Kapitel 167		Paper 167
Besøget I Filadelfia		The Visit to Philadelphia
167:0.1 (1833.1) I HELE denne periode af tjeneste i Perea, hvor det nævnes, at Jesus og apostlene besøgte de forskellige steder, hvor de halvfjerds arbejdede, skal man huske, at der som regel kun var ti med ham, da det var praksis at efterlade mindst to af apostlene i Pella for at undervise folkemængden. Da Jesus forberedte sig på at tage videre til Filadelfia, vendte Simon Peter og hans bror, Andreas, tilbage til lejren i Pella for at undervise folkemængden, der var samlet der. Når Mesteren forlod lejren i Pella for at besøge Perea, var det ikke ualmindeligt, at mellem tre og fem hundrede af lejrdeltagerne fulgte efter ham. Da han ankom til Filadelfia, blev han ledsaget af over seks hundrede tilhængere.		167:0.1 (1833.1) THROUGHOUT this period of the Perean ministry, when mention is made of Jesus and the apostles visiting the various localities where the seventy were at work, it should be recalled that, as a rule, only ten were with him since it was the practice to leave at least two of the apostles at Pella to instruct the multitude. As Jesus prepared to go on to Philadelphia, Simon Peter and his brother, Andrew, returned to the Pella encampment to teach the crowds there assembled. When the Master left the camp at Pella to visit about Perea, it was not uncommon for from three to five hundred of the campers to follow him. When he arrived at Philadelphia, he was accompanied by over six hundred followers.
167:0.2 (1833.2) Der havde ikke været nogen mirakler på den seneste prædikentur gennem Dekapolis, og bortset fra renselsen af de ti spedalske havde der indtil videre ikke været nogen mirakler på denne mission i Pereen. Dette var en periode, hvor evangeliet blev forkyndt med kraft, uden mirakler, og det meste af tiden uden Jesu eller hans apostles personlige tilstedeværelse.		167:0.2 (1833.2) No miracles had attended the recent preaching tour through the Decapolis, and, excepting the cleansing of the ten lepers, thus far there had been no miracles on this Perean mission. This was a period when the gospel was proclaimed with power, without miracles, and most of the time without the personal presence of Jesus or even of his apostles.
167:0.3 (1833.3) Jesus og de ti apostle ankom til Filadelfia onsdag den 22. februar og tilbragte torsdag og fredag med at hvile sig fra deres seneste rejser og arbejde. Fredag aften talte James i synagogen, og der blev indkaldt til et almindeligt rådsmøde den følgende aften. De glædede sig meget over evangeliets fremgang i Filadelfia og i de nærliggende landsbyer. Davids budbringere bragte også ord om rigets videre fremgang i hele Palæstina, såvel som gode nyheder fra Alexandria og Damaskus.		167:0.3 (1833.3) Jesus and the ten apostles arrived at Philadelphia on Wednesday, February 22, and spent Thursday and Friday resting from their recent travels and labors. That Friday night James spoke in the synagogue, and a general council was called for the following evening. They were much rejoiced over the progress of the gospel at Philadelphia and among the near-by villages. The messengers of David also brought word of the further advancement of the kingdom throughout Palestine, as well as good news from Alexandria and Damascus.
1. Morgenmad med farisæerne ^top		1. Breakfast with the Pharisees ^top
167:1.1 (1833.4) I Filadelfia boede der en meget velhavende og indflydelsesrig farisæer, som havde accepteret Abners lære, og som inviterede Jesus til morgenmad i sit hus sabbatsmorgen. Man vidste, at Jesus var ventet i Filadelfia på dette tidspunkt, så et stort antal besøgende, blandt dem mange farisæere, var kommet fra Jerusalem og andre steder. Derfor blev omkring fyrre af disse ledende mænd og et par advokater budt til denne morgenmad, som var arrangeret til ære for Mesteren.		167:1.1 (1833.4) There lived in Philadelphia a very wealthy and influential Pharisee who had accepted the teachings of Abner, and who invited Jesus to his house Sabbath morning for breakfast. It was known that Jesus was expected in Philadelphia at this time; so a large number of visitors, among them many Pharisees, had come over from Jerusalem and from elsewhere. Accordingly, about forty of these leading men and a few lawyers were bidden to this breakfast, which had been arranged in honor of the Master.
167:1.2 (1833.5) Mens Jesus dvælede ved døren og talte med Abner, og efter at værten havde sat sig, kom en af de ledende farisæere i Jerusalem, et medlem af jødernes råd, ind i lokalet, og som han havde for vane, gik han direkte hen til ærespladsen til venstre for værten. Men da denne plads var reserveret til Mesteren og den til højre til Abner, vinkede værten farisæeren fra Jerusalem til at sætte sig fire pladser til venstre, og denne dignitar blev meget fornærmet, fordi han ikke fik ærespladsen.		167:1.2 (1833.5) As Jesus lingered by the door, speaking with Abner, and after the host had seated himself, there came into the room one of the leading Pharisees of Jerusalem, a member of the Sanhedrin, and as was his habit, he made straight for the seat of honor at the left of the host. But since this place had been reserved for the Master and that on the right for Abner, the host beckoned the Jerusalem Pharisee to sit four seats to the left, and this dignitary was much offended because he did not receive the seat of honor.
167:1.3 (1834.1) Snart sad de alle sammen og nød besøget, da de fleste af de tilstedeværende var Jesu disciple eller på anden måde var venligt stemt over for evangeliet. Kun hans fjender lagde mærke til, at han ikke overholdt den ceremonielle vask af sine hænder, før han satte sig til bords. Abner vaskede sine hænder i begyndelsen af måltidet, men ikke under serveringen.		167:1.3 (1834.1) Soon they were all seated and enjoying the visiting among themselves since the majority of those present were disciples of Jesus or else were friendly to the gospel. Only his enemies took notice of the fact that he did not observe the ceremonial washing of his hands before he sat down to eat. Abner washed his hands at the beginning of the meal but not during the serving.
167:1.4 (1834.2) Hen mod slutningen af måltidet kom der en mand ind fra gaden, som længe havde været plaget af en kronisk sygdom, og som nu var ved at falde om. Denne mand var troende og var for nylig blevet døbt af Abners medarbejdere. Han bad ikke Jesus om helbredelse, men Mesteren vidste udmærket, at denne plagede mand kom til morgenmaden i håb om at undslippe folkemængden, som trængte sig på, og dermed være mere tilbøjelig til at fange hans opmærksomhed. Manden vidste, at der kun blev udført få mirakler på det tidspunkt, men han tænkte i sit hjerte, at hans sørgelige situation måske kunne appellere til Mesterens medfølelse. Og han tog ikke fejl, for da han kom ind i lokalet, lagde både Jesus og den selvretfærdige farisæer fra Jerusalem mærke til ham. Farisæeren var ikke sen til at give udtryk for sin harme over, at en sådan person fik lov til at komme ind i rummet. Men Jesus så på den syge mand og smilede så venligt, at han nærmede sig og satte sig ned på gulvet. Da måltidet var slut, så Mesteren ud over sine medgæster og sagde så, efter at have kastet et betydningsfuldt blik på manden med vattersot: “Mine venner, lærere i Israel og lærde jurister, jeg vil gerne stille jer et spørgsmål: Er det lovligt at helbrede syge og plagede på sabbatsdagen eller ej?” Men de, der var til stede, kendte Jesus alt for godt; de tav; de svarede ikke på hans spørgsmål.		167:1.4 (1834.2) Near the end of the meal there came in from the street a man long afflicted with a chronic disease and now in a dropsical condition. This man was a believer, having recently been baptized by Abner’s associates. He made no request of Jesus for healing, but the Master knew full well that this afflicted man came to this breakfast hoping thereby to escape the crowds which thronged him and thus be more likely to engage his attention. This man knew that few miracles were then being performed; however, he had reasoned in his heart that his sorry plight might possibly appeal to the Master’s compassion. And he was not mistaken, for, when he entered the room, both Jesus and the self-righteous Pharisee from Jerusalem took notice of him. The Pharisee was not slow to voice his resentment that such a one should be permitted to enter the room. But Jesus looked upon the sick man and smiled so benignly that he drew near and sat down upon the floor. As the meal was ending, the Master looked over his fellow guests and then, after glancing significantly at the man with dropsy, said: “My friends, teachers in Israel and learned lawyers, I would like to ask you a question: Is it lawful to heal the sick and afflicted on the Sabbath day, or not?” But those who were there present knew Jesus too well; they held their peace; they answered not his question.
