Kapitel 149		Paper 149
Den Anden Prædiketur		The Second Preaching Tour
149:0.1 (1668.1) Den anden offentlige prædiketur i Galilæa begyndte søndag, 3. oktober år 28 e.Kr. og varede i næsten tre måneder og sluttede den 30. december. I dette projekt deltog Jesus og hans tolv apostle, bistået af det nyansatte korps af 117 evangelister og af mange andre interesserede. I løbet af denne rejse, besøgte de Gadara, Ptolemais, Jafia, Dabaritta, Megiddo, Jizre'el, Scythopolis, Tarichea, Hippos, Gamala, Bethsaida-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 de gik bort denne søndag formiddag bad Andreas og Peter Jesus om at give de nye evangelister de sidste instrukser, men Mesteren afslog og sagde, at det ikke var hans opgave at gøre, hvad andre acceptabel kunne udføre. Efter moden overvejelse blev det besluttet, at James Zebedæus ville give dem deres anvisninger. Efter James afsluttende bemærkninger sagde Jesus til evangelisterne: "Gå ud og gøre arbejdet, som du er blevet betroet, og senere, når I har vist jer kompetent og trofast, vil jeg ordinere jer til at prædike rigets evangelium."		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) Under denne tur gik kun James og Johannes med Jesus. Peter og de andre apostle tog hver med sig omkring et dusin evangelister og holdt tæt kontakt med dem, mens de udførte deres forkyndelse og undervisnings arbejde. Så snart troende var klar til at komme ind i riget forrettede apostlene dåben. Jesus og hans to ledsagere rejste vidt omkring 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 prædiketur var hovedsageligt et forsøg på at give praktisk erfaring til dette korps af 117 nyuddannede evangelister.		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) Under hele denne periode, og derefter frem til det tidspunkt, hvor Jesus og de tolv for sidste gang gik til Jerusalem, opretholdt David Zebedæus et permanent hovedkvarter for rigets arbejde i sin fars hus i Betsaida. Dette var informationscenter for Jesu arbejde på jorden og relæstationen for budbringertjenesten, som David opretholdt mellem dem, der arbejdede i forskellige dele af Palæstina og tilstødende regioner. Han gjorde alt dette på eget initiativ, men med Andreas godkendelse. David havde fyrre til halvtreds budbringere i tjeneste indenfor denne informations afdeling for det hastigt voksende og stadigt mere omfattende arbejde i riget. Mens han havde travlt med dette, forsørgede han sig selv delvis ved at bruge noget af sin tid på hans tidligere fisker erhverv.		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) Frem til det tidspunkt hvor lejren ved Betsaida blev opløst havde Jesu ry, især som helbreder, spredt sig til alle dele af Palæstina og hele Syrien og nabolandene. I ugerne efter de forlod Betsaida, fortsatte de syge med at ankomme, og da de ikke fandt mesteren, men fik at vide af David, hvor han var, gik de ud for at finde ham. I løbet af denne rejse, udførte Jesus ingen bevidste såkaldte helbredelsesmirakler. Trods det genvandt snesevis af lidende deres egen sundhed og lykke som et resultat af den fornyende kraft af den intense tro, som tvang dem til at søge for 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) På omkring tidspunktet for denne missionsrejse begyndte en mærkelig og uforklarlig række af helbredelsesfænomener at opstå, og disse begivenheder fortsatte gennem resten af Jesu liv på jorden. I løbet af denne tre måneders rejse blev mere end hundrede mænd, kvinder og børn fra Judæa, Idumæa, Galilæa, Syrien, Tyrus og Sidon, og fra områder uden for Jordanfloden modtagere af denne ubevidste helbredelse af Jesus, og når de vendte tilbage til deres hjem sørgede de for, at Jesu berømmelse blev yderligere udvidet. De gjorde dette på trods af, at Jesus, hver gang han observerede et af disse tilfælde af spontan helbredelse, direkte beordrede modtageren til "ikke at fortælle nogen om det."		