Kapitel 159		Paper 159
Turen Gennem Dekapolis		The Decapolis Tour
159:0.1 (1762.1) DA Jesus og de tolv ankom til Magadan Park, ventede der dem en gruppe på næsten hundrede evangelister og disciple, inklusive kvindekorpset, og de var straks klar til at begynde undervisnings- og forkyndelsesturen til byerne i Dekapolis.		159:0.1 (1762.1) WHEN Jesus and the twelve arrived at Magadan Park, they found awaiting them a group of almost one hundred evangelists and disciples, including the women’s corps, and they were ready immediately to begin the teaching and preaching tour of the cities of the Decapolis.
159:0.2 (1762.2) Denne torsdag morgen, den 18. august, kaldte Mesteren sine tilhængere sammen og gav ordre til, at hver af apostlene skulle knytte sig til en af de tolv evangelister, og at de sammen med andre af evangelisterne skulle gå ud i tolv grupper for at arbejde i byerne og landsbyerne i Dekapolis. Kvindekorpset og andre af disciplene bad han om at blive hos ham. Jesus afsatte fire uger til denne tur og instruerede sine tilhængere om at vende tilbage til Magadan senest fredag den 16. september. Han lovede at besøge dem ofte i løbet af denne tid. I løbet af denne måned arbejdede disse tolv grupper i Gerasa, Gamala, Hippos, Zaphon, Gadara, Abila, Edrei, Philadelphia, Heshbon, Dium, Scythopolis og mange andre byer. På hele denne tur skete der ingen helbredelsesmirakler eller andre ekstraordinære begivenheder.		159:0.2 (1762.2) On this Thursday morning, August 18, the Master called his followers together and directed that each of the apostles should associate himself with one of the twelve evangelists, and that with others of the evangelists they should go out in twelve groups to labor in the cities and villages of the Decapolis. The women’s corps and others of the disciples he directed to remain with him. Jesus allotted four weeks to this tour, instructing his followers to return to Magadan not later than Friday, September 16. He promised to visit them often during this time. In the course of this month these twelve groups labored in Gerasa, Gamala, Hippos, Zaphon, Gadara, Abila, Edrei, Philadelphia, Heshbon, Dium, Scythopolis, and many other cities. Throughout this tour no miracles of healing or other extraordinary events occurred.
1. Prædiken om tilgivelse ^top		1. The Sermon on Forgiveness ^top
159:1.1 (1762.3) En aften i Hippos, som svar på en discipels spørgsmål, underviste Jesus i tilgivelse. Mesteren sagde:		159:1.1 (1762.3) One evening at Hippos, in answer to a disciple’s question, Jesus taught the lesson on forgiveness. Said the Master:
159:1.2 (1762.4) “Hvis en godhjertet mand har hundrede får, og et af dem kommer på afveje, forlader han så ikke straks de nioghalvfems og går ud for at lede efter det ene, der er kommet på afveje? Og hvis han er en god hyrde, vil han så ikke fortsætte sin søgen efter det tabte får, indtil han finder det? Og når hyrden så har fundet sit tabte får, lægger han det over skulderen og går glad hjem og råber til sine venner og naboer: “Glæd jer med mig, for jeg har fundet mit tabte får.’ Jeg erklærer, at der er mere glæde i himlen over én synder, der omvender sig, end over nioghalvfems retfærdige mennesker, der ikke behøver at omvende sig. Alligevel er det ikke min Faders vilje i himlen, at en eneste af disse små skal komme på afveje, langt mindre at de skal gå fortabt. I jeres religion kan Gud modtage angrende syndere; i evangeliet om riget går Faderen ud for at finde dem, selv før de for alvor har tænkt på at omvende sig.		159:1.2 (1762.4) “If a kindhearted man has a hundred sheep and one of them goes astray, does he not immediately leave the ninety and nine and go out in search of the one that has gone astray? And if he is a good shepherd, will he not keep up his quest for the lost sheep until he finds it? And then, when the shepherd has found his lost sheep, he lays it over his shoulder and, going home rejoicing, calls to his friends and neighbors, ‘Rejoice with me, for I have found my sheep that was lost.’ I declare that there is more joy in heaven over one sinner who repents than over ninety and nine righteous persons who need no repentance. Even so, it is not the will of my Father in heaven that one of these little ones should go astray, much less that they should perish. In your religion God may receive repentant sinners; in the gospel of the kingdom the Father goes forth to find them even before they have seriously thought of repentance.
159:1.3 (1762.5) “Faderen i himlen elsker sine børn, og derfor skal I lære at elske hinanden; Faderen i himlen tilgiver jer jeres synder, og derfor skal I lære at tilgive hinanden. Hvis din bror synder mod dig, så gå hen til ham og vis ham med takt og tålmodighed hans fejl. Og gør alt dette mellem dig og ham alene. Hvis han vil lytte til dig, så har du vundet din bror. Men hvis din bror ikke vil høre dig, hvis han vedbliver med at tage fejl, så gå igen til ham og tag en eller to fælles venner med dig, så du kan have to eller endda tre vidner til at bekræfte dit vidnesbyrd og fastslå, at du har handlet retfærdigt og barmhjertigt med din krænkende bror. Hvis han nu nægter at høre dine brødre, kan du fortælle hele historien til menigheden, og hvis han nægter at høre broderskabet, så lad dem træffe de foranstaltninger, som de finder kloge; lad et sådant uregerligt medlem blive udstødt af riget. Selvom I ikke kan foregive at sidde til doms over jeres medmenneskers sjæle, og selvom I ikke kan tilgive synder eller på anden måde formaste jer til at tilrane jer rettigheder som de himmelske hærskarers tilsynsmænd, så er det samtidig blevet lagt i jeres hænder, at I skal opretholde den timelige orden i riget på jorden. Mens I ikke må blande jer i de guddommelige forordninger om evigt liv, skal I afgøre spørgsmålene om adfærd, når de vedrører broderskabets timelige velfærd på jorden. Og således, i alle disse sager, der er forbundet med disciplinen i broderskabet, skal alt, hvad du bestemmer på jorden, anerkendes i himlen. Selvom I ikke kan bestemme den enkeltes evige skæbne, kan I lovgive om gruppens opførsel, for når to eller tre af jer er enige om en af disse ting og beder mig om det, skal det ske for jer, hvis jeres bøn ikke er uforenelig med min Faders vilje i himlen. Og alt dette er altid sandt, for hvor to eller tre troende er forsamlet, der er jeg midt iblandt dem.”		159:1.3 (1762.5) “The Father in heaven loves his children, and therefore should you learn to love one another; the Father in heaven forgives you your sins; therefore should you learn to forgive one another. If your brother sins against you, go to him and with tact and patience show him his fault. And do all this between you and him alone. If he will listen to you, then have you won your brother. But if your brother will not hear you, if he persists in the error of his way, go again to him, taking with you one or two mutual friends that you may thus have two or even three witnesses to confirm your testimony and establish the fact that you have dealt justly and mercifully with your offending brother. Now if he refuses to hear your brethren, you may tell the whole story to the congregation, and then, if he refuses to hear the brotherhood, let them take such action as they deem wise; let such an unruly member become an outcast from the kingdom. While you cannot pretend to sit in judgment on the souls of your fellows, and while you may not forgive sins or otherwise presume to usurp the prerogatives of the supervisors of the heavenly hosts, at the same time, it has been committed to your hands that you should maintain temporal order in the kingdom on earth. While you may not meddle with the divine decrees concerning eternal life, you shall determine the issues of conduct as they concern the temporal welfare of the brotherhood on earth. And so, in all these matters connected with the discipline of the brotherhood, whatsoever you shall decree on earth, shall be recognized in heaven. Although you cannot determine the eternal fate of the individual, you may legislate regarding the conduct of the group, for, where two or three of you agree concerning any of these things and ask of me, it shall be done for you if your petition is not inconsistent with the will of my Father in heaven. And all this is ever true, for, where two or three believers are gathered together, there am I in the midst of them.”