167:1.5 (1834.3) Så gik Jesus hen til den syge mand og tog ham i hånden og sagde: “Rejs dig og gå din vej. Du har ikke bedt om at blive helbredt, men jeg kender dit hjertes ønske og din sjæls tro.” Før manden forlod rummet, vendte Jesus tilbage til sin plads, og henvendt til dem ved bordet sagde han: “Sådanne gerninger gør min Fader, ikke for at friste jer ind i riget, men for at åbenbare sig for dem, der allerede er i riget. I kan se, at det ville ligne Faderen at gøre netop sådanne ting, for hvem af jer, der har et yndlingsdyr, der faldt i brønden på sabbatsdagen, ville ikke gå ud og trække det op?” Og da ingen ville svare ham, og da hans vært tydeligvis godkendte, hvad der foregik, rejste Jesus sig og talte til alle de tilstedeværende: “Mine brødre, når I bliver inviteret til bryllupsfest, skal I ikke sætte jer i hovedsædet, for så er der måske inviteret en mere æret mand end jer, og værten bliver nødt til at komme til jer og bede jer om at overlade jeres plads til denne anden og mere ærede gæst. I så fald vil du med skam blive bedt om at indtage en lavere plads ved bordet. Når du bliver inviteret til en fest, ville det være visdom, når du ankommer til det festlige bord, at søge efter den laveste plads og tage plads der, så når værten ser over gæsterne, kan han sige til dig: ‘Min ven, hvorfor sidde på de mindstes plads? Kom højere op’; og således vil en sådan få ære i sine medgæsters nærvær. Glem ikke, at enhver, der ophøjer sig selv, vil blive ydmyget, mens den, der virkelig ydmyger sig selv, vil blive ophøjet. Når du derfor inviterer til middag eller holder fest, skal du ikke altid invitere dine venner, dine brødre, dine slægtninge eller dine rige naboer, for at de til gengæld kan invitere dig til deres fester, og således vil du blive belønnet. Når du giver et festmåltid, så inviter nogle gange de fattige, de lemlæstede og de blinde. På den måde skal du blive velsignet i dit hjerte, for du ved godt, at den lamme og den halte ikke kan betale dig tilbage for din kærlige tjeneste.”		167:1.5 (1834.3) Then went Jesus over to where the sick man sat and, taking him by the hand, said: “Arise and go your way. You have not asked to be healed, but I know the desire of your heart and the faith of your soul.” Before the man left the room, Jesus returned to his seat and, addressing those at the table, said: “Such works my Father does, not to tempt you into the kingdom, but to reveal himself to those who are already in the kingdom. You can perceive that it would be like the Father to do just such things because which one of you, having a favorite animal that fell in the well on the Sabbath day, would not go right out and draw him up?” And since no one would answer him, and inasmuch as his host evidently approved of what was going on, Jesus stood up and spoke to all present: “My brethren, when you are bidden to a marriage feast, sit not down in the chief seat, lest, perchance, a more honored man than you has been invited, and the host will have to come to you and request that you give your place to this other and honored guest. In this event, with shame you will be required to take a lower place at the table. When you are bidden to a feast, it would be the part of wisdom, on arriving at the festive table, to seek for the lowest place and take your seat therein, so that, when the host looks over the guests, he may say to you: ‘My friend, why sit in the seat of the least? come up higher’; and thus will such a one have glory in the presence of his fellow guests. Forget not, every one who exalts himself shall be humbled, while he who truly humbles himself shall be exalted. Therefore, when you entertain at dinner or give a supper, invite not always your friends, your brethren, your kinsmen, or your rich neighbors that they in return may bid you to their feasts, and thus will you be recompensed. When you give a banquet, sometimes bid the poor, the maimed, and the blind. In this way you shall be blessed in your heart, for you well know that the lame and the halt cannot repay you for your loving ministry.”
2. Lignelsen om det store festmåltid ^top		2. Parable of the Great Supper ^top
167:2.1 (1835.1) Da Jesus var færdig med at tale ved farisæerens morgenbord, sagde en af de tilstedeværende advokater, som ønskede at bryde stilheden, tankeløst: “Salig er den, der skal spise brød i Guds rige”—det var et almindeligt ordsprog på den tid. Og så fortalte Jesus en lignelse, som selv hans venlige vært blev tvunget til at tage til sig. Han sagde:		167:2.1 (1835.1) As Jesus finished speaking at the breakfast table of the Pharisee, one of the lawyers present, desiring to relieve the silence, thoughtlessly said: “Blessed is he who shall eat bread in the kingdom of God”—that being a common saying of those days. And then Jesus spoke a parable, which even his friendly host was compelled to take to heart. He said:
167:2.2 (1835.2) “En vis hersker holdt en stor middag, og da han havde indbudt mange gæster, sendte han sine tjenere ud ved spisetid for at sige til dem, der var indbudt: ‘Kom, for alt er nu parat.’ Og de begyndte alle sammen at komme med undskyldninger. Den første sagde: ‘Jeg har lige købt en gård, og jeg er nødt til at gå for at bevise det; jeg beder dig om at undskylde mig.’ En anden sagde: ‘Jeg har købt fem åg okser, og jeg er nødt til at tage af sted for at modtage dem; jeg beder dig undskylde mig.’ Og en anden sagde: ‘Jeg har lige giftet mig med en kone, og derfor kan jeg ikke komme.’ Så gik tjenerne tilbage og fortalte det til deres herre. Da husets herre hørte det, blev han meget vred, og han vendte sig mod sine tjenere og sagde: ‘Jeg har forberedt denne bryllupsfest; fedekyllingerne er slagtet, og alt er parat til mine gæster, men de har afvist min invitation; de er gået hver til sit land og sine varer, og de viser endog mangel på respekt for mine tjenere, som bød dem komme til min fest. Gå derfor hurtigt ud i byens gader og stræder, ud på landevejene og bivejene, og bring de fattige og de udstødte, de blinde og de lamme herhen, så bryllupsfesten kan få gæster.’ Og tjenerne gjorde, som deres herre befalede, og selv da var der plads til flere gæster. Da sagde herren til sine tjenere: ‘Gå nu ud på vejene og på landet og tving dem, der er der, til at komme ind, så mit hus kan blive fyldt. Jeg erklærer, at ingen af dem, der først blev budt, skal smage min aftensmad.’ Og tjenerne gjorde, som deres herre befalede, og huset blev fyldt.”		167:2.2 (1835.2) “A certain ruler gave a great supper, and having bidden many guests, he dispatched his servants at suppertime to say to those who were invited, ‘Come, for everything is now ready.’ And they all with one accord began to make excuses. The first said, ‘I have just bought a farm, and I must needs go to prove it; I pray you have me excused.’ Another said, ‘I have bought five yoke of oxen, and I must go to receive them; I pray you have me excused.’ And another said, ‘I have just married a wife, and therefore I cannot come.’ So the servants went back and reported this to their master. When the master of the house heard this, he was very angry, and turning to his servants, he said: ‘I have made ready this marriage feast; the fatlings are killed, and all is in readiness for my guests, but they have spurned my invitation; they have gone every man after his lands and his merchandise, and they even show disrespect to my servants who bid them come to my feast. Go out quickly, therefore, into the streets and lanes of the city, out into the highways and the byways, and bring hither the poor and the outcast, the blind and the lame, that the marriage feast may have guests.’ And the servants did as their lord commanded, and even then there was room for more guests. Then said the lord to his servants: ‘Go now out into the roads and the countryside and constrain those who are there to come in that my house may be filled. I declare that none of those who were first bidden shall taste of my supper.’ And the servants did as their master commanded, and the house was filled.”
