Kapitel 166		Paper 166
Sidste Besøg I Det Nordlige Peræa		Last Visit to Northern Perea
166:0.1 (1825.1) FRA den 11 til den 20. februar gennemførte Jesus og de tolv en rundtur til alle de byer og landsbyer i det nordlige Peræa hvor medarbejdere til Abner og medlemmerne af kvindernes korps arbejdede. De fandt at disse budbringere af evangeliet blev mødt med fremgang, og Jesus gjorde flere gange sine apostle opmærksom på, at rigets evangelium nu kunne sprede sig uden ledsagelse af mirakler og undere.		166:0.1 (1825.1) FROM February 11 to 20, Jesus and the twelve made a tour of all the cities and villages of northern Perea where the associates of Abner and the members of the women’s corps were working. They found these messengers of the gospel meeting with success, and Jesus repeatedly called the attention of his apostles to the fact that the gospel of the kingdom could spread without the accompaniment of miracles and wonders.
166:0.2 (1825.2) Hele den tre måneder lange mission i Peræa blev succesfuldt gennemført med lidt hjælp fra de tolv apostle, og evangeliet reflekterede fra dette tidspunkt ikke så meget Jesu personlighed, som hans lære. Men hans tilhængere holdt sig ikke længe til hans instrukser, for snart efter Jesu død og opstandelse, fraveg de hans lære og begyndte at bygge den tidlige kirke omkring de mirakuløse forestillinger og forherligede minder fra denne guddommelige og menneskelige personlighed.		166:0.2 (1825.2) This entire mission of three months in Perea was successfully carried on with little help from the twelve apostles, and the gospel from this time on reflected, not so much Jesus’ personality, as his teachings. But his followers did not long follow his instructions, for soon after Jesus’ death and resurrection they departed from his teachings and began to build the early church around the miraculous concepts and the glorified memories of his divine-human personality.
1. Farisæerne i ragaba ^top		1. The Pharisees at Ragaba ^top
166:1.1 (1825.3) Sabbatdagen den 18. februar var Jesus i Ragaba, hvor en velhavende farisæer ved navn Nataniel boede; og da en lang række af hans venner, alle farisæere, vandrede med Jesus og de tolv rundt om i landet, inviterede han dem alle, omkring tyve, til morgenmad på denne sabbatsmorgen og inviterede Jesus som æresgæst.		166:1.1 (1825.3) On Sabbath, February 18, Jesus was at Ragaba, where there lived a wealthy Pharisee named Nathaniel; and since quite a number of his fellow Pharisees were following Jesus and the twelve around the country, he made a breakfast on this Sabbath morning for all of them, about twenty in number, and invited Jesus as the guest of honor.
166:1.2 (1825.4) Da Jesus ankom til denne morgenmad, var de fleste af farisæerne, og en eller to lovkyndige allerede ankommet og havde sat sig til bords. Mesteren tog straks sin plads til venstre for Nataniel uden først at gå til vandskålene for at vaske sine hænder. Mange af farisæerne, især dem, der var gunstigt for Jesu lære, vidste, at han kun vaskede sine hænder med henblik på renlighed, og at han afskyede disse rent ceremonielle handlinger. Derfor blev de ikke overrasket over, at han kom direkte til bordet uden først to gange at have vasket sine hænder. Men Nataniel blev chokeret over, at Mesteren ikke overholdt de strenge krav som farisæernes skikke foreskrev. Jesus vaskede heller ikke sine hænder, ligesom farisæerne, efter hver ret eller ved måltidets afslutning.		166:1.2 (1825.4) By the time Jesus arrived at this breakfast, most of the Pharisees, with two or three lawyers, were already there and seated at the table. The Master immediately took his seat at the left of Nathaniel without going to the water basins to wash his hands. Many of the Pharisees, especially those favorable to Jesus’ teachings, knew that he washed his hands only for purposes of cleanliness, that he abhorred these purely ceremonial performances; so they were not surprised at his coming directly to the table without having twice washed his hands. But Nathaniel was shocked by this failure of the Master to comply with the strict requirements of Pharisaic practice. Neither did Jesus wash his hands, as did the Pharisees, after each course of food nor at the end of the meal.
166:1.3 (1825.5) Efter en betydelig hvisken mellem Nataniel og en uvenlig farisæer på sin højre side, og efter meget øjenbryns løft og hånligt krøllede læber hos dem, der sad overfor Mesteren, sagde Jesus til sidst, "Jeg havde troet, at du inviterede mig til dette hus for at bryde brødet med dig og måske til at spørge mig om proklamationen af det nye evangelium om Guds rige. Men jeg kan se, at du har bragt mig her til at bevidne en opvisning af ceremoniel hengivenhed til din egen selvretfærdighed. Den tjeneste, har du nu gjort mig; hvad er det næste du vil ære mig med som din gæst ved denne lejlighed?"		166:1.3 (1825.5) After considerable whispering between Nathaniel and an unfriendly Pharisee on his right and after much lifting of eyebrows and sneering curling of lips by those who sat opposite the Master, Jesus finally said: “I had thought that you invited me to this house to break bread with you and perchance to inquire of me concerning the proclamation of the new gospel of the kingdom of God; but I perceive that you have brought me here to witness an exhibition of ceremonial devotion to your own self-righteousness. That service you have now done me; what next will you honor me with as your guest on this occasion?”