159:1.4 (1763.1) Simon Peter var den apostel, der havde ansvaret for arbejderne i Hippos, og da han hørte Jesus tale sådan, spurgte han: “Herre, hvor ofte skal min bror synde mod mig, og jeg tilgive ham? Indtil syv gange?” Og Jesus svarede Peter: “Ikke kun syv gange, men gerne syvoghalvfjerds gange. Derfor kan himlenes rige sammenlignes med en vis konge, der beordrede et økonomisk regnskab med sine forvaltere. Og da de var begyndt at gøre regnskabet op, blev en af hans vigtigste tjenere ført frem for ham og bekendte, at han skyldte kongen ti tusind talenter. Denne tjenestemand ved kongens hof påberåbte sig, at der var kommet hårde tider over ham, og at han ikke havde midler til at betale denne gæld. Så kongen befalede, at hans ejendom skulle konfiskeres, og at hans børn skulle sælges for at betale hans gæld. Da forvalteren hørte dette strenge dekret, faldt han på sit ansigt foran kongen og bønfaldt ham om at være barmhjertig og give ham mere tid, idet han sagde: “Herre, hav lidt mere tålmodighed med mig, så vil jeg betale dig det hele.’ Og da kongen så denne forsømmelige tjener og hans familie, blev han bevæget af medlidenhed. Han beordrede, at han skulle løslades, og at hele lånet skulle eftergives.		159:1.4 (1763.1) Simon Peter was the apostle in charge of the workers at Hippos, and when he heard Jesus thus speak, he asked: “Lord, how often shall my brother sin against me, and I forgive him? Until seven times?” And Jesus answered Peter: “Not only seven times but even to seventy times and seven. Therefore may the kingdom of heaven be likened to a certain king who ordered a financial reckoning with his stewards. And when they had begun to conduct this examination of accounts, one of his chief retainers was brought before him confessing that he owed his king ten thousand talents. Now this officer of the king’s court pleaded that hard times had come upon him, and that he did not have wherewith to pay this obligation. And so the king commanded that his property be confiscated, and that his children be sold to pay his debt. When this chief steward heard this stern decree, he fell down on his face before the king and implored him to have mercy and grant him more time, saying, ‘Lord, have a little more patience with me, and I will pay you all.’ And when the king looked upon this negligent servant and his family, he was moved with compassion. He ordered that he should be released, and that the loan should be wholly forgiven.
159:1.5 (1763.2) “Da denne chefforvalter således havde modtaget nåde og tilgivelse af kongen, gik han i gang med sine forretninger, og da han fandt en af sine underordnede forvaltere, som skyldte ham blot hundrede denarer, greb han fat i ham og tog ham om halsen og sagde: ‘Betal mig alt, hvad du skylder.’ Og så faldt denne anden forvalter ned for chefforvalteren og bad ham: ‘Hav bare tålmodighed med mig, så vil jeg snart være i stand til at betale dig.’ Men chefforvalteren ville ikke vise barmhjertighed over for sin medforvalter, men lod ham kaste i fængsel, indtil han havde betalt sin gæld. Da hans medtjenere så, hvad der var sket, blev de så bedrøvede, at de gik hen og fortalte det til deres herre og mester, kongen. Da kongen hørte, hvad hans forvalter havde gjort, kaldte han den utaknemmelige og uforsonlige mand frem for sig og sagde: ‘Du er en ond og uværdig forvalter. Da du bad om medlidenhed, eftergav jeg dig hele din gæld. Hvorfor viste du ikke også barmhjertighed mod din medforvalter, ligesom jeg viste barmhjertighed mod dig?’ Og kongen blev så vred, at han overgav sin utaknemmelige forvalter til fangevogterne, så de kunne holde ham, indtil han havde betalt alt, hvad han skyldte. Og på samme måde skal min himmelske Fader vise endnu større barmhjertighed mod dem, der af fri vilje viser barmhjertighed mod deres medmennesker. Hvordan kan du komme til Gud og bede om forståelse for dine mangler, når du har for vane at straffe dine brødre for at være skyldige i de samme menneskelige svagheder? Jeg siger til jer alle: I har frit modtaget rigets goder; giv derfor frit til jeres medmennesker på jorden.”		159:1.5 (1763.2) “And this chief steward, having thus received mercy and forgiveness at the hands of the king, went about his business, and finding one of his subordinate stewards who owed him a mere hundred denarii, he laid hold upon him and, taking him by the throat, said, ‘Pay me all you owe.’ And then did this fellow steward fall down before the chief steward and, beseeching him, said: ‘Only have patience with me, and I will presently be able to pay you.’ But the chief steward would not show mercy to his fellow steward but rather had him cast in prison until he should pay his debt. When his fellow servants saw what had happened, they were so distressed that they went and told their lord and master, the king. When the king heard of the doings of his chief steward, he called this ungrateful and unforgiving man before him and said: ‘You are a wicked and unworthy steward. When you sought for compassion, I freely forgave you your entire debt. Why did you not also show mercy to your fellow steward, even as I showed mercy to you?’ And the king was so very angry that he delivered his ungrateful chief steward to the jailers that they might hold him until he had paid all that was due. And even so shall my heavenly Father show the more abundant mercy to those who freely show mercy to their fellows. How can you come to God asking consideration for your shortcomings when you are wont to chastise your brethren for being guilty of these same human frailties? I say to all of you: Freely you have received the good things of the kingdom; therefore freely give to your fellows on earth.”
159:1.6 (1764.1) Således lærte Jesus om farerne ved og illustrerede det uretfærdige i at sidde til personlig dom over sine medmennesker. Disciplin skal opretholdes, retfærdighed skal administreres, men i alle disse sager bør broderskabets visdom råde. Jesus investerede lovgivende og dømmende myndighed i gruppen, ikke i individet. Selv denne investering af autoritet i gruppen må ikke udøves som personlig autoritet. Der er altid en fare for, at den enkeltes dom kan blive fordrejet af fordomme eller lidenskab. Gruppedomme er mere tilbøjelige til at fjerne farerne og eliminere uretfærdigheden ved personlig forudindtagethed. Jesus forsøgte altid at minimere elementerne af uretfærdighed, gengældelse og hævn.		159:1.6 (1764.1) Thus did Jesus teach the dangers and illustrate the unfairness of sitting in personal judgment upon one’s fellows. Discipline must be maintained, justice must be administered, but in all these matters the wisdom of the brotherhood should prevail. Jesus invested legislative and judicial authority in the group, not in the individual. Even this investment of authority in the group must not be exercised as personal authority. There is always danger that the verdict of an individual may be warped by prejudice or distorted by passion. Group judgment is more likely to remove the dangers and eliminate the unfairness of personal bias. Jesus sought always to minimize the elements of unfairness, retaliation, and vengeance.
159:1.7 (1764.2) [Brugen af udtrykket syvoghalvfjerds som en illustration af barmhjertighed og overbærenhed stammer fra skrifterne, der henviser til Lemeks jubel på grund af hans søn Tubal-Kains metalvåben, som sammenlignede disse overlegne instrumenter med hans fjenders og udbrød: “Hvis Kain, uden våben i sin hånd, blev hævnet syv gange, skal jeg nu hævnes syvoghalvfjerds.”]		159:1.7 (1764.2) [The use of the term seventy-seven as an illustration of mercy and forbearance was derived from the Scriptures referring to Lamech’s exultation because of the metal weapons of his son Tubal-Cain, who, comparing these superior instruments with those of his enemies, exclaimed: “If Cain, with no weapon in his hand, was avenged seven times, I shall now be avenged seventy-seven.”]
