personlighed.		147:5.1 (1651.5) Though Simon was not a member of the Jewish Sanhedrin, he was an influential Pharisee of Jerusalem. He was a halfhearted believer, and notwithstanding that he might be severely criticized therefor, he dared to invite Jesus and his personal associates, Peter, James, and John, to his home for a social meal. Simon had long observed the Master and was much impressed with his teachings and even more so with his personality.
147:5.2 (1651.6) De rige farisæere var meget optaget af at give almisser, og de gik ikke af vejen for offentlig omtale af deres filantropi. Nogle gange blæste de endda i en trompet, når de var ved at give en tigger en almisse. Det var disse farisæeres skik, når de gav en banket for fornemme gæster, at lade dørene til huset stå åbne, så selv gadens tiggere kunne komme ind og stå rundt om væggene i lokalet bag spisegæsternes sofaer og være i position til at modtage portioner af mad, som måtte blive kastet til dem af festdeltagerne.		147:5.2 (1651.6) The wealthy Pharisees were devoted to almsgiving, and they did not shun publicity regarding their philanthropy. Sometimes they would even blow a trumpet as they were about to bestow charity upon some beggar. It was the custom of these Pharisees, when they provided a banquet for distinguished guests, to leave the doors of the house open so that even the street beggars might come in and, standing around the walls of the room behind the couches of the diners, be in position to receive portions of food which might be tossed to them by the banqueters.
147:5.3 (1651.7) Ved denne særlige lejlighed i Simons hus var der blandt dem, der kom ind fra gaden, en kvinde med et usselt ry, som for nylig var kommet til at tro på de gode nyheder om evangeliet om riget. Denne kvinde var velkendt i hele Jerusalem som den tidligere indehaver af et af de såkaldte luksusbordeller, der lå lige ved hedningernes tempelgård. Da hun accepterede Jesu lære, havde hun lukket sit lyssky forretningssted og havde fået de fleste af de kvinder, der var tilknyttet hende, til at acceptere evangeliet og ændre deres levevis; på trods af dette blev hun stadig foragtet af farisæerne og var tvunget til at bære sit hår nedad—et tegn på løsagtighed. Denne unavngivne kvinde havde medbragt en stor kolbe parfumeret salvelsescreme, og da hun stod bag Jesus, mens han sad og spiste, begyndte hun at salve hans fødder, mens hun også fugtede hans fødder med sine tårer af taknemmelighed og tørrede dem af med sit hovedhår. Og da hun var færdig med denne salvelse, fortsatte hun med at græde og kysse hans fødder.		147:5.3 (1651.7) On this particular occasion at Simon’s house, among those who came in off the street was a woman of unsavory reputation who had recently become a believer in the good news of the gospel of the kingdom. This woman was well known throughout all Jerusalem as the former keeper of one of the so-called high-class brothels located hard by the temple court of the gentiles. She had, on accepting the teachings of Jesus, closed up her nefarious place of business and had induced the majority of the women associated with her to accept the gospel and change their mode of living; notwithstanding this, she was still held in great disdain by the Pharisees and was compelled to wear her hair down—the badge of harlotry. This unnamed woman had brought with her a large flask of perfumed anointing lotion and, standing behind Jesus as he reclined at meat, began to anoint his feet while she also wet his feet with her tears of gratitude, wiping them with the hair of her head. And when she had finished this anointing, she continued weeping and kissing his feet.
