Kapitel 169		Paper 169
Den Sidste Undervisning Ved Pella		Last Teaching at Pella
169:0.1 (1850.1) Sent mandag aften den 6. marts ankom Jesus og de ti apostle til lejren i Pella. Dette var den sidste uge af Jesu ophold der, og han var meget aktiv med at undervise folkemængden og instruere apostlene. Hver eftermiddag prædikede han for folkemængden, og hver aften svarede han på spørgsmål fra apostlene og nogle af de mere avancerede disciple, der boede i lejren.		169:0.1 (1850.1) LATE on Monday evening, March 6, Jesus and the ten apostles arrived at the Pella camp. This was the last week of Jesus’ sojourn there, and he was very active in teaching the multitude and instructing the apostles. He preached every afternoon to the crowds and each night answered questions for the apostles and certain of the more advanced disciples residing at the camp.
169:0.2 (1850.2) Rygtet om Lazarus’ opstandelse var nået frem til lejren to dage før Mesterens ankomst, og hele forsamlingen var begejstret. Ikke siden bespisningen af de fem tusinde var der sket noget, der i den grad havde sat gang i folks fantasi. Og således var det på højdepunktet af den anden fase af den offentlige tjeneste for kongeriget, at Jesus planlagde at undervise denne ene korte uge i Pella og derefter begynde turen i det sydlige Perea, som førte lige op til de endelige og tragiske oplevelser i den sidste uge i Jerusalem.		169:0.2 (1850.2) Word regarding the resurrection of Lazarus had reached the encampment two days before the Master’s arrival, and the entire assembly was agog. Not since the feeding of the five thousand had anything occurred which so aroused the imagination of the people. And thus it was at the very height of the second phase of the public ministry of the kingdom that Jesus planned to teach this one short week at Pella and then to begin the tour of southern Perea which led right up to the final and tragic experiences of the last week in Jerusalem.
169:0.3 (1850.3) Farisæerne og ypperstepræsterne var begyndt at formulere deres anklager og udkrystallisere deres beskyldninger. De protesterede mod Mesterens lære af disse grunde:		169:0.3 (1850.3) The Pharisees and the chief priests had begun to formulate their charges and to crystallize their accusations. They objected to the Master’s teachings on these grounds:
169:0.4 (1850.4) 1. Han er en ven af toldere og syndere; han modtager de ugudelige og spiser endda sammen med dem.		169:0.4 (1850.4) 1. He is a friend of publicans and sinners; he receives the ungodly and even eats with them.
169:0.5 (1850.5) 2. Han er en blasfemiker; han taler om Gud som sin far og tror, han er lig med Gud.		169:0.5 (1850.5) 2. He is a blasphemer; he talks about God as being his Father and thinks he is equal with God.
169:0.6 (1850.6) 33. Han er en lovbryder. Han helbreder sygdomme på sabbatten og lader på mange andre måder hånt om Israels hellige lov.		169:0.6 (1850.6) 3. He is a lawbreaker. He heals disease on the Sabbath and in many other ways flouts the sacred law of Israel.
169:0.7 (1850.7) 4. Han er i ledtog med djævle. Han gør undere og tilsyneladende mirakler i kraft af Beelzebub, djævlenes prins.		169:0.7 (1850.7) 4. He is in league with devils. He works wonders and does seeming miracles by the power of Beelzebub, the prince of devils.