167:2.3 (1835.3) Den næste dag kastede alle apostlene sig ud i den filosofiske øvelse at forsøge at fortolke betydningen af denne lignelse om det store måltid. Selvom Jesus lyttede interesseret til alle disse forskellige fortolkninger, nægtede han bestemt at tilbyde dem yderligere hjælp til at forstå lignelsen. Han sagde blot: “Lad enhver finde ud af meningen for sig selv og i sin egen sjæl.”		167:2.3 (1835.3) And when they heard these words, they departed; every man went to his own place. At least one of the sneering Pharisees present that morning comprehended the meaning of this parable, for he was baptized that day and made public confession of his faith in the gospel of the kingdom. Abner preached on this parable that night at the general council of believers.
167:2.4 (1835.4) Den næste dag helligede alle apostlene sig til den filosofiske øvelse at forsøge at fortolke betydningen af denne lignelse af den store fest. Selvom Jesus med interesse lyttet til alle disse forskellige fortolkninger, nægtede han standhaftigt at give dem mere hjælp til at forstå lignelsen. Han sagde kun: “Lad hver enkelt tænke på betydningen for sig selv og i sin egen sjæl.”		167:2.4 (1835.4) The next day all of the apostles engaged in the philosophic exercise of endeavoring to interpret the meaning of this parable of the great supper. Though Jesus listened with interest to all of these differing interpretations, he steadfastly refused to offer them further help in understanding the parable. He would only say, “Let every man find out the meaning for himself and in his own soul.”
3. Kvinden med skrøbelighedens ånd ^top		3. The Woman with the Spirit of Infirmity ^top
167:3.1 (1835.5) Abner havde arrangeret, at Mesteren skulle undervise i synagogen på denne sabbatsdag, og det var første gang, Jesus optrådte i en synagoge, siden de alle var blevet lukket for hans undervisning efter ordre fra Sanhedrinet. Da gudstjenesten var slut, så Jesus ned på en ældre kvinde, der havde et nedslået udtryk, og som var meget bøjet i formen. Denne kvinde havde længe været plaget af frygt, og al glæde var forsvundet ud af hendes liv. Da Jesus trådte ned fra prædikestolen, gik han hen til hende og rørte ved hendes foroverbøjede skikkelse på skulderen og sagde: “Kvinde, hvis du bare ville tro, kunne du blive helt fri for din ånd af svaghed.” Og denne kvinde, som havde været nedbøjet og bundet af frygtens depressioner i mere end atten år, troede på Mesterens ord og rettede sig straks op ved tro. Da kvinden så, at hun var blevet rettet op, opløftede hun sin røst og lovpriste Gud.		167:3.1 (1835.5) Abner had arranged for the Master to teach in the synagogue on this Sabbath day, the first time Jesus had appeared in a synagogue since they had all been closed to his teachings by order of the Sanhedrin. At the conclusion of the service Jesus looked down before him upon an elderly woman who wore a downcast expression, and who was much bent in form. This woman had long been fear-ridden, and all joy had passed out of her life. As Jesus stepped down from the pulpit, he went over to her and, touching her bowed-over form on the shoulder, said: “Woman, if you would only believe, you could be wholly loosed from your spirit of infirmity.” And this woman, who had been bowed down and bound up by the depressions of fear for more than eighteen years, believed the words of the Master and by faith straightened up immediately. When this woman saw that she had been made straight, she lifted up her voice and glorified God.
167:3.2 (1836.1) På trods af at denne kvindes lidelse udelukkende var mental, og hendes foroverbøjede form var resultatet af hendes deprimerede sind, troede folk, at Jesus havde helbredt en reel fysisk lidelse. Selvom menigheden i synagogen i Filadelfia var venligt stemt over for Jesu lære, var synagogens øverste leder en uvenlig farisæer. Og da han delte menighedens opfattelse af, at Jesus havde helbredt en fysisk lidelse, og var forarget over, at Jesus havde formastet sig til at gøre sådan noget på sabbatten, rejste han sig op foran menigheden og sagde: “Er der ikke seks dage, hvor mennesker skal gøre alt deres arbejde? Kom derfor på disse arbejdsdage og bliv helbredt, men ikke på sabbatsdagen”		167:3.2 (1836.1) Notwithstanding that this woman’s affliction was wholly mental, her bowed-over form being the result of her depressed mind, the people thought that Jesus had healed a real physical disorder. Although the congregation of the synagogue at Philadelphia was friendly toward the teachings of Jesus, the chief ruler of the synagogue was an unfriendly Pharisee. And as he shared the opinion of the congregation that Jesus had healed a physical disorder, and being indignant because Jesus had presumed to do such a thing on the Sabbath, he stood up before the congregation and said: “Are there not six days in which men should do all their work? In these working days come, therefore, and be healed, but not on the Sabbath day.”
167:3.3 (1836.2) Da den uvenlige hersker havde talt således, vendte Jesus tilbage til talerstolen og sagde: “Hvorfor spille hyklernes rolle? Løser hver eneste af jer ikke sin okse fra stalden på sabbatten og fører den ud for at vande den? Hvis en sådan tjeneste er tilladt på sabbatsdagen, burde denne kvinde, en datter af Abraham, som har været bundet af ondskab i atten år, så ikke blive løst fra denne trældom og ført ud for at få del i frihedens og livets vand, selv på denne sabbatsdag?” Og da kvinden fortsatte med at ære Gud, blev hans kritik gjort til skamme, og menigheden glædede sig med hende over, at hun var blevet helbredt.		167:3.3 (1836.2) When the unfriendly ruler had thus spoken, Jesus returned to the speaker’s platform and said: “Why play the part of hypocrites? Does not every one of you, on the Sabbath, loose his ox from the stall and lead him forth for watering? If such a service is permissible on the Sabbath day, should not this woman, a daughter of Abraham who has been bound down by evil these eighteen years, be loosed from this bondage and led forth to partake of the waters of liberty and life, even on this Sabbath day?” And as the woman continued to glorify God, his critic was put to shame, and the congregation rejoiced with her that she had been healed.