147:5.4 (1652.1) Da Simon så alt dette, sagde han til sig selv: “Hvis denne mand var en profet, ville han have indset, hvem og hvad det er for en kvinde, der rører ham på denne måde; at hun er en notorisk synder.” Og Jesus, som vidste, hvad der foregik i Simons sind, tog ordet og sagde: “Simon, jeg har noget, jeg gerne vil sige til dig.” Simon svarede: “Mester, sig frem.” Så sagde Jesus: “En vis rig pengeudlåner havde to skyldnere. Den ene skyldte ham fem hundrede denarer og den anden halvtreds. Da ingen af dem havde noget at betale med, eftergav han dem begge. Hvem af dem tror du, Simon, ville elske ham mest?” Simon svarede: “Ham, tror jeg, som han tilgav mest.” Og Jesus sagde: “Du har dømt rigtigt,” og mens han pegede på kvinden, fortsatte han: “Simon, se godt på denne kvinde. Jeg kom ind i dit hus som en inviteret gæst, men du gav mig ikke vand til mine fødder. Denne taknemmelige kvinde har vasket mine fødder med tårer og tørret dem med sit hovedhår. Du gav mig ikke noget kys som en venlig hilsen, men denne kvinde er ikke holdt op med at kysse mine fødder, lige siden hun kom ind. Du forsømte at salve mit hoved med olie, men hun har salvet mine fødder med dyrebare cremer. Og hvad er meningen med alt dette? Det er ganske enkelt, at hendes mange synder er blevet tilgivet, og det har fået hende til at elske meget. Men de, der kun har modtaget lidt tilgivelse, elsker nogle gange kun lidt.” Og han vendte sig om mod kvinden, tog hende i hånden og løftede hende op og sagde: “Du har virkelig angret dine synder, og de er tilgivet. Lad dig ikke afskrække af dine medmenneskers tankeløse og uvenlige holdning; gå videre i himlenes riges glæde og frihed.”		147:5.4 (1652.1) When Simon saw all this, he said to himself: “This man, if he were a prophet, would have perceived who and what manner of woman this is who thus touches him; that she is a notorious sinner.” And Jesus, knowing what was going on in Simon’s mind, spoke up, saying: “Simon, I have something which I would like to say to you.” Simon answered, “Teacher, say on.” Then said Jesus: “A certain wealthy moneylender had two debtors. The one owed him five hundred denarii and the other fifty. Now, when neither of them had wherewith to pay, he forgave them both. Which of them do you think, Simon, would love him most?” Simon answered, “He, I suppose, whom he forgave the most.” And Jesus said, “You have rightly judged,” and pointing to the woman, he continued: “Simon, take a good look at this woman. I entered your house as an invited guest, yet you gave me no water for my feet. This grateful woman has washed my feet with tears and wiped them with the hair of her head. You gave me no kiss of friendly greeting, but this woman, ever since she came in, has not ceased to kiss my feet. My head with oil you neglected to anoint, but she has anointed my feet with precious lotions. And what is the meaning of all this? Simply that her many sins have been forgiven, and this has led her to love much. But those who have received but little forgiveness sometimes love but little.” And turning around toward the woman, he took her by the hand and, lifting her up, said: “You have indeed repented of your sins, and they are forgiven. Be not discouraged by the thoughtless and unkind attitude of your fellows; go on in the joy and liberty of the kingdom of heaven.”
147:5.5 (1652.2) Da Simon og hans venner, som sad til bords med ham, hørte disse ord, blev de endnu mere forbløffede, og de begyndte at hviske indbyrdes: “Hvem er denne mand, at han overhovedet vover at tilgive synder?” Og da Jesus hørte dem mumle sådan, vendte han sig om for at sende kvinden bort og sagde: “Kvinde, gå med fred; din tro har frelst dig.”		147:5.5 (1652.2) When Simon and his friends who sat at meat with him heard these words, they were the more astonished, and they began to whisper among themselves, “Who is this man that he even dares to forgive sins?” And when Jesus heard them thus murmuring, he turned to dismiss the woman, saying, “Woman, go in peace; your faith has saved you.”
147:5.6 (1652.3) Da Jesus rejste sig med sine venner for at gå, vendte han sig mod Simon og sagde: “Jeg kender dit hjerte, Simon, hvordan du er splittet mellem tro og tvivl, hvordan du er fortvivlet af frygt og plaget af stolthed; men jeg beder for dig om, at du må give efter for lyset og må opleve netop sådanne mægtige forvandlinger af sind og ånd, som kan sammenlignes med de enorme forandringer, som evangeliet om riget allerede har skabt i hjertet på din ubudne og uvelkomne gæst. Og jeg erklærer for jer alle, at Faderen har åbnet det himmelske riges døre for alle, der har troen til at komme ind, og intet menneske eller sammenslutning af mennesker kan lukke disse døre selv for den mest ydmyge sjæl eller angiveligt mest åbenlyse synder på jorden, hvis sådanne oprigtigt søger en indgang.” Og Jesus tog sammen med Peter, James og Johannes afsked med deres vært og gik hen til resten af apostlene i lejren i Getsemane Have.		147:5.6 (1652.3) As Jesus arose with his friends to leave, he turned to Simon and said: “I know your heart, Simon, how you are torn betwixt faith and doubts, how you are distraught by fear and troubled by pride; but I pray for you that you may yield to the light and may experience in your station in life just such mighty transformations of mind and spirit as may be comparable to the tremendous changes which the gospel of the kingdom has already wrought in the heart of your unbidden and unwelcome guest. And I declare to all of you that the Father has opened the doors of the heavenly kingdom to all who have the faith to enter, and no man or association of men can close those doors even to the most humble soul or supposedly most flagrant sinner on earth if such sincerely seek an entrance.” And Jesus, with Peter, James, and John, took leave of their host and went to join the rest of the apostles at the camp in the garden of Gethsemane.