2. Den fremmede prædikant ^top		2. The Strange Preacher ^top
159:2.1 (1764.3) Jesus tog over til Gamala for at besøge Johannes og dem, der arbejdede sammen med ham på det sted. Den aften, efter sessionen med spørgsmål og svar, sagde Johannes til Jesus: “Mester, i går gik jeg over til Astarot for at se en mand, der underviste i dit navn og endda hævdede at kunne uddrive djævle. Denne mand har aldrig været sammen med os, og han følger heller ikke efter os; derfor forbød jeg ham at gøre sådanne ting.” Da sagde Jesus: “Forbyd ham det ikke. Forstår du ikke, at dette evangelium om riget snart skal forkyndes i hele verden? Hvordan kan du forvente, at alle, der vil tro på evangeliet, skal være underlagt din ledelse? Glæd dig over, at vores undervisning allerede er begyndt at manifestere sig ud over grænserne for vores personlige indflydelse. Kan du ikke se, Johannes, at de, der hævder at gøre store gerninger i mit navn, i sidste ende må støtte vores sag? De vil bestemt ikke være hurtige til at tale ondt om mig. Min søn, i sager af denne art ville det være bedre for dig at regne med, at den, der ikke er imod os, er for os. I de kommende generationer vil mange, som ikke er helt værdige, gøre mange mærkelige ting i mit navn, men jeg vil ikke forbyde dem det. Jeg siger jer, at selv når et bæger koldt vand gives til en tørstig sjæl, skal Faderens budbringere altid gøre opmærksom på en sådan kærlighedstjeneste.”		159:2.1 (1764.3) Jesus went over to Gamala to visit John and those who worked with him at that place. That evening, after the session of questions and answers, John said to Jesus: “Master, yesterday I went over to Ashtaroth to see a man who was teaching in your name and even claiming to be able to cast out devils. Now this fellow had never been with us, neither does he follow after us; therefore I forbade him to do such things.” Then said Jesus: “Forbid him not. Do you not perceive that this gospel of the kingdom shall presently be proclaimed in all the world? How can you expect that all who will believe the gospel shall be subject to your direction? Rejoice that already our teaching has begun to manifest itself beyond the bounds of our personal influence. Do you not see, John, that those who profess to do great works in my name must eventually support our cause? They certainly will not be quick to speak evil of me. My son, in matters of this sort it would be better for you to reckon that he who is not against us is for us. In the generations to come many who are not wholly worthy will do many strange things in my name, but I will not forbid them. I tell you that, even when a cup of cold water is given to a thirsty soul, the Father’s messengers shall ever make record of such a service of love.”
159:2.2 (1764.4) Denne instruktion gjorde Johannes meget forvirret. Havde han ikke hørt Mesteren sige: “Den, der ikke er med mig, er imod mig”? Og han forstod ikke, at Jesus i dette tilfælde henviste til menneskets personlige forhold til rigets åndelige lære, mens der i det andet tilfælde blev henvist til de troendes ydre og vidtrækkende sociale forhold, hvad angår spørgsmål om administrativ kontrol og en gruppe troendes jurisdiktion over andre gruppers arbejde, som i sidste ende ville udgøre det kommende verdensomspændende broderskab.		159:2.2 (1764.4) This instruction greatly perplexed John. Had he not heard the Master say, “He who is not with me is against me”? And he did not perceive that in this case Jesus was referring to man’s personal relation to the spiritual teachings of the kingdom, while in the other case reference was made to the outward and far-flung social relations of believers regarding the questions of administrative control and the jurisdiction of one group of believers over the work of other groups which would eventually compose the forthcoming world-wide brotherhood.
159:2.3 (1765.1) Men Johannes fortalte ofte om denne oplevelse i forbindelse med sit efterfølgende arbejde for riget. Ikke desto mindre blev apostlene mange gange fornærmede over dem, der vovede at undervise i Mesterens navn. For dem virkede det altid upassende, at de, der aldrig havde siddet ved Jesu fødder, skulle vove at undervise i hans navn.		159:2.3 (1765.1) But John oftentimes recounted this experience in connection with his subsequent labors in behalf of the kingdom. Nevertheless, many times did the apostles take offense at those who made bold to teach in the Master’s name. To them it always seemed inappropriate that those who had never sat at Jesus’ feet should dare to teach in his name.
159:2.4 (1765.2) Denne mand, som Johannes forbød at undervise og arbejde i Jesu navn, lyttede ikke til apostlens påbud. Han fortsatte sine bestræbelser og oprejste en betydelig gruppe troende i Kanata, før han drog videre til Mesopotamien. Denne mand, Aden, var blevet ledt til at tro på Jesus gennem vidnesbyrdet fra den demente mand, som Jesus helbredte nær Keresa, og som så selvsikkert troede på, at de formodede onde ånder, som Mesteren drev ud af ham, gik ind i svineflokken og styrtede dem hovedkulds ud over klippen til deres undergang.		159:2.4 (1765.2) This man whom John forbade to teach and work in Jesus’ name did not heed the apostle’s injunction. He went right on with his efforts and raised up a considerable company of believers at Kanata before going on into Mesopotamia. This man, Aden, had been led to believe in Jesus through the testimony of the demented man whom Jesus healed near Kheresa, and who so confidently believed that the supposed evil spirits which the Master cast out of him entered the herd of swine and rushed them headlong over the cliff to their destruction.
3. Forholdsregler for lærere og troende ^top		3. Instruction for Teachers and Believers ^top
159:3.1 (1765.3) I Edrei, hvor Thomas og hans medarbejdere arbejdede, tilbragte Jesus en dag og en nat, og i løbet af aftenens diskussion gav han udtryk for de principper, som bør lede dem, der prædiker sandhed, og som bør aktivere alle, der underviser i evangeliet om riget. Sammenfattet og omformuleret i moderne fraseologi lærte Jesus:		159:3.1 (1765.3) At Edrei, where Thomas and his associates labored, Jesus spent a day and a night and, in the course of the evening’s discussion, gave expression to the principles which should guide those who preach truth, and which should activate all who teach the gospel of the kingdom. Summarized and restated in modern phraseology, Jesus taught:
159:3.2 (1765.4) Respekter altid menneskets personlighed. En retfærdig sag må aldrig fremmes med magt; åndelige sejre kan kun vindes med åndelig kraft. Dette påbud mod at bruge materielle påvirkninger refererer både til psykisk og fysisk magt. Overvældende argumenter og mental overlegenhed må ikke bruges til at tvinge mænd og kvinder ind i riget. Menneskets sind skal ikke knuses af den blotte vægt af logik eller overvældes af kløgtig veltalenhed. Selvom følelser som en faktor i menneskelige beslutninger ikke kan elimineres fuldstændigt, bør de ikke appelleres direkte til i læren fra dem, der vil fremme rigets sag. Appeller direkte til den guddommelige ånd, der bor i menneskers sind. Appeller ikke til frygt, medlidenhed eller rene følelser. Når du appellerer til mennesker, så vær retfærdig; udøv selvkontrol og udvis behørig tilbageholdenhed; vis passende respekt for dine elevers personlighed. Husk, at jeg har sagt: “Se, jeg står ved døren og banker på, og hvis nogen vil åbne, vil jeg komme ind.”		159:3.2 (1765.4) Always respect the personality of man. Never should a righteous cause be promoted by force; spiritual victories can be won only by spiritual power. This injunction against the employment of material influences refers to psychic force as well as to physical force. Overpowering arguments and mental superiority are not to be employed to coerce men and women into the kingdom. Man’s mind is not to be crushed by the mere weight of logic or overawed by shrewd eloquence. While emotion as a factor in human decisions cannot be wholly eliminated, it should not be directly appealed to in the teachings of those who would advance the cause of the kingdom. Make your appeals directly to the divine spirit that dwells within the minds of men. Do not appeal to fear, pity, or mere sentiment. In appealing to men, be fair; exercise self-control and exhibit due restraint; show proper respect for the personalities of your pupils. Remember that I have said: “Behold, I stand at the door and knock, and if any man will open, I will come in.”
159:3.3 (1765.5) Når du fører mennesker ind i riget, må du ikke mindske eller ødelægge deres selvrespekt. Mens for megen selvrespekt kan ødelægge den rette ydmyghed og ende i stolthed, indbildskhed og arrogance, ender tabet af selvrespekt ofte i lammelse af viljen. Det er formålet med dette evangelium at genoprette selvrespekten hos dem, der har mistet den, og at fastholde den hos dem, der har den. Begå ikke den fejl kun at fordømme de forkerte ting i dine elevers liv; husk også at give generøs anerkendelse for de mest prisværdige ting i deres liv. Glem ikke, at jeg ikke skyr nogen midler for at genskabe selvrespekten hos dem, der har mistet den, og som virkelig ønsker at genvinde den.		159:3.3 (1765.5) In bringing men into the kingdom, do not lessen or destroy their self-respect. While overmuch self-respect may destroy proper humility and end in pride, conceit, and arrogance, the loss of self-respect often ends in paralysis of the will. It is the purpose of this gospel to restore self-respect to those who have lost it and to restrain it in those who have it. Make not the mistake of only condemning the wrongs in the lives of your pupils; remember also to accord generous recognition for the most praiseworthy things in their lives. Forget not that I will stop at nothing to restore self-respect to those who have lost it, and who really desire to regain it.