166:1.4 (1826.1) Da Mesteren havde sagt dette slog de blikket på bordet og forblev tavse. Fordi ingen sagde noget, fortsatte Jesus: "Mange af jer farisæere er her med mig som venner, og nogle er endda mine disciple, men de fleste af farisæerne nægter stædigt at se lyset og erkende sandheden, selv når effekten af evangeliet er præsenteret for dem med stor kraft. Hvor grundigt renser du ikke ydersiderne af kopper og tallerkener, mens de åndelige madskåle er beskidte og forurenet! I søger at præsentere et fromt og helligt ydre for mennesker, men din indre sjæl er fyldt med selvretfærdighed, begærlighed og grådighed, afpresning og alle former for åndelig ondskab. Dine ledere vover endda at skabe intriger og planlægge mordet på Menneskesønnen. Forstår i tåbelige mennesker ikke at himlens Gud ser ind i sjælens inderste motiver samt på jeres ydre hykleri og dine fromme erhverv? Tro ikke, at de almisser, du giver, og den tiende du betaler vil rense dig fra uretfærdighed og gøre det muligt for dig at stå rent, i overværelse af Dommeren for alle mennesker. Ve jer farisæere, som vedvarende har afvist livets lys! Du er omhyggelig, når det kommer til tiende og demonstrativ, når det kommer til at give almisser, men du afviser forsætligt Guds besøg og afviser åbenbaringen af hans kærlighed. Selvom det ikke er forkert at du er opmærksom på disse mindre opgaver, bør du ikke efterlade disse tungere krav uopfyldte. Ve alle, der skyr retfærdighed, afviser barmhjertighed, og afviser sandheden! Ve alle dem, der foragter åbenbaringen af Faderen, mens de elsker de bedste pladser i synagogen og kræver at blive hilst med smiger på markedspladser!"		166:1.4 (1826.1) When the Master had thus spoken, they cast their eyes upon the table and remained silent. And since no one spoke, Jesus continued: “Many of you Pharisees are here with me as friends, some are even my disciples, but the majority of the Pharisees are persistent in their refusal to see the light and acknowledge the truth, even when the work of the gospel is brought before them in great power. How carefully you cleanse the outside of the cups and the platters while the spiritual-food vessels are filthy and polluted! You make sure to present a pious and holy appearance to the people, but your inner souls are filled with self-righteousness, covetousness, extortion, and all manner of spiritual wickedness. Your leaders even dare to plot and plan the murder of the Son of Man. Do not you foolish men understand that the God of heaven looks at the inner motives of the soul as well as on your outer pretenses and your pious professions? Think not that the giving of alms and the paying of tithes will cleanse you from unrighteousness and enable you to stand clean in the presence of the Judge of all men. Woe upon you Pharisees who have persisted in rejecting the light of life! You are meticulous in tithing and ostentatious in almsgiving, but you knowingly spurn the visitation of God and reject the revelation of his love. Though it is all right for you to give attention to these minor duties, you should not have left these weightier requirements undone. Woe upon all who shun justice, spurn mercy, and reject truth! Woe upon all those who despise the revelation of the Father while they seek the chief seats in the synagogue and crave flattering salutations in the market places!”
166:1.5 (1826.2) Da Jesus var ved at rejse sig op for at gå fra bordet henvendte en af de lovkyndige sig til ham og sagde: "Men, Mester, i nogle af dine udtalelser bebrejde du os også. Er der intet godt i de skriftkloge, i farisæerne, eller de lovkyndige?" Jesus som nu havde rejst sig svarede den lovkyndige: "Ligesom farisæerne, finder du din glæde i at få de fornemste pladser ved fester og iført lange kåber samtidig som du læsser tunge byrder, smertefuldt at bære, på mænds skuldre. Og når menneskenes sjæle vakler under disse tunge byrder løfter du ikke en finger for at lette byrden. Ve jer, der finder den største fornøjelse i at rejse gravmonumenter over profeterne som dine fædre dræbte! Og at I samtykker til, hvad dine fædre gjorde er åbenbart, når I nu har planer om at dræbe dem, der kommer i dag og gør, hvad profeterne gjorde i deres tid: forkynde Guds retfærdighed og åbenbare den himmelske Faders nåde. Men af alle generationer fra fortiden, vil profeterne og apostlene blod blive krævet af denne korrupte og selvretfærdige generation. Ve jer, alle jer lovkyndige, der har taget kundskabens nøgle fra almindelige mennesker! Det, at du nægter at sætte foden på sandhedens vej, og på samme tid, forsøger at forhindre alle andre, der ønsker at betræde den. Men du kan ikke dermed lukke dørene til himlen. Vi har åbnet dem til alle, der har tro til at komme ind, og disse barmhjertighedens porte skal ikke lukkes af fordomme og arrogance af falske lærere og uærlige hyrder, der er ligesom kalkede grave, smukke udadtil, men indeni fyldt af døde menneskers knogler og enhver form for åndelig urenhed."		166:1.5 (1826.2) When Jesus would have risen to depart, one of the lawyers who was at the table, addressing him, said: “But, Master, in some of your statements you reproach us also. Is there nothing good in the scribes, the Pharisees, or the lawyers?” And Jesus, standing, replied to the lawyer: “You, like the Pharisees, delight in the first places at the feasts and in wearing long robes while you put heavy burdens, grievous to be borne, on men’s shoulders. And when the souls of men stagger under these heavy burdens, you will not so much as lift with one of your fingers. Woe upon you who take your greatest delight in building tombs for the prophets your fathers killed! And that you consent to what your fathers did is made manifest when you now plan to kill those who come in this day doing what the prophets did in their day—proclaiming the righteousness of God and revealing the mercy of the heavenly Father. But of all the generations that are past, the blood of the prophets and the apostles shall be required of this perverse and self-righteous generation. Woe upon all of you lawyers who have taken away the key of knowledge from the common people! You yourselves refuse to enter into the way of truth, and at the same time you would hinder all others who seek to enter therein. But you cannot thus shut up the doors of the kingdom of heaven; these we have opened to all who have the faith to enter, and these portals of mercy shall not be closed by the prejudice and arrogance of false teachers and untrue shepherds who are like whited sepulchres which, while outwardly they appear beautiful, are inwardly full of dead men’s bones and all manner of spiritual uncleanness.”