147:5.7 (1653.1) Samme aften holdt Jesus den længe huskede tale til apostlene om den relative værdi af status hos Gud og fremskridt i den evige opstigning til Paradis. Jesus sagde: “Mine børn, hvis der findes en sand og levende forbindelse mellem barnet og Faderen, er barnet sikker på hele tiden at gøre fremskridt mod Faderens idealer. Det er sandt, at barnet i starten måske gør langsomme fremskridt, men fremskridtet er ikke desto mindre sikkert. Det vigtige er ikke, hvor hurtigt du gør fremskridt, men snarere hvor sikkert det er. Din faktiske præstation er ikke så vigtig som det faktum, at retningen for din fremgang er mod Gud. Det, du bliver dag for dag, er uendeligt meget vigtigere end det, du er i dag.		147:5.7 (1653.1) That same evening Jesus made the long-to-be-remembered address to the apostles regarding the relative value of status with God and progress in the eternal ascent to Paradise. Said Jesus: “My children, if there exists a true and living connection between the child and the Father, the child is certain to progress continuously toward the Father’s ideals. True, the child may at first make slow progress, but the progress is none the less sure. The important thing is not the rapidity of your progress but rather its certainty. Your actual achievement is not so important as the fact that the direction of your progress is Godward. What you are becoming day by day is of infinitely more importance than what you are today.
147:5.8 (1653.2) “Denne forvandlede kvinde, som nogle af jer så i Simons hus i dag, lever i dette øjeblik på et niveau, der ligger langt under Simons og hans velmenende kollegers; men mens disse farisæere er optaget af illusionens falske fremskridt ved at gennemløbe bedrageriske cirkler af meningsløse ceremonielle tjenester, er denne kvinde for alvor begyndt på den lange og begivenhedsrige søgen efter Gud, og hendes vej mod himlen er ikke blokeret af åndelig stolthed og moralsk selvtilfredshed. Kvinden er, menneskeligt set, meget længere væk fra Gud end Simon, men hendes sjæl er i progressiv bevægelse; hun er på vej mod et evigt mål. I denne kvinde er der enorme åndelige muligheder for fremtiden. Nogle af jer står måske ikke så højt i sjæl og ånd, men I gør dagligt fremskridt på den levende vej, der er åbnet til Gud gennem tro. Der er enorme muligheder i hver af jer for fremtiden. Det er langt bedre at have en lille, men levende og voksende tro end at være i besiddelse af et stort intellekt med dets døde lagre af verdslig visdom og åndelig vantro.”		147:5.8 (1653.2) “This transformed woman whom some of you saw at Simon’s house today is, at this moment, living on a level which is vastly below that of Simon and his well-meaning associates; but while these Pharisees are occupied with the false progress of the illusion of traversing deceptive circles of meaningless ceremonial services, this woman has, in dead earnest, started out on the long and eventful search for God, and her path toward heaven is not blocked by spiritual pride and moral self-satisfaction. The woman is, humanly speaking, much farther away from God than Simon, but her soul is in progressive motion; she is on the way toward an eternal goal. There are present in this woman tremendous spiritual possibilities for the future. Some of you may not stand high in actual levels of soul and spirit, but you are making daily progress on the living way opened up, through faith, to God. There are tremendous possibilities in each of you for the future. Better by far to have a small but living and growing faith than to be possessed of a great intellect with its dead stores of worldly wisdom and spiritual unbelief.”
147:5.9 (1653.3) Men Jesus advarede alvorligt sine apostle mod det tåbelige i, at et Guds barn påberåber sig Faderens kærlighed. Han erklærede, at den himmelske Fader ikke er en slap, løs eller tåbeligt overbærende forælder, der altid er parat til at se gennem fingre med synd og tilgive hensynsløshed. Han advarede sine tilhørere mod fejlagtigt at anvende hans illustrationer af far og søn, så det kom til at se ud, som om Gud er som nogle overbærende og uforstandige forældre, der konspirerer med de tåbelige på jorden om at omfatte deres tankeløse børns moralske fortabelse, og som derved helt sikkert og direkte bidrager til deres eget afkoms kriminalitet og tidlige demoralisering. Jesus sagde: “Min Fader ser ikke med overbærenhed gennem fingre med sine børns handlinger og praksis, som er selvdestruktive og selvmorderiske for al moralsk vækst og åndelig fremgang. En sådan syndig praksis er en vederstyggelighed i Guds øjne.”		147:5.9 (1653.3) But Jesus earnestly warned his apostles against the foolishness of the child of God who presumes upon the Father’s love. He declared that the heavenly Father is not a lax, loose, or foolishly indulgent parent who is ever ready to condone sin and forgive recklessness. He cautioned his hearers not mistakenly to apply his illustrations of father and son so as to make it appear that God is like some overindulgent and unwise parents who conspire with the foolish of earth to encompass the moral undoing of their thoughtless children, and who are thereby certainly and directly contributing to the delinquency and early demoralization of their own offspring. Said Jesus: “My Father does not indulgently condone those acts and practices of his children which are self-destructive and suicidal to all moral growth and spiritual progress. Such sinful practices are an abomination in the sight of God.”
