Kapitel 148		Paper 148
Undervisning Af Evangelister I Betsaida		Training Evangelists at Bethsaida
148:0.1 (1657.1) FRA den 3. maj til den 3. oktober, år 28 e.Kr. boede Jesus og det apostoliske selskab i Zebedæus hjem i Betsaida. Under hele denne fem måneders periode af tørketiden blev en enorm lejr opretholdt ved søbredden nær Zebedæus hus, som var blevet betydeligt forlænget for at imødekomme Jesus voksende familie. Denne strandlejr, beboet af en stadigt skiftende samling af sandhedssøgere, dem, der søgte helbredelse og nysgerrige, husede mellem fem hundrede og femten hundrede mennesker. Denne teltby var under den generelle overvågning af David Zebedæus, bistået af Alpheus tvillinger. Lejren var en model af orden, sanitet og i sin generelle administration. De, der havde forskellige sygdomme blev holdt adskilt og overvåget af en troende læge, en syrer som hed Elman.		148:0.1 (1657.1) FROM May 3 to October 3, a.d. 28, Jesus and the apostolic party were in residence at the Zebedee home at Bethsaida. Throughout this five months’ period of the dry season an enormous camp was maintained by the seaside near the Zebedee residence, which had been greatly enlarged to accommodate the growing family of Jesus. This seaside camp, occupied by an ever-changing population of truth seekers, healing candidates, and curiosity devotees, numbered from five hundred to fifteen hundred. This tented city was under the general supervision of David Zebedee, assisted by the Alpheus twins. The encampment was a model in order and sanitation as well as in its general administration. The sick of different types were segregated and were under the supervision of a believer physician, a Syrian named Elman.
148:0.2 (1657.2) Under hele denne periode ville apostlene gå ud at fiske mindst en dag om ugen, og de solgte deres fangst til David til forbrug i strandlejren. De modtagne penge blev overført til gruppens kasse. De tolv fik hver måned en uge til at tilbringe med sin familie eller venner.		148:0.2 (1657.2) Throughout this period the apostles would go fishing at least one day a week, selling their catch to David for consumption by the seaside encampment. The funds thus received were turned over to the group treasury. The twelve were permitted to spend one week out of each month with their families or friends.
148:0.3 (1657.3) Mens Andreas fortsatte med det generelle ansvar for apostlenes aktiviteter var Peter ansvarlig for evangelisternes skoler. Alle apostlene udførte hver morgen deres del af undervisningen af evangelistgrupperne og både lærere og elever underviste folket om eftermiddagen. Efter aften måltidet, fem nætter om ugen holdt apostlene en spørgetime til fordel for evangelisterne. En gang om ugen, præsiderede Jesus denne spørgetime, og besvarede derefter spørgsmål som ved tidligere møder havde været ubesvaret.		148:0.3 (1657.3) While Andrew continued in general charge of the apostolic activities, Peter was in full charge of the school of the evangelists. The apostles all did their share in teaching groups of evangelists each forenoon, and both teachers and pupils taught the people during the afternoons. After the evening meal, five nights a week, the apostles conducted question classes for the benefit of the evangelists. Once a week Jesus presided at this question hour, answering the holdover questions from previous sessions.
148:0.4 (1657.4) I løbet af disse fem måneder kom og gik flere tusinde i denne lejr. Interesserede personer fra alle dele af Romerriget og fra landområderne øst for Eufrat var ofte blandt deltagerne. Dette var den længste etablerede og velorganiseret periode i Mesterens undervisning. Medlemmerne af Jesu nærmeste familie tilbragte det meste af denne tid enten i Nazaret eller Kana.		148:0.4 (1657.4) In five months several thousand came and went at this encampment. Interested persons from every part of the Roman Empire and from the lands east of the Euphrates were in frequent attendance. This was the longest settled and well-organized period of the Master’s teaching. Jesus’ immediate family spent most of this time at either Nazareth or Cana.
148:0.5 (1657.5) Lejren blev ikke forvaltet på samme måde som den apostolske familie, dvs. som et fællesskab af fælles interesser. David Zebedæus styrede denne store teltby, så det blev en selvbærende virksomhed, selvom ingen nogensinde blev afvist. Denne stadigt skiftende lejr var en uundværlig del af Peters skole for evangelisterne.		148:0.5 (1657.5) The encampment was not conducted as a community of common interests, as was the apostolic family. David Zebedee managed this large tent city so that it became a self-sustaining enterprise, notwithstanding that no one was ever turned away. This ever-changing camp was an indispensable feature of Peter’s evangelistic training school.
1. En ny profetskole ^top		1. A New School of the Prophets ^top
148:1.1 (1657.6) Peter, James og Andreas var det udvalg, som Jesus havde udpeget til at prøve dem, der søgte optagelse i skolen for evangelister. Alle racer og nationaliteter i den romerske verden og øst, så langt som Indien, var repræsenteret blandt de studerende i denne nye profetskole. Skolen blev bygget på ideen om, at lære og gøre. Hvad de studerende lærte i løbet af formiddagen, underviste de menneskemængden på stranden om eftermiddagen. Efter aftensmaden, drøftede de uformelt både indlæringen om formiddagen og undervisningen om eftermiddagen.		148:1.1 (1657.6) Peter, James, and Andrew were the committee designated by Jesus to pass upon applicants for admission to the school of evangelists. All the races and nationalities of the Roman world and the East, as far as India, were represented among the students in this new school of the prophets. This school was conducted on the plan of learning and doing. What the students learned during the forenoon they taught to the assembly by the seaside during the afternoon. After supper they informally discussed both the learning of the forenoon and the teaching of the afternoon.
148:1.2 (1658.1) Hver af de apostolske lærere underviste, i henhold til deres egen opfattelse af rigets evangelium. De forsøgte ikke at undervise lige ens. Der var ingen standardiseret eller dogmatisk formulering af teologiske doktriner. Selv om de alle underviste den samme sandhed, præsenterede hver apostel sin egen fortolkning af Mesterens lære. Jesus gav sin støtte til denne præsentation af mangfoldigheden af de personlige erfaringer, i det der tilhørte himmelriget, og under spørgetimerne hver uge harmoniserede og koordinerede, han ufejlbarligt disse mange forskellige synspunkter på evangeliet. På trods af denne store grad af personlig frihed, når det kom til undervisning, havde Simon Peter tendens til at dominere teologien i skolen for evangelisterne. Ved siden af Peter, udøvede James Zebedæus den største personlige indflydelse.		148:1.2 (1658.1) Each of the apostolic teachers taught his own view of the gospel of the kingdom. They made no effort to teach just alike; there was no standardized or dogmatic formulation of theologic doctrines. Though they all taught the same truth, each apostle presented his own personal interpretation of the Master’s teaching. And Jesus upheld this presentation of the diversity of personal experience in the things of the kingdom, unfailingly harmonizing and co-ordinating these many and divergent views of the gospel at his weekly question hours. Notwithstanding this great degree of personal liberty in matters of teaching, Simon Peter tended to dominate the theology of the school of evangelists. Next to Peter, James Zebedee exerted the greatest personal influence.
148:1.3 (1658.2) De over hundrede evangelister som blev uddannet i løbet af disse fem måneder ved søbredden repræsenterede det menneskelige materiale, fra hvilket (med undtagelse for Abner og Johannes apostle) de senere halvfjerds lærere og prædikanter af evangeliet blev udvalgt. I skolen af evangelister havde man ikke alt tilfælles i samme omfang som blandt de tolv.		148:1.3 (1658.2) The one hundred and more evangelists trained during this five months by the seaside represented the material from which (excepting Abner and John’s apostles) the later seventy gospel teachers and preachers were drawn. The school of evangelists did not have everything in common to the same degree as did the twelve.
148:1.4 (1658.3) Selv om disse evangelister underviste og prædikede evangeliet, døbe de ikke de troende indtil senere, da Jesus havde ordineret og udvalgt dem som landets halvfjerds budbringere. Kun syv af det store antal mennesker, som blev helbredt ved solnedgang på dette samme sted, var blandt de evangeliststuderende. Adelsmandens søn fra Kapernaum var en af dem, som var uddannet til evangelietjeneste i Peters skole.		148:1.4 (1658.3) These evangelists, though they taught and preached the gospel, did not baptize believers until after they were later ordained and commissioned by Jesus as the seventy messengers of the kingdom. Only seven of the large number healed at the sundown scene at this place were to be found among these evangelistic students. The nobleman’s son of Capernaum was one of those trained for gospel service in Peter’s school.