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 åbenbaret for os, hvad der virkelig skete i disse tilfælde af spontan eller ubevidst helbredelse. Mesteren forklarede aldrig sine apostle, hvordan disse helbredelser skete, bortset fra at han ved flere lejligheder blot sagde: "Jeg føler, at kraften er gået ud fra mig." Ved en lejlighed, bemærkede han, da et sygt barn rørte ved ham: "Jeg føler, at livet er gået ud 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 nogle direkte ord fra Mesteren om arten af disse tilfælde af spontan helbredelse, ville det være anmassende af os at begynde at forklare, hvordan det skete, men det er tilladt at udtrykke vores egen mening om alle disse helbredende fænomener. Vi mener, at mange af disse tilsyneladende helbredelsesmirakler, da de fandt sted i løbet af Jesu gerning på jorden, var et resultat af sameksistensen af følgende tre kraftfulde, aktive og tilhørende 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 af det menneske, som ihærdigt søgte helbredelse, i forbindelse med denne helbredelse var ønsket mere for åndelige velsignelser end blot fysiske restaurering.		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 på Guds inkarnerede og barmhjertigheds dominerede Skabersøn, som i sin person faktisk besad en næsten ubegrænsede og tidløs skabende evne og retten til helbredelse.		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. Ud over den skabtes tro og Skaberens liv bør det også bemærkes, at denne Gud og mennesket var den personificerede udtryk for Faderens vilje. Hvis der i kontakten mellem det menneskelige behov og den guddommelige kraft til at opfylde det, og hvis Faderen ikke ønskede det anderledes, blev disse to til et, og helbredelsen opstod ubevidst for mennesket Jesus, men blev straks anerkendt af hans guddommelige natur. Forklaringen på mange af disse tilfælde af helbredelse skal derfor søges i den store lov, som vi længe har kendt, nemlig: Hvad Skabersønnen ønsker og som er den evige Faders vilje, 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 når Jesus var personligt nærværende, var visse former for dyb menneskelig tro bogstaveligt og virkelig overbevisende i manifestationen af helbredelse fra nogle af universets kreative kræfter og personligheder, som på det tidspunkt var tæt forbundet med Menneskesønnen. Det bliver derfor en kendsgerning, at Jesus ofte lod mennesker helbrede sig selv i hans tilstedeværelse gennem 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 for rent selviske formål. En rig enke fra Tyrus, kom med sit følge for at blive helbredt for sine lidelser, som var mange: Når hun fulgte efter Jesus gennem Galilæa, fortsatte hun med at tilbyde flere og flere penge, som om Guds kraft var noget, der kunne købes af den person, der gav det højeste bud. Men hun var aldrig interesseret i rigets evangelium; hun søgte kun helbredelse for sine fysiske lidelser.		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 det menneskelige sind. Han vidste, hvad der skjulte sig i menneskets hjerte, og hvis hans lærdomme havde været efterladt, således som han præsenterede dem, med den inspirerede fortolkning som hans jordiske liv udgjorde, ville alle nationer og alle religioner i verden hurtigt have omfattet rigets evangelium. De velmente bestræbelser, som Jesu første tilhængere havde, 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) I sine forsøg, på at få nogle af datidens grupper til at sikre en fordelsagtig opmærksomhed på Jesu lære, skrev apostelen Paulus mange breve med instruktioner eller anmodninger. Andre, der underviste i Jesu evangelium gjorde det samme, men ingen af dem indså, at nogle af disse skrifter efterfølgende ville blive sammensat af dem, der ville lægge dem frem som Jesu lære i en håndgribelig form. Og mens den såkaldte kristendom således ganske vist indeholder mere af Mesterens evangelium end nogen anden religion, omfatter den også meget, som Jesus ikke lærte. Bortset fra inkorporeringen af mange lærdomme fra de persiske mysterier og meget af den græske filosofi i den tidlige kristendom, blev to store fejltagelser gjort:		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. Indsatsen for at