147:5.10 (1653.4) Jesus deltog i mange andre halvprivate møder og banketter med høje og lave, rige og fattige i Jerusalem, før han og hans apostle endelig tog af sted til Kapernaum. Og mange kom faktisk til at tro på evangeliet om riget og blev efterfølgende døbt af Abner og hans medarbejdere, som blev tilbage for at fremme rigets interesser i Jerusalem og omegn.		147:5.10 (1653.4) Many other semiprivate meetings and banquets did Jesus attend with the high and the low, the rich and the poor, of Jerusalem before he and his apostles finally departed for Capernaum. And many, indeed, became believers in the gospel of the kingdom and were subsequently baptized by Abner and his associates, who remained behind to foster the interests of the kingdom in Jerusalem and thereabouts.
6. Tilbagerejsen til kafarnaum ^top		6. Returning to Capernaum ^top
147:6.1 (1653.5) Den sidste uge i april forlod Jesus og de tolv deres hovedkvarter i Betania nær Jerusalem og begyndte deres rejse tilbage til Kapernaum via Jeriko og Jordanfloden.		147:6.1 (1653.5) The last week of April, Jesus and the twelve departed from their Bethany headquarters near Jerusalem and began their journey back to Capernaum by way of Jericho and the Jordan.
147:6.2 (1654.1) Ypperstepræsterne og jødernes religiøse ledere holdt mange hemmelige møder med det formål at beslutte, hvad de skulle gøre med Jesus. De var alle enige om, at der skulle gøres noget for at sætte en stopper for hans undervisning, men de kunne ikke blive enige om metoden. De havde håbet, at de civile myndigheder ville gøre det af med ham, ligesom Herodes havde gjort det af med Johannes, men de opdagede, at Jesus udførte sit arbejde på en sådan måde, at de romerske embedsmænd ikke var særlig bekymrede over hans forkyndelse. På et møde, som blev afholdt dagen før Jesu afrejse til Kapernaum, blev det derfor besluttet, at han skulle pågribes på grund af en religiøs anklage og stilles for retten af det jødiske råd. Derfor blev en kommission på seks hemmelige spioner udnævnt til at følge Jesus, observere hans ord og handlinger, og når de havde samlet tilstrækkelige beviser på lovbrud og blasfemi, skulle de vende tilbage til Jerusalem med deres rapport. Disse seks jøder indhentede den apostoliske gruppe, der talte omkring tredive, ved Jeriko, og under påskud af at ønske at blive disciple, sluttede de sig til Jesu familie af tilhængere og blev sammen med gruppen indtil begyndelsen af den anden prædikentur i Galilæa; hvorefter tre af dem vendte tilbage til Jerusalem for at aflægge rapport til ypperstepræsterne og Sanhedrinet.		147:6.2 (1654.1) The chief priests and the religious leaders of the Jews held many secret meetings for the purpose of deciding what to do with Jesus. They were all agreed that something should be done to put a stop to his teaching, but they could not agree on the method. They had hoped that the civil authorities would dispose of him as Herod had put an end to John, but they discovered that Jesus was so conducting his work that the Roman officials were not much alarmed by his preaching. Accordingly, at a meeting which was held the day before Jesus’ departure for Capernaum, it was decided that he would have to be apprehended on a religious charge and be tried by the Sanhedrin. Therefore a commission of six secret spies was appointed to follow Jesus, to observe his words and acts, and when they had amassed sufficient evidence of lawbreaking and blasphemy, to return to Jerusalem with their report. These six Jews caught up with the apostolic party, numbering about thirty, at Jericho and, under the pretense of desiring to become disciples, attached themselves to Jesus’ family of followers, remaining with the group up to the time of the beginning of the second preaching tour in Galilee; whereupon three of them returned to Jerusalem to submit their report to the chief priests and the Sanhedrin.