159:3.4 (1765.6) Pas på, at du ikke sårer selvrespekten hos forsagte og frygtsomme sjæle. Lad være med at være sarkastisk på bekostning af mine enfoldige brødre. Vær ikke kynisk over for mine frygtsomme børn. Lediggang er ødelæggende for selvrespekten; forman derfor dine brødre til altid at holde sig beskæftiget med deres valgte opgaver og gøre alt for at sikre arbejde til dem, der befinder sig uden beskæftigelse.		159:3.4 (1765.6) Take care that you do not wound the self-respect of timid and fearful souls. Do not indulge in sarcasm at the expense of my simple-minded brethren. Be not cynical with my fear-ridden children. Idleness is destructive of self-respect; therefore, admonish your brethren ever to keep busy at their chosen tasks, and put forth every effort to secure work for those who find themselves without employment.
159:3.5 (1766.1) Gør dig aldrig skyldig i en så uværdig taktik som at forsøge at skræmme mænd og kvinder ind i riget. En kærlig far skræmmer ikke sine børn til at adlyde hans retfærdige påbud.		159:3.5 (1766.1) Never be guilty of such unworthy tactics as endeavoring to frighten men and women into the kingdom. A loving father does not frighten his children into yielding obedience to his just requirements.
159:3.6 (1766.2) På et tidspunkt vil rigets børn indse, at stærke følelser ikke er ensbetydende med den guddommelige ånds ledelse. At blive stærkt og underligt påvirket til at gøre noget eller tage et bestemt sted hen, betyder ikke nødvendigvis, at sådanne impulser er den indre ånds ledelse.		159:3.6 (1766.2) Sometime the children of the kingdom will realize that strong feelings of emotion are not equivalent to the leadings of the divine spirit. To be strongly and strangely impressed to do something or to go to a certain place, does not necessarily mean that such impulses are the leadings of the indwelling spirit.
159:3.7 (1766.3) Advar alle troende om det konfliktfelt, som skal passeres af alle, der går fra livet, som det leves i kødet, til det højere liv, som det leves i ånden. For dem, der lever helt og holdent inden for begge områder, er der ikke megen konflikt eller forvirring, men alle er dømt til at opleve mere eller mindre usikkerhed i overgangsperioderne mellem de to niveauer af liv. Når du går ind i riget, kan du ikke undslippe dets ansvar eller undgå dets forpligtelser, men husk: Evangeliets åg er let, og sandhedens byrde er let.		159:3.7 (1766.3) Forewarn all believers regarding the fringe of conflict which must be traversed by all who pass from the life as it is lived in the flesh to the higher life as it is lived in the spirit. To those who live quite wholly within either realm, there is little conflict or confusion, but all are doomed to experience more or less uncertainty during the times of transition between the two levels of living. In entering the kingdom, you cannot escape its responsibilities or avoid its obligations, but remember: The gospel yoke is easy and the burden of truth is light.
159:3.8 (1766.4) Verden er fyldt med sultne sjæle, der sulter i selve nærværet af livets brød; mennesker dør i deres søgen efter den Gud, der bor i dem. Mennesker søger efter rigets skatte med længselsfulde hjerter og trætte fødder, når de alle er inden for den levende tros umiddelbare rækkevidde. Tro er for religion, hvad sejl er for et skib; det er en tilføjelse af kraft, ikke en ekstra byrde i livet. Der er kun én kamp for dem, der kommer ind i riget, og det er at kæmpe troens gode kamp. Den troende har kun én kamp, og det er mod tvivlen—vantroen.		159:3.8 (1766.4) The world is filled with hungry souls who famish in the very presence of the bread of life; men die searching for the very God who lives within them. Men seek for the treasures of the kingdom with yearning hearts and weary feet when they are all within the immediate grasp of living faith. Faith is to religion what sails are to a ship; it is an addition of power, not an added burden of life. There is but one struggle for those who enter the kingdom, and that is to fight the good fight of faith. The believer has only one battle, and that is against doubt—unbelief.
159:3.9 (1766.5) Når du forkynder evangeliet om riget, underviser du simpelthen i venskab med Gud. Og dette fællesskab vil appellere til både mænd og kvinder, fordi begge vil finde det, der mest sandt tilfredsstiller deres karakteristiske længsler og idealer. Fortæl mine børn, at jeg ikke kun er øm over for deres følelser og tålmodig med deres skrøbeligheder, men at jeg også er skånselsløs over for synd og intolerant over for uretfærdighed. Jeg er sandelig mild og ydmyg i min Faders nærvær, men jeg er lige så ubønhørlig, når der er tale om bevidst ondskab og syndigt oprør mod min Faders vilje i himlen.		159:3.9 (1766.5) In preaching the gospel of the kingdom, you are simply teaching friendship with God. And this fellowship will appeal alike to men and women in that both will find that which most truly satisfies their characteristic longings and ideals. Tell my children that I am not only tender of their feelings and patient with their frailties, but that I am also ruthless with sin and intolerant of iniquity. I am indeed meek and humble in the presence of my Father, but I am equally and relentlessly inexorable where there is deliberate evil-doing and sinful rebellion against the will of my Father in heaven.
159:3.10 (1766.6) Du skal ikke fremstille din lærer som en sorgens mand. Fremtidige generationer skal også kende vores glædes udstråling, vores gode viljes opdrift og vores gode humors inspiration. Vi forkynder et budskab om gode nyheder, som er smittende i sin forvandlende kraft. Vores religion er fuld af nyt liv og nye betydninger. De, der accepterer denne lære, fyldes med glæde og tvinges i deres hjerter til at glæde sig mere og mere. Øget lykke er altid oplevelsen for alle, der er sikre på Gud.		159:3.10 (1766.6) You shall not portray your teacher as a man of sorrows. Future generations shall know also the radiance of our joy, the buoyance of our good will, and the inspiration of our good humor. We proclaim a message of good news which is infectious in its transforming power. Our religion is throbbing with new life and new meanings. Those who accept this teaching are filled with joy and in their hearts are constrained to rejoice evermore. Increasing happiness is always the experience of all who are certain about God.
159:3.11 (1766.7) Lær alle troende at undgå at læne sig op ad falske sympatiers usikre støtter. Man kan ikke udvikle stærke karakterer ved at give efter for selvmedlidenhed; forsøg ærligt at undgå den bedrageriske indflydelse af blot fællesskab i elendighed. Udvis sympati for de modige og tapre, mens du holder igen med overdreven medlidenhed med de kujonagtige sjæle, som kun halvhjertet står imod livets prøvelser. Tilbyd ikke trøst til dem, der lægger sig ned for deres problemer uden kamp. Hav ikke sympati med dine medmennesker, blot for at de kan have sympati med dig til gengæld.		159:3.11 (1766.7) Teach all believers to avoid leaning upon the insecure props of false sympathy. You cannot develop strong characters out of the indulgence of self-pity; honestly endeavor to avoid the deceptive influence of mere fellowship in misery. Extend sympathy to the brave and courageous while you withhold overmuch pity from those cowardly souls who only halfheartedly stand up before the trials of living. Offer not consolation to those who lie down before their troubles without a struggle. Sympathize not with your fellows merely that they may sympathize with you in return.
