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. opholdt Jesus og apostlene sig i Zebedæus’ hjem i Betsaida. I løbet af denne fem måneders periode i tørtiden blev der holdt en enorm lejr ved havet nær Zebedæus’ hus, som var blevet kraftigt udvidet for at kunne rumme Jesu voksende familie. Denne lejr ved havet, som var beboet af en konstant skiftende befolkning af sandhedssøgere, helbredelseskandidater og nysgerrige tilhængere, talte fra fem hundrede til femten hundrede. Denne teltby var under generalopsyn af David Zebedæus, assisteret af Alfæus-tvillingerne. Lejren var en model for orden og hygiejne såvel som for den generelle administration. De syge af forskellige typer blev adskilt og var under opsyn af en troende læge, en syrer ved navn 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) I hele denne periode tog apostlene ud at fiske mindst én dag om ugen og solgte deres fangst til David, så de kunne spise den i lejren ved havet. De således modtagne midler blev overdraget til gruppekassen. De tolv fik lov til at tilbringe en uge ud af hver måned sammen med deres familier 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 fortsat havde det overordnede ansvar for de apostoliske aktiviteter, havde Peter det fulde ansvar for evangelisternes skole. Apostlene gjorde alle deres del for at undervise grupper af evangelister hver formiddag, og både lærere og elever underviste folket om eftermiddagen. Efter aftensmåltidet, fem aftener om ugen, afholdt apostlene spørgetimer til gavn for evangelisterne. En gang om ugen var Jesus formand for denne spørgetime og besvarede de tilbageværende spørgsmål fra tidligere sessioner.		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 fem måneder kom og gik flere tusinde til denne lejr. Interesserede personer fra alle dele af det romerske imperium og fra landene øst for Eufrat var hyppigt til stede. Dette var den længstvarende og velorganiserede periode af Mesterens undervisning. Jesus’ nærmeste familie tilbragte det meste af denne tid i enten 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 drevet som et fællesskab med fælles interesser, sådan som den apostoliske familie blev det. David Zebedæus styrede denne store teltby, så den blev et selvbærende foretagende, på trods af at ingen nogensinde blev afvist. Denne lejr i konstant forandring var en uundværlig del af Peters evangelistiske træningsskole.		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 den komité, som Jesus havde udpeget til at bedømme ansøgere om optagelse på evangelistskolen. Alle racer og nationaliteter i den romerske verden og i Østen, helt op til Indien, var repræsenteret blandt eleverne i denne nye profetskole. Denne skole blev ledet efter planen om at lære og gøre. Hvad eleverne lærte om formiddagen, underviste de forsamlingen ved havet i om eftermiddagen. Efter aftensmaden diskuterede de uformelt både det, de havde lært om formiddagen, og det, de havde lært 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 mere end hundrede evangelister, der blev oplært i løbet af disse fem måneder ved havet, repræsenterede det materiale, som (bortset fra Abner og Johannes’ apostle) de senere halvfjerds evangelielærere og -prædikanter blev hentet fra. Skolen af evangelister havde ikke alt til fælles i samme grad som 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) Selvom disse evangelister underviste og prædikede evangeliet, døbte de ikke de troende, før de senere blev ordineret og bemyndiget af Jesus som de halvfjerds budbringere af riget. Kun syv af det store antal, der blev helbredt ved solnedgangsscenen på dette sted, var at finde blandt disse evangelistiske studerende. Adelssønnen fra Kapernaum var en af dem, der blev trænet til evangelisk tjeneste 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 forbindelse med lejren ved havet organiserede og ledede den syriske læge Elman, med hjælp fra et korps på 25 unge kvinder og 12 mænd, i fire måneder, hvad der må betragtes som kongerigets første hospital. På dette sygehus, der lå en kort afstand syd for den største teltby, behandlede de de syge i overensstemmelse med alle kendte materielle metoder såvel som ved den åndelige praksis med bøn og trosopmuntring. Jesus besøgte de syge i denne lejr ikke mindre end tre gange om ugen og tog personlig kontakt til hver enkelt. Så vidt