2. Sygehuset i betsaida ^top		2. The Bethsaida Hospital ^top
148:2.1 (1658.4) I tilslutning til lejren ved søbredden, organiserede og gennemførte Elman, den syriske læge, med hjælp fra et korps af femogtyve unge kvinder og tolv mænd i fire måneder, det som skal betragtes som landets første hospital. På dette hospital, som lå en kort vej syd fra den faktiske teltby, behandlede de syge i overensstemmelse med alle kendte materielle metoder samt med de åndelige praksis såsom bøn og opmuntring i troen. Jesus besøgte de syge i denne lejr mindst tre gange om ugen og tog personlig kontakt med hver patient. Så vidt vi ved, var der ingen såkaldte mirakler af overnaturlig helbredelse blandt de tusindvis af syge og lidende mennesker som, da de forlod hospitalet, var forbedret eller helbredt. Langt de fleste af disse personer som havde nydt godt af behandlingen, fortsatte imidlertid med at proklamere, at Jesus havde helbredt dem.		148:2.1 (1658.4) In connection with the seaside encampment, Elman, the Syrian physician, with the assistance of a corps of twenty-five young women and twelve men, organized and conducted for four months what should be regarded as the kingdom’s first hospital. At this infirmary, located a short distance to the south of the main tented city, they treated the sick in accordance with all known material methods as well as by the spiritual practices of prayer and faith encouragement. Jesus visited the sick of this encampment not less than three times a week and made personal contact with each sufferer. As far as we know, no so-called miracles of supernatural healing occurred among the one thousand afflicted and ailing persons who went away from this infirmary improved or cured. However, the vast majority of these benefited individuals ceased not to proclaim that Jesus had healed them.
148:2.2 (1658.5) Mange af de helbredelser, som Jesus udførte i forbindelse med sin omsorg for Elman patienter, så virkelig ud til at ligne udførelsen af mirakler, men vi er blevet instrueret, at de kun var sådanne sinds og ånds forvandlinger, som kan forekomme i oplevelsen af forventningsfulde og tro dominerede personer, der er under den umiddelbare og inspirerende indflydelse af en stærk, positiv, og godgørende personlighed, hvis omsorg bandlyser frygt og ødelægger angst.		148:2.2 (1658.5) Many of the cures effected by Jesus in connection with his ministry in behalf of Elman’s patients did, indeed, appear to resemble the working of miracles, but we were instructed that they were only just such transformations of mind and spirit as may occur in the experience of expectant and faith-dominated persons who are under the immediate and inspirational influence of a strong, positive, and beneficent personality whose ministry banishes fear and destroys anxiety.
148:2.3 (1658.6) Elman og hans medarbejdere forsøgte at undervise disse syge i sandheden om "at blive besat af onde ånder", men de havde ringe succes. Troen på, at fysiske sygdomme og psykiske lidelser kan være forårsaget af en såkaldt uren ånd, som boede i den lidende persons sind eller krop, var næsten verdensomfattende.		148:2.3 (1658.6) Elman and his associates endeavored to teach the truth to these sick ones concerning the “possession of evil spirits,” but they met with little success. The belief that physical sickness and mental derangement could be caused by the dwelling of a so-called unclean spirit in the mind or body of the afflicted person was well-nigh universal.
148:2.4 (1659.1) I al sin kontakt med de syge og lidende, når det kom til teknikken med behandlingen eller åbenbaringen af ukendte årsager til sygdom, tilsidesatte Jesus aldrig de anvisninger som hans Paradisbroder Immanuel havde givet, inden han påbegyndte inkarnationen på Urantia. Uanset dette, så lærde dem, der tog sig af de syge mange nyttige ting ved at observere den måde, hvorpå Jesus inspirerede troen og tilliden hos de syge og lidende.		148:2.4 (1659.1) In all his contact with the sick and afflicted, when it came to the technique of treatment or the revelation of the unknown causes of disease, Jesus did not disregard the instructions of his Paradise brother, Immanuel, given ere he embarked upon the venture of the Urantia incarnation. Notwithstanding this, those who ministered to the sick learned many helpful lessons by observing the manner in which Jesus inspired the faith and confidence of the sick and suffering.
148:2.5 (1659.2) Lejren blev opløst kort før sæsonen af forkølelser og feber accelererede.		148:2.5 (1659.2) The camp disbanded a short time before the season for the increase in chills and fever drew on.
3. Faderens anliggender ^top		3. The Father’s Business ^top
148:3.1 (1659.3) I hele denne periode holdt Jesus mindre end et dusin offentlige gudstjenester i lejren og talte kun én gang i Kapernaum synagoge, den næstsidste sabbat før deres afrejse med de nyuddannede evangelister på deres anden offentlige forkyndelses rundtur i Galilæa.		148:3.1 (1659.3) Throughout this period Jesus conducted public services at the encampment less than a dozen times and spoke only once in the Capernaum synagogue, the second Sabbath before their departure with the newly trained evangelists upon their second public preaching tour of Galilee.
148:3.2 (1659.4) Ikke siden sin dåb havde Mesteren været så meget alene som i denne periode af evangelisternes træningslejr ved Betsaida. Når en af apostlene vovede at spørge Jesus, hvorfor han var fraværende så meget fra deres midte, svarede han altid, at han "passede sin Faders anliggender."		148:3.2 (1659.4) Not since his baptism had the Master been so much alone as during this period of the evangelists’ training encampment at Bethsaida. Whenever any one of the apostles ventured to ask Jesus why he was absent so much from their midst, he would invariably answer that he was “about the Father’s business.”
148:3.3 (1659.5) I disse fraværsperioder, blev Jesus kun ledsaget af to af apostlene. Han havde midlertidigt løst Peter, James og Johannes fra deres opgave som hans personlige følgesvende så de kunne deltage i arbejdet med at uddanne de nye evangelister, der udgjorde over hundrede kandidater. Når Mesteren ønskede at gå op i bjergene for at passe sin Faders anliggender, brugte han at tilkalde to apostle, som tilfældigvis var til rådighed, til at ledsage ham. På denne måde, havde hver og en af de tolv mulighed for et tæt samarbejde og fortrolig kontakt med Jesus.		148:3.3 (1659.5) During these periods of absence, Jesus was accompanied by only two of the apostles. He had released Peter, James, and John temporarily from their assignment as his personal companions that they might also participate in the work of training the new evangelistic candidates, numbering more than one hundred. When the Master desired to go to the hills about the Father’s business, he would summon to accompany him any two of the apostles who might be at liberty. In this way each of the twelve enjoyed an opportunity for close association and intimate contact with Jesus.
148:3.4 (1659.6) Det er ikke blevet åbenbaret i forbindelse med denne fremstillings formål, men vi er kommet til den konklusion, at Mesteren under mange af disse ensomme perioder i bjergene var i direkte og udøvende forbindelse med mange af sine øverste ledere af universets anliggender. Lige siden tidspunktet for sin dåb, havde denne inkarnerede Hersker over vores univers begyndte at blive mere og mere bevidst aktivt i at styre visse faser af universets administration. Og vi har altid været af den opfattelse, at i disse uger, hvor han deltog mindre i begivenhederne på jorden, på en måde, der ikke var blevet åbenbaret for hans nærmeste medarbejdere, var involveret i ledelsen af de høje åndelige intelligenser der havde ansvaret for forvaltningen af et stort univers, og at mennesket Jesus for sin del ønskede at beskrive sådanne aktiviteter som "at passe sin Faders anliggender."		148:3.4 (1659.6) It has not been revealed for the purposes of this record, but we have been led to infer that the Master, during many of these solitary seasons in the hills, was in direct and executive association with many of his chief directors of universe affairs. Ever since about the time of his baptism this incarnated Sovereign of our universe had become increasingly and consciously active in the direction of certain phases of universe administration. And we have always held the opinion that, in some way not revealed to his immediate associates, during these weeks of decreased participation in the affairs of earth he was engaged in the direction of those high spirit intelligences who were charged with the running of a vast universe, and that the human Jesus chose to designate such activities on his part as being “about his Father’s business.”
148:3.5 (1659.7) Mange gange, når Jesus var alene i timevis, men når to af hans apostle var i nærheden, bemærkede de, hvordan hans funktioner undergik hurtige og mangfoldige ændringer, selv om de ikke hørte ham sige et par ord. De observerede heller ikke nogen synlige manifestation af himmelske væsener, der kunne have været i kommunikation med deres Mester, således som nogle af dem var vidne til ved et senere tilfælde.		148:3.5 (1659.7) Many times, when Jesus was alone for hours, but when two of his apostles were near by, they observed his features undergo rapid and multitudinous changes, although they heard him speak no words. Neither did they observe any visible manifestation of celestial beings who might have been in communication with their Master, such as some of them did witness on a subsequent occasion.