159:3.12 (1766.8) Når mine børn først bliver selvbevidste om visheden om den guddommelige tilstedeværelse, vil en sådan tro udvide sindet, forædle sjælen, styrke personligheden, øge lykken, uddybe den åndelige opfattelse og styrke evnen til at elske og blive elsket.		159:3.12 (1766.8) When my children once become self-conscious of the assurance of the divine presence, such a faith will expand the mind, ennoble the soul, reinforce the personality, augment the happiness, deepen the spirit perception, and enhance the power to love and be loved.
159:3.13 (1767.1) Lær alle troende, at de, der kommer ind i riget, ikke derved bliver immune over for tidens ulykker eller naturens almindelige katastrofer. At tro på evangeliet vil ikke forhindre, at du kommer i problemer, men det vil sikre, at du ikke er bange, når problemerne rammer dig. Hvis du vover at tro på mig og helhjertet følger efter mig, vil du helt sikkert komme ind på den sikre vej til problemer. Jeg lover ikke at frelse dig fra modgangens vande, men jeg lover at gå med dig gennem dem alle.		159:3.13 (1767.1) Teach all believers that those who enter the kingdom are not thereby rendered immune to the accidents of time or to the ordinary catastrophes of nature. Believing the gospel will not prevent getting into trouble, but it will insure that you shall be unafraid when trouble does overtake you. If you dare to believe in me and wholeheartedly proceed to follow after me, you shall most certainly by so doing enter upon the sure pathway to trouble. I do not promise to deliver you from the waters of adversity, but I do promise to go with you through all of them.
159:3.14 (1767.2) Og meget mere lærte Jesu denne gruppe af troende før de gjorte sig klar til nattens søvn. Og de som hørte disse udtalelser beholdt dem som skatte i deres hjerter og genfortalte dem ofte i opbyggeligt øjemed for de apostle og disciple som ikke var til stede for at høre dem.		159:3.14 (1767.2) And much more did Jesus teach this group of believers before they made ready for the night’s sleep. And they who heard these sayings treasured them in their hearts and did often recite them for the edification of the apostles and disciples who were not present when they were spoken.
4. Samtalen med nataniel ^top		4. The Talk with Nathaniel ^top
159:4.1 (1767.3) Og så gik Jesus over til Abila, hvor Nataniel og hans medarbejdere arbejdede. Nathaniel var meget foruroliget over nogle af Jesu udtalelser, som syntes at forringe autoriteten i de anerkendte hebraiske skrifter. Derfor tog Nathaniel denne aften, efter den sædvanlige periode med spørgsmål og svar, Jesus væk fra de andre og spurgte: “Mester, kan du stole på, at jeg kender sandheden om skrifterne? Jeg bemærker, at du kun underviser os i en del af de hellige skrifter—det bedste, som jeg ser det—og jeg udleder, at du afviser rabbinernes lære om, at lovens ord er selve Guds ord, som har været hos Gud i himlen, selv før Abrahams og Moses tid. Hvad er sandheden om skrifterne?” Da Jesus hørte spørgsmålet fra sin forvirrede apostel, svarede han:		159:4.1 (1767.3) And then went Jesus over to Abila, where Nathaniel and his associates labored. Nathaniel was much bothered by some of Jesus’ pronouncements which seemed to detract from the authority of the recognized Hebrew scriptures. Accordingly, on this night, after the usual period of questions and answers, Nathaniel took Jesus away from the others and asked: “Master, could you trust me to know the truth about the Scriptures? I observe that you teach us only a portion of the sacred writings—the best as I view it—and I infer that you reject the teachings of the rabbis to the effect that the words of the law are the very words of God, having been with God in heaven even before the times of Abraham and Moses. What is the truth about the Scriptures?” When Jesus heard the question of his bewildered apostle, he answered:
159:4.2 (1767.4) “Nataniel, du har bedømt det rigtigt; jeg betragter ikke skrifterne, som rabbinerne gør. Jeg vil tale med dig om denne sag på betingelse af, at du ikke fortæller disse ting til dine brødre, som ikke alle er parate til at modtage denne lære. Ordene i Moseloven og læren i Skrifterne eksisterede ikke før Abraham. Først i nyere tid er skrifterne blevet samlet, som vi har dem nu. Mens de indeholder det bedste af det jødiske folks højere tanker og længsler, indeholder de også meget, der langt fra er repræsentativt for karakteren og læren hos Faderen i himlen; derfor må jeg blandt den bedre lære vælge de sandheder, der skal indsamles til rigets evangelium.		159:4.2 (1767.4) “Nathaniel, you have rightly judged; I do not regard the Scriptures as do the rabbis. I will talk with you about this matter on condition that you do not relate these things to your brethren, who are not all prepared to receive this teaching. The words of the law of Moses and the teachings of the Scriptures were not in existence before Abraham. Only in recent times have the Scriptures been gathered together as we now have them. While they contain the best of the higher thoughts and longings of the Jewish people, they also contain much that is far from being representative of the character and teachings of the Father in heaven; wherefore must I choose from among the better teachings those truths which are to be gleaned for the gospel of the kingdom.
159:4.3 (1767.5) “Disse skrifter er menneskers arbejde, nogle af dem hellige mænd, andre ikke så hellige. Læren i disse bøger repræsenterer synspunkterne og omfanget af oplysning i de tider, hvor de havde deres oprindelse. Som en åbenbaring af sandheden er de sidste mere pålidelige end de første. Skrifterne er mangelfulde og helt igennem af menneskelig oprindelse, men begår man ikke fejl, udgør de den bedste samling af religiøs visdom og åndelig sandhed, der findes i hele verden på nuværende tidspunkt.		159:4.3 (1767.5) “These writings are the work of men, some of them holy men, others not so holy. The teachings of these books represent the views and extent of enlightenment of the times in which they had their origin. As a revelation of truth, the last are more dependable than the first. The Scriptures are faulty and altogether human in origin, but mistake not, they do constitute the best collection of religious wisdom and spiritual truth to be found in all the world at this time.
159:4.4 (1767.6) “Mange af disse bøger blev ikke skrevet af de personer, hvis navne de bærer, men det forringer på ingen måde værdien af de sandheder, de indeholder. Hvis historien om Jonas ikke var en kendsgerning, selv hvis Jonas aldrig havde levet, ville den dybe sandhed i denne fortælling, Guds kærlighed til Nineve og de såkaldte hedninge, stadig være værdifuld i øjnene på alle dem, der elsker deres medmennesker. Skrifterne er hellige, fordi de præsenterer tanker og handlinger fra mennesker, der søgte efter Gud, og som i disse skrifter efterlod deres højeste begreber om retfærdighed, sandhed og hellighed. Skrifterne indeholder meget, der er sandt, rigtig meget, men i lyset af din nuværende undervisning ved du, at disse skrifter også indeholder meget, der ikke er repræsentativt for Faderen i himlen, den kærlige Gud, jeg er kommet for at åbenbare for alle verdener.		159:4.4 (1767.6) “Many of these books were not written by the persons whose names they bear, but that in no way detracts from the value of the truths which they contain. If the story of Jonah should not be a fact, even if Jonah had never lived, still would the profound truth of this narrative, the love of God for Nineveh and the so-called heathen, be none the less precious in the eyes of all those who love their fellow men. The Scriptures are sacred because they present the thoughts and acts of men who were searching for God, and who in these writings left on record their highest concepts of righteousness, truth, and holiness. The Scriptures contain much that is true, very much, but in the light of your present teaching, you know that these writings also contain much that is misrepresentative of the Father in heaven, the loving God I have come to reveal to all the worlds.
159:4.5 (1768.1) “Nataniel, tillad aldrig dig selv et øjeblik at tro på de bibelske optegnelser, der fortæller dig, at kærlighedens Gud beordrede dine forfædre til at gå i kamp for at dræbe alle deres fjender—mænd, kvinder og børn. Sådanne optegnelser er mænds ord, ikke særlig hellige mænd, og de er ikke Guds ord. Skrifterne har altid, og vil altid, afspejle den intellektuelle, moralske og åndelige status hos dem, der skaber dem. Har du ikke bemærket, at Jahves begreber vokser i skønhed og herlighed, efterhånden som profeterne skriver deres optegnelser fra Samuel til Esajas? Og du skal huske, at Skrifterne er beregnet til religiøs instruktion og åndelig vejledning. De er ikke værker af hverken historikere eller filosoffer.		159:4.5 (1768.1) “Nathaniel, never permit yourself for one moment to believe the Scripture records which tell you that the God of love directed your forefathers to go forth in battle to slay all their enemies—men, women, and children. Such records are the words of men, not very holy men, and they are not the word of God. The Scriptures always have, and always will, reflect the intellectual, moral, and spiritual status of those who create them. Have you not noted that the concepts of Yahweh grow in beauty and glory as the prophets make their records from Samuel to Isaiah? And you should remember that the Scriptures are intended for religious instruction and spiritual guidance. They are not the works of either historians or philosophers.