166:1.6 (1826.3) Da Jesus var færdig med at tale ved Nataniel bord, gik han ud af huset uden at have rørt maden. Af de farisæere, der hørte disse ord, begyndte nogle at tro på hans lære og træde ind i riget, men et større antal fastholdt mørkets vej og blev mere fast besluttet på at ligge på lur på ham for at opfange nogle af hans ord, som kunne bruges til at bringe ham til rettergang og dom for jødernes råd i Jerusalem.		166:1.6 (1826.3) And when Jesus had finished speaking at Nathaniel’s table, he went out of the house without partaking of food. And of the Pharisees who heard these words, some became believers in his teaching and entered into the kingdom, but the larger number persisted in the way of darkness, becoming all the more determined to lie in wait for him that they might catch some of his words which could be used to bring him to trial and judgment before the Sanhedrin at Jerusalem.
166:1.7 (1827.1) Der var kun tre ting, som farisæerne lagde særlig vægt på:		166:1.7 (1827.1) There were just three things to which the Pharisees paid particular attention:
166:1.8 (1827.2) 1. Nøje overholdelse af bestemmelserne om tiende.		166:1.8 (1827.2) 1. The practice of strict tithing.
166:1.9 (1827.3) 2. Samvittighedsfuldt overholdelse af lovene om rensning.		166:1.9 (1827.3) 2. Scrupulous observance of the laws of purification.
166:1.10 (1827.4) 3. At undgå alle forbindelser med ikke-farisæere.		166:1.10 (1827.4) 3. Avoidance of association with all non-Pharisees.
166:1.11 (1827.5) Denne gang søgte Jesus at eksponere den åndelige goldhed i de to første skikke, mens han forbeholdt sine bemærkninger med henblik på at irettesætte farisæerne for deres afvisning af at socialisere med ikke-farisæere til en anden og senere lejlighed, når han igen ville sidde til bords med mange af de samme mænd.		166:1.11 (1827.5) At this time Jesus sought to expose the spiritual barrenness of the first two practices, while he reserved his remarks designed to rebuke the Pharisees’ refusal to engage in social intercourse with non-Pharisees for another and subsequent occasion when he would again be dining with many of these same men.
2. De ti spedalske ^top		2. The Ten Lepers ^top
166:2.1 (1827.6) Næste dag gik Jesus med de tolv over til Amathus nær grænsen til Samaria, og da de nærmede sig byen, mødte de en gruppe på ti spedalske, der holdt til tæt på dette sted. Ni af denne gruppe var jøder, en var samaritaner. Normalt havde disse jøder afholdt sig fra alt samvær eller kontakt med disse samaritaner, men deres fælles lidelse var mere end nok til at overvinde alle religiøse fordomme. De havde hørt meget om Jesus og hans tidligere mirakel helbredelser, og eftersom de halvfjerds havde for skik at meddele det tidspunkt, hvor Jesus forventes at ankomme når Mesteren var ude med de tolv på disse ture, var de ti spedalske blevet opmærksom på, at han på dette tidspunkt forventedes at ankomme i dette område. De var dermed på vagt her i udkanten af byen, hvor de håbede at tiltrække hans opmærksomhed og bede om at blive helbredt. Da de spedalske så Jesus turde de ikke nærme sig ham, men stod på afstand og råbte til ham: "Mester, forbarm dig over os; rens os fra vores lidelse. Helbred os som du har helbredt andre."		166:2.1 (1827.6) The next day Jesus went with the twelve over to Amathus, near the border of Samaria, and as they approached the city, they encountered a group of ten lepers who sojourned near this place. Nine of this group were Jews, one a Samaritan. Ordinarily these Jews would have refrained from all association or contact with this Samaritan, but their common affliction was more than enough to overcome all religious prejudice. They had heard much of Jesus and his earlier miracles of healing, and since the seventy made a practice of announcing the time of Jesus’ expected arrival when the Master was out with the twelve on these tours, the ten lepers had been made aware that he was expected to appear in this vicinity at about this time; and they were, accordingly, posted here on the outskirts of the city where they hoped to attract his attention and ask for healing. When the lepers saw Jesus drawing near them, not daring to approach him, they stood afar off and cried to him: “Master, have mercy on us; cleanse us from our affliction. Heal us as you have healed others.”
166:2.2 (1827.7) Jesus havde netop forklaret de tolv hvorfor ikke-jøderne i Peræa samt de mindre ortodokse jøder var mere villige til at tro på evangeliet, som de halvfjerds prædikede end de mere ortodokse og traditionsbundne jøder i Judæa. Han havde henledt deres opmærksomhed på, at deres budskab ligeledes var blevet lettere modtaget af galilæere, og endda af samaritanerne. Men de tolv apostle var næppe endnu villige til at underholde venlige følelser for de længe foragtede samaritanere.		166:2.2 (1827.7) Jesus had just been explaining to the twelve why the gentiles of Perea, together with the less orthodox Jews, were more willing to believe the gospel preached by the seventy than were the more orthodox and tradition-bound Jews of Judea. He had called their attention to the fact that their message had likewise been more readily received by the Galileans, and even by the Samaritans. But the twelve apostles were hardly yet willing to entertain kind feelings for the long-despised Samaritans.
166:2.3 (1827.8) Derfor, da Simon Zelotes observerede samaritaneren blandt de spedalske, forsøgte han at overtale Mesteren til at fortsætte ind i byen uden selv at stoppe for at udveksle hilsener med dem. Jesus sagde til Simon: "Men hvad hvis samaritaneren elsker Gud ligesom jøderne? Skal vi dømme vores medmennesker? Hvis vi gør disse ti mænd sunde, hvem ved, måske samaritaneren viser sig at være endnu mere taknemmelig end selv jøderne. Er du sikker på dine meninger, Simon? Simon svarede hurtigt: "Hvis du renser dem, vil du hurtigt se, hvordan det går." Jesus svarede: "Så skal det være, Simon, og du vil snart kende sandheden af folks taknemmelighed og Guds kærlige nåde."		166:2.3 (1827.8) Accordingly, when Simon Zelotes observed the Samaritan among the lepers, he sought to induce the Master to pass on into the city without even hesitating to exchange greetings with them. Said Jesus to Simon: “But what if the Samaritan loves God as well as the Jews? Should we sit in judgment on our fellow men? Who can tell? if we make these ten men whole, perhaps the Samaritan will prove more grateful even than the Jews. Do you feel certain about your opinions, Simon?” And Simon quickly replied, “If you cleanse them, you will soon find out.” And Jesus replied: “So shall it be, Simon, and you will soon know the truth regarding the gratitude of men and the loving mercy of God.”