forbinde evangeliets undervisning direkte med den jødiske teologi, som illustreret ved de kristne doktriner om forsoningen - læren, om at Jesus var den ofrede søn, som ville tilfredsstille Faderens strenge retsopfattelse og formilde den guddommelige vrede. Disse belæringer opstod i en prisværdig indsats for at gøre rigets evangelium mere acceptabelt for de tvivlende jøder. Selv om disse bestræbelser mislykkedes, når det kom til at vinde jøderne for sagen, lykkedes det dem at forvirre og fremmedgøre mange ærlige sjæle i alle fremtidige 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 gjorde, og alle senere generationer vedvarende ihærdigt har ført videre, var at organisere den kristne forkyndelse så fuldstændig omkring Jesu person. Denne overbetoning af Jesu personlighed i kristen teologi har ført til at hans forkyndelse er blevet overset, og alt dette har gjort det stadig vanskeligere for jøder, muhamedanere, hinduer og andre østlige religiøse til at acceptere, hvad Jesus underviste i. Vi vil ikke forringe den plads, som tilkommer Jesu person i en religion, som kunne bære hans navn, men vi ville ikke tillade dette hensyn til at overskygge hans inspirerede liv eller til at erstatte hans frelsende budskab: Faderskab i Gud og menneskers 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) De, der underviser i Jesu religion bør nærme sig andre religioner med anerkendelsen af de sandheder, der er fælles (hvoraf mange direkte eller indirekte stammer fra Jesu budskab) og afstå fra at fæstne 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 ry netop på dette tidspunkt primært hvilede på hans ry som en helbreder, betyder det ikke, at det fortsatte med at være det. Som tiden gik, blev han mere og mere søgt for åndelig hjælp. Men det var de fysiske helbredelser som mest direkte og umiddelbart talte til de almindelige mennesker. Jesus blev i stigende grad kontaktet af folk, der var moralske slaver og mentalt plagede, og han lærte dem uvægerligt vejen til befrielse. Fædre søgte hans råd om, hvordan de skulle forvalte deres sønner, og mødre kom om hjælp til at vejlede deres døtre. De, der var i mørke kom til ham, og han afslørede livets lys for dem. Hans ører var altid åbne for menneskehedens sorger, og han hjalp altid dem, der søgte omsorg hos ham.		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) Når Skaberen selv var på jorden, inkarneret i kødelig form, var det uundgåeligt, at nogle usædvanlige hændelser skulle indtræffe. Men du bør aldrig nærme dig Jesus gennem disse såkaldte mirakuløse begivenheder. Lær at nærme jer mirakler gennem Jesus, men begå ikke den fejl at nærme jer Jesus gennem mirakler. Og denne formaning er berettiget uanset at Jesus af Nazaret er den eneste grundlægger af en religion, der har udført 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 træk ved Mikaels mission på jorden var hans holdning til kvinder. I en tid og generation hvor en mand ikke på et offentligt sted måtte hilse selv på hans egen kone, vovede Jesus at tage kvinder med som lærere i evangeliet på hans tredje tur til Galilæa. Og han havde det udsøgte mod til at gøre dette på trods af, at rabbinerne lærte, at det var "bedre at brænde lovens ord, end at præsentere dem for kvinderne."		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) Under en generation løftede Jesus kvinden ud fra tidsalderen af respektløs glemsel og trældom. Og der hviler en stor skam over den religion, der dristede sig til at tage Jesu navn, at den manglede det moralske mod til at følge hans ædle eksempel i den 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) Når Jesus omgik menneskerne, fandt de, at han var helt fri for tidens overtro. Han var fri for religiøse fordomme; han var aldrig intolerant. I sit hjerte, havde han intet som lignede social antagonisme. Mens han overholdte, hvad der var godt i hans fædres religion, tøvede han ikke med at ignorere de traditioner af overtro og trældom, som mennesket havde skabt. Han vovede at forkynde, at naturkatastrofer, tidsmæssige ulykker