159:4.6 (1768.2) “Det mest beklagelige er ikke blot denne fejlagtige idé om Skriftens absolutte fuldkommenhed og dens læres ufejlbarlighed, men snarere den forvirrende fejlfortolkning af disse hellige skrifter, som de traditionsbundne skriftkloge og farisæere i Jerusalem har foretaget. Og nu vil de anvende både doktrinen om Skriftens inspiration og deres fejlfortolkninger af den i deres beslutsomme forsøg på at modstå disse nyere lærdomme om evangeliet om Riget. Nathaniel, glem aldrig, at Faderen ikke begrænser sandhedens åbenbaring til en bestemt generation eller et bestemt folk. Mange oprigtigt søgende efter sandheden er blevet, og vil fortsat blive, forvirrede og modløse af disse doktriner om Skriftens fuldkommenhed.		159:4.6 (1768.2) “The thing most deplorable is not merely this erroneous idea of the absolute perfection of the Scripture record and the infallibility of its teachings, but rather the confusing misinterpretation of these sacred writings by the tradition-enslaved scribes and Pharisees at Jerusalem. And now will they employ both the doctrine of the inspiration of the Scriptures and their misinterpretations thereof in their determined effort to withstand these newer teachings of the gospel of the kingdom. Nathaniel, never forget, the Father does not limit the revelation of truth to any one generation or to any one people. Many earnest seekers after the truth have been, and will continue to be, confused and disheartened by these doctrines of the perfection of the Scriptures.
159:4.7 (1768.3) “Sandhedens autoritet er selve den ånd, der bor i dens levende manifestationer, og ikke de døde ord fra de mindre oplyste og angiveligt inspirerede mænd fra en anden generation. Og selv om disse hellige mænd i gamle dage levede inspirerede og åndsfyldte liv, betyder det ikke, at deres ord på samme måde var åndeligt inspirerede. I dag laver vi ingen optegnelser over læren om dette evangelium om riget, så I ikke, når jeg er gået bort, hurtigt bliver delt op i forskellige grupper af sandhedskæmpere som et resultat af jeres forskellige fortolkning af min lære. For denne generation er det bedst, at vi lever disse sandheder, mens vi undgår at lave optegnelser.		159:4.7 (1768.3) “The authority of truth is the very spirit that indwells its living manifestations, and not the dead words of the less illuminated and supposedly inspired men of another generation. And even if these holy men of old lived inspired and spirit-filled lives, that does not mean that their words were similarly spiritually inspired. Today we make no record of the teachings of this gospel of the kingdom lest, when I have gone, you speedily become divided up into sundry groups of truth contenders as a result of the diversity of your interpretation of my teachings. For this generation it is best that we live these truths while we shun the making of records.
159:4.8 (1768.4) “Læg godt mærke til mine ord, Nathaniel, intet, som den menneskelige natur har rørt ved, kan betragtes som ufejlbarligt. Gennem menneskets sind kan guddommelig sandhed ganske vist skinne frem, men altid af relativ renhed og delvis guddommelighed. Skabningen kan hige efter ufejlbarlighed, men kun Skaberne besidder den.		159:4.8 (1768.4) “Mark you well my words, Nathaniel, nothing which human nature has touched can be regarded as infallible. Through the mind of man divine truth may indeed shine forth, but always of relative purity and partial divinity. The creature may crave infallibility, but only the Creators possess it.
159:4.9 (1768.5) “Men den største fejl i læren om skrifterne er læren om, at de er forseglede bøger med mysterier og visdom, som kun nationens kloge hoveder tør fortolke. Den guddommelige sandheds åbenbaringer er ikke forseglede, undtagen af menneskelig uvidenhed, hykleri og snæversynet intolerance. Skriftens lys bliver kun formørket af fordomme og formørket af overtro. En falsk frygt for det hellige har forhindret religionen i at blive beskyttet af sund fornuft. Frygten for autoriteten i fortidens hellige skrifter forhindrer effektivt nutidens ærlige sjæle i at acceptere evangeliets nye lys, det lys, som netop disse gudsvidende mænd i en anden generation så inderligt længtes efter at se.		159:4.9 (1768.5) “But the greatest error of the teaching about the Scriptures is the doctrine of their being sealed books of mystery and wisdom which only the wise minds of the nation dare to interpret. The revelations of divine truth are not sealed except by human ignorance, bigotry, and narrow-minded intolerance. The light of the Scriptures is only dimmed by prejudice and darkened by superstition. A false fear of sacredness has prevented religion from being safeguarded by common sense. The fear of the authority of the sacred writings of the past effectively prevents the honest souls of today from accepting the new light of the gospel, the light which these very God-knowing men of another generation so intensely longed to see.
159:4.10 (1769.1) “Men det sørgeligste af det hele er, at nogle af lærerne i denne traditionalismes hellighed kender netop denne sandhed. De forstår mere eller mindre fuldt ud disse begrænsninger i Skriften, men de er moralske kujoner, intellektuelt uærlige. De kender sandheden om de hellige skrifter, men de foretrækker at tilbageholde sådanne foruroligende kendsgerninger fra folket. Og således perverterer og fordrejer de Skrifterne og gør dem til en guide til slaviske detaljer i det daglige liv og til en autoritet i ikke-åndelige ting i stedet for at appellere til de hellige skrifter som opbevaringssted for moralsk visdom, religiøs inspiration og åndelig lære fra andre generationers gudbevidste mennesker.”		159:4.10 (1769.1) “But the saddest feature of all is the fact that some of the teachers of the sanctity of this traditionalism know this very truth. They more or less fully understand these limitations of Scripture, but they are moral cowards, intellectually dishonest. They know the truth regarding the sacred writings, but they prefer to withhold such disturbing facts from the people. And thus do they pervert and distort the Scriptures, making them the guide to slavish details of the daily life and an authority in things nonspiritual instead of appealing to the sacred writings as the repository of the moral wisdom, religious inspiration, and the spiritual teaching of the God-knowing men of other generations.”
159:4.11 (1769.2) Nataniel blev oplyst og chokeret over Mesterens udtalelse. Han grublede længe over denne tale i sin sjæls dyb, men han fortalte ingen om denne konference før efter Jesu himmelfart; og selv da frygtede han at fortælle hele historien om Mesterens instruktion.		159:4.11 (1769.2) Nathaniel was enlightened, and shocked, by the Master’s pronouncement. He long pondered this talk in the depths of his soul, but he told no man concerning this conference until after Jesus’ ascension; and even then he feared to impart the full story of the Master’s instruction.
5. Jesu religions positive karakter ^top		5. The Positive Nature of Jesus’ Religion ^top
159:5.1 (1769.3) I Filadelfia, hvor James arbejdede, underviste Jesus disciplene i den positive natur af evangeliet om riget. Da han i løbet af sine bemærkninger antydede, at nogle dele af Skriften indeholdt mere sandhed end andre, og formanede sine tilhørere til at give deres sjæle den bedste åndelige føde, afbrød James Mesteren og spurgte: “Vil du være så venlig, Mester, at foreslå os, hvordan vi kan vælge de bedste passager fra Skriften til vores personlige opbyggelse?” Og Jesus svarede: “Ja, James, når du læser i skrifterne, så kig efter de evigt sande og guddommeligt smukke læresætninger, som f.eks:		159:5.1 (1769.3) At Philadelphia, where James was working, Jesus taught the disciples about the positive nature of the gospel of the kingdom. When, in the course of his remarks, he intimated that some parts of the Scripture were more truth-containing than others and admonished his hearers to feed their souls upon the best of the spiritual food, James interrupted the Master, asking: “Would you be good enough, Master, to suggest to us how we may choose the better passages from the Scriptures for our personal edification?” And Jesus replied: “Yes, James, when you read the Scriptures look for those eternally true and divinely beautiful teachings, such as:
159:5.2 (1769.4) “Skab i mig et rent hjerte, o Herre.		159:5.2 (1769.4) “Create in me a clean heart, O Lord.