vi ved, skete der ingen såkaldte mirakler med overnaturlig helbredelse blandt de tusind plagede og syge mennesker, der gik fra denne sygeafdeling som forbedrede eller helbredte. Men langt de fleste af disse personer holdt ikke op 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 tjeneste for Elmans patienter, lignede ganske rigtigt mirakler, men vi fik at vide, at de blot var sådanne forvandlinger af sind og ånd, som kan forekomme hos forventningsfulde og trosdominerede personer, der er under umiddelbar og inspirerende indflydelse af en stærk, positiv og velgørende personlighed, hvis tjeneste forviser 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 lære disse syge sandheden om “besættelse af onde ånder,” men de havde ikke megen succes. Troen på, at fysisk sygdom og mentale forstyrrelser kunne være forårsaget af, at en såkaldt uren ånd boede i den syges sind eller krop, var næsten universel.		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 plagede, når det drejede sig om behandlingsteknik eller åbenbaring af de ukendte årsager til sygdom, så Jesus ikke bort fra de instruktioner, hans Paradisbroder Immanuel havde givet, før han begyndte på inkarnationen på Urantia. Ikke desto mindre lærte de, der tog sig af de syge, mange nyttige lektioner ved at observere den måde, hvorpå Jesus inspirerede de syge og lidende til tro og tillid.		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 offentlige gudstjenester i lejren mindre end et dusin gange og talte kun én gang i synagogen i Kapernaum, den anden sabbat, før de tog af sted med de nyuddannede evangelister på deres anden offentlige forkyndelsestur 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 i Betsaida. Hver gang en af apostlene vovede at spørge Jesus, hvorfor han var så meget fraværende fra deres midte, svarede han altid, at han var “i Faderens tjeneste.”		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 var Jesus kun ledsaget af to af apostlene. Han havde midlertidigt frigjort Peter, James og Johannes fra deres opgave som hans personlige ledsagere, så de også kunne deltage i arbejdet med at træne de nye evangelistkandidater, som talte mere end hundrede. Når Mesteren ønskede at gå op i bjergene i Faderens tjeneste, tilkaldte han to af apostlene, som var på fri fod, til at ledsage ham. På den måde fik hver af de tolv mulighed for tæt samvær og intim 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 afsløret i forbindelse med denne beretning, men vi er blevet ledt til at antage, at Mesteren i mange af disse ensomme perioder i bjergene var i direkte og udøvende forbindelse med mange af sine øverste ledere af universets anliggender. Lige siden tiden omkring hans dåb var denne inkarnerede suveræn i vores univers blevet mere og mere bevidst aktiv i ledelsen af visse faser af universets administration. Og vi har altid været af den opfattelse, at han på en eller anden måde, som ikke blev afsløret for hans nærmeste medarbejdere, i disse uger med nedsat deltagelse i jordens anliggender var engageret i ledelsen af de høje åndelige intelligenser, som havde til opgave at styre et enormt univers, og at mennesket Jesus valgte at betegne sådanne aktiviteter fra hans side som at være “i sin Faders tjeneste.”		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, observerede de, at hans ansigtstræk undergik hurtige og mangfoldige forandringer, selvom de ikke hørte ham tale ord. De observerede heller ikke nogen synlig manifestation af himmelske væsener, som kunne have været i kommunikation med deres Mester, sådan som nogle af dem var vidne til ved en senere lejlighed.		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) Det var Jesu vane to aftener hver uge at holde særlige samtaler med personer, der ønskede at tale med ham, i et bestemt afsides og beskyttet hjørne af Zebedæus’ have. Ved en af disse private aftensamtaler stillede Thomas Mesteren dette spørgsmål: “Hvorfor er det nødvendigt for mennesker at blive født af ånden for at komme ind i riget? Er genfødsel nødvendig for at undslippe den ondes kontrol? Mester, hvad er det onde?” 