167:3.4 (1836.3) Som et resultat af hans offentlige kritik af Jesus på denne sabbat blev synagogens øverste leder afsat, og en tilhænger af Jesus blev indsat i hans sted.		167:3.4 (1836.3) As a result of his public criticism of Jesus on this Sabbath the chief ruler of the synagogue was deposed, and a follower of Jesus was put in his place.
167:3.5 (1836.4) Jesus befriede ofte sådanne ofre for frygt fra deres ånd af svaghed, fra deres depression af sindet og fra deres trældom af frygt. Men folk troede, at alle sådanne lidelser enten var fysiske lidelser eller besættelse af onde ånder.		167:3.5 (1836.4) Jesus frequently delivered such victims of fear from their spirit of infirmity, from their depression of mind, and from their bondage of fear. But the people thought that all such afflictions were either physical disorders or possession of evil spirits.
167:3.6 (1836.5) Jesus underviste igen i synagogen om søndagen, og mange blev døbt af Abner ved middagstid den dag i floden, som flød syd for byen. Om morgenen ville Jesus og de ti apostle være taget tilbage til lejren i Pella, hvis ikke en af Davids budbringere var ankommet med en vigtig besked til Jesus fra hans venner i Betania nær Jerusalem.		167:3.6 (1836.5) Jesus taught again in the synagogue on Sunday, and many were baptized by Abner at noon on that day in the river which flowed south of the city. On the morrow Jesus and the ten apostles would have started back to the Pella encampment but for the arrival of one of David’s messengers, who brought an urgent message to Jesus from his friends at Bethany, near Jerusalem.
4. Budskabet fra betania ^top		4. The Message from Bethany ^top
167:4.1 (1836.6) Meget sent søndag aften den 26. februar ankom en løber fra Betania til Filadelfia med et budskab fra Marta og Maria, som sagde: “Herre, ham, du elsker, er meget syg.” Dette budskab nåede Jesus ved afslutningen af aftenkonferencen, og netop som han tog afsked med apostlene for natten. I første omgang svarede Jesus ikke. Der opstod et af disse mærkelige mellemspil, et tidspunkt, hvor han syntes at være i kommunikation med noget uden for og hinsides sig selv. Og da han så op, henvendte han sig til budbringeren i apostlenes påhør og sagde: “Denne sygdom er virkelig ikke til døden. Tvivl ikke på, at den kan bruges til at herliggøre Gud og ophøje Sønnen.”		167:4.1 (1836.6) Very late on Sunday night, February 26, a runner from Bethany arrived at Philadelphia, bringing a message from Martha and Mary which said, “Lord, he whom you love is very sick.” This message reached Jesus at the close of the evening conference and just as he was taking leave of the apostles for the night. At first Jesus made no reply. There occurred one of those strange interludes, a time when he appeared to be in communication with something outside of, and beyond, himself. And then, looking up, he addressed the messenger in the hearing of the apostles, saying: “This sickness is really not to the death. Doubt not that it may be used to glorify God and exalt the Son.”
167:4.2 (1837.1) Jesus var meget glad for Marta, Maria og deres bror, Lazarus; han elskede dem med en inderlig hengivenhed. Hans første og menneskelige tanke var at komme dem til undsætning med det samme, men en anden idé kom ind i hans kombinerede sind. Han havde næsten opgivet håbet om, at de jødiske ledere i Jerusalem nogensinde ville acceptere kongeriget, men han elskede stadig sit folk, og nu kom han i tanke om en plan, hvorved de skriftkloge og farisæerne i Jerusalem kunne få endnu en chance for at acceptere hans lære; og han besluttede, hvis hans Fader ville, at gøre denne sidste appel til Jerusalem til det mest dybtgående og storslåede ydre arbejde i hele hans jordiske karriere. Jøderne klyngede sig til tanken om en mirakuløs frelser. Og selv om han nægtede at nedlade sig til at udføre materielle vidundere eller til at vedtage verdslige demonstrationer af politisk magt, bad han nu om Faderens samtykke til at manifestere sin hidtil uudfoldede magt over liv og død.		167:4.2 (1837.1) Jesus was very fond of Martha, Mary, and their brother, Lazarus; he loved them with a fervent affection. His first and human thought was to go to their assistance at once, but another idea came into his combined mind. He had almost given up hope that the Jewish leaders at Jerusalem would ever accept the kingdom, but he still loved his people, and there now occurred to him a plan whereby the scribes and Pharisees of Jerusalem might have one more chance to accept his teachings; and he decided, his Father willing, to make this last appeal to Jerusalem the most profound and stupendous outward working of his entire earth career. The Jews clung to the idea of a wonder-working deliverer. And though he refused to stoop to the performance of material wonders or to the enactment of temporal exhibitions of political power, he did now ask the Father’s consent for the manifestation of his hitherto unexhibited power over life and death.
167:4.3 (1837.2) Jøderne havde for vane at begrave deres døde på dagen for deres død; det var en nødvendig praksis i et så varmt klima. Det skete ofte, at de lagde en i graven, som blot var i koma, så vedkommende kunne komme ud af graven på den anden eller endda den tredje dag. Men jøderne mente, at selv om ånden eller sjælen kunne blive i nærheden af kroppen i to eller tre dage, blev den aldrig efter den tredje dag; at forrådnelsen var langt fremskreden på den fjerde dag, og at ingen nogensinde vendte tilbage fra graven efter en sådan periode. Og det var af disse grunde, at Jesus blev endnu to hele dage i Filadelfia, før han gjorde sig klar til at tage til Betania.		167:4.3 (1837.2) The Jews were in the habit of burying their dead on the day of their demise; this was a necessary practice in such a warm climate. It often happened that they put in the tomb one who was merely comatose, so that on the second or even the third day, such a one would come forth from the tomb. But it was the belief of the Jews that, while the spirit or soul might linger near the body for two or three days, it never tarried after the third day; that decay was well advanced by the fourth day, and that no one ever returned from the tomb after the lapse of such a period. And it was for these reasons that Jesus tarried yet two full days in Philadelphia before he made ready to start for Bethany.
167:4.4 (1837.3) Tidligt onsdag morgen sagde han derfor til sine apostle: “Lad os straks gøre os klar til at gå ind i Judæa igen.” Og da apostlene hørte deres Mester sige dette, trak de sig tilbage for en stund for at rådføre sig med hinanden. James overtog ledelsen af mødet, og de blev alle enige om, at det kun var dårskab at lade Jesus drage ind i Judæa igen, og de kom tilbage som én mand og fortalte ham det. James sagde: “Mester, du var i Jerusalem for et par uger siden, og lederne søgte din død, mens folket var indstillet på at stene dig. Dengang gav du disse mænd en chance for at modtage sandheden, og vi vil ikke tillade dig at gå ind i Judæa igen.”		167:4.4 (1837.3) Accordingly, early on Wednesday morning he said to his apostles: “Let us prepare at once to go into Judea again.” And when the apostles heard their Master say this, they drew off by themselves for a time to take counsel of one another. James assumed the direction of the conference, and they all agreed that it was only folly to allow Jesus to go again into Judea, and they came back as one man and so informed him. Said James: “Master, you were in Jerusalem a few weeks back, and the leaders sought your death, while the people were minded to stone you. At that time you gave these men their chance to receive the truth, and we will not permit you to go again into Judea.”