166:2.4 (1827.9) Jesus gik tættere på de spedalske og sagde: "Hvis I vil gøres hele, gå så straks og vis jer for præsterne, som Moses loven kræver." Mens de gik, blev de helbredt. Men da samaritaneren så, at han var helbredt, vendte han tilbage og gik på jagt efter Jesus, mens han med høj røst priste Gud. Da han havde fundet Mesteren, faldt han på knæ for fødderne af Jesus og takkede ham for hans rensning. De ni andre, der var jøder, havde også opdaget, at de var blevet helbredt, og mens de også var taknemmelige for deres udrensning, fortsatte de deres rejse for at vise sig for præsterne.		166:2.4 (1827.9) Jesus, going near the lepers, said: “If you would be made whole, go forthwith and show yourselves to the priests as required by the law of Moses.” And as they went, they were made whole. But when the Samaritan saw that he was being healed, he turned back and, going in quest of Jesus, began to glorify God with a loud voice. And when he had found the Master, he fell on his knees at his feet and gave thanks for his cleansing. The nine others, the Jews, had also discovered their healing, and while they also were grateful for their cleansing, they continued on their way to show themselves to the priests.
166:2.5 (1828.1) Mens samaritaneren endnu knælede ved Jesu fødder, kiggede Mesteren rundt blandt de tolv, især på Simon Zelotes, og sagde: "Blev ikke alle ti renset? Hvor er de andre ni, jøderne.? Kun én, denne fremmede, er vendt tilbage for at give Gud ære." Så sagde han til samaritaneren, "Rejs dig og gå; din tro har gjort dig hel."		166:2.5 (1828.1) As the Samaritan remained kneeling at Jesus’ feet, the Master, looking about at the twelve, especially at Simon Zelotes, said: “Were not ten cleansed? Where, then, are the other nine, the Jews? Only one, this alien, has returned to give glory to God.” And then he said to the Samaritan, “Arise and go your way; your faith has made you whole.”
166:2.6 (1828.2) Jesus så igen på sine apostle mens den fremmede tog af sted. Apostlene så alle på Jesus, undtagen Simon Zelotes, hvis øjne var nedslået. De tolv sagde ikke et ord. Heller ikke Jesus sagde noget; det var ikke nødvendigt.		166:2.6 (1828.2) Jesus looked again at his apostles as the stranger departed. And the apostles all looked at Jesus, save Simon Zelotes, whose eyes were downcast. The twelve said not a word. Neither did Jesus speak; it was not necessary that he should.
166:2.7 (1828.3) Selv om alle disse ti mænd virkelig troede de havde spedalskhed, var det kun fire, der havde denne sygdom. De andre seks blev helbredt for en hudsygdom, som man fejlagtigt havde troet at være spedalskhed. Men samaritaneren havde virkelig spedalskhed.		166:2.7 (1828.3) Though all ten of these men really believed they had leprosy, only four were thus afflicted. The other six were cured of a skin disease which had been mistaken for leprosy. But the Samaritan really had leprosy.
166:2.8 (1828.4) Jesus pålagde de tolv til ikke at sige noget om udrensning af de spedalske, og da de gik ind i Amathus, påpegede han: "Du ser, hvordan det er med børn i huset, selv når de er ulydige til deres Faders vilje, tager de deres velsignelser for givet. De tror, at det er uden betydning, at de undlader at takke Faderen som giver dem sundhed, mens de fremmede, når de modtager gaver fra husets herre, fyldes med undren og føler sig forpligtet til at takke i erkendelse af de gode gaver, de har modtaget." Og stadig sagde apostle intet som reaktion på Mesterens ord.		166:2.8 (1828.4) Jesus enjoined the twelve to say nothing about the cleansing of the lepers, and as they went on into Amathus, he remarked: “You see how it is that the children of the house, even when they are insubordinate to their Father’s will, take their blessings for granted. They think it a small matter if they neglect to give thanks when the Father bestows healing upon them, but the strangers, when they receive gifts from the head of the house, are filled with wonder and are constrained to give thanks in recognition of the good things bestowed upon them.” And still the apostles said nothing in reply to the Master’s words.
3. Prædiken i gerasa ^top		3. The Sermon at Gerasa ^top
166:3.1 (1828.5) Da Jesus og de tolv besøgte riges budbringere i Gerasa spurgte en af farisæerne, der troede på ham dette spørgsmål: "Herre, er der få eller mange som faktisk bliver frelst?" Jesus sagde, da han svarede:		166:3.1 (1828.5) As Jesus and the twelve visited with the messengers of the kingdom at Gerasa, one of the Pharisees who believed in him asked this question: “Lord, will there be few or many really saved?” And Jesus, answering, said:
166:3.2 (1828.6) "Du har lært, at det kun er Abrahams børn der vil blive frelst, og at kun de ikke-jøder, der optages som Israels børn, der kan håbe på frelse. Nogle af jer har begrundet det således, at fordi skrifterne siger, at ud af alle de overlevede blandt de skarer, der flygtede fra Egypten, var det kun Kaleb og Josva som levede til de nåede ind i det forjættede land, så vil kun forholdsvis få af dem, der søger Himmelriget finde adgang til det.		166:3.2 (1828.6) “You have been taught that only the children of Abraham will be saved; that only the gentiles of adoption can hope for salvation. Some of you have reasoned that, since the Scriptures record that only Caleb and Joshua from among all the hosts that went out of Egypt lived to enter the promised land, only a comparatively few of those who seek the kingdom of heaven shall find entrance thereto.