147:6.3 (1654.2) Peter prædikede for den forsamlede folkemængde, da de gik over Jordan, og den følgende morgen gik de op ad floden mod Amathus. De ville fortsætte direkte til Kapernaum, men der var samlet så mange, at de blev her i tre dage, hvor de prædikede, underviste og døbte. De bevægede sig ikke hjemad før tidligt om sabbatsmorgenen den første dag i maj. Spionerne fra Jerusalem var sikre på, at de nu ville få deres første anklage mod Jesus—for sabbatsbrud—eftersom han havde formastet sig til at starte sin rejse på sabbatsdagen. Men de var dømt til at blive skuffede, for lige før de tog af sted, kaldte Jesus Andreas til sig og instruerede ham i at fortsætte en strækning på kun tusind meter, den lovlige jødiske sabbatsdagsrejse.		147:6.3 (1654.2) Peter preached to the assembled multitude at the crossing of the Jordan, and the following morning they moved up the river toward Amathus. They wanted to proceed straight on to Capernaum, but such a crowd gathered here they remained three days, preaching, teaching, and baptizing. They did not move toward home until early Sabbath morning, the first day of May. The Jerusalem spies were sure they would now secure their first charge against Jesus—that of Sabbath breaking—since he had presumed to start his journey on the Sabbath day. But they were doomed to disappointment because, just before their departure, Jesus called Andrew into his presence and before them all instructed him to proceed for a distance of only one thousand yards, the legal Jewish Sabbath day’s journey.
147:6.4 (1654.3) Men spionerne behøvede ikke at vente længe på deres mulighed for at anklage Jesus og hans medarbejdere for sabbatsbrud. Da selskabet gik langs den smalle vej, var den bølgende hvede, som netop da var ved at modne, tæt på begge sider, og nogle af apostlene, som var sultne, plukkede det modne korn og spiste det. Det var almindeligt, at rejsende tog for sig af kornet, når de gik langs vejen, og derfor tænkte man ikke på, at det var forkert at gøre sådan. Men spionerne greb det som et påskud til at angribe Jesus. Da de så Andreas gnide kornet i sin hånd, gik de hen til ham og sagde: “Ved du ikke, at det er ulovligt at plukke og gnide kornet på sabbatsdagen?” Og Andreas svarede: “Men vi er sultne og gnider kun tilstrækkeligt til vores behov; og siden hvornår er det blevet syndigt at spise korn på sabbatsdagen?” Men farisæerne svarede: “I gør ikke noget forkert ved at spise, men I bryder loven ved at plukke og gnide kornet ud mellem jeres hænder; jeres Mester ville sikkert ikke godkende sådanne handlinger.” Da sagde Andreas: “Men hvis det ikke er forkert at spise kornet, så er det vel næppe mere arbejde at gnide det ud mellem hænderne end at tygge kornet, som I tillader; hvorfor skændes I om sådanne bagateller?” Da Andreas antydede, at de var kværulanter, blev de forargede, og de skyndte sig tilbage til det sted, hvor Jesus gik og talte med Mattæus, og de protesterede og sagde: “Se, Mester, dine apostle gør det, som er ulovligt på sabbatsdagen; de plukker, gnider og spiser kornet. Vi er sikre på, at du vil befale dem at holde op.” Og så sagde Jesus til anklagerne: “I er virkelig nidkære for loven, og I gør godt i at huske sabbatsdagen for at holde den hellig; men har I aldrig læst i Skriften, at en dag, da David var sulten, gik han og dem, der var sammen med ham, ind i Guds hus og spiste skuebrødene, som det ikke var tilladt for nogen at spise undtagen præsterne? og David gav også dette brød til dem, der var sammen med ham. Og har du ikke læst i vores lov, at det er tilladt at gøre mange nødvendige ting på sabbatsdagen? Og skal jeg ikke, før dagen er omme, se jer spise det, som I har bragt med til dagens behov? Mine gode mænd, I gør klogt i at være nidkære for sabbatten, men I ville gøre bedre i at værne om jeres medmenneskers helbred og velbefindende. Jeg erklærer, at sabbatten blev skabt for mennesket og ikke mennesket for sabbatten. Og hvis I er til stede her hos os for at høre mine ord, så vil jeg åbent proklamere, at Menneskesønnen er herre selv over sabbatten.”		