4. Ondskab, synd og uretfærdighed ^top		4. Evil, Sin, and Iniquity ^top
148:4.1 (1659.8) Jesus havde for vane at to aftener om ugen, at afholde særlige samtaler med personer, der ønskede at tale med ham i et bestemt afsondret læ hjørne af Zebedæus have. Ved en af disse private aftensamtaler stillede Thomas følgende spørgsmål til Mesteren: "Hvorfor er det nødvendigt for folk at blive født af ånden for at komme ind i riget? Er genfødsel nødvendigt for at komme ud af djævelens vold? Mester, hvad er ondskab?" Da Jesus hørte disse spørgsmål, sagde han til Thomas:		148:4.1 (1659.8) It was the habit of Jesus two evenings each week to hold special converse with individuals who desired to talk with him, in a certain secluded and sheltered corner of the Zebedee garden. At one of these evening conversations in private Thomas asked the Master this question: “Why is it necessary for men to be born of the spirit in order to enter the kingdom? Is rebirth necessary to escape the control of the evil one? Master, what is evil?” When Jesus heard these questions, he said to Thomas:
148:4.2 (1660.1) "Du må ikke begå den fejl at forvirre ondskab med den onde, mere korrekt med den uretfærdige ene. Ham som du kalder den onde er en søn, der har forelsket sig i sig selv, en høj administrator, der bevidst startede et bevidst oprør mod min Fader og hans loyale Sønners styre. Men jeg har allerede besejret disse syndige oprørere. Gør det klart for dig, at der er forskellige indstillinger til Faderen og hans univers. Glem aldrig disse love vedrørende forholdet til Faderens vilje:		148:4.2 (1660.1) “Do not make the mistake of confusing evil with the evil one, more correctly the iniquitous one. He whom you call the evil one is the son of self-love, the high administrator who knowingly went into deliberate rebellion against the rule of my Father and his loyal Sons. But I have already vanquished these sinful rebels. Make clear in your mind these different attitudes toward the Father and his universe. Never forget these laws of relation to the Father’s will:
148:4.3 (1660.2) "Ondskab er den ubevidste og utilsigtet krænkelse af den guddommelige lov, Faderens vilje. Ondskab er ligeledes et mål for ufuldstændig lydighed mod Faderens vilje.		148:4.3 (1660.2) “Evil is the unconscious or unintended transgression of the divine law, the Father’s will. Evil is likewise the measure of the imperfectness of obedience to the Father’s will.
148:4.4 (1660.3) "Synd er den bevidste, forstået og forsætlige overtrædelse af den guddommelige lov, Faderens vilje. Synd er et mål for manglende vilje til at blive guddommeligt ført og åndeligt styret.		148:4.4 (1660.3) “Sin is the conscious, knowing, and deliberate transgression of the divine law, the Father’s will. Sin is the measure of unwillingness to be divinely led and spiritually directed.
148:4.5 (1660.4) "Skyld er den overlagte, beslutsomme og vedvarende overtrædelse af den guddommelige lov, Faderens vilje. Skyld er et mål for den fortsatte afvisning af Faderens kærlige plan af personlighedens overlevelse og Sønnernes barmhjertige frelsende tjeneste.		148:4.5 (1660.4) “Iniquity is the willful, determined, and persistent transgression of the divine law, the Father’s will. Iniquity is the measure of the continued rejection of the Father’s loving plan of personality survival and the Sons’ merciful ministry of salvation.
148:4.6 (1660.5) "Det dødelige menneske er af naturen, før genfødsel af ånden, underlagt medfødte onde tilbøjeligheder, men sådanne naturlige ufuldkommenheder for adfærd er hverken synd eller uretfærdighed. Det dødelige menneske er lige begyndt sin lange opstigning til perfektion hos Faderen i Paradiset. At være ufuldkommen eller delvis i naturlig begavelse er ikke syndigt. Mennesket er faktisk underlagt det onde, men det er på ingen måde barn af den onde, medmindre det bevidst og tilsigtet har valgt syndens vej og et liv i uretfærdighed. Det onde er uløseligt forbundet med den naturlige orden af denne verden, men synd er en holdning af bevidst oprør, som blev bragt til denne verden af dem, der faldt fra det åndeligt lys ind i det tætte mørke.		148:4.6 (1660.5) “By nature, before the rebirth of the spirit, mortal man is subject to inherent evil tendencies, but such natural imperfections of behavior are neither sin nor iniquity. Mortal man is just beginning his long ascent to the perfection of the Father in Paradise. To be imperfect or partial in natural endowment is not sinful. Man is indeed subject to evil, but he is in no sense the child of the evil one unless he has knowingly and deliberately chosen the paths of sin and the life of iniquity. Evil is inherent in the natural order of this world, but sin is an attitude of conscious rebellion which was brought to this world by those who fell from spiritual light into gross darkness.
148:4.7 (1660.6) "Du er forvirret, Thomas, af grækernes læresætninger og persernes misforståelser. Du forstår ikke de indbyrdes forhold mellem ondskab og synd, fordi du mener, at den menneskelige race på jorden fik sin begyndelse med en perfekt Adam og derefter hurtigt udartede sig som en konsekvens af synd ind i menneskets nuværende beklagelige tilstand. Men hvorfor nægter du at forstå betydningen af den optegnelse, som beskriver, hvordan Kain, søn af Adam, gik til landet Nod, og der tog sig en hustru? Og hvorfor nægter du at fortolke betydningen af den optegnelse, som beskriver, hvordan Guds sønner tog hustruer blandt menneskernes døtre?		148:4.7 (1660.6) “You are confused, Thomas, by the doctrines of the Greeks and the errors of the Persians. You do not understand the relationships of evil and sin because you view mankind as beginning on earth with a perfect Adam and rapidly degenerating, through sin, to man’s present deplorable estate. But why do you refuse to comprehend the meaning of the record which discloses how Cain, the son of Adam, went over into the land of Nod and there got himself a wife? And why do you refuse to interpret the meaning of the record which portrays the sons of God finding wives for themselves among the daughters of men?
148:4.8 (1660.7) "Mennesker er helt sikkert af naturen onde, men ikke nødvendigvis syndige. Den nye fødsel - åndens dåb - er afgørende for befrielsen fra det onde og nødvendig for indtræden i himmelriget, men intet af dette svækker det faktum, at mennesket er Guds søn. Heller ikke denne iboende tilstedeværelse af potentiel ondskab, at mennesket på en eller anden mystisk måde er fremmedgjort fra Faderen i himlen, så som en udlænding, en fremmed, eller et stedbarn eller der på anden måde skal søge at blive lovligt adopteret af Faderen. Alle sådanne opfattelser er født, først, i din misforståelse af Faderen og for det anden af din uvidenhed om menneskets oprindelse, natur og skæbne.		148:4.8 (1660.7) “Men are, indeed, by nature evil, but not necessarily sinful. The new birth—the baptism of the spirit—is essential to deliverance from evil and necessary for entrance into the kingdom of heaven, but none of this detracts from the fact that man is the son of God. Neither does this inherent presence of potential evil mean that man is in some mysterious way estranged from the Father in heaven so that, as an alien, foreigner, or stepchild, he must in some manner seek for legal adoption by the Father. All such notions are born, first, of your misunderstanding of the Father and, second, of your ignorance of the origin, nature, and destiny of man.
148:4.9 (1660.8) "Grækerne og andre har lært dig, at mennesket er støt faldende fra guderne perfektion ned mod glemsel og udslettelse. Jeg er kommet for at vise, at mennesket ved at træde ind i riget, sikkert og støt er stigende op til Gud og guddommelig perfektion. Enhver skabning, som på en eller anden måde ikke lever op til de guddommelige og åndelige idealer, i henhold til den evige Faders vilje er potentiel ond, men sådanne væsener er på ingen måde syndig, meget mindre uretfærdig.		148:4.9 (1660.8) “The Greeks and others have taught you that man is descending from godly perfection steadily down toward oblivion or destruction; I have come to show that man, by entrance into the kingdom, is ascending certainly and surely up to God and divine perfection. Any being who in any manner falls short of the divine and spiritual ideals of the eternal Father’s will is potentially evil, but such beings are in no sense sinful, much less iniquitous.
148:4.10 (1661.1) "Thomas, har du ikke læst om dette i skrifterne, hvor der står:" Du er Herrens, din Guds, barn." "Jeg vil være hans Fader, og han skal være min søn.'' ”Jeg har valgt ham til at være min søn - jeg vil være hans Fader.'' Bring mine sønner fra det fjerne og mine døtre fra jordens ende; alle, der kaldes ved mit navn, for jeg har skabt dem til min ære." "Du er den levende Guds sønner." "De, der har Guds ånd er faktisk Guds børn." Mens der er en væsentlig del af den menneskelige far i det naturlige barn, findes der en åndelig del af den himmelske Fader i enhver troende søn af riget."		148:4.10 (1661.1) “Thomas, have you not read about this in the Scriptures, where it is written: ‘You are the children of the Lord your God.’ ‘I will be his Father and he shall be my son.’ ‘I have chosen him to be my son—I will be his Father.’ ‘Bring my sons from far and my daughters from the ends of the earth; even every one who is called by my name, for I have created them for my glory.’ ‘You are the sons of the living God.’ ‘They who have the spirit of God are indeed the sons of God.’ While there is a material part of the human father in the natural child, there is a spiritual part of the heavenly Father in every faith son of the kingdom.”