og andre katastrofale begivenheder ikke er guddommelige domme eller Forsynets mystiske tildelinger. Han fordømte slavisk hengivenhed til meningsløse ceremonier og afslørede fejlslutninger af den materialistiske tilbedelse. Han forkyndte frimodigt menneskets åndelige frihed og vovede at undervise at dødelige af kødet virkelig og 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 forgængeres lærdomme, når han dristigt erstattede rene hænder med et rent hjerte som et tegn på sand religion. Han satte virkelighed i stedet for traditionen og fejede bort alle påstande om forfængelighed og hykleri. Og alligevel gav denne frygtløse Guds mand ikke udtryk for destruktiv kritik eller viste komplet foragt for sin tids religiøse, sociale, økonomiske og politiske skikke. Han var ikke en militant revolutionær; han var en progressiv evolutionær. Han beskæftigede sig med at rive det ned, der kun var, mens han samtidig tilbød sin medmennesker noget bedre, noget, der bør 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 lydighed af sine tilhængere, uden at han forlangte det. Kun tre af de mænd, der fik hans personlige kald nægtede at acceptere invitationen til discipelskab. Han udøvede en unik tiltrækningskraft på mennesker, men han var ikke diktatorisk. Han befalede tillid, og ingen blev nogensinde fornærmet, når han gav en ordre. Han tog absolut myndighed over sine disciple, men ingen gjorde nogensinde indsigelse mod det. 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) Alle, der mødte Mesteren beundrede ham, undtagen dem, der nærede dybtliggende religiøse fordomme eller dem, der troede, de så politiske farer i hans lære. Folk var forbavset over originaliteten og myndigheden i hans undervisning. De forundrede sig over hans tålmodighed, når han beskæftigede sig med tilbagestående og besværlige spørgende. Han bragte håb og tillid i hjertet på 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 talsmand for den sandhed, som var bestemt til at besejre det onde og bedraget, som de for enhver pris havde besluttet at holde i deres hjerter.		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 ejendommeligt fascinerende indflydelse på både venner og fjender. Menneskeskarerne kunne følge ham i ugevis bare for at høre hans elskværdige ord og overveje hans enkle liv. Fromme mænd og kvinder elskede Jesus med en næsten overmenneskelig hengivenhed. Jo bedre de kendte ham jo mere elskede de ham. Alt dette gælder stadig: jo mere mennesket kommer til at kende denne Gud og menneske, i dag og i alle fremtidige tidsaldre, jo mere elsker man ham, og følger 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) Selvom de almindelige mennesker positivt modtog Jesus og hans lære, blev de religiøse ledere i Jerusalem mere og mere alarmerede og antagonistiske. Farisæerne havde formuleret en systematisk og dogmatisk teologi. Jesus var en lærer, der underviste i henhold til det som tilfældet bød sig. Han underviste ikke systematisk. Jesu lære, lignelserne, berørte ikke så meget loven som livet. (Og når han brugte en lignelse til at illustrere sit budskab, beregnede han kun at bruge en del af historien til dette formål. Mange forkerte opfattelser om Jesu lære kan udledes når man forsøger at gøre 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 begyndte at være næsten rasende på grund af den unge Abrahams seneste omvendelse og desertering af de tre spioner, som Peter havde døbt, og som nu var ude med evangelisterne på denne anden prædiketur i Galilæa. De jødiske ledere blev i stigende grad blændet af frygt og fordomme, mens deres hjerter blev hærdet ved den fortsatte afvisning af de tiltalende sandheder i rigets evangelium. Når mennesker udelukker appellen til den ånd, der er 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 først mødtes med evangelisterne i lejren ved Betsaida, sagde han, da han sluttede sin tale: "Du skal huske, at mennesker i krop og sind - følelsesmæssigt - reagerer individuelt. Det eneste ensartet hos mennesker er ånden i deres indre. Selvom de