166:3.3 (1828.7) "I har også en anden udtalelse, en, der indeholder megen sandhed: at den vej, der fører til evigt liv er lige og smal, og at døren som fører dertil ligeledes er smal, så at af dem, der søger frelse kan kun få finder adgang gennem denne dør. Du har også en undervisning som siger, at den vej, som fører til ødelæggelse er bred, at indgangen der til er bred, og at der er mange, der vælger at gå denne vej. Og dette ordsprog er ikke uden betydning. Men jeg fortæller dig, at frelse primært er et spørgsmål om dit personlige valg. Selvom porten til livets vej er smal, er den bred nok til at lade alle komme ind der oprigtigt søger at komme ind, for jeg er den dør. Og Sønnen vil aldrig nægte adgang til nogen af universets børn som med troens hjælp søger at finde Faderen gennem Sønnen.		166:3.3 (1828.7) “You also have another saying among you, and one that contains much truth: That the way which leads to eternal life is straight and narrow, that the door which leads thereto is likewise narrow so that, of those who seek salvation, few can find entrance through this door. You also have a teaching that the way which leads to destruction is broad, that the entrance thereto is wide, and that there are many who choose to go this way. And this proverb is not without its meaning. But I declare that salvation is first a matter of your personal choosing. Even if the door to the way of life is narrow, it is wide enough to admit all who sincerely seek to enter, for I am that door. And the Son will never refuse entrance to any child of the universe who, by faith, seeks to find the Father through the Son.
166:3.4 (1829.1) "Men heri ligger faren for alle, der ønsker at udskyde deres indtræden i riget, mens de fortsætter med at jage efter umodenhedens underholdning og tilfredsstillelsen af egoismens fornøjelser: Da de har nægtet gennem en åndelig oplevelse at gå ind i riget, kan de senere tænkes at søge indgangen, når en bedre vejs herlighed er åbenbaret i den kommende tid. Og da de, som foragtede riget, da jeg kom i menneskelig form derefter søger at træde ind når riget er åbenbaret i den guddommelige form så vil jeg sige til alle disse egoistiske: Jeg ved ikke, hvor du kommer fra. Du havde din chance for at forberede dig til dette himmelske borgerskab, men du nægtede alle sådanne barmhjertigheds tilbud; du har afvist alle opfordringer til at komme, mens porten var åben. Nu, da du har afvist frelse, er døren lukket. Denne port er ikke åben for dem, der ønsker at komme ind i riget for at vinde egoistisk forherligelse. Frelsen er ikke for dem, der er uvillige til at betale prisen i form af helhjertede engagement i at gøre min Faders vilje. Når du i den ånd og sjæl har vendt Faderens rige ryggen er det nytteløst at i sind og i krop at stå foran denne dør og banke og sige: Herre, luk op for os; vi ønsker også at være stor i riget. "Så vil jeg forklare, at du ikke hører til min flok. Jeg accepterer ikke dig blandt dem, der har kæmpet den gode kamp af tro og fik deres belønning for den uselviske tjeneste i riget på jorden. Og når du siger, "Spiste og drak vi ikke med dig, og underviste du ikke på vores gader?" Så skal jeg igen erklære, at du er åndelige fremmede; at vi ikke tjene sammen i Faderens barmhjertigheds ministerium på jorden, jeg kender dig ikke. Og så skal hele jordens Dommer siger, "Gå væk fra os, alle jer, der har glæde i ødelæggelsens handlinger."		166:3.4 (1829.1) “But herein is the danger to all who would postpone their entrance into the kingdom while they continue to pursue the pleasures of immaturity and indulge the satisfactions of selfishness: Having refused to enter the kingdom as a spiritual experience, they may subsequently seek entrance thereto when the glory of the better way becomes revealed in the age to come. And when, therefore, those who spurned the kingdom when I came in the likeness of humanity seek to find an entrance when it is revealed in the likeness of divinity, then will I say to all such selfish ones: I know not whence you are. You had your chance to prepare for this heavenly citizenship, but you refused all such proffers of mercy; you rejected all invitations to come while the door was open. Now, to you who have refused salvation, the door is shut. This door is not open to those who would enter the kingdom for selfish glory. Salvation is not for those who are unwilling to pay the price of wholehearted dedication to doing my Father’s will. When in spirit and soul you have turned your backs upon the Father’s kingdom, it is useless in mind and body to stand before this door and knock, saying, ‘Lord, open to us; we would also be great in the kingdom.’ Then will I declare that you are not of my fold. I will not receive you to be among those who have fought the good fight of faith and won the reward of unselfish service in the kingdom on earth. And when you say, ‘Did we not eat and drink with you, and did you not teach in our streets?’ then shall I again declare that you are spiritual strangers; that we were not fellow servants in the Father’s ministry of mercy on earth; that I do not know you; and then shall the Judge of all the earth say to you: ‘Depart from us, all you who have taken delight in the works of iniquity.’
166:3.5 (1829.2) "Men frygt ikke; Enhver, der oprigtigt ønsker at opnå evigt liv gennem at komme ind i Guds rige skal helt sikkert finde en sådan evig frelse. Men jer, der nægter denne frelse skal en dag se profeter Abrahams efterkommere sidde i dette glorificerede kongerige sammen med de troende fra nationerne til at spise af brødet og opkvikke sig med livets vand. Og dem, der på denne måde, indtage riget med åndelige magt og med den levende tros uophørlige angreb vil komme fra nord og syd og fra øst og vest. Og se, mange, der er først vil blive de sidste, og dem, der er sidst skal mange gange være først."		166:3.5 (1829.2) “But fear not; every one who sincerely desires to find eternal life by entrance into the kingdom of God shall certainly find such everlasting salvation. But you who refuse this salvation will some day see the prophets of the seed of Abraham sit down with the believers of the gentile nations in this glorified kingdom to partake of the bread of life and to refresh themselves with the water thereof. And they who shall thus take the kingdom in spiritual power and by the persistent assaults of living faith will come from the north and the south and from the east and the west. And, behold, many who are first will be last, and those who are last will many times be first.”
166:3.6 (1829.3) Dette var faktisk en ny og mærkelig version af det gamle og velkendte ordsprog på den lige og snævre sti.		166:3.6 (1829.3) This was indeed a new and strange version of the old and familiar proverb of the straight and narrow way.