148:4.11 (1661.2) Alt dette og meget mere sagde Jesus til Thomas, og meget af det forstod apostlen, men Jesus formanede ham til "ikke at tale med de andre om sådanne spørgsmål, før han er vendt tilbage til Faderen." Og Thomas nævnede ikke dette interview til efter Mesteren havde forladt denne verden.		148:4.11 (1661.2) All this and much more Jesus said to Thomas, and much of it the apostle comprehended, although Jesus admonished him to “speak not to the others concerning these matters until after I shall have returned to the Father.” And Thomas did not mention this interview until after the Master had departed from this world.
5. Formålet med lidelse ^top		5. The Purpose of Affliction ^top
148:5.1 (1661.3) Ved en andet af disse private samtaler i haven spurgte Natanael Jesus: "Mester, selvom jeg begynder at forstå, hvorfor du nægter at praktisere helbredelse i flæng, forstår jeg stadig ikke hvorfor den kærlige Fader i himlen tillader så mange af hans børn på jorden at have så mange lidelser." Mesteren svarede Natanael og sagde:		148:5.1 (1661.3) At another of these private interviews in the garden Nathaniel asked Jesus: “Master, though I am beginning to understand why you refuse to practice healing indiscriminately, I am still at a loss to understand why the loving Father in heaven permits so many of his children on earth to suffer so many afflictions.” The Master answered Nathaniel, saying:
148:5.2 (1661.4) "Nataniel, du og mange andre er på denne måde forundret, fordi du ikke forstår, hvordan visse oprørske forrædere mod Faderens vilje så mange gange med deres syndige eventyr har undergravet den naturlige orden af denne verden. Og jeg er kommet for at begynde at sætte alt dette i orden. Men det vil kræve mange tidsaldre til at genoprette denne del af universet til sin tidligere vej og dermed frigive menneskenes børn fra de ekstra byrder som synd og oprør har forårsaget. Tilstedeværelse af det onde er i sig selv en tilstrækkelig prøvesten for menneskets opstigning - synd er ikke afgørende for overlevelse.		148:5.2 (1661.4) “Nathaniel, you and many others are thus perplexed because you do not comprehend how the natural order of this world has been so many times upset by the sinful adventures of certain rebellious traitors to the Father’s will. And I have come to make a beginning of setting these things in order. But many ages will be required to restore this part of the universe to former paths and thus release the children of men from the extra burdens of sin and rebellion. The presence of evil alone is sufficient test for the ascension of man—sin is not essential to survival.
148:5.3 (1661.5) "Men min søn, du bør vide, at Faderen ikke bevidst plager sine børn. Mennesker pådrager sig unødvendig lidelse som følge af, at det vedholdende nægter at gå langs den guddommelige viljes bedre veje. Lidelse er potentielt i det onde, men meget af det er forårsaget af synd og uretfærdighed. Mange usædvanlige begivenheder er indtruffet i denne verden, og det er ikke mærkeligt, at alle tænkende mennesker er forvirrede over de visioner af lidelse og elendighed, som de bevidner. Men om én ting kan du være sikker: Faderen sender ikke lidelse som en vilkårlig straf for forseelser. De ufuldstændigheder og handicap som indgår i det onde er indbygget. Straffen for synd er uundgåelig; de ødelæggende konsekvenser af uretfærdighed er ubønhørlig. Mennesket bør ikke bebrejde Gud for de lidelser, der er den naturlige konsekvens af det liv, det har valgt at leve. Mennesket bør heller ikke klager over de oplevelser, som er en del af livet, som det leves i denne verden. Det er Faderens vilje, at det dødelige menneske bør arbejde ihærdigt og konsekvent for at forbedre deres tilstand på jorden. Intelligent anvendelse vil gøre det muligt for mennesket at overvinde meget af sin elendighed på jorden.		148:5.3 (1661.5) “But, my son, you should know that the Father does not purposely afflict his children. Man brings down upon himself unnecessary affliction as a result of his persistent refusal to walk in the better ways of the divine will. Affliction is potential in evil, but much of it has been produced by sin and iniquity. Many unusual events have transpired on this world, and it is not strange that all thinking men should be perplexed by the scenes of suffering and affliction which they witness. But of one thing you may be sure: The Father does not send affliction as an arbitrary punishment for wrongdoing. The imperfections and handicaps of evil are inherent; the penalties of sin are inevitable; the destroying consequences of iniquity are inexorable. Man should not blame God for those afflictions which are the natural result of the life which he chooses to live; neither should man complain of those experiences which are a part of life as it is lived on this world. It is the Father’s will that mortal man should work persistently and consistently toward the betterment of his estate on earth. Intelligent application would enable man to overcome much of his earthly misery.
148:5.4 (1662.1) "Nataniel, det er vores mission at hjælpe menneskerne med at løse deres åndelige problemer og dermed levendegøre deres sind, så de bedre er forberedt og inspireret til at løse deres mangfoldige materielle problemer. Jeg forstår din forvirring, som du har læst i skrifterne. Alt for ofte har der hersket en tendens til at tilskrive Gud ansvaret for alt, som det uvidende menneske ikke forstår. Faderen er ikke personligt ansvarlig for noget, du ikke forstår. Tvivl ikke på Faderens kærlighed, bare fordi nogle tilfældige og kloge love, som han har ordineret, kan medføre, at du lider, når du uskyldigt eller bevidst har overtrådt et sådan guddommeligt påbud.		148:5.4 (1662.1) “Nathaniel, it is our mission to help men solve their spiritual problems and in this way to quicken their minds so that they may be the better prepared and inspired to go about solving their manifold material problems. I know of your confusion as you have read the Scriptures. All too often there has prevailed a tendency to ascribe to God the responsibility for everything which ignorant man fails to understand. The Father is not personally responsible for all you may fail to comprehend. Do not doubt the love of the Father just because some just and wise law of his ordaining chances to afflict you because you have innocently or deliberately transgressed such a divine ordinance.
148:5.5 (1662.2) "Men, Nataniel, der er meget i skrifterne, som ville have oplyst dig, hvis du kun havde læst dem med dømmekraft. Kan du ikke huske, at der står skrevet: "Min søn, foragt ikke Herrens disciplin, og bliv ikke fornærmet, når du bliver irettesat af ham. For hvem Herren elsker, han irettesætter, som en far der korrigerer sin søn, i hvem han tager glæde." "Herren plager ingen af et villigt hjerte." "Før jeg havde lidelse var jeg forvildet men nu holder jeg mig til loven. Det gjorde mig godt, at jeg blev plaget, så jeg derved kunne lære de guddommelige love.'' "Jeg kender dine sorger. En tilflugt er han, den evige Gud, og under dig hviler hans evige arme." "Herren er også et tilflugtssted for de undertrykte, et tilflugtssted i tider med problemer." "Herren vil styrke ham på sygesengen. Herren glemmer ikke de syge." "Som en fader viser medfølelse for sine børn, så har Herren medfølelse for dem, der frygter ham. Han kender din krop; han husker, at du er støv." "Han helbreder dem som har knuste hjerter og deres sår forbinder han." "Han er et håb for de fattige, en styrke til de trængende i deres nød, et tilflugtssted fra stormen og en skygge fra den ødelæggende varme." '' Han giver styrke til den trætte og forøger styrken hos de magtesløse.'' "Et knækket rør skal han ikke brække, og rygende hør vil han ikke slukke." "Når du passerer gennem plagernes vande, så er jeg er med dig, eller gennem modgangens strømme, skal de ikke drukne dig." "Han har sendt mig for at helbrede de knuste hjerter, for at forkynde frihed for de fangne, og at trøste alle, der sørger." "Der er korrektion i lidelse; ulykke springer ikke op fra støvet.’”		148:5.5 (1662.2) “But, Nathaniel, there is much in the Scriptures which would have instructed you if you had only read with discernment. Do you not remember that it is written: ‘My son, despise not the chastening of the Lord; neither be weary of his correction, for whom the Lord loves he corrects, even as the father corrects the son in whom he takes delight.’ ‘The Lord does not afflict willingly.’ ‘Before I was afflicted, I went astray, but now do I keep the law. Affliction was good for me that I might thereby learn the divine statutes.’ ‘I know your sorrows. The eternal God is your refuge, while underneath are the everlasting arms.’ ‘The Lord also is a refuge for the oppressed, a haven of rest in times of trouble.’ ‘The Lord will strengthen him upon the bed of affliction; the Lord will not forget the sick.’ ‘As a father shows compassion for his children, so is the Lord compassionate to those who fear him. He knows your body; he remembers that you are dust.’ ‘He heals the brokenhearted and binds up their wounds.’ ‘He is the hope of the poor, the strength of the needy in his distress, a refuge from the storm, and a shadow from the devastating heat.’ ‘He gives power to the faint, and to them who have no might he increases strength.’ ‘A bruised reed shall he not break, and the smoking flax he will not quench.’ ‘When you pass through the waters of affliction, I will be with you, and when the rivers of adversity overflow you, I will not forsake you.’ ‘He has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and to comfort all who mourn.’ ‘There is correction in suffering; affliction does not spring forth from the dust.’”