159:5.3 (1769.5) “Herren er min hyrde, jeg skal ikke mangle noget.		159:5.3 (1769.5) “The Lord is my shepherd; I shall not want.
159:5.4 (1769.6) “Du burde elske din næste som dig selv.		159:5.4 (1769.6) “You should love your neighbor as yourself.
159:5.5 (1769.7) “For jeg, Herren din Gud, vil holde din højre hånd og sige: Frygt ikke; jeg vil hjælpe dig.		159:5.5 (1769.7) “For I, the Lord your God, will hold your right hand, saying, fear not; I will help you.
159:5.6 (1769.8) “Og ej heller skal nationerne lære at føre krig mere.”		159:5.6 (1769.8) “Neither shall the nations learn war any more.”
159:5.7 (1769.9) Og dette illustrerer den måde, hvorpå Jesus dag for dag tilegnede sig de hebraiske skrifter til undervisning af sine tilhængere og til inddragelse i læren om det nye evangelium om riget. Andre religioner havde foreslået tanken om Guds nærhed til mennesket, men Jesus gjorde Guds omsorg for mennesket til en kærlig fars bekymring for sine afhængige børns velfærd og gjorde derefter denne lære til hjørnestenen i sin religion. Og således gjorde læren om Guds faderskab det bydende nødvendigt at praktisere menneskets broderskab. Tilbedelsen af Gud og tjenesten for mennesket blev summen og substansen i hans religion. Jesus tog det bedste fra den jødiske religion og omsatte det til en værdig ramme i den nye lære om evangeliet om riget.		159:5.7 (1769.9) And this is illustrative of the way Jesus, day by day, appropriated the cream of the Hebrew scriptures for the instruction of his followers and for inclusion in the teachings of the new gospel of the kingdom. Other religions had suggested the thought of the nearness of God to man, but Jesus made the care of God for man like the solicitude of a loving father for the welfare of his dependent children and then made this teaching the cornerstone of his religion. And thus did the doctrine of the fatherhood of God make imperative the practice of the brotherhood of man. The worship of God and the service of man became the sum and substance of his religion. Jesus took the best of the Jewish religion and translated it to a worthy setting in the new teachings of the gospel of the kingdom.
159:5.8 (1769.10) Jesus indførte en ånd af positiv handling i den jødiske religions passive doktriner. I stedet for negativ overholdelse af ceremonielle krav, påbød Jesus positiv udførelse af det, som hans nye religion krævede af dem, der accepterede den. Jesu religion bestod ikke blot i at tro, men i faktisk at gøre, de ting, som evangeliet krævede. Han lærte ikke, at essensen af hans religion bestod i social tjeneste, men snarere at social tjeneste var en af de sikre virkninger af at besidde den sande religions ånd.		159:5.8 (1769.10) Jesus put the spirit of positive action into the passive doctrines of the Jewish religion. In the place of negative compliance with ceremonial requirements, Jesus enjoined the positive doing of that which his new religion required of those who accepted it. Jesus’ religion consisted not merely in believing, but in actually doing, those things which the gospel required. He did not teach that the essence of his religion consisted in social service, but rather that social service was one of the certain effects of the possession of the spirit of true religion.
159:5.9 (1770.1) Jesus tøvede ikke med at tilegne sig den bedre halvdel af et skriftsted, mens han forkastede den mindre del. Hans store formaning, “Elsk din næste som dig selv,” tog han fra det skriftsted, hvor der står: “Du må ikke tage hævn over dit folks børn, men du skal elske din næste som dig selv.” Jesus tilegnede sig den positive del af dette skriftsted, mens han afviste den negative del. Han var endda modstander af negativ eller rent passiv ikke-modstand. Han sagde: “Når en fjende slår dig på den ene kind, skal du ikke stå der stum og passiv, men med en positiv indstilling vende den anden kind til; det vil sige, gør det bedst mulige aktivt for at lede din bror i vildfarelse væk fra de onde stier og ind på de bedre veje til et retfærdigt liv.” Jesus krævede af sine tilhængere, at de reagerede positivt og aggressivt på enhver livssituation. At vende den anden kind til, eller hvilken handling det nu måtte være, kræver initiativ, kræver et energisk, aktivt og modigt udtryk for den troendes personlighed.		159:5.9 (1770.1) Jesus did not hesitate to appropriate the better half of a Scripture while he repudiated the lesser portion. His great exhortation, “Love your neighbor as yourself,” he took from the Scripture which reads: “You shall not take vengeance against the children of your people, but you shall love your neighbor as yourself.” Jesus appropriated the positive portion of this Scripture while rejecting the negative part. He even opposed negative or purely passive nonresistance. Said he: “When an enemy smites you on one cheek, do not stand there dumb and passive but in positive attitude turn the other; that is, do the best thing possible actively to lead your brother in error away from the evil paths into the better ways of righteous living.” Jesus required his followers to react positively and aggressively to every life situation. The turning of the other cheek, or whatever act that may typify, demands initiative, necessitates vigorous, active, and courageous expression of the believer’s personality.
159:5.10 (1770.2) Jesus opfordrede ikke til negativ underkastelse over for dem, der bevidst forsøger at påføre dem, der praktiserer ikke-modstand mod det onde, ydmygelser, men snarere til, at hans tilhængere skulle være kloge og opmærksomme på det godes hurtige og positive reaktion på det onde, så de effektivt kunne overvinde det onde med det gode. Glem ikke, at det virkelig gode altid er mere magtfuldt end det mest ondskabsfulde onde. Mesteren underviste i en positiv standard for retfærdighed: “Den, der ønsker at være min discipel, skal se bort fra sig selv og tage hele sit ansvar på sig hver dag for at følge mig.” Og han levede selv sådan, at “han gik omkring og gjorde godt.” Og dette aspekt af evangeliet blev godt illustreret af mange lignelser, som han senere talte til sine tilhængere. Han formanede aldrig sine tilhængere til tålmodigt at bære deres forpligtelser, men snarere med energi og entusiasme til at leve op til det fulde mål af deres menneskelige ansvar og guddommelige privilegier i Guds rige.		159:5.10 (1770.2) Jesus did not advocate the practice of negative submission to the indignities of those who might purposely seek to impose upon the practitioners of nonresistance to evil, but rather that his followers should be wise and alert in the quick and positive reaction of good to evil to the end that they might effectively overcome evil with good. Forget not, the truly good is invariably more powerful than the most malignant evil. The Master taught a positive standard of righteousness: “Whosoever wishes to be my disciple, let him disregard himself and take up the full measure of his responsibilities daily to follow me.” And he so lived himself in that “he went about doing good.” And this aspect of the gospel was well illustrated by many parables which he later spoke to his followers. He never exhorted his followers patiently to bear their obligations but rather with energy and enthusiasm to live up to the full measure of their human responsibilities and divine privileges in the kingdom of God.
159:5.11 (1770.3) Da Jesus instruerede sine apostle i, at de, når en uretfærdig tog frakken, skulle tilbyde et andet klædningsstykke, henviste han ikke så meget til en bogstavelig anden frakke som til ideen om at gøre noget positivt for at redde den uretfærdige i stedet for det gamle råd om at gengælde—“øje for øje” og så videre. Jesus afskyede tanken om gengældelse eller om blot at blive en passiv lidende eller et offer for uretfærdighed. Ved denne lejlighed underviste han dem i de tre måder at kæmpe med og modstå det onde på:		159:5.11 (1770.3) When Jesus instructed his apostles that they should, when one unjustly took away the coat, offer the other garment, he referred not so much to a literal second coat as to the idea of doing something positive to save the wrongdoer in the place of the olden advice to retaliate—“an eye for an eye” and so on. Jesus abhorred the idea either of retaliation or of becoming just a passive sufferer or victim of injustice. On this occasion he taught them the three ways of contending with, and resisting, evil:
159:5.12 (1770.4) 1. At gengælde ondt med ondt—den positive, men uretfærdige måde.		159:5.12 (1770.4) 1. To return evil for evil—the positive but unrighteous method.