guddommelige ånder kan variere noget i arten og omfanget af deres erfaringer, reagerer de ensartet på alle åndelige appeller. Kun gennem, og ved appellen til denne ånd, kan menneskeheden nogensinde opnå enighed og broderskab." Men mange af de jødiske ledere havde lukket deres hjerters døre til den åndelige appel af evangeliet. Fra og med denne dag, ophørte de ikke med at planlægge og konspirerede for at tilintetgøre Mesteren. De var overbevist om, at Jesus skulle anholdes, dømmes og henrettet som en religiøs lovbryder, en krænker af de centrale lærdomme i jødernes 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 gennemførte næsten ingen offentlig arbejde under denne prædiketur, men han udførte mange aftenmøder med de troende i de fleste byer og landsbyer, hvor han tilfældigvis opholdt sig med James og Johannes. Ved en af disse aften sammenkomster spurgte en af de yngre evangelister et spørgsmål til Jesus om vrede, og da Mesteren svarede, sagde han 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 generelt indikerer i hvilket omfang menneskets åndelige natur har undladt at få kontrol over sine kombinerede intellektuelle og fysiske natur. Vrede indikerer endda manglende tolerant broderkærlighed, og endda en mangel på selvrespekt og selvkontrol. Vrede dræner sundhed, nedværdiger sindet og handikapper menneskesjælens åndelærer. Har du ikke læst i skrifterne, at "tåben dræbes af sin vrede", og at mennesket "river sig selv i sin vrede? At 'den der er langsom med vrede har stor forståelse" mens "den der er hurtig til vrede ophøjer tåbelighed'? I ved alle, at "et blødt svar vender vreden væk" og at "hårde ord vækker vrede". "Diskretion udsætter vrede", mens 'de, der ikke kan styre deres sind er som en forsvarsløs by, der ingen mure har.' 'Forbitrelse er grusom, og vrede er skandaløst.' 'Vrede mænd starter ufred, og de rasende forøger deres overtrædelser.'' "Vær ikke hastig i ånden, for vrede lurer i tåbernes bryst.' Inden Jesus sluttede med at tale, sagde han yderligere: "Lad jeres hjerter være domineret af kærlighed, så din åndevejleder kun har lidt besvær med at skille dig af med tendensen til at give luft for sådanne udbrud af bestialsk vrede som er uforenelig med din position som Guds 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 også til gruppen om det ønskelige i at have en velafbalanceret karakter. Han indrømmede, at det var nødvendigt for de fleste mennesker at vie sig til at blive dygtige i et bestemt erhverv, men han beklagede enhver tendens til overspecialisering, mod at blive snæversynet og afgrænset i livets aktiviteter. Han gjorde opmærksom på, at enhver dyd, der er drevet til yderligheder, kan blive en skruestik. Jesus prædikede altid mådehold og stabilitet - forholdsmæssig tilpasning af livets problemer. Han påpegede, at overdreven deltagelse og medlidenhed kan udarte sig til alvorlig følelsesmæssig ubalance, og at begejstringen kan føre til fanatisme. Han diskuterede en af deres tidligere medarbejdere, hvis fantasi havde ført ham ind i visionære og upraktiske foretagender. Samtidig advarede han dem om farerne ved sløvheden af den overforsigtige 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) Derefter talte Jesus om farerne som mod og tro indebærer, hvordan de undertiden fører tankeløse sjæle til hensynsløshed og dristighed. Han påviste også, hvordan forsigtighed og beskedenhed, når de udføres for vidt, vil føre til fejhed og fiasko. Han opfordrede sine tilhørere til at stræbe efter originalitet, mens de skyede alle tendenser til excentricitet. Han anmodede for sympati uden sentimentalitet, fromhed uden hykleri. 