6. Misforståelsen om lidelse — talen om job ^top		6. The Misunderstanding of Suffering— Discourse on Job ^top
148:6.1 (1662.3) Det var denne samme aften i Betsaida at Johannes også spurgte Jesus, hvorfor så mange tilsyneladende uskyldige mennesker led af så mange sygdomme og oplevede så mange lidelser. Da Mesteren besvarede Johannes spørgsmål, sagde han blandt andet:		148:6.1 (1662.3) It was this same evening at Bethsaida that John also asked Jesus why so many apparently innocent people suffered from so many diseases and experienced so many afflictions. In answering John’s questions, among many other things, the Master said:
148:6.2 (1662.4) "Min søn, du forstår ikke betydningen af modgang og lidelsens opgave. Har du ikke læst den semitiske litteraturs mesterværker - skriftens historie om Jobs lidelse? Kan du ikke huske, hvordan denne vidunderlige lignelse begynder med en præsentation af materiel velstand hos Herrens tjenere? Du kan sikkert godt huske, at Job var velsignet med børn, rigdom, værdighed, social status, sundhed, og alt andet, som mennesker sætter pris på i dette timelige liv. Ifølge Abrahams børns hævdvundne lærdomme var en sådan materiel velstand tilstrækkeligt bevis for Guds gunst. Men sådanne materielle besiddelser, og sådan verdslig velstand er ikke tegn på Guds gunst. Min Fader i himlen elsker de fattige lige så meget som de rige; han skelner ikke mellem personer.		148:6.2 (1662.4) “My son, you do not comprehend the meaning of adversity or the mission of suffering. Have you not read that masterpiece of Semitic literature—the Scripture story of the afflictions of Job? Do you not recall how this wonderful parable begins with the recital of the material prosperity of the Lord’s servant? You well remember that Job was blessed with children, wealth, dignity, position, health, and everything else which men value in this temporal life. According to the time-honored teachings of the children of Abraham such material prosperity was all-sufficient evidence of divine favor. But such material possessions and such temporal prosperity do not indicate God’s favor. My Father in heaven loves the poor just as much as the rich; he is no respecter of persons.
148:6.3 (1663.1) "Selv om overtrædelse af den guddommelige lov før eller senere fører til høst i form af straf, selv om folk med sikkerhed i sidste ende høster, hvad de sår, bør du dog vide, at menneskelig lidelse ikke altid er en straf for fortidens synder. Hverken Job eller hans venner lykkedes at finde det rigtige svar for deres rådvildhed. Og med den indsigt, du nu har, ville du næppe overdrage til enten Satan eller Gud de roller, de har i denne unikke lignelse. Selvom Job ikke gennem lidelse fandt en løsning på sine intellektuelle problemer eller udvej af hans filosofiske problemer, nåede han ganske vist store sejre. Selv før sammenbruddet af hans teologiske forsvar, steg han til de åndelige højder, hvor han oprigtigt kunne sige, "Jeg afskyr mig selv.” Så fik han frelse som en vision af Gud. Så selv gennem en fejlagtig opfattelse af lidelse steg Job op til det overmenneskelige plan af moralsk forståelse og åndelig indsigt. Når den lidende tjener, opnår en vision af Gud følger der en sjæls fred, som overstiger al menneskelig forståelse.		148:6.3 (1663.1) “Although transgression of divine law is sooner or later followed by the harvest of punishment, while men certainly eventually do reap what they sow, still you should know that human suffering is not always a punishment for antecedent sin. Both Job and his friends failed to find the true answer for their perplexities. And with the light you now enjoy you would hardly assign to either Satan or God the parts they play in this unique parable. While Job did not, through suffering, find the resolution of his intellectual troubles or the solution of his philosophical difficulties, he did achieve great victories; even in the very face of the breakdown of his theological defenses he ascended to those spiritual heights where he could sincerely say, ‘I abhor myself’; then was there granted him the salvation of a vision of God. So even through misunderstood suffering, Job ascended to the superhuman plane of moral understanding and spiritual insight. When the suffering servant obtains a vision of God, there follows a soul peace which passes all human understanding.
148:6.4 (1663.2) "Den første af Jobs venner, Elifas, opfordrede den lidelser Job til at udstille sine trængsler med samme styrke og standhaftighed, som han under hans velstand dage havde ordineret til andre. Denne falske trøster sagde: "Stol på din religion, Job; husk, at det er de onde, ikke de retfærdige, som lider. Du må have gjort dig fortjent til denne straf, ellers ville du ikke blive plaget. Du ved udmærket godt, at ingen kan være retfærdig i Guds øjne. Du ved, at de onde aldrig har virkelig fremgang. Under alle omstændigheder ser mennesket ud til at være forudbestemt til problemer, og måske Herren kun tugter dig for dit eget bedste." Intet under at den stakkel Job ikke fik meget trøst fra en sådan fortolkning af problemet med menneskelig lidelse.		148:6.4 (1663.2) “The first of Job’s friends, Eliphaz, exhorted the sufferer to exhibit in his afflictions the same fortitude he had prescribed for others during the days of his prosperity. Said this false comforter: ‘Trust in your religion, Job; remember that it is the wicked and not the righteous who suffer. You must deserve this punishment, else you would not be afflicted. You well know that no man can be righteous in God’s sight. You know that the wicked never really prosper. Anyway, man seems predestined to trouble, and perhaps the Lord is only chastising you for your own good.’ No wonder poor Job failed to get much comfort from such an interpretation of the problem of human suffering.
148:6.5 (1663.3) "Men rådet fra hans anden ven, Bildad, var endnu mere skuffende, uanset dens soliditet ud fra den daværende accepterede teologi. Bildad sagde: ”Gud kan ikke være uretfærdig. Dine børn må have været syndere, da de omkom; du må have fejlet, ellers ville du ikke være så plaget. Og hvis du virkelig er retfærdig, vil Gud helt sikkert befri dig fra dine trængsler. Du bør lære af historien om, hvordan Gud behandler mennesket, det er, at den Almægtige kun ødelægger de onde."		148:6.5 (1663.3) “But the counsel of his second friend, Bildad, was even more depressing, notwithstanding its soundness from the standpoint of the then accepted theology. Said Bildad: ‘God cannot be unjust. Your children must have been sinners since they perished; you must be in error, else you would not be so afflicted. And if you are really righteous, God will certainly deliver you from your afflictions. You should learn from the history of God’s dealings with man that the Almighty destroys only the wicked.’
148:6.6 (1663.4) "Og så husker du, hvordan Job svarede sine venner og sagde: "Jeg ved godt, at Gud ikke hører mit råb om hjælp. Hvordan kan Gud være retvis og på samme tid, se helt bort fra min uskyld? Jeg begynder at forstå, at jeg ikke kan få nogen tilfredshed fra at appellere til den Almægtige. Kan du ikke se, at Gud tolererer forfølgelse af det gode med det onde? Og da mennesket er så svagt, hvad chance har det til overvejelse i hænderne på en almægtig Gud? Gud har gjort mig, som jeg er, og når han på denne måde vender sig mod mig, er jeg forsvarsløs. Og hvorfor skabte Gud mig overhovedet bare for at lide på denne elendige måde?"		148:6.6 (1663.4) “And then you remember how Job replied to his friends, saying: ‘I well know that God does not hear my cry for help. How can God be just and at the same time so utterly disregard my innocence? I am learning that I can get no satisfaction from appealing to the Almighty. Cannot you discern that God tolerates the persecution of the good by the wicked? And since man is so weak, what chance has he for consideration at the hands of an omnipotent God? God has made me as I am, and when he thus turns upon me, I am defenseless. And why did God ever create me just to suffer in this miserable fashion?’
148:6.7 (1663.5) "Og hvem kan sætte spørgsmålstegn ved Jobs holdning med hensyn til rådgivningen af hans venner og de fejlagtige idéer om Gud som besatte hans eget sind? Kan du ikke se, at Job længtes efter en menneskelig Gud, at han hungrede efter fællesskab med et guddommeligt væsen, der kender menneskets jordiske tilværelse og forstår, at de retfærdige ofte må lide uskyldigt som en del af dette første liv under den lange opstigning til Paradiset? Derfor er Menneskesønnen kommer fra Faderen for at leve et sådant liv i kødet, at han kan trøste og hjælpe alle dem, der efterfølgende skal kaldes til at udholde Jobs trængsler.		148:6.7 (1663.5) “And who can challenge the attitude of Job in view of the counsel of his friends and the erroneous ideas of God which occupied his own mind? Do you not see that Job longed for a human God, that he hungered to commune with a divine Being who knows man’s mortal estate and understands that the just must often suffer in innocence as a part of this first life of the long Paradise ascent? Wherefore has the Son of Man come forth from the Father to live such a life in the flesh that he will be able to comfort and succor all those who must henceforth be called upon to endure the afflictions of Job.
