Kapitel 149		Paper 149
Den Anden Prædiketur		The Second Preaching Tour
149:0.1 (1668.1) DEN anden offentlige forkyndelsestur i Galilæa begyndte søndag den 3. oktober år 28 e.Kr. og fortsatte i næsten tre måneder og sluttede den 30. december. Jesus og hans tolv apostle deltog i denne indsats, assisteret af det nyligt rekrutterede korps af 117 evangelister og af mange andre interesserede personer. På denne tur besøgte de Gadara, Ptolemais, Jafia, Dabaritta, Megiddo, Jizreel, Scythopolis, Tarikea, Hippos, Gamala, Betsaida-Julias og mange andre byer og landsbyer.		149:0.1 (1668.1) THE second public preaching tour of Galilee began on Sunday, October 3, a.d. 28, and continued for almost three months, ending on December 30. Participating in this effort were Jesus and his twelve apostles, assisted by the newly recruited corps of 117 evangelists and by numerous other interested persons. On this tour they visited Gadara, Ptolemais, Japhia, Dabaritta, Megiddo, Jezreel, Scythopolis, Tarichea, Hippos, Gamala, Bethsaida-Julias, and many other cities and villages.
149:0.2 (1668.2) Før afrejsen denne søndag morgen bad Andreas og Peter Jesus om at give den endelige befaling til de nye evangelister, men Mesteren afslog og sagde, at det ikke var hans opgave at gøre de ting, som andre kunne udføre på en acceptabel måde. Efter behørig overvejelse blev det besluttet, at James Zebedee skulle give opgaven. Ved afslutningen af James’ bemærkninger sagde Jesus til evangelisterne: “Gå nu ud og udfør det arbejde, som I har fået til opgave, og senere, når I har vist jer kompetente og trofaste, vil jeg ordinere jer til at forkynde evangeliet om riget.”		149:0.2 (1668.2) Before the departure on this Sunday morning Andrew and Peter asked Jesus to give the final charge to the new evangelists, but the Master declined, saying that it was not his province to do those things which others could acceptably perform. After due deliberation it was decided that James Zebedee should administer the charge. At the conclusion of James’s remarks Jesus said to the evangelists: “Go now forth to do the work as you have been charged, and later on, when you have shown yourselves competent and faithful, I will ordain you to preach the gospel of the kingdom.”
149:0.3 (1668.3) På denne tur var det kun James og Johannes, der rejste med Jesus. Peter og de andre apostle tog hver omkring et dusin af evangelisterne med sig og holdt tæt kontakt med dem, mens de fortsatte deres arbejde med at prædike og undervise. Så snart de troende var parate til at træde ind i riget, ville apostlene forestå dåben. Jesus og hans to ledsagere rejste meget i løbet af disse tre måneder og besøgte ofte to byer på én dag for at observere evangelisternes arbejde og opmuntre dem i deres bestræbelser på at etablere riget. Hele denne anden forkyndelsestur var først og fremmest et forsøg på at give dette korps af 117 nyuddannede evangelister praktisk erfaring.		149:0.3 (1668.3) On this tour only James and John traveled with Jesus. Peter and the other apostles each took with them about one dozen of the evangelists and maintained close contact with them while they carried on their work of preaching and teaching. As fast as believers were ready to enter the kingdom, the apostles would administer baptism. Jesus and his two companions traveled extensively during these three months, often visiting two cities in one day to observe the work of the evangelists and to encourage them in their efforts to establish the kingdom. This entire second preaching tour was principally an effort to afford practical experience for this corps of 117 newly trained evangelists.
149:0.4 (1668.4) I hele denne periode og efterfølgende, indtil Jesus og de tolv tog til Jerusalem, opretholdt David Zebedæus et permanent hovedkvarter for rigets arbejde i sin fars hus i Betsaida. Det var knudepunktet for Jesu arbejde på jorden og relæstationen for den budbringertjeneste, som David udførte mellem arbejderne i forskellige dele af Palæstina og de tilstødende regioner. Han gjorde alt dette på eget initiativ, men med Andreas’ godkendelse. David ansatte fyrre til halvtreds budbringere i denne efterretningsafdeling af rigets hurtigt voksende og ekspanderende arbejde. Mens han arbejdede på denne måde, forsørgede han sig selv delvist ved at bruge noget af sin tid på sit gamle arbejde som fisker.		149:0.4 (1668.4) Throughout this period and subsequently, up to the time of the final departure of Jesus and the twelve for Jerusalem, David Zebedee maintained a permanent headquarters for the work of the kingdom in his father’s house at Bethsaida. This was the clearinghouse for Jesus’ work on earth and the relay station for the messenger service which David carried on between the workers in various parts of Palestine and adjacent regions. He did all of this on his own initiative but with the approval of Andrew. David employed forty to fifty messengers in this intelligence division of the rapidly enlarging and extending work of the kingdom. While thus employed, he partially supported himself by spending some of his time at his old work of fishing.
1. Jesus udbredte berømmelse ^top		1. The Widespread Fame of Jesus ^top
149:1.1 (1668.5) Da lejren i Betsaida var blevet opløst, havde Jesu ry, især som helbreder, spredt sig til alle dele af Palæstina og gennem hele Syrien og de omkringliggende lande. I flere uger efter at de havde forladt Betsaida, blev de syge ved med at komme, og når de ikke fandt Mesteren, gik de på jagt efter ham, når de havde hørt fra David, hvor han var. På denne tur udførte Jesus ikke bevidst nogen såkaldte helbredelsesmirakler. Ikke desto mindre fandt masser af syge tilbage til sundhed og lykke som et resultat af den genopbyggende kraft i den intense tro, som fik dem til at søge helbredelse.		149:1.1 (1668.5) By the time the camp at Bethsaida had been broken up, the fame of Jesus, particularly as a healer, had spread to all parts of Palestine and through all of Syria and the surrounding countries. For weeks after they left Bethsaida, the sick continued to arrive, and when they did not find the Master, on learning from David where he was, they would go in search of him. On this tour Jesus did not deliberately perform any so-called miracles of healing. Nevertheless, scores of afflicted found restoration of health and happiness as a result of the reconstructive power of the intense faith which impelled them to seek for healing.
149:1.2 (1669.1) Omkring tidspunktet for denne mission—og i resten af Jesu liv på jorden—begyndte der at ske en række besynderlige og uforklarlige helbredelsesfænomener. I løbet af denne tre måneder lange tur fik mere end hundrede mænd, kvinder og børn fra Judæa, Idumæa, Galilæa, Syrien, Tyrus og Sidon og fra den anden side af Jordan denne ubevidste helbredelse af Jesus, og da de vendte tilbage til deres hjem, bidrog de til at udvide Jesu berømmelse. Og det gjorde de på trods af, at Jesus, hver gang han observerede et af disse tilfælde af spontan helbredelse, direkte pålagde modtageren at “ikke fortælle det til nogen.”		149:1.2 (1669.1) There began to appear about the time of this mission—and continued throughout the remainder of Jesus’ life on earth—a peculiar and unexplained series of healing phenomena. In the course of this three months’ tour more than one hundred men, women, and children from Judea, Idumea, Galilee, Syria, Tyre, and Sidon, and from beyond the Jordan were beneficiaries of this unconscious healing by Jesus and, returning to their homes, added to the enlargement of Jesus’ fame. And they did this notwithstanding that Jesus would, every time he observed one of these cases of spontaneous healing, directly charge the beneficiary to “tell no man.”
149:1.3 (1669.2) Det blev aldrig afsløret for os, hvad der skete i disse tilfælde af spontan eller ubevidst helbredelse. Mesteren forklarede aldrig sine apostle, hvordan disse helbredelser fandt sted, andet end at han ved flere lejligheder blot sagde: “Jeg mærker, at kraft er udgået fra mig.” Ved en lejlighed bemærkede han, da han blev rørt af et sygt barn: “Jeg mærker, at livet er udgået fra mig.”		149:1.3 (1669.2) It was never revealed to us just what occurred in these cases of spontaneous or unconscious healing. The Master never explained to his apostles how these healings were effected, other than that on several occasions he merely said, “I perceive that power has gone forth from me.” On one occasion he remarked when touched by an ailing child, “I perceive that life has gone forth from me.”