147:6.4 (1654.3) But the spies did not have long to wait for their opportunity to accuse Jesus and his associates of Sabbath breaking. As the company passed along the narrow road, the waving wheat, which was just then ripening, was near at hand on either side, and some of the apostles, being hungry, plucked the ripe grain and ate it. It was customary for travelers to help themselves to grain as they passed along the road, and therefore no thought of wrongdoing was attached to such conduct. But the spies seized upon this as a pretext for assailing Jesus. When they saw Andrew rub the grain in his hand, they went up to him and said: “Do you not know that it is unlawful to pluck and rub the grain on the Sabbath day?” And Andrew answered: “But we are hungry and rub only sufficient for our needs; and since when did it become sinful to eat grain on the Sabbath day?” But the Pharisees answered: “You do no wrong in eating, but you do break the law in plucking and rubbing out the grain between your hands; surely your Master would not approve of such acts.” Then said Andrew: “But if it is not wrong to eat the grain, surely the rubbing out between our hands is hardly more work than the chewing of the grain, which you allow; wherefore do you quibble over such trifles?” When Andrew intimated that they were quibblers, they were indignant, and rushing back to where Jesus walked along, talking to Matthew, they protested, saying: “Behold, Teacher, your apostles do that which is unlawful on the Sabbath day; they pluck, rub, and eat the grain. We are sure you will command them to cease.” And then said Jesus to the accusers: “You are indeed zealous for the law, and you do well to remember the Sabbath day to keep it holy; but did you never read in the Scripture that, one day when David was hungry, he and they who were with him entered the house of God and ate the showbread, which it was not lawful for anyone to eat save the priests? and David also gave this bread to those who were with him. And have you not read in our law that it is lawful to do many needful things on the Sabbath day? And shall I not, before the day is finished, see you eat that which you have brought along for the needs of this day? My good men, you do well to be zealous for the Sabbath, but you would do better to guard the health and well-being of your fellows. I declare that the Sabbath was made for man and not man for the Sabbath. And if you are here present with us to watch my words, then will I openly proclaim that the Son of Man is lord even of the Sabbath.”
147:6.5 (1655.1) Farisæerne var forbløffede og forvirrede over hans ord om indsigt og visdom. Resten af dagen holdt de sig for sig selv og turde ikke stille flere spørgsmål.		147:6.5 (1655.1) The Pharisees were astonished and confounded by his words of discernment and wisdom. For the remainder of the day they kept by themselves and dared not ask any more questions.
147:6.6 (1655.2) Jesu modstand mod de jødiske traditioner og slaviske ceremonier var altid positiv. Den bestod i det, han gjorde, og i det, han bekræftede. Mesteren brugte ikke meget tid på negative fordømmelser. Han lærte, at de, der kender Gud, kan nyde friheden til at leve uden at bedrage sig selv med syndens licenser. Jesus sagde til apostlene: “Mænd, hvis I er oplyst af sandheden og virkelig ved, hvad I gør, er I velsignede; men hvis I ikke kender den guddommelige vej, er I uheldige og bryder allerede loven.”		147:6.6 (1655.2) Jesus’ antagonism to the Jewish traditions and slavish ceremonials was always positive. It consisted in what he did and in what he affirmed. The Master spent little time in negative denunciations. He taught that those who know God can enjoy the liberty of living without deceiving themselves by the licenses of sinning. Said Jesus to the apostles: “Men, if you are enlightened by the truth and really know what you are doing, you are blessed; but if you know not the divine way, you are unfortunate and already breakers of the law.”
7. Tilbage i kafarnaum ^top		7. Back in Capernaum ^top
147:7.1 (1655.3) Det var omkring middagstid mandag den 3. maj, da Jesus og de tolv kom til Betsaida med båd fra Tarikæa. De rejste i båd for at undslippe dem, der rejste sammen med dem. Men næste dag havde de andre, inklusive de officielle spioner fra Jerusalem, igen fundet Jesus.		147:7.1 (1655.3) It was around noon on Monday, May 3, when Jesus and the twelve came to Bethsaida by boat from Tarichea. They traveled by boat in order to escape those who journeyed with them. But by the next day the others, including the official spies from Jerusalem, had again found Jesus.