148:6.8 (1663.6) "Jobs tredje ven, Zophar, talte derefter endnu mindre trøstende ord, da han sagde: "Det er dumt af dig at påstå, at du er retfærdig, når du se, hvordan du er plaget. Men jeg indrømmer, at det er umuligt at forstå Guds veje. Måske er der nogle skjulte formål i alle dine lidelser." Og da Job havde lyttet til alle tre af sine venner, appellerede han direkte til Gud om hjælp, påberåbte sig at 'mennesket, født af kvinde, er af få dage og fuld af problemer.'		148:6.8 (1663.6) “Job’s third friend, Zophar, then spoke still less comforting words when he said: ‘You are foolish to claim to be righteous, seeing that you are thus afflicted. But I admit that it is impossible to comprehend God’s ways. Perhaps there is some hidden purpose in all your miseries.’ And when Job had listened to all three of his friends, he appealed directly to God for help, pleading the fact that ‘man, born of woman, is few of days and full of trouble.’
148:6.9 (1664.1) "Så begyndte det andet møde med hans venner. Elifas blev mere hård, anklagende og sarkastisk. Bildad blev indigneret over Jobs foragt for sine venner. Zophar gentog sin melankolske rådgivning. På dette tidspunkt var Job blevet vred på sine venner og appellerede igen til Gud, og han appellerede nu til en retfærdig Gud imod den uretfærdighed Gud som kom til udtrykt i hans venners filosofi og skjult selv i hans egen religiøse holdning. Derefter tog Job tilflugt i trøsten af et fremtidigt liv, hvor ulighederne i den dødelige eksistens kan blive mere retfærdigt udbedret. Da Job ikke formåede at få hjælp fra mennesker, presser det ham til Gud. Derefter følger den store kamp mellem tro og tvivl i hans hjerte. Endelig begynder den lidende person at se livets lys; hans tortureret sjæl stiger til nye højder af håb og mod; han kan lide og endda dø, men hans oplyste sjæl udstøder nu sejrsråbet: "Min Forløser lever!"		148:6.9 (1664.1) “Then began the second session with his friends. Eliphaz grew more stern, accusing, and sarcastic. Bildad became indignant at Job’s contempt for his friends. Zophar reiterated his melancholy advice. Job by this time had become disgusted with his friends and appealed again to God, and now he appealed to a just God against the God of injustice embodied in the philosophy of his friends and enshrined even in his own religious attitude. Next Job took refuge in the consolation of a future life in which the inequities of mortal existence may be more justly rectified. Failure to receive help from man drives Job to God. Then ensues the great struggle in his heart between faith and doubt. Finally, the human sufferer begins to see the light of life; his tortured soul ascends to new heights of hope and courage; he may suffer on and even die, but his enlightened soul now utters that cry of triumph, ‘My Vindicator lives!’
148:6.10 (1664.2) "Job havde helt ret, da han udfordrede den lære, at Gud rammer børn for at straffe deres forældre. Job var altid klar til at indrømme, at Gud er retfærdig, men han længtes efter nogle sjæletilfredsstillende åbenbaringer af den Eviges personlige karakter. Og det er vores mission på jorden. Ikke længere skal lidende dødelige nægtes trøst af at kende Guds kærlighed og forståelse af den himmelske Faders nåde. Selvom Guds tale fra hvirvelvinden var en majestætisk koncept for den tid, hvor det blev fremført, har du allerede lært, at Faderen ikke afslører sig selv på denne måde, men at han taler i menneskets hjerte som en stille, sagte stemme, der siger, "Dette er vejen; gå langs den." Forstår du ikke, at Gud bor i dig, at han er blevet, hvad du er for at gøre dig til, hvad han er!"		148:6.10 (1664.2) “Job was altogether right when he challenged the doctrine that God afflicts children in order to punish their parents. Job was ever ready to admit that God is righteous, but he longed for some soul-satisfying revelation of the personal character of the Eternal. And that is our mission on earth. No more shall suffering mortals be denied the comfort of knowing the love of God and understanding the mercy of the Father in heaven. While the speech of God spoken from the whirlwind was a majestic concept for the day of its utterance, you have already learned that the Father does not thus reveal himself, but rather that he speaks within the human heart as a still, small voice, saying, ‘This is the way; walk therein.’ Do you not comprehend that God dwells within you, that he has become what you are that he may make you what he is!”
148:6.11 (1664.3) Så sagde Jesus denne sidste erklæring: "Faderen i himlen plager ikke forsætligt menneskenes børn. Mennesket lider for det første af ulykkerne af tiden og af det ufuldstændige i det onde fra en umoden fysisk eksistens. For det andet, lider mennesket af de ubønhørlige konsekvenser af synd - overtrædelse af livets og lysets love. Og endelig, høster det frugterne af sin egen skadelige vedholdenhed i oprøret mod himlens retfærdige styre på jorden. Men menneskets elendighed er ikke en personlig målrettet guddommelig prøvelse. Mennesket kan, og vil, gøre meget for at reducere deres timelige lidelser. Men frigør dig selv en gang for alle fra overtroen, at Gud plager mennesket på foranledning af den onde. Undersøg Jobs bog bare for at opdage, hvor mange falske begreber om Gud selv gode mænd ærligt kan underholde, og læg derefter mærke til, hvordan selv den smerteramte Job fandt trøstens og frelsens Gud på trods af sådanne fejlagtige lære. Til sidst gennemtrængte hans tro lidelsens skyer for at opdage livets lys, der strømmer ud fra Faderen som helbredende barmhjertighed og evig retfærdighed."		148:6.11 (1664.3) Then Jesus made this final statement: “The Father in heaven does not willingly afflict the children of men. Man suffers, first, from the accidents of time and the imperfections of the evil of an immature physical existence. Next, he suffers the inexorable consequences of sin—the transgression of the laws of life and light. And finally, man reaps the harvest of his own iniquitous persistence in rebellion against the righteous rule of heaven on earth. But man’s miseries are not a personal visitation of divine judgment. Man can, and will, do much to lessen his temporal sufferings. But once and for all be delivered from the superstition that God afflicts man at the behest of the evil one. Study the Book of Job just to discover how many wrong ideas of God even good men may honestly entertain; and then note how even the painfully afflicted Job found the God of comfort and salvation in spite of such erroneous teachings. At last his faith pierced the clouds of suffering to discern the light of life pouring forth from the Father as healing mercy and everlasting righteousness.”
148:6.12 (1664.4) Johannes overvejede i mange dage disse ord i sit hjerte. Hele hans efterfølgende liv ændret sig markant som følge af denne samtale med Mesteren i haven, og han gjorde senere meget, der bidrog til at de andre apostle ændrede deres syn på oprindelsen, naturen og formålet med hensyn til almindelig menneskelig lidelse. Men Johannes talte aldrig om denne samtale, indtil Mesteren havde forladt jorden.		148:6.12 (1664.4) John pondered these sayings in his heart for many days. His entire afterlife was markedly changed as a result of this conversation with the Master in the garden, and he did much, in later times, to cause the other apostles to change their viewpoints regarding the source, nature, and purpose of commonplace human afflictions. But John never spoke of this conference until after the Master had departed.
7. Manden med den visne hånd ^top		7. The Man with the Withered Hand ^top
148:7.1 (1664.5) Den anden sabbat før apostlene og det nye korps af evangelister gik ud på den anden prædiketur i Galilæa, talte Jesus i Kapernaums synagoge om "Det retfærdige livs glæder." Da Jesus var færdig med at tale, trængte en stor gruppe af lemlæstede, lamme, syge og lidende op omkring ham for at blive helbredt. Blandt denne gruppe var også apostlene, mange af de nye evangelister, og de farisæiske spioner fra Jerusalem. Hvor end Jesus gik, (undtagen når han var i bjergene for at varetage sin Faders anliggender), var det helt sikkert at de seks spioner fra Jerusalem fulgte ham.		148:7.1 (1664.5) The second Sabbath before the departure of the apostles and the new corps of evangelists on the second preaching tour of Galilee, Jesus spoke in the Capernaum synagogue on the “Joys of Righteous Living.” When Jesus had finished speaking, a large group of those who were maimed, halt, sick, and afflicted crowded up around him, seeking healing. Also in this group were the apostles, many of the new evangelists, and the Pharisaic spies from Jerusalem. Everywhere that Jesus went (except when in the hills about the Father’s business) the six Jerusalem spies were sure to follow.