167:4.5 (1837.4) Da sagde Jesus: “Men forstår I ikke, at der er tolv timer på dagen, hvor man trygt kan arbejde? Hvis en mand går om dagen, snubler han ikke, for så vidt som han har lys. Hvis en mand går om natten, kan han snuble, da han ikke har lys. Så længe min dag varer, frygter jeg ikke at gå ind i Judæa. Jeg vil gøre endnu et mægtigt arbejde for disse jøder; jeg vil give dem endnu en chance for at tro, selv på deres egne betingelser—betingelser om ydre herlighed og den synlige manifestation af Faderens magt og Sønnens kærlighed. Desuden, er du ikke klar over, at vores ven Lazarus er faldet i søvn, og jeg vil gå hen og vække ham af denne søvn!”		167:4.5 (1837.4) Then said Jesus: “But do you not understand that there are twelve hours of the day in which work may safely be done? If a man walks in the day, he does not stumble inasmuch as he has light. If a man walks in the night, he is liable to stumble since he is without light. As long as my day lasts, I fear not to enter Judea. I would do one more mighty work for these Jews; I would give them one more chance to believe, even on their own terms—conditions of outward glory and the visible manifestation of the power of the Father and the love of the Son. Besides, do you not realize that our friend Lazarus has fallen asleep, and I would go to awake him out of this sleep!”
167:4.6 (1837.5) Da sagde en af apostlene: “Mester, hvis Lazarus er faldet i søvn, så vil han så meget desto mere sikkert komme sig.” Det var skik blandt jøderne på det tidspunkt at tale om døden som en form for søvn, men da apostlene ikke forstod, at Jesus mente, at Lazarus var gået bort fra denne verden, sagde han nu rent ud: “Lazarus er død. Og jeg er glad for jeres vegne, selv om de andre ikke bliver frelst derved, at jeg ikke var der, for at I nu skal få ny grund til at tro på mig; og ved det, som I vil være vidner til, skal I alle blive styrket i forberedelsen til den dag, hvor jeg skal tage afsked med jer og gå til Faderen.”		167:4.6 (1837.5) Then said one of the apostles: “Master, if Lazarus has fallen asleep, then will he the more surely recover.” It was the custom of the Jews at that time to speak of death as a form of sleep, but as the apostles did not understand that Jesus meant that Lazarus had departed from this world, he now said plainly: “Lazarus is dead. And I am glad for your sakes, even if the others are not thereby saved, that I was not there, to the end that you shall now have new cause to believe in me; and by that which you will witness, you should all be strengthened in preparation for that day when I shall take leave of you and go to the Father.”
167:4.7 (1838.1) Da de ikke kunne overtale ham til at afholde sig fra at tage til Judæa, og da nogle af apostlene ikke engang ville ledsage ham, henvendte Thomas sig til sine kammerater og sagde: “Vi har fortalt Mesteren om vores frygt, men han er fast besluttet på at tage til Betania. Jeg er overbevist om, at det betyder enden; de vil helt sikkert dræbe ham, men hvis det er Mesterens valg, så lad os gøre det som modige mænd; lad os også gå, så vi kan dø sammen med ham.” Og sådan var det altid; i sager, der krævede bevidst og vedvarende mod, var Thomas altid den bærende kraft blandt de tolv apostle.		167:4.7 (1838.1) When they could not persuade him to refrain from going into Judea, and when some of the apostles were loath even to accompany him, Thomas addressed his fellows, saying: “We have told the Master our fears, but he is determined to go to Bethany. I am satisfied it means the end; they will surely kill him, but if that is the Master’s choice, then let us acquit ourselves like men of courage; let us go also that we may die with him.” And it was ever so; in matters requiring deliberate and sustained courage, Thomas was always the mainstay of the twelve apostles.
5. På vej til betania ^top		5. On the Way to Bethany ^top
167:5.1 (1838.2) På vejen til Judæa blev Jesus fulgt af et selskab på næsten halvtreds af sine venner og fjender. Ved deres frokosttid onsdag talte han til sine apostle og denne gruppe tilhængere om “Frelsens vilkår,” og i slutningen af denne lektion fortalte han lignelsen om farisæeren og tolderen (en skatteopkræver). Jesus sagde: “I ser altså, at Faderen giver frelse til menneskenes børn, og denne frelse er en gratis gave til alle, der har troen til at modtage slægtskab i den guddommelige familie. Der er intet, mennesket kan gøre for at fortjene denne frelse. Selvretfærdige gerninger kan ikke købe Guds gunst, og megen bøn i det offentlige rum vil ikke sone manglen på levende tro i hjertet. I kan snyde mennesker med jeres ydre tjeneste, men Gud ser ind i jeres sjæle. Det, jeg fortæller jer, er godt illustreret af to mænd, der gik ind i templet for at bede, den ene farisæer og den anden en tolder. Farisæeren stod og bad for sig selv: ‘O Gud, jeg takker dig for, at jeg ikke er som resten af menneskene, afpressere, ulærde, uretfærdige, ægteskabsbrydere eller endda som denne tolder. Jeg faster to gange om ugen, jeg giver tiende af alt, hvad jeg får.’ Men tolderen, som stod langt væk, ville ikke så meget som løfte sine øjne mod himlen, men slog sig for brystet og sagde: “Gud, vær barmhjertig mod mig, som er en synder. Jeg siger jer, at tolderen gik hjem med Guds billigelse i stedet for farisæeren, for enhver, der ophøjer sig selv, skal ydmyges, men den, der ydmyger sig selv, skal ophøjes.”		167:5.1 (1838.2) On the way to Judea Jesus was followed by a company of almost fifty of his friends and enemies. At their noon lunchtime, on Wednesday, he talked to his apostles and this group of followers on the “Terms of Salvation,” and at the end of this lesson told the parable of the Pharisee and the publican (a tax collector). Said Jesus: “You see, then, that the Father gives salvation to the children of men, and this salvation is a free gift to all who have the faith to receive sonship in the divine family. There is nothing man can do to earn this salvation. Works of self-righteousness cannot buy the favor of God, and much praying in public will not atone for lack of living faith in the heart. Men you may deceive by your outward service, but God looks into your souls. What I am telling you is well illustrated by two men who went into the temple to pray, the one a Pharisee and the other a publican. The Pharisee stood and prayed to himself: ‘O God, I thank you that I am not like the rest of men, extortioners, unlearned, unjust, adulterers, or even like this publican. I fast twice a week; I give tithes of all that I get.’ But the publican, standing afar off, would not so much as lift his eyes to heaven but smote his breast, saying, ‘God be merciful to me a sinner.’ I tell you that the publican went home with God’s approval rather than the Pharisee, for every one who exalts himself shall be humbled, but he who humbles himself shall be exalted.”