149:1.4 (1669.3) I mangel af direkte ord fra Mesteren om karakteren af disse tilfælde af spontan helbredelse, ville det være formasteligt fra vores side at påtage os at forklare, hvordan de blev udført, men det vil være tilladt at registrere vores mening om alle sådanne helbredelsesfænomener. Vi tror, at mange af disse tilsyneladende helbredelsesmirakler, som de fandt sted i løbet af Jesu tjeneste på jorden, var resultatet af sameksistensen af følgende tre magtfulde, potente og forbundne påvirkninger:		149:1.4 (1669.3) In the absence of direct word from the Master regarding the nature of these cases of spontaneous healing, it would be presuming on our part to undertake to explain how they were accomplished, but it will be permissible to record our opinion of all such healing phenomena. We believe that many of these apparent miracles of healing, as they occurred in the course of Jesus’ earth ministry, were the result of the coexistence of the following three powerful, potent, and associated influences:
149:1.5 (1669.4) 1. Tilstedeværelsen af en stærk, dominerende og levende tro i hjertet på det menneske, der vedholdende søgte helbredelse, sammen med det faktum, at en sådan helbredelse blev ønsket for dens åndelige fordele snarere end for rent fysisk genoprettelse.		149:1.5 (1669.4) 1. The presence of strong, dominant, and living faith in the heart of the human being who persistently sought healing, together with the fact that such healing was desired for its spiritual benefits rather than for purely physical restoration.
149:1.6 (1669.5) 2. Eksistensen, samtidig med en sådan menneskelig tro, af den store sympati og medfølelse fra den inkarnerede og barmhjertighedsdominerede Guds Skabersøn, som faktisk i sin person besad næsten ubegrænsede og tidløse kreative helbredende kræfter og privilegier.		149:1.6 (1669.5) 2. The existence, concomitant with such human faith, of the great sympathy and compassion of the incarnated and mercy-dominated Creator Son of God, who actually possessed in his person almost unlimited and timeless creative healing powers and prerogatives.
149:1.7 (1669.6) 3. Sammen med skabningens tro og Skaberens liv bør det også bemærkes, at dette Gudsmenneske var det personificerede udtryk for Faderens vilje. Hvis Faderen i kontakten mellem det menneskelige behov og den guddommelige kraft til at opfylde det ikke ville andet, blev de to ét, og helbredelsen skete ubevidst for mennesket Jesus, men blev straks genkendt af hans guddommelige natur. Forklaringen på mange af disse tilfælde af helbredelse skal derfor findes i en stor lov, som vi længe har kendt til, nemlig: Hvad Skabersønnen ønsker, og den evige Fader vil, ER.		149:1.7 (1669.6) 3. Along with the faith of the creature and the life of the Creator it should also be noted that this God-man was the personified expression of the Father’s will. If, in the contact of the human need and the divine power to meet it, the Father did not will otherwise, the two became one, and the healing occurred unconsciously to the human Jesus but was immediately recognized by his divine nature. The explanation, then, of many of these cases of healing must be found in a great law which has long been known to us, namely, What the Creator Son desires and the eternal Father wills IS.
149:1.8 (1669.7) Det er derfor vores opfattelse, at i Jesu personlige nærvær var visse former for dyb menneskelig tro bogstaveligt talt og virkelig overbevisende i manifestationen af helbredelse af visse kreative kræfter og personligheder i universet, som på det tidspunkt var så tæt forbundet med Menneskesønnen. Det bliver derfor en kendsgerning, at Jesus ofte lod mennesker helbrede sig selv i hans nærvær ved hjælp af deres stærke, personlige tro.		149:1.8 (1669.7) It is, then, our opinion that, in the personal presence of Jesus, certain forms of profound human faith were literally and truly compelling in the manifestation of healing by certain creative forces and personalities of the universe who were at that time so intimately associated with the Son of Man. It therefore becomes a fact of record that Jesus did frequently suffer men to heal themselves in his presence by their powerful, personal faith.
149:1.9 (1670.1) Mange andre søgte helbredelse af helt egoistiske årsager. En rig enke fra Tyrus kom med sit følge for at blive helbredt for sine skavanker, som var mange, og mens hun fulgte Jesus rundt i Galilæa, blev hun ved med at tilbyde flere og flere penge, som om Guds kraft var noget, der kunne købes af den højestbydende. Men hun blev aldrig interesseret i evangeliet om riget; det var kun helbredelsen af hendes fysiske lidelser, hun søgte.		149:1.9 (1670.1) Many others sought healing for wholly selfish purposes. A rich widow of Tyre, with her retinue, came seeking to be healed of her infirmities, which were many; and as she followed Jesus about through Galilee, she continued to offer more and more money, as if the power of God were something to be purchased by the highest bidder. But never would she become interested in the gospel of the kingdom; it was only the cure of her physical ailments that she sought.
2. Folkets indstilling ^top		2. Attitude of the People ^top
149:2.1 (1670.2) Jesus forstod menneskers sind. Han vidste, hvad der var i menneskets hjerte, og hvis hans lære var blevet efterladt, som han præsenterede den, og den eneste kommentar var den inspirerede fortolkning, som hans liv på jorden gav, ville alle nationer og alle religioner i verden hurtigt have taget imod evangeliet om riget. Jesu tidlige tilhængeres velmente forsøg på at omformulere hans lære for at gøre den mere acceptabel for visse nationer, racer og religioner resulterede kun i, at denne lære blev mindre acceptabel for alle andre nationer, racer og religioner.		149:2.1 (1670.2) Jesus understood the minds of men. He knew what was in the heart of man, and had his teachings been left as he presented them, the only commentary being the inspired interpretation afforded by his earth life, all nations and all religions of the world would speedily have embraced the gospel of the kingdom. The well-meant efforts of Jesus’ early followers to restate his teachings so as to make them the more acceptable to certain nations, races, and religions, only resulted in making such teachings the less acceptable to all other nations, races, and religions.
149:2.2 (1670.3) Apostlen Paulus skrev mange breve med instruktioner og formaninger i sine bestræbelser på at gøre visse grupper på hans tid opmærksomme på Jesu lære. Andre lærere af Jesu evangelium gjorde det samme, men ingen af dem indså, at nogle af disse skrifter senere ville blive samlet af dem, der ville fremstille dem som legemliggørelsen af Jesu lære. Så selvom den såkaldte kristendom indeholder mere af Mesterens evangelium end nogen anden religion, indeholder den også meget, som Jesus ikke lærte. Bortset fra inkorporeringen af mange læresætninger fra de persiske mysterier og meget af den græske filosofi i den tidlige kristendom, blev der begået to store fejl:		149:2.2 (1670.3) The Apostle Paul, in his efforts to bring the teachings of Jesus to the favorable notice of certain groups in his day, wrote many letters of instruction and admonition. Other teachers of Jesus’ gospel did likewise, but none of them realized that some of these writings would subsequently be brought together by those who would set them forth as the embodiment of the teachings of Jesus. And so, while so-called Christianity does contain more of the Master’s gospel than any other religion, it does also contain much that Jesus did not teach. Aside from the incorporation of many teachings from the Persian mysteries and much of the Greek philosophy into early Christianity, two great mistakes were made:
149:2.3 (1670.4) 1. Bestræbelsen på at forbinde evangeliets lære direkte med den jødiske teologi, som illustreret af den kristne forsoningslære—læren om, at Jesus var den ofrede Søn, der ville tilfredsstille Faderens strenge retfærdighed og dulme den guddommelige vrede. Disse læresætninger udsprang af en prisværdig indsats for at gøre evangeliet om riget mere acceptabelt for vantro jøder. Selvom disse bestræbelser mislykkedes, hvad angår at vinde jøderne, undlod de ikke at forvirre og fremmedgøre mange ærlige sjæle i alle efterfølgende generationer.		149:2.3 (1670.4) 1. The effort to connect the gospel teaching directly onto the Jewish theology, as illustrated by the Christian doctrines of the atonement—the teaching that Jesus was the sacrificed Son who would satisfy the Father’s stern justice and appease the divine wrath. These teachings originated in a praiseworthy effort to make the gospel of the kingdom more acceptable to disbelieving Jews. Though these efforts failed as far as winning the Jews was concerned, they did not fail to confuse and alienate many honest souls in all subsequent generations.