147:7.2 (1655.4) Tirsdag aften var Jesus i gang med en af sine sædvanlige timer med spørgsmål og svar, da lederen af de seks spioner sagde til ham: “Jeg talte i dag med en af Johannes disciple, som er her for at følge din undervisning, og vi kunne ikke forstå, hvorfor du aldrig befaler dine disciple at faste og bede, som vi farisæere faster, og som Johannes bad sine tilhængere om.” Og Jesus svarede spørgeren med henvisning til en udtalelse af Johannes: “Faster brudekammerets sønner, mens brudgommen er hos dem? Så længe brudgommen er hos dem, kan de næppe faste. Men den tid kommer, hvor brudgommen skal tages bort, og i den tid vil brudekammerets børn uden tvivl faste og bede. At bede er naturligt for lysets børn, men at faste er ikke en del af Himmerigets evangelium. Husk på, at en klog skrædder ikke syr et stykke nyt og ukrympet stof på en gammel beklædningsgenstand, for at det ikke skal krympe, når det bliver vådt, og give et dårligere resultat. Man putter heller ikke ny vin i gamle vinskind, for at den nye vin ikke skal sprænge skindene, så både vinen og skindene går til grunde. Den kloge mand putter den nye vin i friske vinskind. Derfor viser mine disciple visdom ved ikke at bringe for meget af den gamle orden over i den nye lære om evangeliet om riget. Du, som har mistet din lærer, kan være berettiget til at faste for en tid. Faste kan være en passende del af Moseloven, men i det kommende rige skal Guds sønner opleve frihed fra frygt og glæde i den guddommelige ånd.” Og da de hørte disse ord, blev Johannes’ disciple trøstet, mens farisæerne selv blev endnu mere forvirrede.		147:7.2 (1655.4) On Tuesday evening Jesus was conducting one of his customary classes of questions and answers when the leader of the six spies said to him: “I was today talking with one of John’s disciples who is here attending upon your teaching, and we were at a loss to understand why you never command your disciples to fast and pray as we Pharisees fast and as John bade his followers.” And Jesus, referring to a statement by John, answered this questioner: “Do the sons of the bridechamber fast while the bridegroom is with them? As long as the bridegroom remains with them, they can hardly fast. But the time is coming when the bridegroom shall be taken away, and during those times the children of the bridechamber undoubtedly will fast and pray. To pray is natural for the children of light, but fasting is not a part of the gospel of the kingdom of heaven. Be reminded that a wise tailor does not sew a piece of new and unshrunk cloth upon an old garment, lest, when it is wet, it shrink and produce a worse rent. Neither do men put new wine into old wine skins, lest the new wine burst the skins so that both the wine and the skins perish. The wise man puts the new wine into fresh wine skins. Therefore do my disciples show wisdom in that they do not bring too much of the old order over into the new teaching of the gospel of the kingdom. You who have lost your teacher may be justified in fasting for a time. Fasting may be an appropriate part of the law of Moses, but in the coming kingdom the sons of God shall experience freedom from fear and joy in the divine spirit.” And when they heard these words, the disciples of John were comforted while the Pharisees themselves were the more confounded.
147:7.3 (1656.1) Så fortsatte Mesteren med at advare sine tilhørere mod at få den tanke, at al gammel lære skulle erstattes fuldstændigt af nye doktriner. Jesus sagde: “Det, der er gammelt og også sandt, skal forblive. På samme måde skal det, der er nyt, men falsk, forkastes. Men det, der er nyt og også sandt, skal I have tro og mod til at acceptere. Husk, at der står skrevet: “Forlad ikke en gammel ven, for det nye kan ikke sammenlignes med ham. Som ny vin er også en ny ven; hvis den bliver gammel, skal du drikke den med glæde.”		147:7.3 (1656.1) Then the Master proceeded to warn his hearers against entertaining the notion that all olden teaching should be replaced entirely by new doctrines. Said Jesus: “That which is old and also true must abide. Likewise, that which is new but false must be rejected. But that which is new and also true, have the faith and courage to accept. Remember it is written: ‘Forsake not an old friend, for the new is not comparable to him. As new wine, so is a new friend; if it becomes old, you shall drink it with gladness.’”
8. Den åndelige godhedens fest ^top		8. The Feast of Spiritual Goodness ^top
147:8.1 (1656.2) Den aften, længe efter at de sædvanlige tilhørere havde trukket sig tilbage, fortsatte Jesus med at undervise sine apostle. Han begyndte denne særlige instruktion med at citere fra profeten Esajas:		147:8.1 (1656.2) That night, long after the usual listeners had retired, Jesus continued to teach his apostles. He began this special instruction by quoting from the Prophet Isaiah:
147:8.2 (1656.3) “‘Hvorfor har I fastet? Af hvilken grund plager I jeres sjæle, mens I fortsætter med at finde glæde i undertrykkelse og glæde i uretfærdighed? Se, I faster for stridens og uenighedens skyld og for at slå med ondskabens knytnæve. Men I skal ikke faste på denne måde for at gøre jeres røst hørt i det høje.		147:8.2 (1656.3) “‘Why have you fasted? For what reason do you afflict your souls while you continue to find pleasure in oppression and to take delight in injustice? Behold, you fast for the sake of strife and contention and to smite with the fist of wickedness. But you shall not fast in this way to make your voices heard on high.