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) “Begå ikke den fejl at forveksle ondskab med den onde, eller rettere den uretfærdige. Ham, som I kalder den onde, er egenkærlighedens søn, den høje administrator, som bevidst gjorde oprør mod min Faders og hans loyale sønners styre. Men jeg har allerede besejret disse syndige oprørere. Gør dig disse forskellige holdninger til Faderen og hans univers klart for dit sind. Glem aldrig disse love for 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 eller utilsigtede overtrædelse af den guddommelige lov, Faderens vilje. Ondskab er ligeledes målet for den ufuldkomne 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 og forsætlige overtrædelse af den guddommelige lov, Faderens vilje. Synd er graden af uvilje mod at blive guddommeligt ledet og åndeligt vejledt.		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) “Uretfærdighed er den forsætlige, beslutsomme og vedholdende overtrædelse af den guddommelige lov, Faderens vilje. Uretfærdighed er målet for den fortsatte afvisning af Faderens kærlige plan for personlighedens overlevelse og Sønnernes barmhjertige tjeneste for frelse.		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) “Af natur, før åndens genfødsel, er det dødelige menneske underlagt iboende onde tendenser, men sådanne naturlige ufuldkommenheder i opførsel er hverken synd eller misgerning. Det dødelige menneske er lige begyndt på sin lange opstigning til Faderens fuldkommenhed i Paradis. At være ufuldkommen eller delvis i sin naturlige begavelse er ikke syndigt. Mennesket er ganske vist underlagt det onde, men det er på ingen måde barn af den onde, medmindre det bevidst og med overlæg har valgt syndens vej og et liv i uretfærdighed. Ondskab er iboende i denne verdens naturlige orden, men synd er en holdning af bevidst oprør, som blev bragt til denne verden af dem, der faldt fra det åndelige lys til det grove 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 doktriner og persernes fejltagelser. Du forstår ikke forholdet mellem ondskab og synd, fordi du ser menneskeheden som noget, der begyndte på jorden med en perfekt Adam og hurtigt degenererede gennem synd til menneskets nuværende beklagelige tilstand. Men hvorfor nægter du at forstå betydningen af den beretning, der afslører, hvordan Kain, Adams søn, drog over til landet Nod og der fik sig en kone? Og hvorfor nægter du at fortolke betydningen af den beretning, der skildrer, hvordan Guds sønner fandt sig hustruer blandt menneskenes 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) “Mennesket er ganske vist af natur ondt, men ikke nødvendigvis syndigt. Den nye fødsel—åndsdåben—er afgørende for befrielsen fra det onde og nødvendig for at få adgang til Himmeriget, men intet af dette forringer den kendsgerning, at mennesket er Guds søn. Denne iboende tilstedeværelse af potentiel ondskab betyder heller ikke, at mennesket på en eller anden mystisk måde er fremmedgjort fra Faderen i himlen, så det som en fremmed, udlænding eller stedbarn på en eller anden måde skal søge om lovlig adoption af Faderen. Alle sådanne forestillinger udspringer for det første af din misforståelse af Faderen og for det andet 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 jer, at mennesket stiger ned fra guddommelig fuldkommenhed støt ned mod glemsel eller ødelæggelse; jeg er kommet for at vise, at mennesket, ved at træde ind i riget, stiger sikkert og vist op til Gud og guddommelig fuldkommenhed. Ethvert væsen, der på nogen måde ikke lever op til de guddommelige og åndelige idealer i den evige Faders vilje, er potentielt ondt, men sådanne væsener er på ingen måde syndige, og slet ikke uretfærdige.		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 Skriften, hvor der står skrevet: ‘I er børn af Herren jeres Gud.’ ‘Jeg vil være hans far, og han skal være min søn.’ ‘Jeg har udvalgt ham til at være min søn—jeg vil være hans far.’ ‘Hent mine sønner fra det fjerne og mine døtre fra jordens ende, hver eneste, der kaldes ved mit navn, for jeg har skabt dem til min ære.’ ‘I er sønner af den levende Gud.’ ‘De, der har Guds ånd, er i sandhed Guds sønner.’ Mens der er en materiel del af den menneskelige far i det naturlige barn, er der en åndelig del af den himmelske far i enhver troende barn 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, selvom Jesus formanede ham til “ikke at tale med de andre om disse ting, før jeg er vendt tilbage til Faderen.” Og Thomas nævnte ikke denne samtale før efter, at Mesteren var gået bort fra 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 et andet af disse private interviews i haven spurgte Nataniel Jesus: “Mester, selvom jeg begynder at forstå, hvorfor du nægter at praktisere helbredelse uden forskel, kan jeg stadig ikke forstå, hvorfor den kærlige Fader i himlen tillader så mange af sine børn på jorden at lide så mange lidelser.” Mesteren svarede Nataniel 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 så forvirrede, fordi I ikke forstår, hvordan den naturlige orden i denne verden så mange gange er blevet forstyrret af visse oprørske forræderes syndige eventyr mod Faderens vilje. Og jeg er kommet for at gøre en begyndelse på at bringe disse ting i orden. Men det vil kræve mange tidsaldre at genoprette denne del af universet til de tidligere stier og dermed befri menneskenes børn fra syndens og oprørets ekstra byrder. Tilstedeværelsen af ondskab alene er tilstrækkelig test 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 skal vide, at Faderen ikke med vilje plager sine børn. Mennesket nedkalder unødvendig lidelse over sig selv som et resultat af dets vedholdende afvisning af at vandre på den guddommelige viljes bedre veje. Lidelse er et potentiale i det onde, men meget af det er skabt af synd og uretfærdighed. Mange usædvanlige begivenheder har fundet sted i denne verden, og det er ikke mærkeligt, at alle tænkende mennesker bliver forvirrede over de scener af lidelse og modgang, som de er vidner til. Men én ting kan du være sikker på: Faderen sender ikke lidelse som en vilkårlig straf for forseelser. Ondskabens ufuldkommenheder og handicap er iboende; syndens straffe er uundgåelige; de ødelæggende konsekvenser af uretfærdighed er ubønhørlige. Mennesket bør ikke bebrejde Gud for de lidelser, som er det naturlige resultat af det liv, det vælger at leve; ej heller bør mennesket klage over de oplevelser, som er en del af livet, som det leves i denne verden. Det er Faderens vilje, at det dødelige menneske skal arbejde ihærdigt og konsekvent på at forbedre sin tilværelse på jorden. Intelligent anvendelse ville gøre det muligt for mennesket at overvinde meget af sin jordiske elendighed.		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 mennesker med at løse deres åndelige problemer og på den måde sætte gang i deres sind, så de kan blive bedre forberedt og inspireret til at gå i gang med at løse deres mangfoldige materielle problemer. Jeg kender til din forvirring, når du har læst 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 alt det, du måske ikke forstår. Tvivl ikke på Faderens kærlighed, bare fordi en af hans retfærdige og kloge love tilfældigvis rammer dig, fordi du uskyldigt eller bevidst har overtrådt en sådan guddommelig forordning.		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 Skriften, som ville have oplyst dig, hvis du bare havde læst med dømmekraft. Husker du ikke, at der står skrevet: ‘Min søn, foragt ikke Herrens tugt, og bliv ikke træt af hans tugt, for den, Herren elsker, tugter han, ligesom en far tugter den søn, han har glæde af.’ ‘Herren plager ikke frivilligt.’ ‘Før jeg blev plaget, kom jeg på afveje, men nu holder jeg loven. Lidelse var godt for mig, så jeg derved kunne lære de guddommelige vedtægter.’ ‘Jeg kender dine sorger. Den evige Gud er din tilflugt, og nedenunder er de evige arme.’ ‘Herren er også en tilflugt for de undertrykte, en havn af hvile i tider med problemer.’ ‘Herren vil styrke ham på lidelsens seng, Herren vil ikke glemme den syge.’ ‘Som en far er barmhjertig mod sine børn, sådan er Herren barmhjertig mod dem, der frygter ham. Han kender din krop; han husker, at du er støv.’ ‘Han helbreder dem, der har et knust hjerte, og forbinder deres sår.’ ‘Han er den fattiges håb, den nødlidendes styrke i hans nød, en tilflugt fra stormen og en skygge fra den ødelæggende hede.’ ‘Han giver kraft til de svage, og til dem, der ikke har nogen magt, øger han styrken.’ ‘Et knust siv knækker han ikke, og det rygende hør slukker han ikke.’ ‘Når du går gennem lidelsens vande, vil jeg være med dig, og når modgangens floder flyder over dig, vil jeg ikke forlade dig.’ ‘Han har sendt mig for at forbinde dem, der har et knust hjerte, for at forkynde frihed for dem, der er i fangenskab, og for at trøste alle, der sørger.’ ‘Der er forbedring i lidelse; lidelse springer ikke ud af 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 den 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. I sit svar på Johannes’ spørgsmål sagde Mesteren blandt mange andre ting:		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 eller lidelsens mission. Har du ikke læst den semitiske litteraturs mesterværk—Skriftens historie om Jobs lidelser? Husker du ikke, hvordan denne vidunderlige lignelse begynder med en opremsning af Herrens tjeners materielle velstand? Du husker vel, at Job var velsignet med børn, rigdom, værdighed, position, helbred og alt andet, som mennesker værdsætter i dette timelige liv. Ifølge Abrahams børns hævdvundne lære var en sådan materiel velstand et tilstrækkeligt bevis på guddommelig gunst. Men sådanne materielle besiddelser og sådan timelig velstand er ikke tegn på Guds gunst. Min Far i himlen elsker de fattige lige så meget som de rige; han tager ikke hensyn til 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) “Selvom overtrædelse af den guddommelige lov før eller siden efterfølges af straffens høst, og selvom mennesker i sidste ende høster, hvad de sår, bør du alligevel vide, at menneskelig lidelse ikke altid er en straf for forudgående synd. Både Job og hans venner fandt ikke det sande svar på deres rådvildhed. Og med det lys, du nu nyder, ville du næppe tildele hverken Satan eller Gud de roller, de spiller i denne unikke lignelse. Selvom Job ikke gennem lidelse fandt løsningen på sine intellektuelle problemer eller løsningen på sine filosofiske vanskeligheder, opnåede han store sejre; selv i lyset af sammenbruddet af hans teologiske forsvar steg han op til de åndelige højder, hvor han oprigtigt kunne sige: “Jeg afskyr mig selv”; så blev der givet ham frelsen i et syn af Gud. Så selv gennem misforstået lidelse steg Job op til det overmenneskelige plan af moralsk forståelse og åndelig indsigt. Når den lidende tjener får en vision af Gud, følger der en fred i sjælen, som overgår 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, Elifaz, formanede den lidende til i sine lidelser at udvise den samme tapperhed, som han havde foreskrevet for andre i sine velmagtsdage. Denne falske trøster sagde: ‘Stol på din religion, Job; husk, at det er de ugudelige og ikke de retfærdige, der lider. Du må have fortjent denne straf, ellers ville du ikke være plaget. Du ved godt, at intet menneske kan være retfærdigt i Guds øjne. Du ved, at de ugudelige aldrig rigtig har fremgang. Under alle omstændigheder synes mennesket at være forudbestemt til problemer, og måske straffer Herren dig kun for dit eget bedste.’ Ikke underligt, at stakkels Job ikke fik megen trøst ud af 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 deprimerende, selv om det var fornuftigt set ud fra den dengang accepterede teologi. Bildad sagde: ‘Gud kan ikke være uretfærdig. Dine børn må have været syndere, siden de gik til grunde; du må have taget fejl, ellers ville du ikke være så plaget. Og hvis du virkelig er retfærdig, vil Gud helt sikkert udfri dig fra dine lidelser. Du bør lære af historien om Guds omgang med mennesker, at den Almægtige kun tilintetgør de ugudelige.’		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 retfærdig og på samme tid så totalt ignorere min uskyld? Jeg er ved at lære, at jeg ikke kan få nogen tilfredsstillelse ved at appellere til den Almægtige. Kan du ikke se, at Gud tolererer de ondes forfølgelse af de gode? Og eftersom mennesket er så svagt, hvilken chance har det så for at blive taget i betragtning af en almægtig Gud? Gud har skabt mig, som jeg er, og når han så vender sig mod mig, er jeg forsvarsløs. Og hvorfor har Gud nogensinde skabt mig til 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 anfægte Jobs holdning i lyset af hans venners råd og de fejlagtige ideer om Gud, som optog hans eget sind? Kan du ikke se, at Job længtes efter en menneskelig Gud, at han hungrede efter at kommunikere med et guddommeligt væsen, som kender menneskets dødelige tilstand og forstår, at den retfærdige ofte må lide i uskyld som en del af dette første liv i den lange opstigning til Paradis? Derfor er Menneskesønnen kommet ud fra Faderen for at leve et sådant liv i kødet, at han vil være i stand til at trøste og hjælpe alle dem, der fremover skal udholde Jobs lidelser.		