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 som gjorde indtryk på Jesu medarbejdere var ikke så meget det, han lærte om den afbalancerede karakter, som det faktum, at hans eget liv, var sådan en veltalende eksemplificering af hans undervisning. Han levede midt i stress og storm, men han har aldrig vaklet. Hans fjender lagde løbende fælder ud for ham, men de fangede ham aldrig. Den kloge og lærte forsøgte at få ham til at miste fodfæste, men han snublede ikke. De forsøgte at inddrage ham i debatten, men hans svar var altid oplysende, værdige, og endelige. Når han blev afbrudt i sine taler med de mangeartede problemstillinger var hans svar altid betydelige og afgørende. Aldrig tog han tilflugt til uædle taktiker, når han mødte det konstante pres fra sine fjender, som ikke tøvede med at bruge alle former for falsk, uretfærdig måde at angribe 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) Selv om det er rigtigt, at mange mænd og kvinder utrætteligt har viet sig til en bestemt profession for at opretholde deres levebrød, er det alligevel meget ønskeligt, at mennesker dyrker et bredt kulturelt bekendtskab med livet, som det leves på jorden. Virkelige uddannede mennesker er ikke tilfredse med at forblive uvidende om deres medmenneskers liv og gerninger.		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 var på besøg i gruppen af evangelister, der arbejder under tilsyn af Simon Zelotes, spurgte Simon under deres aftenmøde Mesteren: "Hvorfor er nogle mennesker så meget gladere og mere tilfredse end andre? ? Er tilfredshed et spørgsmål om religiøs oplevelse? ”Som svar på Simons spørgsmål, sagde Jesus blandt andet:		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 naturligvis mere lykkelige end andre. Meget, rigtig meget, afhænger af menneskets vilje til at blive ledet og styret af Faderen ånd, der lever indeni dem. Har du ikke læst i skrifterne, om den kloge mands ord: "Ånden i mennesket er Herrens lys som søger i dets indre '? Og sådanne af ånden ledede dødelige siger også: "Denne slægtslinje er tilfaldet mig på en behagelig måde, ja, jeg har en fin arv.'' Den smule, som den retfærdige har, er bedre end mange af de ondes rigdomme," for "en god mand finder tilfredsstillelse i sit indre.'' et glad hjerte gør ansigtet lyst og er en kontinuerlig fest. Bedre er lidt ærbødighed for Herren end store skatte med bekymring. Bedre er et måltid urter med kærlighed end en opfedet okse og had. Bedre er lidt med retfærdighed end store indtægter med uretfærdighed.'' Et muntert hjerte er en god medicin." "Bedre er en håndfuld med ro end en overflod af sorg og åndsfortærelse.'		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) "En stor del af menneskets sorg er født af skuffelse i deres ambitioner og såret af deres stolthed. Selvom menneskerne skylder sig selv pligten til at få det bedste ud af deres liv på jorden, burde de siden de således alvorligt har anstrengt sig, med glæde acceptere deres skæbne og med opfindsomhed få det bedste ud af det, der er givet til dem. Alt for mange af menneskets problemer opstår i frygtens grobund i dets eget naturlige hjerte. "De ugudelige flygter, selvom ingen forfølger dem.'' Den ugudelige er som det urolige hav, som ikke kan stoppes, og hvis farvande kaster skarn og snavs op; den onde har ingen fred, siger Gud."		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 falsk fred og forbigående glæde, men snarere for forsikringen om tro og det guddommelige sønskabets garantier som giver tryghed, tilfredshed og 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 "tårernes dal". Han så den snarere som fødselssfære af de evige og udødelige sjæle på vej til Paradiset, som "dalen, hvor sjæle bliver til."		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. ”herrens frygt” ^top		6. The “Fear of the Lord” ^top
149:6.1 (1675.2) Det var i Gamala, under aftensmødet, at Filip sagde til Jesus: "Mester, hvordan er det, at skrifterne lærer os at "frygte Herren, "mens du ville have os til at se op til Faderen i himmelen uden frygt? Hvordan kan vi harmonisere disse belæringer? 