167:5.2 (1838.3) Den aften i Jeriko forsøgte de uvenlige farisæere at lokke Mesteren i en fælde ved at få ham til at diskutere ægteskab og skilsmisse, ligesom deres kammerater havde gjort en gang i Galilæa, men Jesus undgik behændigt deres forsøg på at bringe ham i konflikt med deres love om skilsmisse. Som tolderen og farisæeren illustrerede god og dårlig religion, tjente deres skilsmissepraksis til at kontrastere de bedre ægteskabslove i den jødiske kodeks med den skammelige slaphed i farisæernes fortolkninger af disse mosaiske skilsmissestatutter. Farisæeren bedømte sig selv efter den laveste standard; tolderen rettede sig efter det højeste ideal. For farisæeren var hengivenhed et middel til at fremkalde selvretfærdig inaktivitet og forsikring om falsk åndelig sikkerhed; for tolderen var hengivenhed et middel til at vække hans sjæl til erkendelse af behovet for omvendelse, bekendelse og modtagelse i tro af barmhjertig tilgivelse. Farisæeren søgte retfærdighed; tolderen søgte barmhjertighed. Universets lov er: Bed, og du skal få; søg, og du skal finde.		167:5.2 (1838.3) That night, in Jericho, the unfriendly Pharisees sought to entrap the Master by inducing him to discuss marriage and divorce, as did their fellows one time in Galilee, but Jesus artfully avoided their efforts to bring him into conflict with their laws concerning divorce. As the publican and the Pharisee illustrated good and bad religion, their divorce practices served to contrast the better marriage laws of the Jewish code with the disgraceful laxity of the Pharisaic interpretations of these Mosaic divorce statutes. The Pharisee judged himself by the lowest standard; the publican squared himself by the highest ideal. Devotion, to the Pharisee, was a means of inducing self-righteous inactivity and the assurance of false spiritual security; devotion, to the publican, was a means of stirring up his soul to the realization of the need for repentance, confession, and the acceptance, by faith, of merciful forgiveness. The Pharisee sought justice; the publican sought mercy. The law of the universe is: Ask and you shall receive; seek and you shall find.
167:5.3 (1838.4) Selvom Jesus nægtede at blive trukket ind i en kontrovers med farisæerne om skilsmisse, forkyndte han en positiv lære om de højeste idealer for ægteskabet. Han ophøjede ægteskabet som det mest ideelle og højeste af alle menneskelige forhold. På samme måde udtrykte han stærk misbilligelse af Jerusalem-jødernes slappe og uretfærdige skilsmissepraksis, som på det tidspunkt tillod en mand at lade sig skille fra sin kone af de mest ubetydelige grunde, såsom at være en dårlig kok, en dårlig husholderske eller af ingen bedre grund, end at han var blevet forelsket i en flottere kvinde.		167:5.3 (1838.4) Though Jesus refused to be drawn into a controversy with the Pharisees concerning divorce, he did proclaim a positive teaching of the highest ideals regarding marriage. He exalted marriage as the most ideal and highest of all human relationships. Likewise, he intimated strong disapproval of the lax and unfair divorce practices of the Jerusalem Jews, who at that time permitted a man to divorce his wife for the most trifling of reasons, such as being a poor cook, a faulty housekeeper, or for no better reason than that he had become enamored of a better-looking woman.
167:5.4 (1839.1) Farisæerne var endda gået så vidt som til at lære, at skilsmisse af denne lette slags var en særlig dispensation, der var givet det jødiske folk, især farisæerne. Så selvom Jesus nægtede at udtale sig om ægteskab og skilsmisse, fordømte han bittert disse skammelige krænkelser af ægteskabet og påpegede deres uretfærdighed over for kvinder og børn. Han sanktionerede aldrig nogen skilsmissepraksis, som gav manden nogen fordel frem for kvinden; Mesteren støttede kun de læresætninger, som gav kvinder ligestilling med mænd.		167:5.4 (1839.1) The Pharisees had even gone so far as to teach that divorce of this easy variety was a special dispensation granted the Jewish people, particularly the Pharisees. And so, while Jesus refused to make pronouncements dealing with marriage and divorce, he did most bitterly denounce these shameful floutings of the marriage relationship and pointed out their injustice to women and children. He never sanctioned any divorce practice which gave man any advantage over woman; the Master countenanced only those teachings which accorded women equality with men.
167:5.5 (1839.2) Selvom Jesus ikke kom med nye påbud om ægteskab og skilsmisse, opfordrede han jøderne til at leve op til deres egne love og højere lære. Han appellerede konstant til de skrevne skrifter i sin bestræbelse på at forbedre deres praksis langs disse sociale linjer. Mens Jesus således opretholdt de høje og ideelle begreber om ægteskab, undgik han behændigt at komme i konflikt med sine spørgere om den sociale praksis, der var repræsenteret af enten deres skrevne love eller deres højt skattede skilsmisseprivilegier.		167:5.5 (1839.2) Although Jesus did not offer new mandates governing marriage and divorce, he did urge the Jews to live up to their own laws and higher teachings. He constantly appealed to the written Scriptures in his effort to improve their practices along these social lines. While thus upholding the high and ideal concepts of marriage, Jesus skillfully avoided clashing with his questioners about the social practices represented by either their written laws or their much-cherished divorce privileges.
167:5.6 (1839.3) Det var meget svært for apostlene at forstå Mesterens modvilje mod at udtale sig positivt om videnskabelige, sociale, økonomiske og politiske problemer. De indså ikke helt, at hans mission på jorden udelukkende handlede om åbenbaringer af åndelige og religiøse sandheder.		167:5.6 (1839.3) It was very difficult for the apostles to understand the Master’s reluctance to make positive pronouncements relative to scientific, social, economic, and political problems. They did not fully realize that his earth mission was exclusively concerned with revelations of spiritual and religious truths.
167:5.7 (1839.4) Efter Jesus havde talt om ægteskab og skilsmisse, spurgte hans apostle privat senere den aften mange yderligere spørgsmål, og hans svar på disse spørgsmål fjernede mange misforståelser i deres sind. Ved afslutningen af denne konference sagde Jesus: “Ægteskabet er hæderlig og bør efterstræbes af alle mennesker. Den omstændighed, at Menneskesønnen forfølger sin jordiske mission alene afspejler på ingen måde det ønskelige i ægteskabet. At jeg skulle arbejde på denne måde er min Faders vilje, men den samme Fader har selv besluttet at skabe mand og kvinde, og det er Guds vilje, at mænd og kvinder skal finde deres højeste form for tjeneste og deraf følgende glæde ved at grundlægge et hjem for modtagelse og opdragelse af børn, i hvis skabelse disse forældre bliver partnere med Skaberne af himmel og jord. Og derfor skal en mand forlade sin far og mor og binde sig til sin hustru, og de to skal blive som en.”		167:5.7 (1839.4) After Jesus had talked about marriage and divorce, later on that evening his apostles privately asked many additional questions, and his answers to these inquiries relieved their minds of many misconceptions. At the conclusion of this conference Jesus said: “Marriage is honorable and is to be desired by all men. The fact that the Son of Man pursues his earth mission alone is in no way a reflection on the desirability of marriage. That I should so work is the Father’s will, but this same Father has directed the creation of male and female, and it is the divine will that men and women should find their highest service and consequent joy in the establishment of homes for the reception and training of children, in the creation of whom these parents become copartners with the Makers of heaven and earth. And for this cause shall a man leave his father and mother and shall cleave to his wife, and they two shall become as one.”