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, Zofar, talte så endnu mindre trøstende ord, da han sagde: ‘Du er tåbelig at påstå, at du er retfærdig, når du er så plaget. Men jeg indrømmer, at det er umuligt at forstå Guds veje. Måske er der et skjult formål med al din elendighed.’ Og da Job havde lyttet til alle sine tre venner, appellerede han direkte til Gud om hjælp og påberåbte sig det faktum, at ‘mennesket, født af en kvinde, har få dage og er 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 den anden session med hans venner. Elifaz blev mere streng, anklagende og sarkastisk. Bildad blev forarget over Jobs foragt for sine venner. Zofar gentog sine melankolske råd. Job var på dette tidspunkt blevet afskyet af sine venner og appellerede igen til Gud, og nu appellerede han til en retfærdig Gud mod uretfærdighedens Gud, som var legemliggjort i hans venners filosofi og endda i hans egen religiøse holdning. Dernæst søgte Job tilflugt i trøsten om et fremtidigt liv, hvor uretfærdighederne i den jordiske eksistens kan blive mere retfærdigt udbedret. Manglende hjælp fra mennesker driver Job til Gud. Derefter følger den store kamp i hans hjerte mellem tro og tvivl. Endelig begynder det lidende menneske at se livets lys; hans plagede sjæl stiger til nye højder af håb og mod; han kan lide videre og endda dø, men hans oplyste sjæl udstøder nu triumfens råb: ‘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 doktrinen om, at Gud plager børn for at straffe deres forældre. Job var altid klar til at indrømme, at Gud er retfærdig, men han længtes efter en sjælstilfredsstillende åbenbaring af den eviges personlige karakter. Og det er vores mission på jorden. Lidende dødelige skal ikke længere nægtes den trøst, det er at kende Guds kærlighed og forstå barmhjertigheden fra Faderen i himlen. Mens Guds tale fra hvirvelvinden var et majestætisk koncept for den dag, den blev ytret, har I allerede lært, at Faderen ikke åbenbarer sig på den måde, men at han snarere taler i det menneskelige hjerte som en stille, lille stemme, der siger: ‘Dette er vejen; gå den.’ Forstår du ikke, at Gud bor i dig, at han er blevet, hvad du er, for at han kan 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 kom Jesus med denne afsluttende udtalelse: “Faderen i himlen plager ikke frivilligt menneskenes børn. Mennesket lider for det første under tidens ulykker og ufuldkommenhederne i det onde ved en umoden fysisk eksistens. Dernæst lider det under de ubønhørlige konsekvenser af synd—overtrædelse af livets og lysets love. Og endelig høster mennesket høsten af sin egen uretfærdige vedholdenhed i oprøret mod himlens retfærdige styre på jorden. Men menneskets elendighed er ikke et personligt besøg af den guddommelige dom. Mennesket kan, og vil, gøre meget for at mindske sine timelige lidelser. Men bliv én gang for alle befriet fra den overtro, at Gud plager mennesket på den ondes foranledning. Læs Jobs Bog for at opdage, hvor mange forkerte forestillinger om Gud selv gode mennesker kan have; og læg så mærke til, hvordan selv den smerteligt plagede Job fandt trøstens og frelsens Gud på trods af sådanne fejlagtige læresætninger. Til sidst gennembrød hans tro lidelsens skyer for at skelne livets lys, der strømmede 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 grublede over disse ord i sit hjerte i mange dage. Hele hans efterliv blev markant ændret som følge af denne samtale med Mesteren i haven, og han gjorde senere meget for at få de andre apostle til at ændre deres syn på kilden til, naturen af og formålet med almindelige menneskelige lidelser. Men Johannes talte aldrig om denne konference, før Mesteren var gået bort.		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 tog af sted på den anden prædikenturné i Galilæa, talte Jesus i synagogen i Kapernaum om “glæden ved at leve retskaffent.” Da Jesus var færdig med at tale, stimlede en stor gruppe af lemlæstede, halte, syge og plagede sammen omkring ham for at søge helbredelse. I denne gruppe var også apostlene, mange af de nye evangelister og de farisæiske spioner fra Jerusalem. Overalt, hvor Jesus gik hen (undtagen når han var i bjergene for at arbejde for sin far), var de seks spioner fra Jerusalem sikre på at følge med.		