159:5.13 (1770.5) 2. At lade det onde gå ud over sig uden hverken at klage eller sætte sig til modværge—den helt negative måde.		159:5.13 (1770.5) 2. To suffer evil without complaint and without resistance—the purely negative method.
159:5.14 (1770.6) 3. At gengælde det onde med det gode, at lade sin vilje komme til udtryk for at blive mester over situationen, for at overvinde ondt med godt—den positive og retfærdige måde.		159:5.14 (1770.6) 3. To return good for evil, to assert the will so as to become master of the situation, to overcome evil with good—the positive and righteous method.
159:5.15 (1770.7) En af apostlene spurgte engang: “Mester, hvad skulle jeg gøre, hvis en fremmed tvang mig til at bære hans rygsæk i en kilometer?” Jesus svarede: “Sæt dig ikke ned og suk af lettelse, mens du skælder den fremmede ud efter bedste evne. Retfærdighed kommer ikke fra sådanne passive holdninger. Hvis du ikke kan komme i tanke om noget mere effektivt og positivt at gøre, kan du i det mindste bære rygsækken endnu en kilometer. Det vil helt sikkert udfordre den uretfærdige og ugudelige fremmede.”		159:5.15 (1770.7) One of the apostles once asked: “Master, what should I do if a stranger forced me to carry his pack for a mile?” Jesus answered: “Do not sit down and sigh for relief while you berate the stranger under your breath. Righteousness comes not from such passive attitudes. If you can think of nothing more effectively positive to do, you can at least carry the pack a second mile. That will of a certainty challenge the unrighteous and ungodly stranger.”
159:5.16 (1770.8) Jøderne havde hørt om en Gud, der ville tilgive angrende syndere og forsøge at glemme deres ugerninger, men ikke før Jesus kom, hørte mennesker om en Gud, der gik på jagt efter fortabte får, som tog initiativ til at lede efter syndere, og som glædede sig, når han fandt dem villige til at vende tilbage til Faderens hus. Denne positive tone i Jesu religion gjaldt også hans bønner. Og han forvandlede den negative gyldne regel til en positiv formaning om menneskelig retfærdighed.		159:5.16 (1770.8) The Jews had heard of a God who would forgive repentant sinners and try to forget their misdeeds, but not until Jesus came, did men hear about a God who went in search of lost sheep, who took the initiative in looking for sinners, and who rejoiced when he found them willing to return to the Father’s house. This positive note in religion Jesus extended even to his prayers. And he converted the negative golden rule into a positive admonition of human fairness.
159:5.17 (1771.1) I al sin undervisning undgik Jesus altid distraherende detaljer. Han undgik et blomstrende sprog og undgik det rene poetiske billedsprog med ordspil. Han lagde altid store betydninger i små udtryk. For at illustrere det vendte Jesus op og ned på den gængse betydning af mange udtryk, såsom salt, surdej, fiskeri og små børn. Han brugte meget effektivt antitesen og sammenlignede det mindste med det uendelige og så videre. Hans billeder var slående, såsom “Den blinde leder den blinde.” Men den største styrke i hans illustrative undervisning var dens naturlighed. Jesus bragte religionsfilosofien fra himlen ned på jorden. Han skildrede sjælens elementære behov med en ny indsigt og en ny uddeling af kærlighed.		159:5.17 (1771.1) In all his teaching Jesus unfailingly avoided distracting details. He shunned flowery language and avoided the mere poetic imagery of a play upon words. He habitually put large meanings into small expressions. For purposes of illustration Jesus reversed the current meanings of many terms, such as salt, leaven, fishing, and little children. He most effectively employed the antithesis, comparing the minute to the infinite and so on. His pictures were striking, such as, “The blind leading the blind.” But the greatest strength to be found in his illustrative teaching was its naturalness. Jesus brought the philosophy of religion from heaven down to earth. He portrayed the elemental needs of the soul with a new insight and a new bestowal of affection.
6. Tilbage til Magadan ^top		6. The Return to Magadan ^top
159:6.1 (1771.2) Den fire uger lange mission i Dekapolis var en moderat succes. Hundredvis af sjæle blev modtaget i riget, og apostlene og evangelisterne fik en værdifuld erfaring i at udføre deres arbejde uden inspiration fra Jesu umiddelbare personlige nærvær.		159:6.1 (1771.2) The mission of four weeks in the Decapolis was moderately successful. Hundreds of souls were received into the kingdom, and the apostles and evangelists had a valuable experience in carrying on their work without the inspiration of the immediate personal presence of Jesus.
159:6.2 (1771.3) Fredag den 16. september samledes hele korpset af arbejdere efter forudgående aftale i Magadan Park. På sabbatsdagen blev der afholdt et råd med mere end hundrede troende, hvor de fremtidige planer for udvidelse af rigets arbejde blev grundigt overvejet. Davids budbringere var til stede og aflagde rapport om de troendes velfærd i hele Judæa, Samaria, Galilæa og de tilstødende distrikter.		159:6.2 (1771.3) On Friday, September 16, the entire corps of workers assembled by prearrangement at Magadan Park. On the Sabbath day a council of more than one hundred believers was held at which the future plans for extending the work of the kingdom were fully considered. The messengers of David were present and made reports concerning the welfare of the believers throughout Judea, Samaria, Galilee, and adjoining districts.
159:6.3 (1771.4) Få af Jesu tilhængere på dette tidspunkt forstod fuldt ud den store værdi af budbringerkorpsets tjenester. Ikke alene holdt budbringerne de troende i hele Palæstina i kontakt med hinanden og med Jesus og apostlene, men i disse mørke dage fungerede de også som indsamlere af midler, ikke kun til Jesu og hans medarbejderes underhold, men også til de tolv apostles og de tolv evangelisters familier.		159:6.3 (1771.4) Few of Jesus’ followers at this time fully appreciated the great value of the services of the messenger corps. Not only did the messengers keep the believers throughout Palestine in touch with each other and with Jesus and the apostles, but during these dark days they also served as collectors of funds, not only for the sustenance of Jesus and his associates, but also for the support of the families of the twelve apostles and the twelve evangelists.
159:6.4 (1771.5) Omkring dette tidspunkt flyttede Abner sin operationsbase fra Hebron til Betlehem, og sidstnævnte sted var også hovedkvarter i Judæa for Davids budbringere. David opretholdt en natlig budbringertjeneste mellem Jerusalem og Betsaida. Disse løbere forlod Jerusalem hver aften, lagde vejen forbi Sykar og Skythopolis og ankom til Betsaida ved morgenmadstid næste morgen.		159:6.4 (1771.5) About this time Abner moved his base of operations from Hebron to Bethlehem, and this latter place was also the headquarters in Judea for David’s messengers. David maintained an overnight relay messenger service between Jerusalem and Bethsaida. These runners left Jerusalem each evening, relaying at Sychar and Scythopolis, arriving in Bethsaida by breakfast time the next morning.
159:6.5 (1771.6) Jesus og hans medarbejdere forberedte sig nu på at tage en uges hvile, før de gjorde sig klar til at starte på den sidste epoke af deres arbejde for riget. Det var deres sidste hvile, for missionen i Perea udviklede sig til en kampagne med forkyndelse og undervisning, som strakte sig helt frem til deres ankomst til Jerusalem og til udførelsen af de afsluttende episoder i Jesu jordiske karriere.		159:6.5 (1771.6) Jesus and his associates now prepared to take a week’s rest before they made ready to start upon the last epoch of their labors in behalf of the kingdom. This was their last rest, for the Perean mission developed into a campaign of preaching and teaching which extended right on down to the time of their arrival at Jerusalem and of the enactment of the closing episodes of Jesus’ earth career.