149:2.4 (1670.5) 2. Den anden store bommert, som Mesterens tidlige tilhængere begik, og som alle efterfølgende generationer er blevet ved med at forevige, var at organisere den kristne lære så fuldstændigt omkring Jesus’ person. Denne overbetoning af Jesu personlighed i kristendommens teologi har medvirket til at tilsløre hans lære, og alt dette har gjort det stadig vanskeligere for jøder, muhamedanere, hinduer og andre østlige religionister at acceptere Jesu lære. Vi vil ikke forklejne Jesu persons plads i en religion, der måtte bære hans navn, men vi vil ikke tillade, at sådanne overvejelser formørker hans inspirerede liv eller fortrænger hans frelsende budskab: Guds faderskab og menneskets broderskab.		149:2.4 (1670.5) 2. The second great blunder of the Master’s early followers, and one which all subsequent generations have persisted in perpetuating, was to organize the Christian teaching so completely about the person of Jesus. This overemphasis of the personality of Jesus in the theology of Christianity has worked to obscure his teachings, and all of this has made it increasingly difficult for Jews, Mohammedans, Hindus, and other Eastern religionists to accept the teachings of Jesus. We would not belittle the place of the person of Jesus in a religion which might bear his name, but we would not permit such consideration to eclipse his inspired life or to supplant his saving message: the fatherhood of God and the brotherhood of man.
149:2.5 (1670.6) Lærerne i Jesu religion bør nærme sig andre religioner med anerkendelse af de sandheder, de har til fælles (hvoraf mange kommer direkte eller indirekte fra Jesu budskab), mens de afholder sig fra at lægge så meget vægt på forskellene.		149:2.5 (1670.6) The teachers of the religion of Jesus should approach other religions with the recognition of the truths which are held in common (many of which come directly or indirectly from Jesus’ message) while they refrain from placing so much emphasis on the differences.
149:2.6 (1671.1) Selvom Jesu berømmelse på det tidspunkt hovedsageligt hvilede på hans ry som helbreder, betyder det ikke, at det blev ved med at være sådan. Som tiden gik, blev han mere og mere søgt for åndelig hjælp. Men det var de fysiske helbredelser, der appellerede mest direkte og umiddelbart til almindelige mennesker. Jesus blev i stigende grad opsøgt af ofre for moralsk slaveri og psykisk chikane, og han lærte dem altid vejen til udfrielse. Fædre søgte hans råd om, hvordan de skulle styre deres sønner, og mødre kom for at få hjælp til at vejlede deres døtre. De, der sad i mørket, kom til ham, og han åbenbarede livets lys for dem. Hans øre var altid åbent for menneskehedens sorger, og han hjalp altid dem, der søgte hans tjeneste.		149:2.6 (1671.1) While, at that particular time, the fame of Jesus rested chiefly upon his reputation as a healer, it does not follow that it continued so to rest. As time passed, more and more he was sought for spiritual help. But it was the physical cures that made the most direct and immediate appeal to the common people. Jesus was increasingly sought by the victims of moral enslavement and mental harassments, and he invariably taught them the way of deliverance. Fathers sought his advice regarding the management of their sons, and mothers came for help in the guidance of their daughters. Those who sat in darkness came to him, and he revealed to them the light of life. His ear was ever open to the sorrows of mankind, and he always helped those who sought his ministry.
149:2.7 (1671.2) Da Skaberen selv var på jorden, inkarneret i skikkelse af dødeligt kød, var det uundgåeligt, at der skulle ske nogle ekstraordinære ting. Men du skal aldrig nærme dig Jesus gennem disse såkaldte mirakuløse hændelser. Lær at nærme dig miraklet gennem Jesus, men begå ikke den fejl at nærme dig Jesus gennem miraklet. Og denne formaning er berettiget, på trods af at Jesus af Nazaret er den eneste grundlægger af en religion, der udførte overmaterielle handlinger på jorden.		149:2.7 (1671.2) When the Creator himself was on earth, incarnated in the likeness of mortal flesh, it was inevitable that some extraordinary things should happen. But you should never approach Jesus through these so-called miraculous occurrences. Learn to approach the miracle through Jesus, but do not make the mistake of approaching Jesus through the miracle. And this admonition is warranted, notwithstanding that Jesus of Nazareth is the only founder of a religion who performed supermaterial acts on earth.
149:2.8 (1671.3) Det mest forbløffende og det mest revolutionerende ved Mikaels mission på jorden var hans holdning til kvinder. I en tid og en generation, hvor en mand ikke engang måtte hilse på sin egen kone på et offentligt sted, vovede Jesus at tage kvinder med som lærere i evangeliet i forbindelse med sin tredje rundrejse i Galilæa. Og han havde det store mod til at gøre det på trods af den rabbinske lære, der erklærede, at det var “bedre, at lovens ord blev brændt end overgivet til kvinder.”		149:2.8 (1671.3) The most astonishing and the most revolutionary feature of Michael’s mission on earth was his attitude toward women. In a day and generation when a man was not supposed to salute even his own wife in a public place, Jesus dared to take women along as teachers of the gospel in connection with his third tour of Galilee. And he had the consummate courage to do this in the face of the rabbinic teaching which declared that it was “better that the words of the law should be burned than delivered to women.”
149:2.9 (1671.4) I løbet af én generation løftede Jesus kvinderne ud af tidens respektløse glemsel og slaviske trummerum. Og det er den eneste skammelige ting ved den religion, der formastede sig til at tage Jesu navn, at den manglede det moralske mod til at følge dette ædle eksempel i sin efterfølgende holdning til kvinder.		149:2.9 (1671.4) In one generation Jesus lifted women out of the disrespectful oblivion and the slavish drudgery of the ages. And it is the one shameful thing about the religion that presumed to take Jesus’ name that it lacked the moral courage to follow this noble example in its subsequent attitude toward women.
149:2.10 (1671.5) Da Jesus blandede sig med folket, fandt de ham helt fri for datidens overtro. Han var fri for religiøse fordomme; han var aldrig intolerant. Han havde intet i sit hjerte, der lignede social antagonisme. Mens han fulgte det gode i sine fædres religion, tøvede han ikke med at se bort fra menneskeskabte traditioner for overtro og trældom. Han vovede at lære, at naturkatastrofer, tidens tilfældigheder og andre ulykkelige hændelser ikke er guddommelige domme eller forsynets mystiske dispositioner. Han fordømte slavisk hengivenhed over for meningsløse ceremonier og afslørede det fejlagtige i materialistisk tilbedelse. Han proklamerede frimodigt menneskets åndelige frihed og vovede at lære, at dødelige af kød og blod i sandhed er sønner af den levende Gud.		149:2.10 (1671.5) As Jesus mingled with the people, they found him entirely free from the superstitions of that day. He was free from religious prejudices; he was never intolerant. He had nothing in his heart resembling social antagonism. While he complied with the good in the religion of his fathers, he did not hesitate to disregard man-made traditions of superstition and bondage. He dared to teach that catastrophes of nature, accidents of time, and other calamitous happenings are not visitations of divine judgments or mysterious dispensations of Providence. He denounced slavish devotion to meaningless ceremonials and exposed the fallacy of materialistic worship. He boldly proclaimed man’s spiritual freedom and dared to teach that mortals of the flesh are indeed and in truth sons of the living God.