1. Lignelsen om den fortabte søn ^top		1. Parable of the Lost Son ^top
169:1.1 (1850.8) Torsdag eftermiddag talte Jesus til folkemængden om “Frelsens Nåde.” I løbet af denne prædiken genfortalte han historien om det fortabte får og den fortabte mønt og tilføjede derefter sin yndlingslignelse om den fortabte søn. Jesus sagde:		169:1.1 (1850.8) On Thursday afternoon Jesus talked to the multitude about the “Grace of Salvation.” In the course of this sermon he retold the story of the lost sheep and the lost coin and then added his favorite parable of the prodigal son. Said Jesus:
169:1.2 (1850.9) “I er blevet formanet af profeterne fra Samuel til Johannes om, at I skal søge Gud—søge efter sandheden. Altid har de sagt: ‘Søg Herren, mens han findes.’ Og al sådan undervisning bør I tage til jer. Men jeg er kommet for at vise jer, at mens I søger at finde Gud, søger Gud også at finde jer. Jeg har mange gange fortalt jer historien om den gode hyrde, der lod de 99 får blive i folden, mens han gik ud for at lede efter det ene, der var faret vild, og hvordan han, da han havde fundet det vildfarne får, lagde det over sin skulder og nænsomt bar det tilbage til folden. Og da det fortabte får var blevet ført tilbage til folden, husker du, at den gode hyrde tilkaldte sine venner og bad dem glæde sig sammen med ham over at have fundet det fortabte får. Igen siger jeg, at der er større glæde i himlen over én synder, der omvender sig, end over de nioghalvfems retfærdige mennesker, der ikke har brug for omvendelse. Det faktum, at sjæle er fortabte, øger kun den himmelske Faders interesse. Jeg er kommet til denne verden for at udføre min Faders bud, og det er i sandhed blevet sagt om Menneskesønnen, at han er en ven af toldere og syndere.		169:1.2 (1850.9) “You have been admonished by the prophets from Samuel to John that you should seek for God—search for truth. Always have they said, ‘Seek the Lord while he may be found.’ And all such teaching should be taken to heart. But I have come to show you that, while you are seeking to find God, God is likewise seeking to find you. Many times have I told you the story of the good shepherd who left the ninety and nine sheep in the fold while he went forth searching for the one that was lost, and how, when he had found the straying sheep, he laid it over his shoulder and tenderly carried it back to the fold. And when the lost sheep had been restored to the fold, you remember that the good shepherd called in his friends and bade them rejoice with him over the finding of the sheep that had been lost. Again I say there is more joy in heaven over one sinner who repents than over the ninety and nine just persons who need no repentance. The fact that souls are lost only increases the interest of the heavenly Father. I have come to this world to do my Father’s bidding, and it has truly been said of the Son of Man that he is a friend of publicans and sinners.
169:1.3 (1851.1) “I har lært, at guddommelig accept kommer efter jeres omvendelse og som et resultat af alle jeres offergerninger og bodfærdighed, men jeg forsikrer jer om, at Faderen accepterer jer, selv før I har omvendt jer, og sender Sønnen og hans medarbejdere for at finde jer og med glæde bringe jer tilbage til folden, til slægtskabet i riget og den åndelige fremgang. I er alle som får, der er kommet på afveje, og jeg er kommet for at søge og frelse dem, der er faret vild.		169:1.3 (1851.1) “You have been taught that divine acceptance comes after your repentance and as a result of all your works of sacrifice and penitence, but I assure you that the Father accepts you even before you have repented and sends the Son and his associates to find you and bring you, with rejoicing, back to the fold, the kingdom of sonship and spiritual progress. You are all like sheep which have gone astray, and I have come to seek and to save those who are lost.
169:1.4 (1851.2) “Og I skal også huske historien om kvinden, der havde fået lavet en halskæde af ti sølvstykker og mistede det ene stykke, og hvordan hun tændte lampen og flittigt fejede huset og blev ved med at lede, indtil hun fandt det tabte sølvstykke. Og så snart hun havde fundet den tabte mønt, kaldte hun sine venner og naboer sammen og sagde: ‘Glæd jer med mig, for jeg har fundet den tabte mønt.’ Så igen siger jeg, at der altid er glæde i himlens engles nærvær over en synder, der angrer og vender tilbage til Faderens fold. Og jeg fortæller jer denne historie for at indprente jer, at Faderen og hans Søn går ud for at søge efter dem, der er faret vild, og i denne søgen anvender vi alle indflydelser, der kan yde hjælp i vores flittige bestræbelser på at finde dem, der er faret vild, dem, der har brug for frelse. Så mens Menneskesønnen går ud i ørkenen for at lede efter fåret, der er kommet på afveje, leder han også efter mønten, der er tabt i huset. Fåret vandrer utilsigtet væk; mønten er dækket af tidens støv og tilsløret af ophobningen af menneskenes ting.		169:1.4 (1851.2) “And you should also remember the story of the woman who, having had ten pieces of silver made into a necklace of adornment, lost one piece, and how she lit the lamp and diligently swept the house and kept up the search until she found the lost piece of silver. And as soon as she found the coin that was lost, she called together her friends and neighbors, saying, ‘Rejoice with me, for I have found the piece that was lost.’ So again I say, there is always joy in the presence of the angels of heaven over one sinner who repents and returns to the Father’s fold. And I tell you this story to impress upon you that the Father and his Son go forth to search for those who are lost, and in this search we employ all influences capable of rendering assistance in our diligent efforts to find those who are lost, those who stand in need of salvation. And so, while the Son of Man goes out in the wilderness to seek for the sheep gone astray, he also searches for the coin which is lost in the house. The sheep wanders away, unintentionally; the coin is covered by the dust of time and obscured by the accumulation of the things of men.