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) Lederen af de spionerende farisæere fik, da Jesus stod og talte til folket, en mand med en vissen hånd til at komme hen til ham og spørge, om det var lovligt at blive helbredt på sabbatsdagen, eller om han skulle søge hjælp en anden dag. Da Jesus så manden, hørte hans ord og forstod, at han var sendt af farisæerne, sagde han: “Kom frem, mens jeg stiller dig et spørgsmål. Hvis du havde et får, og det faldt i et hul på sabbatsdagen, ville du så række ned, gribe fat i det og løfte det op? Er det lovligt at gøre sådan noget på sabbatsdagen?” Og manden svarede: “Ja, Mester, det ville være lovligt således at gøre godt på sabbatsdagen.” Da sagde Jesus og talte til dem alle: “Jeg ved, hvorfor I har sendt denne mand til mig. I ville finde anledning til anstød i mig, hvis I kunne friste mig til at vise barmhjertighed på sabbatsdagen. I stilhed blev I alle enige om, at det var lovligt at løfte det ulykkelige får op af hullet, selv på sabbatten, og jeg kalder jer til vidne på, at det er lovligt at udvise næstekærlighed på sabbatten, ikke kun over for dyr, men også over for mennesker. Hvor meget mere værdifuldt er et menneske end et får! Jeg forkynder, at det er lovligt at gøre godt mod mennesker på sabbatsdagen.” Og mens de alle stod tavse foran ham, sagde Jesus til manden med den visne hånd: “Stå heroppe ved min side, så alle kan se dig. Og for at du nu skal vide, at det er min Faders vilje, at du skal gøre godt på sabbatsdagen, hvis du har troen til at blive helbredt, beder jeg dig række hånden 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 da denne mand strakte sin visne hånd ud, blev den hel igen. Folk havde lyst til at vende sig mod farisæerne, men Jesus bad dem om at være rolige og sagde: “Jeg har lige fortalt jer, at det er lovligt at gøre godt på sabbatten for at redde liv, men jeg har ikke bedt jer om at gøre skade og give efter for lysten til at dræbe.” De vrede farisæere gik deres vej, og selv om det var sabbat, skyndte de sig straks til Tiberias og rådførte sig med Herodes og gjorde alt, hvad de kunne, for at vække hans fordomme og sikre sig herodianerne som allierede mod Jesus. Men Herodes nægtede at gribe ind over for Jesus og rådede dem til at tage deres klager med 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 er det første tilfælde af et mirakel, som Jesus udførte som svar på en udfordring fra sine fjender. Og Mesteren udførte dette såkaldte mirakel, ikke som en demonstration af sin helbredende kraft, men som en effektiv protest mod at gøre religionens sabbatshvile til en veritabel trældom af meningsløse restriktioner for hele menneskeheden. Denne mand vendte tilbage til sit arbejde som stenhugger og viste sig at være en af dem, hvis helbredelse blev efterfulgt af et liv i taknemmelighed 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) Den sidste uge af opholdet i Betsaida blev spionerne i Jerusalem meget splittede i deres holdning til Jesus og hans lære. Tre af disse farisæere var meget imponerede over, hvad de havde set og hørt. I Jerusalem gik Abraham, et ungt og indflydelsesrigt medlem af Sanhedrinet, offentligt ind for Jesu lære og blev døbt i Siloadammen af Abner. Hele Jerusalem var oprørt over denne begivenhed, og budbringere blev straks sendt til Betsaida for at tilbagekalde de seks farisæere, der havde spioneret.		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, som havde vundet riget på den forrige tur til Galilæa, vendte tilbage med nogle velhavende jøder fra Alexandria, og endnu en gang inviterede de Jesus til at komme til deres by med det formål at etablere en fælles skole for filosofi og religion samt en sygeafdeling for de syge. Men Jesus afslog høfligt invitationen.		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 en tranceprofet fra Bagdad til Betsaida-lejren, en Kirmeth. Denne formodede profet havde særegne syner, når han var i trance, og drømte fantastiske drømme, når hans søvn blev forstyrret. Han skabte en del uro i lejren, og Simon Zelotes var tilhænger af en ret hårdhændet behandling af den selvbedrageriske bedrager, men Jesus greb ind og gav ham fuld handlefrihed i et par dage. Alle, der hørte hans prædikener, erkendte snart, at hans lære ikke var sund i forhold til evangeliet om riget. Han vendte snart tilbage til Bagdad og tog kun et halvt dusin ustabile og uberegnelige sjæle med sig. Men før Jesus gik i forbøn for Bagdad-profeten, havde David Zebedæus med hjælp fra en selvbestaltet komité taget Kirmeth med ud i søen og efter