148:7.2 (1665.1) Da Jesus stod og talte til folket overtalte lederen af de spionerende farisæere en mand med en vissen hånd til at nærme sig Jesus og spørge, om det ville være lovligt at blive helbredt på sabbatten, eller hvis han skulle søge hjælp på en anden dag. Da Jesus så manden, hørte hans stemme og vidste, at han var blevet sendt af farisæerne, sagde han: "Kom frem, mens jeg stiller dig et spørgsmål. Hvis du havde et får, og det faldt i en grav på sabbatten, ville du bøjer dig ned, tage fat i det og løfte det op? Er det lovligt at gøre sådan på sabbatten?" Og manden svarede: " Ja, Mester, det ville være lovligt at således at gøre godt på sabbatten." Så sagde Jesus, henvendt til dem alle: "Jeg ved, hvorfor du har sendt denne mand til mig. De ville finde anledning til overtrædelse i mig, hvis du kunne friste mig at vise barmhjertighed på sabbatten. I stilhed er i alle enige om, at det var lovligt at løfte det uheldige får op fra graven, selv på sabbatten, og jeg kalder jer til at vidne, at det er lovligt at vise barmhjertighed på sabbatten, ikke blot mod dyr, men også til mennesker. Hvor meget mere værdifuld er et menneske end et får! Jeg proklamerer, at det er tilladt at gøre godt til mennesker på sabbatten. "Mens de alle stod stille foran ham, sagde Jesus, henvendt til manden med den visne hånd: "Kom op her ved min side, så alle kan se dig. Og for at du nu kan vide, at det er min Faders vilje, at du gør godt på sabbatten, spørger jeg dig, hvis du har tro til at blive helbredt, så stræk din hånd ud."		148:7.2 (1665.1) The leader of the spying Pharisees, as Jesus stood talking to the people, induced a man with a withered hand to approach him and ask if it would be lawful to be healed on the Sabbath day or should he seek help on another day. When Jesus saw the man, heard his words, and perceived that he had been sent by the Pharisees, he said: “Come forward while I ask you a question. If you had a sheep and it should fall into a pit on the Sabbath day, would you reach down, lay hold on it, and lift it out? Is it lawful to do such things on the Sabbath day?” And the man answered: “Yes, Master, it would be lawful thus to do well on the Sabbath day.” Then said Jesus, speaking to all of them: “I know wherefore you have sent this man into my presence. You would find cause for offense in me if you could tempt me to show mercy on the Sabbath day. In silence you all agreed that it was lawful to lift the unfortunate sheep out of the pit, even on the Sabbath, and I call you to witness that it is lawful to exhibit loving-kindness on the Sabbath day not only to animals but also to men. How much more valuable is a man than a sheep! I proclaim that it is lawful to do good to men on the Sabbath day.” And as they all stood before him in silence, Jesus, addressing the man with the withered hand, said: “Stand up here by my side that all may see you. And now that you may know that it is my Father’s will that you do good on the Sabbath day, if you have the faith to be healed, I bid you stretch out your hand.”
148:7.3 (1665.2) Og mens manden stræk sin visne hånd frem blev det helet. Folk tænkte på at gå løs på farisæerne, men Jesus bad dem om at være rolig og sagde: "Jeg har lige fortalt dig, at det er tilladt at gøre godt på sabbatten, for at redde liv, men jeg lærte dig ikke at forårsage skade og give efter for trangen til at dræbe." De vrede farisæere gik bort, og selv om det var sabbat, skyndte de sig direkte til Tiberias for at konferere med Herodes. De gjorde alt i deres magt for at vække hans fordomme og sikre herodianerne som allierede imod Jesus. Men Herodes nægtede at gribe ind over for Jesus, og rådede dem til at tage deres klager til Jerusalem.		148:7.3 (1665.2) And as this man stretched forth his withered hand, it was made whole. The people were minded to turn upon the Pharisees, but Jesus bade them be calm, saying: “I have just told you that it is lawful to do good on the Sabbath, to save life, but I did not instruct you to do harm and give way to the desire to kill.” The angered Pharisees went away, and notwithstanding it was the Sabbath day, they hastened forthwith to Tiberias and took counsel with Herod, doing everything in their power to arouse his prejudice in order to secure the Herodians as allies against Jesus. But Herod refused to take action against Jesus, advising that they carry their complaints to Jerusalem.
148:7.4 (1665.3) Dette var det første mirakel, som Jesus gjorde som svar på sine fjender udfordring. Mesteren udførte dette såkaldte mirakel, ikke som en demonstration af sin evne til at helbrede, men som en effektiv protest mod at gøre religionens sabbathvile til en veritabel trældom med meningsløse restriktioner for hele menneskeheden. Denne mand vendte tilbage til sit arbejde som stenhugger, og han viste sig at være en af dem, hvis helbredelse blev efterfulgt af et liv i taksigelse og retfærdighed.		148:7.4 (1665.3) This is the first case of a miracle to be wrought by Jesus in response to the challenge of his enemies. And the Master performed this so-called miracle, not as a demonstration of his healing power, but as an effective protest against making the Sabbath rest of religion a veritable bondage of meaningless restrictions upon all mankind. This man returned to his work as a stone mason, proving to be one of those whose healing was followed by a life of thanksgiving and righteousness.
8. Sidste uge i betsaida ^top		8. Last Week at Bethsaida ^top
148:8.1 (1665.4) I løbet af den sidste uge af deres ophold i Betsaida var spionerne fra Jerusalem meget delt i deres holdning til Jesus og hans lære. Tre af disse farisæere var voldsomt imponeret over, hvad de havde set og hørt. I mellemtiden, havde Abraham, en ung og indflydelsesrigt medlem af jødernes råd i Jerusalem, offentlig gået ind for Jesu forkyndelse, og var blevet døbt af Abner i Siloamdammen. Hele Jerusalem var i opstandelse over denne begivenhed, og budbringere blev straks sendt til Betsaida for at tilbagekalde de seks spionerende farisæer.		148:8.1 (1665.4) The last week of the sojourn at Bethsaida the Jerusalem spies became much divided in their attitude toward Jesus and his teachings. Three of these Pharisees were tremendously impressed by what they had seen and heard. Meanwhile, at Jerusalem, Abraham, a young and influential member of the Sanhedrin, publicly espoused the teachings of Jesus and was baptized in the pool of Siloam by Abner. All Jerusalem was agog over this event, and messengers were immediately dispatched to Bethsaida recalling the six spying Pharisees.
148:8.2 (1666.1) Den græske filosof, der under den foregående tur i Galilæa var vundet for riget, vendte tilbage med visse velhavende jøder fra Alexandria, og endnu engang inviterede de Jesus til at komme til deres by for at etablere en fælles skole i filosofi og religion samt et hospital for de syge. Men Jesus afslog høfligt deres invitation.		148:8.2 (1666.1) The Greek philosopher who had been won for the kingdom on the previous tour of Galilee returned with certain wealthy Jews of Alexandria, and once more they invited Jesus to come to their city for the purpose of establishing a joint school of philosophy and religion as well as an infirmary for the sick. But Jesus courteously declined the invitation.
148:8.3 (1666.2) Omkring dette tidspunkt ankom der til lejren ved Betsaida, en trance profet, Kirmeth, fra Bagdad. Denne formodede profet havde ejendommelige visioner, når han var i en trance og havde fantasifulde drømme, når han blev forstyrret i sin søvn. Han afstedkom en betydelig bekymring i lejren, og Simon Zelotes ønskede at tage den hårde linje med denne selvbedrageriske charlatan, men Jesus greb ind og gav ham et par dages fuld handlefrihed. Alle, der hørte hans prædiken indså hurtigt, at hans undervisning ikke var holdbar når den blev bedømt efter evangeliet om riget. Han vendte kort efter tilbage til Bagdad, ledsaget af kun en halv snes ustabile og uberegnelige sjæle. Men inden Jesus greb ind til fordel for profeten fra Bagdad, havde David Zebedæus, bistået af et selvbestaltet udvalg taget Kirmeth ud i søen, og efter at de gentagne gange havde sænket ham under vandet, rådede ham til at gå væk derfra - til at organisere og bygge sin egen lejr.		148:8.3 (1666.2) About this time there arrived at the Bethsaida encampment a trance prophet from Bagdad, one Kirmeth. This supposed prophet had peculiar visions when in trance and dreamed fantastic dreams when his sleep was disturbed. He created a considerable disturbance at the camp, and Simon Zelotes was in favor of dealing rather roughly with the self-deceived pretender, but Jesus intervened and allowed him entire freedom of action for a few days. All who heard his preaching soon recognized that his teaching was not sound as judged by the gospel of the kingdom. He shortly returned to Bagdad, taking with him only a half dozen unstable and erratic souls. But before Jesus interceded for the Bagdad prophet, David Zebedee, with the assistance of a self-appointed committee, had taken Kirmeth out into the lake and, after repeatedly plunging him into the water, had advised him to depart hence—to organize and build a camp of his own.