149:2.11 (1671.6) Jesus overskred alle sine forfædres læresætninger, da han frimodigt erstattede rene hjerter med rene hænder som kendetegn på sand religion. Han satte virkeligheden i stedet for traditionen og fejede alle forfængelighedens og hykleriets prætentioner til side. Og alligevel gav denne frygtløse Guds mand ikke udtryk for destruktiv kritik eller fuldstændig ligegyldighed over for sin tids religiøse, sociale, økonomiske og politiske skikke. Han var ikke en militant revolutionær; han var en progressiv evolutionist. Han engagerede sig kun i ødelæggelsen af det, der var, når han samtidig tilbød sine medmennesker det overlegne, der skulle være.		149:2.11 (1671.6) Jesus transcended all the teachings of his forebears when he boldly substituted clean hearts for clean hands as the mark of true religion. He put reality in the place of tradition and swept aside all pretensions of vanity and hypocrisy. And yet this fearless man of God did not give vent to destructive criticism or manifest an utter disregard of the religious, social, economic, and political usages of his day. He was not a militant revolutionist; he was a progressive evolutionist. He engaged in the destruction of that which was only when he simultaneously offered his fellows the superior thing which ought to be.
149:2.12 (1672.1) Jesus modtog sine tilhængeres lydighed uden at forlange det. Kun tre mænd, som modtog hans personlige kald, nægtede at tage imod invitationen til discipelskab. Han udøvede en særegen tiltrækningskraft på mennesker, men han var ikke diktatorisk. Han var tillidsvækkende, og der var aldrig nogen, der tog det ilde op, når han gav en befaling. Han påtog sig absolut autoritet over sine disciple, men ingen protesterede nogensinde. Han tillod sine tilhængere at kalde ham Mester.		149:2.12 (1672.1) Jesus received the obedience of his followers without exacting it. Only three men who received his personal call refused to accept the invitation to discipleship. He exercised a peculiar drawing power over men, but he was not dictatorial. He commanded confidence, and no man ever resented his giving a command. He assumed absolute authority over his disciples, but no one ever objected. He permitted his followers to call him Master.
149:2.13 (1672.2) Mesteren blev beundret af alle, der mødte ham, undtagen af dem, der havde dybtliggende religiøse fordomme, eller dem, der mente at kunne se politiske farer i hans lære. Mænd var forbløffede over originaliteten og autoriteten i hans lære. De undrede sig over hans tålmodighed i omgangen med tilbagestående og besværlige spørgere. Han indgød håb og tillid i hjerterne hos alle, der kom under hans tjeneste. Kun de, der ikke havde mødt ham, frygtede ham, og han blev kun hadet af dem, der betragtede ham som forkæmperen for den sandhed, der var bestemt til at omstyrte det onde og den vildfarelse, som de havde besluttet sig for at fastholde i deres hjerter for enhver pris.		149:2.13 (1672.2) The Master was admired by all who met him except by those who entertained deep-seated religious prejudices or those who thought they discerned political dangers in his teachings. Men were astonished at the originality and authoritativeness of his teaching. They marveled at his patience in dealing with backward and troublesome inquirers. He inspired hope and confidence in the hearts of all who came under his ministry. Only those who had not met him feared him, and he was hated only by those who regarded him as the champion of that truth which was destined to overthrow the evil and error which they had determined to hold in their hearts at all cost.
149:2.14 (1672.3) Han udøvede en stærk og fascinerende indflydelse på både venner og fjender. Skarer af mennesker fulgte ham i ugevis, bare for at høre hans nådige ord og se hans enkle liv. Hengivne mænd og kvinder elskede Jesus med en næsten overmenneskelig hengivenhed. Og jo bedre de kendte ham, jo mere elskede de ham. Og alt dette er stadig sandt; selv i dag og i alle fremtidige tidsaldre, jo mere mennesket lærer dette Gudsmenneske at kende, jo mere vil det elske og følge efter ham.		149:2.14 (1672.3) On both friends and foes he exercised a strong and peculiarly fascinating influence. Multitudes would follow him for weeks, just to hear his gracious words and behold his simple life. Devoted men and women loved Jesus with a well-nigh superhuman affection. And the better they knew him the more they loved him. And all this is still true; even today and in all future ages, the more man comes to know this God-man, the more he will love and follow after him.
3. De religiøse lederes fjendtlighed ^top		3. Hostility of the Religious Leaders ^top
149:3.1 (1672.4) På trods af almindelige menneskers positive modtagelse af Jesus og hans lære, blev de religiøse ledere i Jerusalem mere og mere bekymrede og fjendtlige. Farisæerne havde formuleret en systematisk og dogmatisk teologi. Jesus var en lærer, der underviste, når lejligheden bød sig; han var ikke en systematisk lærer. Jesus underviste ikke så meget ud fra loven som ud fra livet, ved hjælp af lignelser. (Og når han brugte en lignelse til at illustrere sit budskab, brugte han kun et træk ved historien til det formål. Man kan få mange forkerte idéer om Jesu lære ved at forsøge at lave allegorier ud af hans lignelser).		149:3.1 (1672.4) Notwithstanding the favorable reception of Jesus and his teachings by the common people, the religious leaders at Jerusalem became increasingly alarmed and antagonistic. The Pharisees had formulated a systematic and dogmatic theology. Jesus was a teacher who taught as the occasion served; he was not a systematic teacher. Jesus taught not so much from the law as from life, by parables. (And when he employed a parable for illustrating his message, he designed to utilize just one feature of the story for that purpose. Many wrong ideas concerning the teachings of Jesus may be secured by attempting to make allegories out of his parables.)
149:3.2 (1672.5) De religiøse ledere i Jerusalem var ved at blive nærmest vanvittige på grund af den unge Abrahams nylige omvendelse og de tre spioners desertering, som var blevet døbt af Peter, og som nu var ude med evangelisterne på denne anden forkyndelsestur i Galilæa. De jødiske ledere blev mere og mere forblændede af frygt og fordomme, mens deres hjerter blev forhærdede af den fortsatte afvisning af de tiltalende sandheder i evangeliet om riget. Når mennesker lukker af for appellen til den ånd, der bor i dem, er der ikke meget, der kan gøres for at ændre deres holdning.		149:3.2 (1672.5) The religious leaders at Jerusalem were becoming well-nigh frantic as a result of the recent conversion of young Abraham and by the desertion of the three spies who had been baptized by Peter, and who were now out with the evangelists on this second preaching tour of Galilee. The Jewish leaders were increasingly blinded by fear and prejudice, while their hearts were hardened by the continued rejection of the appealing truths of the gospel of the kingdom. When men shut off the appeal to the spirit that dwells within them, there is little that can be done to modify their attitude.
149:3.3 (1672.6) Da Jesus første gang mødtes med evangelisterne i Betsaida-lejren, sagde han som afslutning på sin tale: “I skal huske, at i krop og sind—følelsesmæssigt—reagerer mennesker individuelt. Det eneste, der er ensartet ved mennesker, er den iboende ånd. Selvom guddommelige ånder kan variere noget i arten og omfanget af deres erfaring, reagerer de ensartet på alle åndelige appeller. Kun gennem, og ved at appellere til, denne ånd kan menneskeheden nogensinde opnå enhed og broderskab.” Men mange af jødernes ledere havde lukket deres hjerters døre for evangeliets åndelige appel. Fra denne dag af holdt de ikke op med at planlægge og udtænke Mesterens ødelæggelse. De var overbeviste om, at Jesus måtte pågribes, dømmes og henrettes som en religiøs forbryder, en overtræder af de vigtigste læresætninger i den jødiske hellige lov.		149:3.3 (1672.6) When Jesus first met with the evangelists at the Bethsaida camp, in concluding his address, he said: “You should remember that in body and mind—emotionally—men react individually. The only uniform thing about men is the indwelling spirit. Though divine spirits may vary somewhat in the nature and extent of their experience, they react uniformly to all spiritual appeals. Only through, and by appeal to, this spirit can mankind ever attain unity and brotherhood.” But many of the leaders of the Jews had closed the doors of their hearts to the spiritual appeal of the gospel. From this day on they ceased not to plan and plot for the Master’s destruction. They were convinced that Jesus must be apprehended, convicted, and executed as a religious offender, a violator of the cardinal teachings of the Jewish sacred law.