147:8.3 (1656.4) “‘Er det sådan en faste, jeg har valgt—en dag, hvor en mand skal pine sin sjæl? Er det at bøje sit hoved som en busk, at krybe i sæk og aske? Vil du vove at kalde dette en faste og en acceptabel dag i Herrens øjne? Er dette ikke den faste, jeg burde vælge: at løse ondskabens bånd, at løse knuderne på tunge byrder, at lade de undertrykte gå fri og at bryde ethvert åg? Er det ikke at dele mit brød med de sultne og bringe dem, der er hjemløse og fattige, til mit hus? Og når jeg ser dem, der er nøgne, vil jeg klæde dem på.		147:8.3 (1656.4) “‘Is it such a fast that I have chosen—a day for a man to afflict his soul? Is it to bow down his head like a bulrush, to grovel in sackcloth and ashes? Will you dare to call this a fast and an acceptable day in the sight of the Lord? Is not this the fast I should choose: to loose the bonds of wickedness, to undo the knots of heavy burdens, to let the oppressed go free, and to break every yoke? Is it not to share my bread with the hungry and to bring those who are homeless and poor to my house? And when I see those who are naked, I will clothe them.
147:8.4 (1656.5) “‘Da skal dit lys bryde frem som om morgenen, og dit helbred bare springe frem pludseligt. Din retfærdighed vil gå foran jer, mens Herrens herlighed skal bevogte dine spor. Så vil Herren svare, når du kalder på ham; når du græder, og han vil sige: Her er jeg. Og alt dette vil han gøre, hvis du afstå fra at undertrykke og fordømme, og fra forfængelighed. Faderen ønsker snarere at du deler dit hjerte med de sultne, og at du tjener de lidende sjæle; da skal jeres lys skinne i ubemærkethed, og endda dit mørke vil blive som højlys dag. Så Herren vil løbende føre dig; han vil tilfredsstille din sjæl og forny din styrke. Og du skal være som en vandrig have, som en kilde, hvis vand ikke svigter. Og de, der gør således vil genoprette den tabte herlighed; de skal opbygge grundlaget for mange generationer; de skal kaldes genopbygger af kollapsede vægge, genoprettere af sikre stier, som du kan leve på.’”		147:8.4 (1656.5) “‘Then shall your light break forth as the morning while your health springs forth speedily. Your righteousness shall go before you while the glory of the Lord shall be your rear guard. Then will you call upon the Lord, and he shall answer; you will cry out, and he shall say—Here am I. And all this he will do if you refrain from oppression, condemnation, and vanity. The Father rather desires that you draw out your heart to the hungry, and that you minister to the afflicted souls; then shall your light shine in obscurity, and even your darkness shall be as the noonday. Then shall the Lord guide you continually, satisfying your soul and renewing your strength. You shall become like a watered garden, like a spring whose waters fail not. And they who do these things shall restore the wasted glories; they shall raise up the foundations of many generations; they shall be called the rebuilders of broken walls, the restorers of safe paths in which to dwell.’”
147:8.5 (1656.6) Og langt ud på natten fortalte Jesus sine apostle sandheden om, at det var deres tro, der gjorde dem sikre i nutidens og fremtidens rige, og ikke deres sjæls lidelser eller kroppens faste. Han formanede apostlene til i det mindste at leve op til de gamle profeters ideer og udtrykte håb om, at de ville komme langt videre end selv Esajas’ og de ældre profeters idealer. Hans sidste ord den aften var: “Voks i nåde ved hjælp af den levende tro, der omfavner det faktum, at I er Guds sønner, samtidigt som den anerkender hvert menneske som en bror.”		147:8.5 (1656.6) And then long into the night Jesus propounded to his apostles the truth that it was their faith that made them secure in the kingdom of the present and the future, and not their affliction of soul nor fasting of body. He exhorted the apostles at least to live up to the ideas of the prophet of old and expressed the hope that they would progress far beyond even the ideals of Isaiah and the older prophets. His last words that night were: “Grow in grace by means of that living faith which grasps the fact that you are the sons of God while at the same time it recognizes every man as a brother.”
147:8.6 (1656.7) Klokken var over to om natten, da Jesus holdt op med at tale, og hver mand gik til sit sted for at sove.		147:8.6 (1656.7) It was after two o’clock in the morning when Jesus ceased speaking and every man went to his place for sleep.