166:3.7 (1829.4) Langsomt lærte apostlene og mange af hans disciple betydningen af Jesus tidlige erklæring: "Medmindre du er født på ny, født af ånden, kan du ikke komme ind i Guds rige." Men for alle dem, der er ærlige i deres hjerter og oprigtig i deres tro forbliver den evige sandhed: ”Se, jeg står ved døren til folks hjerter og banker, og hvis nogen åbner for mig, vil jeg komme ind og spise med ham og fodre ham med livets brød; vi skal være en i ånden og formål, og vi skal altid være brødre i den lange og frugtbare tjeneste, mens vi søger efter Paradisfaderen. ”Og derfor, om få eller mange vil blive gemt, afhænger af, om få eller mange vil være opmærksom på invitationen: "Jeg er døren, jeg er den ny og levende måde, og den, der vil, kan komme til at indlede evigt liv for endeløse søgen efter sandheden."		166:3.7 (1829.4) Slowly the apostles and many of the disciples were learning the meaning of Jesus’ early declaration: “Unless you are born again, born of the spirit, you cannot enter the kingdom of God.” Nevertheless, to all who are honest of heart and sincere in faith, it remains eternally true: “Behold, I stand at the doors of men’s hearts and knock, and if any man will open to me, I will come in and sup with him and will feed him with the bread of life; we shall be one in spirit and purpose, and so shall we ever be brethren in the long and fruitful service of the search for the Paradise Father.” And so, whether few or many are to be saved altogether depends on whether few or many will heed the invitation: “I am the door, I am the new and living way, and whosoever wills may enter to embark upon the endless truth-search for eternal life.”
166:3.8 (1829.5) Ikke engang apostlene kunne helt forstår hans lære om nødvendigheden af at bruge åndelig kraft til at bryde igennem alt væsentlige modstand og overvinde enhver jordisk forhindring, der kan stå i vejen, når man stræber efter at forstå alle de vigtigste åndelige værdier i det nye liv i ånden som Guds befriede sønner.		166:3.8 (1829.5) Even the apostles were unable fully to comprehend his teaching as to the necessity for using spiritual force for the purpose of breaking through all material resistance and for surmounting every earthly obstacle which might chance to stand in the way of grasping the all-important spiritual values of the new life in the spirit as the liberated sons of God.
4. Undervisning om ulykker ^top		4. Teaching About Accidents ^top
166:4.1 (1830.1) Mens de fleste palæstinensere kun spiste to måltider om dagen, havde Jesus og de tolv imidlertid for vane, at når de var på rejse at tage en pause ved middagstid for hvile og forfriskning. Under en sådan pause ved middagstid, mens de var på vej til Filadelfia, spurgte Thomas et spørgsmål til Jesus: "Mester, efter at have hørt dine udtalelser under vores rejse i morges, vil jeg spørge, om åndelige væsener har del i frembringelsen af mærkelige og ekstraordinære begivenheder i den materielle verden, og desuden vil jeg gerne spørge, om englene og andre åndelige væsener kan forebygge ulykker."		166:4.1 (1830.1) While most Palestinians ate only two meals a day, it was the custom of Jesus and the apostles, when on a journey, to pause at midday for rest and refreshment. And it was at such a noontide stop on the way to Philadelphia that Thomas asked Jesus: “Master, from hearing your remarks as we journeyed this morning, I would like to inquire whether spiritual beings are concerned in the production of strange and extraordinary events in the material world and, further, to ask whether the angels and other spirit beings are able to prevent accidents.”
166:4.2 (1830.2) Som svar på Thomas spørgsmål, sagde Jesus: "Har jeg ikke været med jer så længe, og alligevel fortsætter du med at stille disse spørgsmål? Har du ikke lagt mærke til, hvordan Menneskesønnen lever som en af jer og konsekvent nægter at bruge himlens kræfter til sin personlige opretholdelse? Lever vi ikke alle på samme måde som alle andre mennesker? Kan du se den åndelige verdens magt manifesteret i det materielle liv i denne verden bortset fra åbenbaringen Faderen og lejlighedsvise helbredelser af sine lidende børn?		166:4.2 (1830.2) In answer to Thomas’s inquiry, Jesus said: “Have I been so long with you, and yet you continue to ask me such questions? Have you failed to observe how the Son of Man lives as one with you and consistently refuses to employ the forces of heaven for his personal sustenance? Do we not all live by the same means whereby all men exist? Do you see the power of the spiritual world manifested in the material life of this world, save for the revelation of the Father and the sometime healing of his afflicted children?
166:4.3 (1830.3) "Alt for længe har jeres fædre ment, at velstand var et tegn på guddommelig gunst, og at modgang var bevis på Guds mishag. Jeg siger jer, at sådanne overbevisninger er overtro. Kan du ikke se, at et langt større antal af de fattige med glæde modtager evangeliet og straks komme ind i riget? Hvis rigdom er bevis på guddommelig gunst, hvorfor nægter de rige så mange gange at tro de gode nyheder fra himlen?		166:4.3 (1830.3) “All too long have your fathers believed that prosperity was the token of divine approval; that adversity was the proof of God’s displeasure. I declare that such beliefs are superstitions. Do you not observe that far greater numbers of the poor joyfully receive the gospel and immediately enter the kingdom? If riches evidence divine favor, why do the rich so many times refuse to believe this good news from heaven?