4. Prædiketurens fremskridt ^top		4. Progress of the Preaching Tour ^top
149:4.1 (1673.1) Jesus gjorde meget lidt offentligt arbejde på denne prædikentur, men han holdt mange aftentimer, med de troende i de fleste af de byer og landsbyer, hvor han tilfældigvis opholdt sig sammen med James og Johannes. Ved et af disse aftenmøder stillede en af de yngre evangelister Jesus et spørgsmål om vrede, og Mesteren svarede blandt andet:		149:4.1 (1673.1) Jesus did very little public work on this preaching tour, but he conducted many evening classes with the believers in most of the cities and villages where he chanced to sojourn with James and John. At one of these evening sessions one of the younger evangelists asked Jesus a question about anger, and the Master, among other things, said in reply:
149:4.2 (1673.2) “Vrede er en materiel manifestation, som på en generel måde repræsenterer målet for den åndelige naturs manglende evne til at få kontrol over den kombinerede intellektuelle og fysiske natur. Vrede indikerer din mangel på tolerant broderkærlighed plus din mangel på selvrespekt og selvkontrol. Vrede nedbryder helbredet, nedbryder sindet og hæmmer den åndelige lærer i menneskets sjæl. Har du ikke læst i Skriften, at ‘vreden dræber det tåbelige menneske’, og at mennesket ‘river sig selv i stykker i sin vrede’? At ‘den, der er langsom i sin vrede, har stor forstand,’ mens ‘den, der er forhastet i sit temperament, ophøjer tåbelighed’? I ved alle, at ‘et blidt svar vender vreden bort, ’ og hvordan ‘hårde ord vækker vrede.’ ‘Diskretion udsætter vreden,’ mens ‘den, der ikke har kontrol over sig selv, er som en forsvarsløs by uden mure.’ ‘Vrede er grusom, og vrede er skandaløs.’ ‘Vrede mænd skaber stridigheder, mens de rasende mangedobler deres overtrædelser.’ ‘Vær ikke forhastede i ånden, for vreden hviler i tåbernes skød.’” Før Jesus holdt op med at tale, sagde han videre: “Lad jeres hjerter være så domineret af kærlighed, at jeres åndelige vejleder ikke vil have problemer med at befri jer fra tendensen til at give luft til de udbrud af dyrisk vrede, som er uforenelige med status som guddommelige sønner.”		149:4.2 (1673.2) “Anger is a material manifestation which represents, in a general way, the measure of the failure of the spiritual nature to gain control of the combined intellectual and physical natures. Anger indicates your lack of tolerant brotherly love plus your lack of self-respect and self-control. Anger depletes the health, debases the mind, and handicaps the spirit teacher of man’s soul. Have you not read in the Scriptures that ‘wrath kills the foolish man,’ and that man ‘tears himself in his anger’? That ‘he who is slow of wrath is of great understanding,’ while ‘he who is hasty of temper exalts folly’? You all know that ‘a soft answer turns away wrath,’ and how ‘grievous words stir up anger.’ ‘Discretion defers anger,’ while ‘he who has no control over his own self is like a defenseless city without walls.’ ‘Wrath is cruel and anger is outrageous.’ ‘Angry men stir up strife, while the furious multiply their transgressions.’ ‘Be not hasty in spirit, for anger rests in the bosom of fools.’” Before Jesus ceased speaking, he said further: “Let your hearts be so dominated by love that your spirit guide will have little trouble in delivering you from the tendency to give vent to those outbursts of animal anger which are inconsistent with the status of divine sonship.”
149:4.3 (1673.3) Ved samme lejlighed talte Mesteren til gruppen om det ønskværdige i at have en velafbalanceret karakter. Han erkendte, at det var nødvendigt for de fleste mennesker at hellige sig beherskelsen af et eller andet kald, men han beklagede alle tendenser til overspecialisering, til at blive snæversynet og indskrænket i livets aktiviteter. Han henledte opmærksomheden på, at enhver dyd kan blive en last, hvis den drives ud i det ekstreme. Jesus prædikede altid mådehold og underviste i konsekvens—proportionel tilpasning af livets problemer. Han påpegede, at for megen sympati og medlidenhed kan degenerere til alvorlig følelsesmæssig ustabilitet; at entusiasme kan føre til fanatisme. Han talte om en af deres tidligere medarbejdere, hvis fantasi havde ført ham ud i visionære og upraktiske foretagender. Samtidig advarede han dem mod farerne ved den kedelige, overkonservative middelmådighed.		149:4.3 (1673.3) On this same occasion the Master talked to the group about the desirability of possessing well-balanced characters. He recognized that it was necessary for most men to devote themselves to the mastery of some vocation, but he deplored all tendency toward overspecialization, toward becoming narrow-minded and circumscribed in life’s activities. He called attention to the fact that any virtue, if carried to extremes, may become a vice. Jesus always preached temperance and taught consistency—proportionate adjustment of life problems. He pointed out that overmuch sympathy and pity may degenerate into serious emotional instability; that enthusiasm may drive on into fanaticism. He discussed one of their former associates whose imagination had led him off into visionary and impractical undertakings. At the same time he warned them against the dangers of the dullness of overconservative mediocrity.
149:4.4 (1673.4) Og så talte Jesus om farerne ved mod og tro, hvordan de nogle gange fører tankeløse sjæle til hensynsløshed og dristighed. Han viste også, hvordan forsigtighed og diskretion, når de føres for vidt, fører til fejhed og fiasko. Han formanede sine tilhørere til at stræbe efter originalitet, mens de undgik enhver tendens til excentricitet. Han plæderede for sympati uden sentimentalitet, fromhed uden skinhellighed. Han underviste i ærbødighed fri for frygt og overtro.		149:4.4 (1673.4) And then Jesus discoursed on the dangers of courage and faith, how they sometimes lead unthinking souls on to recklessness and presumption. He also showed how prudence and discretion, when carried too far, lead to cowardice and failure. He exhorted his hearers to strive for originality while they shunned all tendency toward eccentricity. He pleaded for sympathy without sentimentality, piety without sanctimoniousness. He taught reverence free from fear and superstition.
149:4.5 (1674.1) Det var ikke så meget det, Jesus lærte om den afbalancerede karakter, der imponerede hans medarbejdere, som det faktum, at hans eget liv var en så veltalende eksemplificering af hans lære. Han levede midt i stress og storm, men han vaklede aldrig. Hans fjender lagde hele tiden snarer for ham, men de fangede ham aldrig. De kloge og lærde forsøgte at få ham til at miste fodfæste men han snublede ikke. De forsøgte at indvikle ham i debat, men hans svar var altid oplysende, værdige og endegyldige. Når han blev afbrudt i sine taler med mange spørgsmål, var hans svar altid betydningsfulde og afgørende. Han tyede aldrig til uværdige taktikker for at imødegå det konstante pres fra sine fjender, som ikke tøvede med at bruge enhver form for falske, urimelige og uretfærdige angrebsmetoder mod ham.		149:4.5 (1674.1) It was not so much what Jesus taught about the balanced character that impressed his associates as the fact that his own life was such an eloquent exemplification of his teaching. He lived in the midst of stress and storm, but he never wavered. His enemies continually laid snares for him, but they never entrapped him. The wise and learned endeavored to trip him, but he did not stumble. They sought to embroil him in debate, but his answers were always enlightening, dignified, and final. When he was interrupted in his discourses with multitudinous questions, his answers were always significant and conclusive. Never did he resort to ignoble tactics in meeting the continuous pressure of his enemies, who did not hesitate to employ every sort of false, unfair, and unrighteous mode of attack upon him.