167:5.8 (1839.5) Og på denne måde lettede Jesus apostlenes sind for mange bekymringer om ægteskabet og opklarede mange misforståelser om skilsmisse; samtidig gjorde han meget for at ophøje deres idealer om social forening og for at øge deres respekt for kvinder og børn og for hjemmet.		167:5.8 (1839.5) And in this way Jesus relieved the minds of the apostles of many worries about marriage and cleared up many misunderstandings regarding divorce; at the same time he did much to exalt their ideals of social union and to augment their respect for women and children and for the home.
6. Velsignelsen af de små børn ^top		6. Blessing the Little Children ^top
167:6.1 (1839.6) Den aften spredte Jesu budskab om ægteskab og børns velsignelse sig over hele Jeriko, så den næste morgen, længe før Jesus og apostlene gjorde sig klar til at tage af sted, endda før morgenmaden, kom snesevis af mødre hen til det sted, hvor Jesus boede, med deres børn i armene og førte dem ved hænderne, og de ønskede, at han skulle velsigne de små. Da apostlene gik ud for at se denne forsamling af mødre med deres børn, forsøgte de at sende dem væk, men disse kvinder nægtede at gå, før Mesteren lagde sine hænder på deres børn og velsignede dem. Og da apostlene højlydt irettesatte disse mødre, kom Jesus, da han hørte tumulten, ud og irettesatte dem indigneret og sagde: “Lad de små børn komme til mig, forbyd dem det ikke, for det er dem, himmeriget tilhører. Sandelig, sandelig siger jeg jer: Den, der ikke tager imod Guds rige som et lille barn, vil næppe komme derind og vokse op til åndelig manddom.”		167:6.1 (1839.6) That evening Jesus’ message regarding marriage and the blessedness of children spread all over Jericho, so that the next morning, long before Jesus and the apostles prepared to leave, even before breakfast time, scores of mothers came to where Jesus lodged, bringing their children in their arms and leading them by their hands, and desired that he bless the little ones. When the apostles went out to view this assemblage of mothers with their children, they endeavored to send them away, but these women refused to depart until the Master laid his hands on their children and blessed them. And when the apostles loudly rebuked these mothers, Jesus, hearing the tumult, came out and indignantly reproved them, saying: “Suffer little children to come to me; forbid them not, for of such is the kingdom of heaven. Verily, verily, I say to you, whosoever receives not the kingdom of God as a little child shall hardly enter therein to grow up to the full stature of spiritual manhood.”
167:6.2 (1840.1) Og da Mesteren havde talt til sine apostle, tog han imod alle børnene og lagde hænderne på dem, mens han talte ord om mod og håb til deres mødre.		167:6.2 (1840.1) And when the Master had spoken to his apostles, he received all of the children, laying his hands on them, while he spoke words of courage and hope to their mothers.
167:6.3 (1840.2) Jesus talte ofte med sine apostle om de himmelske boliger og lærte, at Guds børn, som er på vej frem, skal vokse op der åndeligt, ligesom børn vokser op fysisk i denne verden. Og sådan ser det hellige ofte ud til at være det almindelige, som på denne dag, hvor disse børn og deres mødre næppe var klar over, at Nebadons intelligente tilskuere så Jerikos børn lege med universets Skaber.		167:6.3 (1840.2) Jesus often talked to his apostles about the celestial mansions and taught that the advancing children of God must there grow up spiritually as children grow up physically on this world. And so does the sacred oftentimes appear to be the common, as on this day these children and their mothers little realized that the onlooking intelligences of Nebadon beheld the children of Jericho playing with the Creator of a universe.
167:6.4 (1840.3) Kvindens status i Palæstina blev meget forbedret af Jesu undervisning; og sådan ville det have været i hele verden, hvis hans tilhængere ikke havde fjernet sig så langt fra det, han omhyggeligt lærte dem.		167:6.4 (1840.3) Woman’s status in Palestine was much improved by Jesus’ teaching; and so it would have been throughout the world if his followers had not departed so far from that which he painstakingly taught them.
167:6.5 (1840.4) Det var også i Jeriko, i forbindelse med diskussionen om den tidlige religiøse oplæring af børn i guddommelige tilbedelsesvaner, at Jesus indprentede sine apostle den store værdi af skønhed som en indflydelse, der fører til trang til tilbedelse, især hos børn. Mesteren lærte gennem forskrifter og eksempler værdien af at tilbede Skaberen midt i skaberværkets naturlige omgivelser. Han foretrak at tale med sin himmelske Fader midt i træerne og blandt de ydmyge skabninger i den naturlige verden. Han glædede sig over at betragte Faderen gennem det inspirerende syn af Skabersønnernes stjerneklare riger.		167:6.5 (1840.4) It was also at Jericho, in connection with the discussion of the early religious training of children in habits of divine worship, that Jesus impressed upon his apostles the great value of beauty as an influence leading to the urge to worship, especially with children. The Master by precept and example taught the value of worshiping the Creator in the midst of the natural surroundings of creation. He preferred to commune with the heavenly Father amidst the trees and among the lowly creatures of the natural world. He rejoiced to contemplate the Father through the inspiring spectacle of the starry realms of the Creator Sons.
167:6.6 (1840.5) Når det ikke er muligt at tilbede Gud i naturens tabernakler, bør mennesker gøre deres bedste for at skabe huse af skønhed, helligdomme af tiltalende enkelhed og kunstnerisk udsmykning, så de højeste menneskelige følelser kan vækkes i forbindelse med den intellektuelle tilgang til åndeligt fællesskab med Gud. Sandhed, skønhed og hellighed er kraftfulde og effektive hjælpemidler til sand tilbedelse. Men åndeligt fællesskab fremmes ikke blot af massiv pynt og overdreven udsmykning med menneskets kunstfærdige og prangende kunst. Skønhed er mest religiøs, når den er mest enkel og naturlig. Hvor uheldigt, at små børn skal have deres første introduktion til begreber som offentlig tilbedelse i kolde og golde rum, der er så blottede for skønhedens appel og så tomme for enhver antydning af godt humør og inspirerende hellighed! Barnet bør introduceres til tilbedelse i naturens frirum og senere ledsage sine forældre til offentlige religiøse forsamlingshuse, som er mindst lige så materielt attraktive og kunstnerisk smukke som det hjem, hvor det har sin daglige gang.		167:6.6 (1840.5) When it is not possible to worship God in the tabernacles of nature, men should do their best to provide houses of beauty, sanctuaries of appealing simplicity and artistic embellishment, so that the highest of human emotions may be aroused in association with the intellectual approach to spiritual communion with God. Truth, beauty, and holiness are powerful and effective aids to true worship. But spirit communion is not promoted by mere massive ornateness and overmuch embellishment with man’s elaborate and ostentatious art. Beauty is most religious when it is most simple and naturelike. How unfortunate that little children should have their first introduction to concepts of public worship in cold and barren rooms so devoid of the beauty appeal and so empty of all suggestion of good cheer and inspiring holiness! The child should be introduced to worship in nature’s outdoors and later accompany his parents to public houses of religious assembly which are at least as materially attractive and artistically beautiful as the home in which he is daily domiciled.