148:8.4 (1666.3) Samme dag var Beth-Marion, en fønikisk kvinde så fanatisk, at hun tabte fatningen, og næsten druknede, da hun forsøgte at gå på vandet, blev hun sendt væk af sine venner.		148:8.4 (1666.3) On this same day, Beth-Marion, a Phoenician woman, became so fanatical that she went out of her head and, after almost drowning from trying to walk on the water, was sent away by her friends.
148:8.5 (1666.4) Den nye tilhænger fra Jerusalem, farisæeren Abraham, gav alt sit jordiske gods til apostlenes kasse, og dette bidrag gjorde meget for at gøre det muligt straks at udsende de hundrede nyuddannede evangelister. Andreas havde allerede bebudet, at lejren ville blive lukket, og hver var klar til enten at gå hjem eller at følge evangelisterne til Galilæa.		148:8.5 (1666.4) The new Jerusalem convert, Abraham the Pharisee, gave all of his worldly goods to the apostolic treasury, and this contribution did much to make possible the immediate sending forth of the one hundred newly trained evangelists. Andrew had already announced the closing of the encampment, and everybody prepared either to go home or else to follow the evangelists into Galilee.
9. Helbredelsen af den lamme ^top		9. Healing the Paralytic ^top
148:9.1 (1666.5) Fredag eftermiddag, den 1. oktober da Jesus holdt sit sidste møde med apostlene, evangelisterne og andre ledere af lejren, der var ved at bryde op, og mens de seks farisæer fra Jerusalem sad på første række i denne samling i det rummelige og forstørrede forreste rum af Zebedæus hjem, skete en af de mærkeligste og mest unikke episoder under hele Jesu jordiske liv. Mesteren talte ved denne lejlighed stående i dette store rum, der var blevet bygget til at rumme disse sammenkomster i regntiden. Huset blev fuldstændig omgivet af en stor menneskemængde, der anstrengt deres ører for at opfatte en del af Jesu tale.		148:9.1 (1666.5) On Friday afternoon, October 1, when Jesus was holding his last meeting with the apostles, evangelists, and other leaders of the disbanding encampment, and with the six Pharisees from Jerusalem seated in the front row of this assembly in the spacious and enlarged front room of the Zebedee home, there occurred one of the strangest and most unique episodes of all Jesus’ earth life. The Master was, at this time, speaking as he stood in this large room, which had been built to accommodate these gatherings during the rainy season. The house was entirely surrounded by a vast concourse of people who were straining their ears to catch some part of Jesus’ discourse.
148:9.2 (1666.6) Mens huset på denne måde var fyldt til bristepunktet med mennesker og helt omgivet af ivrige lyttere, var en mand, der længe havde lidt af lammelser, blevet båret ned fra Kapernaum på en lille seng af hans venner. Den lamme havde hørt, at Jesus var ved at forlade Betsaida, og da han havde talt med Aron, stenhuggeren, der for nylig var blevet helbredt, besluttede han at lade sig blive båret til Jesus for at søge helbredelse. Hans venner forsøgte at komme ind i Zebedæus hus ved både for- og bagdøren, men trængselen var al for stor. Men den lamme nægtede at affinde sig med fiasko. Han rådede sine venner til at skaffe nogle stiger langs hvilken de klatrede op på taget af det rum, hvor Jesus talte, og efter at have løsnet fliserne, sænkede de med reb frimodigt den syge mand ned på hans seng indtil den lidende hvilede på gulvet lige foran Mesteren. Da Jesus så, hvad de havde gjort, stoppede han med at tale, mens de, der var med ham i værelset undrede sig over den syge mand og hans venners udholdenhed. Den lamme sagde: "Mester, jeg ville ikke forstyrre din undervisning, men jeg er fast besluttet på at blive helbredt. Jeg er ikke lige som dem, der blev helbredt og straks glemte din undervisning. Jeg vil gerne blive helbredt for at tjene i himmelriget." På trods af at denne mand havde pådraget sig sine lidelser som følge af sin egen forspildte liv, sagde Jesus til den lammede, da han så hans tro: "Min søn, vær ikke bange; dine synder er tilgivet. Din tro skal frelse dig."		148:9.2 (1666.6) While the house was thus thronged with people and entirely surrounded by eager listeners, a man long afflicted with paralysis was carried down from Capernaum on a small couch by his friends. This paralytic had heard that Jesus was about to leave Bethsaida, and having talked with Aaron the stone mason, who had been so recently made whole, he resolved to be carried into Jesus’ presence, where he could seek healing. His friends tried to gain entrance to Zebedee’s house by both the front and back doors, but too many people were crowded together. But the paralytic refused to accept defeat; he directed his friends to procure ladders by which they ascended to the roof of the room in which Jesus was speaking, and after loosening the tiles, they boldly lowered the sick man on his couch by ropes until the afflicted one rested on the floor immediately in front of the Master. When Jesus saw what they had done, he ceased speaking, while those who were with him in the room marveled at the perseverance of the sick man and his friends. Said the paralytic: “Master, I would not disturb your teaching, but I am determined to be made whole. I am not like those who received healing and immediately forgot your teaching. I would be made whole that I might serve in the kingdom of heaven.” Now, notwithstanding that this man’s affliction had been brought upon him by his own misspent life, Jesus, seeing his faith, said to the paralytic: “Son, fear not; your sins are forgiven. Your faith shall save you.”
148:9.3 (1667.1) Da farisæerne fra Jerusalem og andre lærde og juridiske medlemmer, der sad ved siden af dem hørte dette udsagn af Jesus, begyndte de at sige til hinanden: "Hvor vover denne mand at tale på denne måde? Forstår han ikke, at sådanne ord er blasfemi? Hvem andre end Gud kan tilgive synder? "Jesus, som i sin ånd opfattede at de ræsonnerede således i deres eget sind og blandt dem selv, sagde til dem: "Hvorfor ræsonnere du således i jeres hjerter? Hvem er I til at sidde til doms over mig? Hvad er forskellen hvis jeg siger til ham den lamme 'Dine synder er tilgivet," eller, "Stå op, tag din seng og gå? Men for jer, der er vidne til alt dette endelig kan vide, at Menneskesønnen har myndighed og magt på jorden til at tilgive synder, siger jeg til denne lidende mand: Stå op, tag din seng, og gå til dit eget hus." Og da Jesus havde talt disse ord rejste den lamme sig op, og mens de banede vejen for ham, gik han ud foran dem alle. Og dem, der så alt dette var forbløffet. Peter opløste mængden, mens mange bad, priste Gud og bekendte, at de aldrig før havde set sådanne mærkelig hændelser.		148:9.3 (1667.1) When the Pharisees from Jerusalem, together with other scribes and lawyers who sat with them, heard this pronouncement by Jesus, they began to say to themselves: “How dare this man thus speak? Does he not understand that such words are blasphemy? Who can forgive sin but God?” Jesus, perceiving in his spirit that they thus reasoned within their own minds and among themselves, spoke to them, saying: “Why do you so reason in your hearts? Who are you that you sit in judgment over me? What is the difference whether I say to this paralytic, your sins are forgiven, or arise, take up your bed, and walk? But that you who witness all this may finally know that the Son of Man has authority and power on earth to forgive sins, I will say to this afflicted man, Arise, take up your bed, and go to your own house.” And when Jesus had thus spoken, the paralytic arose, and as they made way for him, he walked out before them all. And those who saw these things were amazed. Peter dismissed the assemblage, while many prayed and glorified God, confessing that they had never before seen such strange happenings.
148:9.4 (1667.2) Det var omkring dette tidspunkt, at budbringerne fra jødernes råd ankom med ordrer til de seks spioner om at vende tilbage til Jerusalem. Da de hørte dette budskab, begyndte de for alvor at argumentere indbyrdes. Efter at de var færdige med deres drøftelser, returnerede lederen og to af hans medarbejdere sammen med budbringerne til Jerusalem, mens tre af de spionerende farisæer bekendte deres tro på Jesus og gik straks ned til søen, hvor Peter døbte dem og apostlene optog dem som sønner af riget i deres fællesskab.		148:9.4 (1667.2) And it was about this time that the messengers of the Sanhedrin arrived to bid the six spies return to Jerusalem. When they heard this message, they fell to earnest debate among themselves; and after they had finished their discussions, the leader and two of his associates returned with the messengers to Jerusalem, while three of the spying Pharisees confessed faith in Jesus and, going immediately to the lake, were baptized by Peter and fellowshipped by the apostles as children of the kingdom.