166:4.4 (1830.4) "Faderen lader sin regn falde både over de retfærdige og de uretfærdige; solen skinner ligeledes på de retfærdige og de uretfærdige. Du har hørt om de galilæere, hvis blod Pilatus blandede med offerdyrets blod, men jeg siger jer, at disse galilæere på ingen måde var værre syndere end alle andre, bare fordi dette hænde dem. Du har også hørt om de atten mænd, der blev dræbt, da Siloamtårnet væltede ned over dem. Tro ikke, at disse mænd var større lovovertrædere end alle deres brødre i Jerusalem. Disse folk var simpelthen uskyldige ofre for en af tidens ulykker.		166:4.4 (1830.4) “The Father causes his rain to fall on the just and the unjust; the sun likewise shines on the righteous and the unrighteous. You know about those Galileans whose blood Pilate mingled with the sacrifices, but I tell you these Galileans were not in any manner sinners above all their fellows just because this happened to them. You also know about the eighteen men upon whom the tower of Siloam fell, killing them. Think not that these men who were thus destroyed were offenders above all their brethren in Jerusalem. These folks were simply innocent victims of one of the accidents of time.
166:4.5 (1830.5) "Der er tre grupper af hændelser, der kan opstå i dit liv:		166:4.5 (1830.5) “There are three groups of events which may occur in your lives:
166:4.6 (1830.6) "1. Du kan være en del af de normale begivenheder, som er en del af det liv, du og dine medmennesker lever på jorden.		166:4.6 (1830.6) “1. You may share in those normal happenings which are a part of the life you and your fellows live on the face of the earth.
166:4.7 (1830.7) "2. Du kan ved et uheld blive offer for en ulykke af naturen, for et uheld, der påvirker mennesker, og bør vel vide, at sådanne begivenheder på ingen måde er forudbestemt eller på anden måde produceret af de åndelige kræfter i verden.		166:4.7 (1830.7) “2. You may chance to fall victim to one of the accidents of nature, one of the mischances of men, knowing full well that such occurrences are in no way prearranged or otherwise produced by the spiritual forces of the realm.
166:4.8 (1830.8) "3. Du kan høste frugten af dine direkte indsatser for at opfylde de naturlige love, der styrer verden.		166:4.8 (1830.8) “3. You may reap the harvest of your direct efforts to comply with the natural laws governing the world.
166:4.9 (1830.9) "Der var en mand, der plantede et figentræ i sin have, og da han mange gange var kommet for at søge frugt på det, men ikke fandt nogen, kaldte han på vingårdens arbejdere og sagde: "I tre år har jeg kommer og søgt efter frugt på dette træ uden at finde nogen. Hug dette ufrugtbare træ væk! Hvorfor skal det belaste jorden for ingenting?" Men overgartneren svarede sin herre, "Lad det stå alene i endnu et år, og jeg vil grave omkring det og gøde, og hvis det ikke næste år give nogen frugt kan det skæres væk." og da de således havde opfyldt frugtbarhedens love blev de belønnet med en rigelig høst, fordi træet var i live og sundt.		166:4.9 (1830.9) “There was a certain man who planted a fig tree in his yard, and when he had many times sought fruit thereon and found none, he called the vinedressers before him and said: ‘Here have I come these three seasons looking for fruit on this fig tree and have found none. Cut down this barren tree; why should it encumber the ground?’ But the head gardener answered his master: ‘Let it alone for one more year so that I may dig around it and put on fertilizer, and then, next year, if it bears no fruit, it shall be cut down.’ And when they had thus complied with the laws of fruitfulness, since the tree was living and good, they were rewarded with an abundant yield.
166:4.10 (1831.1) "Når det kommer til sygdom og sundhed, bør du vide, at disse kropslige tilstande er resultatet af materielle årsager; Sundhed er ikke, himlens smil, heller ikke er lidelser Guds misbilligelse.		166:4.10 (1831.1) “In the matter of sickness and health, you should know that these bodily states are the result of material causes; health is not the smile of heaven, neither is affliction the frown of God.
166:4.11 (1831.2) "Faderens menneskebørn har alle samme kapacitet til at modtage materielle velsignelser; derfor, tildeler han børnene fysiske ting uden forskel. Med hensyn til frigivelsen af åndelige gaver, er Faderen begrænset af menneskets evne til at modtage disse guddommelige gaver. Selvom Faderen ikke gør forskel på personer, i frigivelsen af de åndelige gaver er han begrænset af menneskets tro og af dets vilje til altid at holde sig til Faderens vilje."		166:4.11 (1831.2) “The Father’s human children have equal capacity for the reception of material blessings; therefore does he bestow things physical upon the children of men without discrimination. When it comes to the bestowal of spiritual gifts, the Father is limited by man’s capacity for receiving these divine endowments. Although the Father is no respecter of persons, in the bestowal of spiritual gifts he is limited by man’s faith and by his willingness always to abide by the Father’s will.”
166:4.12 (1831.3) Mens de gik videre mod Filadelfia, fortsatte Jesus med at undervise dem og besvare deres spørgsmål om ulykker, sygdom og mirakler, men de kunne ikke helt forstå denne lære. En times instruktion er ikke i stand til fuldstændigt at forandre livslange overbevisninger, så derfor fandt Jesus det nødvendigt at gentage sit budskab, at fortælle det igen og igen, det han ønskede at få dem til at forstå; men på trods af det, forstod de ikke betydningen af hans jordiske mission før efter hans død og opstandelse.		166:4.12 (1831.3) As they journeyed on toward Philadelphia, Jesus continued to teach them and to answer their questions having to do with accidents, sickness, and miracles, but they were not able fully to comprehend this instruction. One hour of teaching will not wholly change the beliefs of a lifetime, and so Jesus found it necessary to reiterate his message, to tell again and again that which he wished them to understand; and even then they failed to grasp the meaning of his earth mission until after his death and resurrection.
5. Forsamlingen i filadelfia ^top		5. The Congregation at Philadelphia ^top
166:5.1 (1831.4) Jesus og de tolv var på vej til at besøge Abner og hans medarbejdere, der prædikede og underviste i Filadelfia. Af alle byer i Perea var det i Filadelfia at den største gruppe af jøder og ikke-jøder, rige og fattige, lærde og ulærde som omfavnede de halvfjerds undervisning og dermed trådte ind i Himmelriget. Synagogen i Filadelfia havde aldrig været underlagt tilsyn af Sanhedrinen i Jerusalem og havde derfor aldrig været lukket for Jesu lære og hans medarbejdere. Lige på dette tidspunkt, underviste Abner tre gange om dagen i synagogen i Filadelfia.		166:5.1 (1831.4) Jesus and the twelve were on their way to visit Abner and his associates, who were preaching and teaching in Philadelphia. Of all the cities of Perea, in Philadelphia the largest group of Jews and gentiles, rich and poor, learned and unlearned, embraced the teachings of the seventy, thereby entering into the kingdom of heaven. The synagogue of Philadelphia had never been subject to the supervision of the Sanhedrin at Jerusalem and therefore had never been closed to the teachings of Jesus and his associates. At this very time, Abner was teaching three times a day in the Philadelphia synagogue.