149:4.6 (1674.2) Selvom det er sandt, at mange mænd og kvinder ihærdigt må beskæftige sig med noget bestemt som et kald til at tjene til livets ophold, er det ikke desto mindre helt ønskeligt, at mennesker dyrker en bred vifte af kulturel fortrolighed med livet, som det leves på jorden. Virkelig dannede mennesker er ikke tilfredse med at forblive i uvidenhed om deres medmenneskers liv og gøren og laden.		149:4.6 (1674.2) While it is true that many men and women must assiduously apply themselves to some definite pursuit as a livelihood vocation, it is nevertheless wholly desirable that human beings should cultivate a wide range of cultural familiarity with life as it is lived on earth. Truly educated persons are not satisfied with remaining in ignorance of the lives and doings of their fellows.
5. Lektion om tilfredshed ^top		5. Lesson Regarding Contentment ^top
149:5.1 (1674.3) Da Jesus besøgte gruppen af evangelister, der arbejdede under Simon Zelotes’ ledelse, spurgte Simon Mesteren under deres aftenkonference: “Hvorfor er nogle mennesker så meget mere lykkelige og tilfredse end andre? Er tilfredshed et spørgsmål om religiøs erfaring?” Jesus sagde blandt andet som svar på Simons spørgsmål:		149:5.1 (1674.3) When Jesus was visiting the group of evangelists working under the supervision of Simon Zelotes, during their evening conference Simon asked the Master: “Why are some persons so much more happy and contented than others? Is contentment a matter of religious experience?” Among other things, Jesus said in answer to Simon’s question:
149:5.2 (1674.4) “Simon, nogle mennesker er naturligt mere lykkelige end andre. Meget, meget, afhænger af menneskets villighed til at lade sig lede og styre af Faderens ånd, som bor i det. Har du ikke læst den vise mands ord i skrifterne: ‘Menneskets ånd er Herrens lys, der ransager alle de indre dele’? Og også at sådanne åndsstyrede dødelige siger: ‘Denne slægtslinje er tilfaldet mig på en behagelig måde; ja, jeg har en fin arv.’ ‘En lille smule, som en retfærdig mand har, er bedre end mange ugudeliges rigdomme,’ for ‘en god mand skal være tilfreds indefra.’ ‘Et muntert hjerte giver et muntert ansigt og er en evig fest. Hellere lidt med ærefrygt for Herren end en stor skat og besvær med den. Bedre er en middag med urter, hvor kærlighed er, end en fed okse og had dertil. Bedre er lidt med retskaffenhed end store indtægter uden retskaffenhed.’ ‘Et muntert hjerte gør godt som en medicin.’ ‘Bedre er en håndfuld med ro end en overflod med sorg og forargelse i sindet.’		149:5.2 (1674.4) “Simon, some persons are naturally more happy than others. Much, very much, depends upon the willingness of man to be led and directed by the Father’s spirit which lives within him. Have you not read in the Scriptures the words of the wise man, ‘The spirit of man is the candle of the Lord, searching all the inward parts’? And also that such spirit-led mortals say: ‘The lines are fallen to me in pleasant places; yes, I have a goodly heritage.’ ‘A little that a righteous man has is better than the riches of many wicked,’ for ‘a good man shall be satisfied from within himself.’ ‘A merry heart makes a cheerful countenance and is a continual feast. Better is a little with the reverence of the Lord than great treasure and trouble therewith. Better is a dinner of herbs where love is than a fatted ox and hatred therewith. Better is a little with righteousness than great revenues without rectitude.’ ‘A merry heart does good like a medicine.’ ‘Better is a handful with composure than a superabundance with sorrow and vexation of spirit.’
149:5.3 (1674.5) “Meget af menneskets sorg skyldes skuffelsen over dets ambitioner og såret af dets stolthed. Selvom mennesker skylder sig selv at få det bedste ud af deres liv på jorden, bør de, når de har anstrengt sig så oprigtigt, med glæde acceptere deres lod og udvise opfindsomhed for at få det bedste ud af det, der er faldet i deres hænder. Alt for mange af menneskets problemer har deres oprindelse i dets eget naturlige hjertes frygtsomme jord. ‘De ugudelige flygter, når ingen forfølger dem.’ ‘De ugudelige er som det oprørte hav, for det kan ikke hvile, men dets vande kaster mudder og snavs op; der er ingen fred, siger Gud, for de ugudelige.’		149:5.3 (1674.5) “Much of man’s sorrow is born of the disappointment of his ambitions and the wounding of his pride. Although men owe a duty to themselves to make the best of their lives on earth, having thus sincerely exerted themselves, they should cheerfully accept their lot and exercise ingenuity in making the most of that which has fallen to their hands. All too many of man’s troubles take origin in the fear soil of his own natural heart. ‘The wicked flee when no man pursues.’ ‘The wicked are like the troubled sea, for it cannot rest, but its waters cast up mire and dirt; there is no peace, says God, for the wicked.’
149:5.4 (1674.6) “Søg derfor ikke efter falsk fred og forbigående glæde, men snarere efter troens vished og det guddommelige slægtskabs sikkerhed, som giver ro, tilfredshed og den højeste glæde i ånden.”		149:5.4 (1674.6) “Seek not, then, for false peace and transient joy but rather for the assurance of faith and the sureties of divine sonship which yield composure, contentment, and supreme joy in the spirit.”
149:5.5 (1675.1) Jesus betragtede næppe denne verden som en “tåredal.” Han betragtede den snarere som fødesfæren for de evige og udødelige ånder fra Paradisets opstigning, “sjæleskabelsens dal.”		149:5.5 (1675.1) Jesus hardly regarded this world as a “vale of tears.” He rather looked upon it as the birth sphere of the eternal and immortal spirits of Paradise ascension, the “vale of soul making.”
6. “Frygten for Herren” ^top		6. The “Fear of the Lord” ^top
149:6.1 (1675.2) Det var i Gamala, under aftenkonferencen, at Filip sagde til Jesus: “Mester, hvordan kan det være, at skrifterne beder os om at ‘frygte Herren,’ mens du vil have os til at se på Faderen i himlen uden frygt? Hvordan skal vi harmonisere disse lærdomme?” Og Jesus svarede Filip og sagde:		149:6.1 (1675.2) It was at Gamala, during the evening conference, that Philip said to Jesus: “Master, why is it that the Scriptures instruct us to ‘fear the Lord,’ while you would have us look to the Father in heaven without fear? How are we to harmonize these teachings?” And Jesus replied to Philip, saying:
149:6.2 (1675.3) “Mine børn, jeg er ikke overrasket over, at I stiller sådanne spørgsmål. I begyndelsen var det kun gennem frygt, at mennesket kunne lære ærbødighed, men jeg er kommet for at åbenbare Faderens kærlighed, så I vil blive tiltrukket af tilbedelsen af den Evige ved at blive draget af en søns kærlige anerkendelse og gengældt af Faderens dybe og fuldkomne kærlighed. Jeg vil befri jer fra den trældom, det er at drive jer selv gennem slavisk frygt til den irriterende tjeneste for en jaloux og vred kongegud. Jeg vil instruere jer i forholdet mellem Gud og menneske, så I med glæde kan blive ført ind i den sublime og himmelske frie tilbedelse af en kærlig, retfærdig og barmhjertig Fader-Gud.		149:6.2 (1675.3) “My children, I am not surprised that you ask such questions. In the beginning it was only through fear that man could learn reverence, but I have come to reveal the Father’s love so that you will be attracted to the worship of the Eternal by the drawing of a son’s affectionate recognition and reciprocation of the Father’s profound and perfect love. I would deliver you from the bondage of driving yourselves through slavish fear to the irksome service of a jealous and wrathful King-God. I would instruct you in the Father-son relationship of God and man so that you may be joyfully led into that sublime and supernal free worship of a loving, just, and merciful Father-God.