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 du spørger sådanne spørgsmål. I begyndelsen var det kun gennem frygt, at mennesket kunne lære ærbødighed, men jeg er kommet for at åbenbare Faderens kærlighed til dig, så du vil blive tiltrukket til tilbedelse af den Evige af indflydelsen som en søns kærlige anerkendelse og gengældelse af Faderens dybe og fuldkomne kærlighed udøver. Jeg ønsker at frigøre dig fra trældom, som det er, når du af slavisk frygt presser dig selv til den kedelige tjeneste af en mistænkelig og vred konge-Gud. Jeg ønsker at lære dig om Fader-søn forholdet mellem Gud og mennesket, så du med glæde kan ledes ind i den sublime og overjordiske frivillig 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) "Udtrykket ’frygt for Herren’ "har haft forskellige betydninger i rækken af tidsaldre, lige fra frygt gennem angst og terror - til ærefrygt og ærbødighed. Og nu vil jeg føre jer op fra ærbødighed gennem anerkendelse, realisering og påskønnelse, til kærlighed. Når mennesket kun opfatter Guds arbejde, bliver han ført 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 sådan en god og perfekt, universel og evig Fader. Og det er netop denne ændring i menneskets forhold til Gud, som er 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 få gode gaver fra hans hånd. Men når de allerede har modtaget den overflod af gode ting, som deres far i hengivenhed for sine sønner og døtre har skænket, føres disse meget elskede børn, som en reaktion på anerkendelse og påskønnelse af en sådan rundhåndet generøsitet, til at elske deres far. Guds godhed fører til omvendelse; Guds godgørenhed fører til tjeneste, Guds barmhjertighed fører til frelse, mens Guds kærlighed fører til intelligent og åbenhjertig 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. Du skal tilbede ham, fordi han er storslået i kærlighed, rig på barmhjertighed og herlig i dens sandhed. Guds kraft i menneskets hjerte udløser frygt, men værdighed og retfærdighed i hans personlighed avler ærbødighed, kærlighed og frivillig tilbedelse. En pligtopfyldende, lydig og kærlig søn, hverken frygter, eller gyser, for en mægtig og ædel far. Jeg er kommet til verden for at erstatte frygt med kærlighed, sorg til glæde, frygt med tillid, slavisk trældom og meningsløse ceremonier med kærlig tjeneste og anerkendende tilbedelse. Men det er stadig sandt for dem, der sidder i mørke, at "Herrens frygt er visdommens begyndelse". Men senere, når der er mere lys, ledes Guds sønner til at rose den Uendelige for hvad han er i stedet 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 tankeløse, er det nødvendigt at opfordre dem til at respektere deres forældre; men når de bliver ældre og lidt mere begynder at sætte pris på fordelene ved forældrenes omsorg og beskyttelse, kommer de gennem forstående respekt og øget hengivenhed op til det niveau af oplevelse, hvor de rent faktisk elsker deres forældre for hvad de er mere end for hvad de har gjort. En far elsker af naturen sit barn, men barnet skal udvikle sin kærlighed til faderen fra frygten for, hvad faderen kan gøre, gennem ærefrygt, skræk, afhængighed, og ærbødighed, til den anerkendende og kærlig agtelse af kærlighed.		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) "Du har lært, at du bør" frygte Gud og holde hans bud, for dette er menneskets eneste pligt. "Men jeg er kommet for at give dig et ny og højere bud. Jeg vil gerne lære dig, at du skal "elske Gud og lære at gøre hans vilje, for det er Guds befriede sønners højeste privilegium." Jeres fædre lærte at "frygte Gud - den almægtige konge." Jeg lærer dig: 'Elsk Gud - den alt igennem 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 himmelriget, 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 tilbedelses centrum og overhoved af dette vidtstrakte broderskab af intelligente væsener er min Fader og din Fader. Jeg er hans søn, og du er også hans sønner. Derfor er det evigt sandt, at du og jeg i de himmelske forhold er brødre, og så meget desto mere, da vi er blevet brødre i kødet i livet på jorden. Stop derfor med at frygte Gud som en konge eller tjene ham som en herre. Lær at ære ham som Skaberen og ære ham som Faderen i tiden af din ånde ungdom, elsk ham som en barmhjertig forsvarer og tilbed ham endelig som en kærlig og klog Fader til din mere modne åndelige erkendelse og værdsættelse.		