166:5.2 (1831.5) Denne synagoge blev senere en kristen kirke og var missionshovedkvarteret for udbredelsen af evangeliet over regionerne i øst. Det var længe en højborg for Mesterens lære og stod alene i disse områder som et centrum for kristen lærdom i århundreder.		166:5.2 (1831.5) This very synagogue later on became a Christian church and was the missionary headquarters for the promulgation of the gospel through the regions to the east. It was long a stronghold of the Master’s teachings and stood alone in this region as a center of Christian learning for centuries.
166:5.3 (1831.6) Jøderne i Jerusalem havde altid haft problemer med jøderne i Filadelfia. Efter Jesu død og opstandelse, begyndte kirken i Jerusalem, som blev ledet af Herrens bror James, at få alvorlige vanskeligheder med menigheden af troende i Filadelfia. Abner blev leder af kirken i Filadelfia, og fortsatte som sådan indtil sin død. Dette kølige forhold med Jerusalem forklarer, hvorfor intet er nævnt af Abner og hans arbejde i det Nye Testamentets evangelieoptegnelser. Denne fejde mellem Jerusalem og Filadelfia varede hele James og Abner liv og fortsatte i nogen tid efter Jerusalems ødelæggelse. Filadelfia var faktisk den tidlige kirkes hovedkvarter i syd og øst, ligesom Antiokia var i nord og vest.		166:5.3 (1831.6) The Jews at Jerusalem had always had trouble with the Jews of Philadelphia. And after the death and resurrection of Jesus the Jerusalem church, of which James the Lord’s brother was head, began to have serious difficulties with the Philadelphia congregation of believers. Abner became the head of the Philadelphia church, continuing as such until his death. And this estrangement with Jerusalem explains why nothing is heard of Abner and his work in the Gospel records of the New Testament. This feud between Jerusalem and Philadelphia lasted throughout the lifetimes of James and Abner and continued for some time after the destruction of Jerusalem. Philadelphia was really the headquarters of the early church in the south and east as Antioch was in the north and west.
166:5.4 (1831.7) Det var Abners tilsyneladende uheld, at han havde uoverensstemmelser med alle lederne af den tidlige kristne kirke. Han kom uoverens med Peter og James (Jesu bror) om administrative anliggender og om udstrækningen af det forvaltningsområde som lå under kirken i Jerusalem; han afbrød kontakten med Paulus på grund af filosofiske og teologiske uenigheder. Abner var mere babylonisk end hellensk i sin filosofi, og han modsatte sig stædigt alle Paulus forsøg på at omarbejde Jesus lære for at præsentere mindre som var stødende, først til jøderne, derefter til de græsk-romerske mysterietroende.		166:5.4 (1831.7) It was the apparent misfortune of Abner to be at variance with all of the leaders of the early Christian church. He fell out with Peter and James (Jesus’ brother) over questions of administration and the jurisdiction of the Jerusalem church; he parted company with Paul over differences of philosophy and theology. Abner was more Babylonian than Hellenic in his philosophy, and he stubbornly resisted all attempts of Paul to remake the teachings of Jesus so as to present less that was objectionable, first to the Jews, then to the Greco-Roman believers in the mysteries.
166:5.5 (1832.1) Således blev Abner tvunget til at leve et liv i isolation. Han var leder af en kirke, som ikke havde nogen stilling i Jerusalem. Han havde vovet at trodse James Herrens bror, som senere blev støttet af Peter. En sådan adfærd adskilte ham effektivt fra alle hans tidligere medarbejdere. Siden vovede han at modstå Paulus. Selv om han var helt sympatisk med Paulus mission til ikke-jøderne, og selvom han støttede ham i hans kampe med kirken i Jerusalem, modsatte han sig bittert den version af Jesu lære, som Paulus valgte at prædike. I sine sidste år fordømte han Paulus som "snu forfalsker af hvad Jesus af Nazaret, Søn af den levende Gud, i løbet af sit liv havde prædiket."		166:5.5 (1832.1) Thus was Abner compelled to live a life of isolation. He was head of a church which was without standing at Jerusalem. He had dared to defy James the Lord’s brother, who was subsequently supported by Peter. Such conduct effectively separated him from all his former associates. Then he dared to withstand Paul. Although he was wholly sympathetic with Paul in his mission to the gentiles, and though he supported him in his contentions with the church at Jerusalem, he bitterly opposed the version of Jesus’ teachings which Paul elected to preach. In his last years Abner denounced Paul as the “clever corrupter of the life teachings of Jesus of Nazareth, the Son of the living God.”
166:5.6 (1832.2) Under Abners senere år og i nogen tid derefter holdt de troende i Filadelfia sig strengt til Jesu religion, så som han levede og underviste den, end nogen anden gruppe på jorden.		166:5.6 (1832.2) During the later years of Abner and for some time thereafter, the believers at Philadelphia held more strictly to the religion of Jesus, as he lived and taught, than any other group on earth.
166:5.7 (1832.3) Abner blev 89 år gammel, og han døde i Filadelfia den 21. november i 74 e.Kr. Indtil slutningen, var han tro mod det himmelske rigets evangelium både som troende såvel som lærer.		166:5.7 (1832.3) Abner lived to be 89 years old, dying at Philadelphia on the 21st day of November, a.d. 74. And to the very end he was a faithful believer in, and teacher of, the gospel of the heavenly kingdom.