149:6.3 (1675.4) “Frygten for Herren’ har haft forskellige betydninger i de forskellige tidsaldre, fra frygt over angst og rædsel til ærefrygt og ærbødighed. Og nu vil jeg føre jer op fra ærbødighed, gennem anerkendelse, erkendelse og påskønnelse, til kærlighed. Når mennesket kun anerkender Guds gerninger, ledes det til at frygte den Højeste; men når mennesket begynder at forstå og opleve den levende Guds personlighed og karakter, ledes det i stigende grad til at elske en så god og fuldkommen, universel og evig Fader. Og det er netop denne ændring af menneskets forhold til Gud, der udgør Menneskesønnens mission på jorden.		149:6.3 (1675.4) “The ‘fear of the Lord’ has had different meanings in the successive ages, coming up from fear, through anguish and dread, to awe and reverence. And now from reverence I would lead you up, through recognition, realization, and appreciation, to love. When man recognizes only the works of God, he is led to fear the Supreme; but when man begins to understand and experience the personality and character of the living God, he is led increasingly to love such a good and perfect, universal and eternal Father. And it is just this changing of the relation of man to God that constitutes the mission of the Son of Man on earth.
149:6.4 (1675.5) “Intelligente børn frygter ikke deres far, for at de kan modtage gode gaver fra hans hånd; men når de allerede har modtaget den overflod af gode ting, der er skænket af faderens kærlighed til sine sønner og døtre, ledes disse højt elskede børn til at elske deres far i lydhør anerkendelse og påskønnelse af en sådan gavmild velvilje. Guds godhed fører til omvendelse; Guds godgørenhed fører til tjeneste; Guds barmhjertighed fører til frelse; mens Guds kærlighed fører til intelligent og frihjertet tilbedelse.		149:6.4 (1675.5) “Intelligent children do not fear their father in order that they may receive good gifts from his hand; but having already received the abundance of good things bestowed by the dictates of the father’s affection for his sons and daughters, these much loved children are led to love their father in responsive recognition and appreciation of such munificent beneficence. The goodness of God leads to repentance; the beneficence of God leads to service; the mercy of God leads to salvation; while the love of God leads to intelligent and freehearted worship.
149:6.5 (1675.6) “Jeres forfædre frygtede Gud, fordi han var mægtig og mystisk. I skal tilbede ham, fordi han er storslået i kærlighed, rig på barmhjertighed og herlig i sandhed. Guds magt skaber frygt i menneskets hjerte, men hans personligheds ædelhed og retfærdighed skaber ærbødighed, kærlighed og villig tilbedelse. En pligtopfyldende, lydig og kærlig søn, hverken frygter, eller gyser, for en mægtig og ædel far. Jeg er kommet til verden for at sætte kærlighed i stedet for frygt, glæde i stedet for sorg, tillid i stedet for angst, kærlig tjeneste og anerkendende tilbedelse i stedet for slavisk trældom og meningsløse ceremonier. Men det er stadig sandt for dem, der sidder i mørket, at ‘frygten for Herren er begyndelsen til visdom.’ Men når lyset er kommet mere fuldt ud, ledes Guds børn til at prise den Uendelige for, hvad han er, snarere end at frygte ham for, hvad han gør.		149:6.5 (1675.6) “Your forebears feared God because he was mighty and mysterious. You shall adore him because he is magnificent in love, plenteous in mercy, and glorious in truth. The power of God engenders fear in the heart of man, but the nobility and righteousness of his personality beget reverence, love, and willing worship. A dutiful and affectionate son does not fear or dread even a mighty and noble father. I have come into the world to put love in the place of fear, joy in the place of sorrow, confidence in the place of dread, loving service and appreciative worship in the place of slavish bondage and meaningless ceremonies. But it is still true of those who sit in darkness that ‘the fear of the Lord is the beginning of wisdom.’ But when the light has more fully come, the sons of God are led to praise the Infinite for what he is rather than to fear him for what he does.
149:6.6 (1675.7) “Når børn er unge og ureflekterede, må de nødvendigvis formanes til at ære deres forældre; men når de bliver ældre og får lidt mere forståelse for fordelene ved forældrenes tjeneste og beskyttelse, føres de gennem forståelse af respekt og stigende hengivenhed op til det erfaringsniveau, hvor de faktisk elsker deres forældre for, hvad de er, mere end for, hvad de har gjort. Faderen elsker naturligvis sit barn, men barnet skal udvikle sin kærlighed til faderen fra frygten for, hvad faderen kan gøre, gennem ærefrygt, frygt, afhængighed og ærbødighed til kærlighedens anerkendende og hengivne hensyn.		149:6.6 (1675.7) “When children are young and unthinking, they must necessarily be admonished to honor their parents; but when they grow older and become somewhat more appreciative of the benefits of the parental ministry and protection, they are led up, through understanding respect and increasing affection, to that level of experience where they actually love their parents for what they are more than for what they have done. The father naturally loves his child, but the child must develop his love for the father from the fear of what the father can do, through awe, dread, dependence, and reverence, to the appreciative and affectionate regard of love.
149:6.7 (1676.1) “I har lært, at I skal ‘frygte Gud og holde hans bud, for det er hele menneskets pligt.’ Men jeg er kommet for at give jer et nyt og højere bud. Jeg vil lære jer at ‘elske Gud og lære at gøre hans vilje, for det er det højeste privilegium for Guds befriede børn.’ Jeres fædre lærte at ‘frygte Gud—den almægtige konge.’ Jeg lærer jer: ‘Elsk Gud—den barmhjertige Fader.’		149:6.7 (1676.1) “You have been taught that you should ‘fear God and keep his commandments, for that is the whole duty of man.’ But I have come to give you a new and higher commandment. I would teach you to ‘love God and learn to do his will, for that is the highest privilege of the liberated sons of God.’ Your fathers were taught to ‘fear God—the Almighty King.’ I teach you, ‘Love God—the all-merciful Father.’
149:6.8 (1676.2) “I himlenes rige, som jeg er kommet for at forkynde, er der ingen høj og mægtig konge; dette rige er en guddommelig familie. Det universelt anerkendte og uforbeholdent tilbedte centrum og overhoved for dette vidtstrakte broderskab af intelligente væsener er min Fader og jeres Fader. Jeg er hans søn, og I er også hans børn. Derfor er det evigt sandt, at du og jeg er slægtninge i den himmelske stand, og så meget desto mere, siden vi er blevet slægtninge i det jordiske livs kød. Hold derfor op med at frygte Gud som en konge eller tjene ham som en herre; lær at ære ham som Skaberen; ære ham som din åndelige ungdoms Fader; elske ham som en barmhjertig forsvarer; og i sidste ende tilbede ham som den kærlige og alvise Fader for din mere modne åndelige erkendelse og påskønnelse.		149:6.8 (1676.2) “In the kingdom of heaven, which I have come to declare, there is no high and mighty king; this kingdom is a divine family. The universally recognized and unreservedly worshiped center and head of this far-flung brotherhood of intelligent beings is my Father and your Father. I am his Son, and you are also his sons. Therefore it is eternally true that you and I are brethren in the heavenly estate, and all the more so since we have become brethren in the flesh of the earthly life. Cease, then, to fear God as a king or serve him as a master; learn to reverence him as the Creator; honor him as the Father of your spirit youth; love him as a merciful defender; and ultimately worship him as the loving and all-wise Father of your more mature spiritual realization and appreciation.