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) "Dine fejlagtige idéer om Faderen i himmelen giver anledning til dine falske forestillinger om ydmyghed og forårsager også meget af dit hykleri. Mennesket kunne, ved deres natur og oprindelse være en orm af støvet, men når min Faders ånd fylder dets bolig bliver dette menneske guddommelig i sin skæbne. Min Faders frigivet ånd vil sikkert vende tilbage til den guddommelige kilde og niveauet af sin oprindelse i universet, og det dødelige menneskes sjæl, som er blevet det genfødte barn af denne iboende ånd skal helt sikkert stige op sammen med den guddommelige ånd til selve den evige Fader.		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 sømmer sig for det dødelige menneske, som modtager alle disse gaver fra Faderen i himlen, men der er også en guddommelig værdighed tilknyttet alle dem, der gennem deres tro er kandidater til den evige opstigning i det himmelske rige. De meningsløse og sjuskede praksis, af en pralende og falsk ydmyghed er uforenelige med påskønnelsen af kilden til din frelse og anerkendelsen af din af ånden fødte sjæls skæbne. Ydmyghed for Gud er helt passende i dybet af jeres hjerter; sagtmodighed foran mennesker er prisværdigt, men selvbevidst hykleri og opmærksomhedskrævende ydmyghed er barnlig og uværdig til 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) "Det er godt, at du er ydmyg for Gud og behersket foran mennesker, men lad din sagtmodighed være af åndelig oprindelse og ikke en selvbedragerisk præsentation af selvbevidst følelse af selvretfærdig overlegenhed. Profeten talte forsigtig, da han sagde: "Gå ydmygt med Gud," for selvom Faderen i himlen er den Uendelig og den Evige, bor han også "med ham, som er af et angerfuld sind og har en ydmyg ånd." Min Fader foragter stolthed, væmmes ved hykleri og afskyr ødelæggelse. Og bare for at understrege værdien af oprigtighed og fuldstændig tillid i den himmelske Faders kærlige støtte og trofaste vejledning har jeg så ofte henvist til små børn for at illustrere den mentale indstilling og åndens reaktion, der er så afgørende for det dødelige menneske for at nå himmelrigets åndelige virkeligheder.		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) "Godt nok beskrev profeten Jeremias mange dødelige, når han sagde: "I din mund, er du tæt på Gud, men langt fra ham i dit hjerte." Og har du ikke også læst den grusomme advarsel fra profeten, som siger: 'disse præster underviser for betaling, og profeterne spår for penge. På samme tid, hævder de at være fromme og forkynde, at Herren er med dem. "E du ikke blevet godt advaret mod dem, der "taler fred med deres naboer, men har ondt i deres hjerte, "dem, der 'smigre med sine læber, mens hjertet er uhæderligt'? Af alle sorger hos et tillidsfuldt menneske er ingen så forfærdeligt 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) Efter at Andreas havde konfereret med Simon Peter og fået godkendelse af Jesus, havde han instrueret David i Betsaida til at afsende budbringere til de forskellige prædikegrupper med instruktioner til at afslutte turen og vende tilbage til Betsaida i løbet af torsdag den 30. december. Ved aftensmåltidet på denne regnvejrsdag var alle de apostoliske selskaber 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 samlet over sabbatten og fik husly i hjemmene af Betsaida og nærved liggende Kapernaum; hvorefter hele forsamlingen fik to uger fri, så alle kunne gå hjem til deres familie, besøge deres venner eller gå ud at fiske. De to eller tre dage, hvor de var sammen i Betsaida var faktisk opløftende og inspirerende. Det var opbyggende for selv de ældre lærere at høre de unge prædikanter taler om deres erfaringer.		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 prædiketur i Galilæa klarede kun omkring femoghalvfjerds testen af den faktiske erfaring og var klar til at blive overdraget til tjeneste, når de to ugers orlov var forbi. Jesus blev hos Andreas, Peter, James og Johannes i Zebedæus hjem og brugte meget tid i diskussioner 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.