7. Samtalen om engler ^top		7. The Talk About Angels ^top
167:7.1 (1840.6) Da de rejste op ad bakkerne fra Jeriko til Betania, gik Nathaniel det meste af vejen ved siden af Jesus, og deres diskussion om børn i forhold til himmeriget førte indirekte til overvejelser om englenes tjeneste. Nathaniel stillede til sidst Mesteren dette spørgsmål: “Eftersom ypperstepræsten er saddukæer, og eftersom saddukæerne ikke tror på engle, hvad skal vi så lære folket om de himmelske tjenere?” Så sagde Jesus blandt andet:		167:7.1 (1840.6) As they journeyed up the hills from Jericho to Bethany, Nathaniel walked most of the way by the side of Jesus, and their discussion of children in relation to the kingdom of heaven led indirectly to the consideration of the ministry of angels. Nathaniel finally asked the Master this question: “Seeing that the high priest is a Sadducee, and since the Sadducees do not believe in angels, what shall we teach the people regarding the heavenly ministers?” Then, among other things, Jesus said:
167:7.2 (1841.1) “Englehærene er en separat orden af skabte væsener; de er helt forskellige fra den materielle orden af dødelige skabninger, og de fungerer som en særskilt gruppe af universets intelligenser. Engle er ikke en del af den gruppe skabninger, der kaldes ‘Guds sønner’ i skrifterne; de er heller ikke de forherligede ånder af dødelige mennesker, der er gået videre til de høje boliger. Engle er en direkte skabelse, og de reproducerer ikke sig selv. Engleværterne har kun et åndeligt slægtskab med den menneskelige race. Efterhånden som mennesket gør fremskridt på rejsen til Faderen i Paradis, gennemgår det på et tidspunkt en tilstand, der svarer til englenes tilstand, men det dødelige menneske bliver aldrig en engel.		167:7.2 (1841.1) “The angelic hosts are a separate order of created beings; they are entirely different from the material order of mortal creatures, and they function as a distinct group of universe intelligences. Angels are not of that group of creatures called ‘the Sons of God’ in the Scriptures; neither are they the glorified spirits of mortal men who have gone on to progress through the mansions on high. Angels are a direct creation, and they do not reproduce themselves. The angelic hosts have only a spiritual kinship with the human race. As man progresses in the journey to the Father in Paradise, he does traverse a state of being at one time analogous to the state of the angels, but mortal man never becomes an angel.
167:7.3 (1841.2) “Englene dør aldrig, som mennesket gør. Englene er udødelige, medmindre de bliver involveret i synd, som nogle af dem gjorde med Lucifers bedrag. Englene er de åndelige tjenere i himlen, og de er hverken alvidende eller almægtige. Men alle de loyale engle er i sandhed rene og hellige.		167:7.3 (1841.2) “The angels never die, as man does. The angels are immortal unless, perchance, they become involved in sin as did some of them with the deceptions of Lucifer. The angels are the spirit servants in heaven, and they are neither all-wise nor all-powerful. But all of the loyal angels are truly pure and holy.
167:7.4 (1841.3) “Og husker du ikke, at jeg engang sagde til dig, at hvis du fik dine åndelige øjne salvet, ville du se himlen åbnet og se Guds engle stige op og stige ned? Det er ved englenes tjeneste, at én verden kan holdes i kontakt med andre verdener, for har jeg ikke gentagne gange fortalt jer, at jeg har andre får, som ikke er fra denne fold? Og disse engle er ikke den åndelige verdens spioner, der holder øje med dig og derefter går ud for at fortælle Faderen om dit hjertes tanker og rapportere om kødets gerninger. Faderen har ikke brug for en sådan tjeneste, eftersom hans egen ånd lever i dig. Men disse engleånder har til opgave at holde en del af den himmelske skabelse informeret om, hvad der foregår i andre og fjernere dele af universet. Og mange af englene er, mens de fungerer i Faderens regering og Sønnernes universer, sat til at tjene de menneskelige racer. Da jeg lærte jer, at mange af disse serafer er tjenende ånder, talte jeg ikke i et billedligt sprog eller i poetiske vendinger. Og alt dette er sandt, uanset hvor svært det er for jer at forstå sådanne ting.		167:7.4 (1841.3) “And do you not remember that I said to you once before that, if you had your spiritual eyes anointed, you would then see the heavens opened and behold the angels of God ascending and descending? It is by the ministry of the angels that one world may be kept in touch with other worlds, for have I not repeatedly told you that I have other sheep not of this fold? And these angels are not the spies of the spirit world who watch upon you and then go forth to tell the Father the thoughts of your heart and to report on the deeds of the flesh. The Father has no need of such service inasmuch as his own spirit lives within you. But these angelic spirits do function to keep one part of the heavenly creation informed concerning the doings of other and remote parts of the universe. And many of the angels, while functioning in the government of the Father and the universes of the Sons, are assigned to the service of the human races. When I taught you that many of these seraphim are ministering spirits, I spoke not in figurative language nor in poetic strains. And all this is true, regardless of your difficulty in comprehending such matters.
167:7.5 (1841.4) “Mange af disse engle er engageret i arbejdet med at frelse mennesker, for har jeg ikke fortalt jer om den serafiske glæde hos himlens engle i overværelsen af en synder som omvender sig og begynde at søge efter Gud? Jeg har endda fortalt jer om glæden ved de himmelske engles tilstedeværelse over en synder, der omvender sig, hvilket indikerer eksistensen af andre og højere ordener af himmelske væsener, der ligeledes er bekymrede for det dødelige menneskes åndelige velfærd og guddommelige fremskridt.		167:7.5 (1841.4) “Many of these angels are engaged in the work of saving men, for have I not told you of the seraphic joy when one soul elects to forsake sin and begin the search for God? I did even tell you of the joy in the presence of the angels of heaven over one sinner who repents, thereby indicating the existence of other and higher orders of celestial beings who are likewise concerned in the spiritual welfare and with the divine progress of mortal man.
167:7.6 (1841.5) “Disse engle er også meget optaget af de midler, hvormed menneskets ånd frigøres fra kødets tabernakler, og hans sjæl ledsages til boligerne i himlen. Engle er de sikre og himmelske vejledere for menneskets sjæl i den ukendte og ubestemmelige tidsperiode, der ligger mellem kødets død og det nye liv i åndens boliger.”		167:7.6 (1841.5) “Also are these angels very much concerned with the means whereby man’s spirit is released from the tabernacles of the flesh and his soul escorted to the mansions in heaven. Angels are the sure and heavenly guides of the soul of man during that uncharted and indefinite period of time which intervenes between the death of the flesh and the new life in the spirit abodes.”
167:7.7 (1841.6) Og han ville have talt videre med Nataniel om englenes tjeneste, men han blev afbrudt af Martas ankomst, som havde fået at vide, at Mesteren nærmede sig Betania af venner, der havde set ham stige op ad bakkerne mod øst. Og nu skyndte hun sig at hilse på ham.		167:7.7 (1841.6) And he would have spoken further with Nathaniel regarding the ministry of angels, but he was interrupted by the approach of Martha, who had been informed that the Master was drawing near to Bethany by friends who had observed him ascending the hills to the east. And she now hastened to greet him.