149:6.9 (1676.3) “Ud af jeres forkerte forestillinger om Faderen i himlen vokser jeres falske forestillinger om ydmyghed og udspringer meget af jeres hykleri. Mennesket er måske en orm af støv af natur og oprindelse, men når det bliver indviet af min Faders ånd, bliver det menneske guddommeligt i sin skæbne. Min Faders skænkende ånd vil helt sikkert vende tilbage til den guddommelige kilde og universets oprindelsesniveau, og det dødelige menneskes sjæl, som er blevet det genfødte barn af denne iboende ånd, vil helt sikkert stige op med den guddommelige ånd til selve den evige Faders nærvær.		149:6.9 (1676.3) “Out of your wrong concepts of the Father in heaven grow your false ideas of humility and springs much of your hypocrisy. Man may be a worm of the dust by nature and origin, but when he becomes indwelt by my Father’s spirit, that man becomes divine in his destiny. The bestowal spirit of my Father will surely return to the divine source and universe level of origin, and the human soul of mortal man which shall have become the reborn child of this indwelling spirit shall certainly ascend with the divine spirit to the very presence of the eternal Father.
149:6.10 (1676.4) “Ydmyghed klæder i sandhed det dødelige menneske, som modtager alle disse gaver fra Faderen i himlen, selv om der er en guddommelig værdighed knyttet til alle sådanne troskandidater til den evige opstigning til det himmelske rige. Den meningsløse og trivielle praksis af en pralende og falsk ydmyghed er uforenelig med påskønnelsen af kilden til jeres frelse og anerkendelsen af skæbnen for jeres åndsfødte sjæle. Ydmyghed over for Gud er helt på sin plads i dybet af jeres hjerter; ydmyghed over for mennesker er prisværdigt; men hykleriet i selvbevidst og opmærksomhedskrævende ydmyghed er barnligt og uværdigt for rigets oplyste børn.		149:6.10 (1676.4) “Humility, indeed, becomes mortal man who receives all these gifts from the Father in heaven, albeit there is a divine dignity attached to all such faith candidates for the eternal ascent of the heavenly kingdom. The meaningless and menial practices of an ostentatious and false humility are incompatible with the appreciation of the source of your salvation and the recognition of the destiny of your spirit-born souls. Humility before God is altogether appropriate in the depths of your hearts; meekness before men is commendable; but the hypocrisy of self-conscious and attention-craving humility is childish and unworthy of the enlightened sons of the kingdom.
149:6.11 (1676.5) “Du gør klogt i at være ydmyg over for Gud og selvbehersket over for mennesker, men lad din ydmyghed være af åndelig oprindelse og ikke den selvbedrageriske fremvisning af en selvbevidst følelse af selvretfærdig overlegenhed. Profeten talte klogt, da han sagde: ‘Gå ydmygt med Gud,’ for selvom Faderen i himlen er den Uendelige og den Evige, så bor han også ‘hos den, der har et sønderknust sind og en ydmyg ånd.’ Min Fader foragter stolthed, afskyr hykleri og afskyr uretfærdighed. Og det var for at understrege værdien af oprigtighed og fuldkommen tillid til den himmelske Faders kærlige støtte og trofaste vejledning, at jeg så ofte har henvist til det lille barn som et eksempel på den sindstilstand og den åndelige reaktion, der er så afgørende for det dødelige menneskes adgang til himmelrigets åndelige realiteter.		149:6.11 (1676.5) “You do well to be meek before God and self-controlled before men, but let your meekness be of spiritual origin and not the self-deceptive display of a self-conscious sense of self-righteous superiority. The prophet spoke advisedly when he said, ‘Walk humbly with God,’ for, while the Father in heaven is the Infinite and the Eternal, he also dwells ‘with him who is of a contrite mind and a humble spirit.’ My Father disdains pride, loathes hypocrisy, and abhors iniquity. And it was to emphasize the value of sincerity and perfect trust in the loving support and faithful guidance of the heavenly Father that I have so often referred to the little child as illustrative of the attitude of mind and the response of spirit which are so essential to the entrance of mortal man into the spirit realities of the kingdom of heaven.
149:6.12 (1677.1) “Profeten Jeremias beskrev mange dødelige godt, da han sagde: ‘I er nær Gud i munden, men langt fra ham i hjertet.’ Og har du ikke også læst den frygtelige advarsel fra profeten, der sagde: ‘Præsterne underviser for løn, og profeterne spåer for penge. Samtidig bekender de sig til fromhed og proklamerer, at Herren er med dem.’ Er du ikke blevet godt advaret mod dem, der ‘taler fred til deres naboer, når der er ondskab i deres hjerter,’ dem, der ‘smigrer med læberne, mens hjertet er givet til dobbeltspil’? Af alle de sorger, en tillidsfuld mand har, er ingen så forfærdelige som at blive ‘såret i en betroet vens hus.’”		149:6.12 (1677.1) “Well did the Prophet Jeremiah describe many mortals when he said: ‘You are near God in the mouth but far from him in the heart.’ And have you not also read that direful warning of the prophet who said: ‘The priests thereof teach for hire, and the prophets thereof divine for money. At the same time they profess piety and proclaim that the Lord is with them.’ Have you not been well warned against those who ‘speak peace to their neighbors when mischief is in their hearts,’ those who ‘flatter with the lips while the heart is given to double-dealing’? Of all the sorrows of a trusting man, none are so terrible as to be ‘wounded in the house of a trusted friend.’”
7. Tilbage til betsaida ^top		7. Returning to Bethsaida ^top
149:7.1 (1677.2) Andreas havde i samråd med Simon Peter og med Jesu godkendelse bedt David i Betsaida om at sende bud til de forskellige forkyndende grupper med instrukser om at afslutte turen og vende tilbage til Betsaida engang torsdag den 30. december. Ved aftensmadstid på denne regnfulde dag var hele den apostoliske gruppe og de undervisende evangelister ankommet til Zebedæus’ hjem.		149:7.1 (1677.2) Andrew, in consultation with Simon Peter and with the approval of Jesus, had instructed David at Bethsaida to dispatch messengers to the various preaching groups with instructions to terminate the tour and return to Bethsaida sometime on Thursday, December 30. By supper time on that rainy day all of the apostolic party and the teaching evangelists had arrived at the Zebedee home.
149:7.2 (1677.3) Gruppen forblev sammen over sabbatten og blev indkvarteret i huse i Betsaida og det nærliggende Kapernaum, hvorefter hele gruppen fik to ugers pause til at tage hjem til deres familier, besøge deres venner eller tage på fisketur. De to eller tre dage, de var sammen i Betsaida, var virkelig spændende og inspirerende; selv de ældre lærere blev opbygget af de unge prædikanter, når de fortalte om deres oplevelser.		149:7.2 (1677.3) The group remained together over the Sabbath day, being accommodated in the homes of Bethsaida and near-by Capernaum, after which the entire party was granted a two weeks’ recess to go home to their families, visit their friends, or go fishing. The two or three days they were together in Bethsaida were, indeed, exhilarating and inspiring; even the older teachers were edified by the young preachers as they narrated their experiences.
149:7.3 (1677.4) Af de 117 evangelister, der deltog i denne anden prædikentur i Galilæa, bestod kun omkring 75 prøven med den faktiske erfaring og var klar til at blive sat i tjeneste ved slutningen af de to ugers pause. Jesus blev sammen med Andreas, Peter, James og Johannes i Zebedæus’ hjem og brugte meget tid på at konferere om rigets velfærd og udbredelse.		149:7.3 (1677.4) Of the 117 evangelists who participated in this second preaching tour of Galilee, only about seventy-five survived the test of actual experience and were on hand to be assigned to service at the end of the two weeks’ recess. Jesus, with Andrew, Peter, James, and John, remained at the Zebedee home and spent much time in conference regarding the welfare and extension of the kingdom.