gentagne gange at have kastet ham i vandet rådet ham til at tage af sted—for 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) På samme dag blev Beth-Marion, en fønikisk kvinde, så fanatisk, at hun blev vanvittig, og efter næsten at være druknet i forsøget på 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 konvertit fra Jerusalem, farisæeren Abraham, gav alle sine verdslige ejendele til den apostoliske skat, og dette bidrag gjorde det i høj grad muligt straks at sende de hundrede nyuddannede evangelister af sted. Andreas havde allerede meddelt, at lejren skulle lukkes, og alle forberedte sig på enten at tage 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 de andre ledere i den opløste lejr, og med de seks farisæere fra Jerusalem siddende på forreste række i denne forsamling i det rummelige og udvidede forværelse i Zebedæus’ hjem, skete der en af de mærkeligste og mest unikke episoder i hele Jesu liv på jorden. Mesteren talte på dette tidspunkt, mens han stod i dette store rum, som var blevet bygget for at kunne rumme disse forsamlinger i regntiden. Huset var helt omgivet af en stor menneskemængde, som spidsede ører for at opfange 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 således var fyldt med mennesker og helt omgivet af ivrige tilhørere, blev en mand, der længe havde været lammet, båret ned fra Kapernaum på en lille briks af sine venner. Den lamme havde hørt, at Jesus var ved at forlade Betsaida, og efter at have talt med stenhuggeren Aron, som for nylig var blevet helbredt, besluttede han sig for at blive båret ind til Jesus, hvor han kunne søge helbredelse. Hans venner forsøgte at komme ind i Zebedæus’ hus ad både for- og bagdøren, men der var for mange mennesker samlet. Men den lamme nægtede at acceptere nederlaget; han bad sine venner om at skaffe stiger, så de kunne komme op på taget af det rum, hvor Jesus talte, og efter at have løsnet tagstenene sænkede de modigt den syge mand ned på hans briks med reb, indtil den lidende hvilede på gulvet lige foran Mesteren. Da Jesus så, hvad de havde gjort, holdt han op med at tale, mens de, der var sammen med ham i rummet, undrede sig over den syge mands og hans venners udholdenhed. Den lamme sagde: “Mester, jeg vil ikke forstyrre din undervisning, men jeg er fast besluttet på at blive helbredt. Jeg er ikke som dem, der modtog helbredelse og straks glemte din undervisning. Jeg ønsker at blive rask, så jeg kan tjene i Himmeriget.” På trods af at denne mands lidelse var blevet påført ham af hans eget forkerte liv, så Jesus hans tro og sagde til den lamme: “Søn, frygt ikke; 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 sammen med andre skriftkloge og lovkloge, som sad sammen med dem, hørte denne udtalelse fra Jesus, begyndte de at sige til sig selv: “Hvor vover denne mand at tale sådan? Forstår han ikke, at sådanne ord er blasfemi? Hvem andre end Gud kan tilgive synd?” Jesus mærkede i sin ånd, at de ræsonnerede sådan i deres egne tanker og indbyrdes, og han talte til dem og sagde: “Hvorfor ræsonnerer I sådan i jeres hjerter? Hvem er I, at I sætter jer til doms over mig? Hvad forskel gør det, om jeg siger til denne lamme: Dine synder er tilgivet, eller om du rejser dig op, tager din seng og går? Men for at I, der er vidner til alt dette, endelig skal vide, at Menneskesønnen har myndighed og magt på jorden til at tilgive synder, vil jeg sige til denne lidende mand: Stå op, tag din seng og gå til dit eget hus.” Og da Jesus havde sagt dette, rejste den lamme sig, og da de gjorde plads til ham, gik han ud foran dem alle. Og de, der så dette, blev forbløffede. Peter lod forsamlingen gå, mens mange bad og lovpriste Gud og bekendte, at de aldrig før havde set så mærkelige ting ske.		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) Og det var omkring dette tidspunkt, at budbringerne fra Sanhedrin ankom for at bede de seks spioner om at vende tilbage til Jerusalem. Da de hørte denne besked, faldt de i alvorlig debat med hinanden; og efter at de havde afsluttet deres diskussioner, vendte lederen og to af hans medarbejdere tilbage med budbringerne til Jerusalem, mens tre af de udspionerende farisæere bekendte troen på Jesus og straks gik til søen, blev døbt af Peter og fik fællesskab med apostlene som børn af riget.		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.