169:1.5 (1851.3) “Og nu vil jeg gerne fortælle jer historien om en tankeløs søn af en velhavende landmand, der overlagt forlod sin fars hus og tog til et fremmed land, hvor han kom i stor modgang. Du husker, at fårene strejfede om uden at ville det, men denne unge forlod sit hjem med overlæg. Det var sådan her:		169:1.5 (1851.3) “And now I would like to tell you the story of a thoughtless son of a well-to-do farmer who deliberately left his father’s house and went off into a foreign land, where he fell into much tribulation. You recall that the sheep strayed away without intention, but this youth left his home with premeditation. It was like this:
169:1.6 (1851.4) “En vis mand havde to sønner; den ene, den yngste, var letlevende og ubekymret, altid ude på at more sig og flygte fra ansvar, mens hans ældre bror var alvorlig, ædruelig, hårdtarbejdende og villig til at bære ansvar. Disse to brødre kom ikke godt ud af det med hinanden; de skændtes og mundhuggedes altid. Den yngste dreng var munter og livlig, men sløv og upålidelig; den ældste søn var stabil og flittig, men samtidig selvcentreret, sur og indbildsk. Den yngste søn nød at lege, men undgik at arbejde; den ældste helligede sig arbejdet, men legede sjældent. Denne forening blev så ubehagelig, at den yngste søn kom til sin far og sagde: ‘Far, giv mig den tredje del af dine ejendele, som vil tilfalde mig, og lad mig gå ud i verden for at søge min egen lykke.’ Og da faderen hørte denne anmodning og vidste, hvor ulykkelig den unge mand var hjemme og sammen med sin ældre bror, delte han sin ejendom og gav den unge sin andel.		169:1.6 (1851.4) “A certain man had two sons; one, the younger, was lighthearted and carefree, always seeking for a good time and shirking responsibility, while his older brother was serious, sober, hard-working, and willing to bear responsibility. Now these two brothers did not get along well together; they were always quarreling and bickering. The younger lad was cheerful and vivacious, but indolent and unreliable; the older son was steady and industrious, at the same time self-centered, surly, and conceited. The younger son enjoyed play but shunned work; the older devoted himself to work but seldom played. This association became so disagreeable that the younger son came to his father and said: ‘Father, give me the third portion of your possessions which would fall to me and allow me to go out into the world to seek my own fortune.’ And when the father heard this request, knowing how unhappy the young man was at home and with his older brother, he divided his property, giving the youth his share.
169:1.7 (1851.5) “I løbet af et par uger samlede den unge mand alle sine midler sammen og begav sig ud på en rejse til et fjernt land, og da han ikke fandt noget rentabelt at lave, som også var fornøjeligt, spildte han snart hele sin arv på at leve i overflod. Og da han havde brugt alt, opstod der en langvarig hungersnød i det land, og han befandt sig i nød. Så da han led af sult, og hans nød var stor, fandt han arbejde hos en af borgerne i landet, som sendte ham ud på markerne for at fodre svin. Og den unge mand ville gerne have fyldt sig med de skaller, som svinene spiste, men ingen ville give ham noget.		169:1.7 (1851.5) “Within a few weeks the young man gathered together all his funds and set out upon a journey to a far country, and finding nothing profitable to do which was also pleasurable, he soon wasted all his inheritance in riotous living. And when he had spent all, there arose a prolonged famine in that country, and he found himself in want. And so, when he suffered hunger and his distress was great, he found employment with one of the citizens of that country, who sent him into the fields to feed swine. And the young man would fain have filled himself with the husks which the swine ate, but no one would give him anything.
169:1.8 (1852.1) “En dag, da han var meget sulten, kom han til sig selv og sagde: ‘Hvor mange af min fars ansatte tjenere har brød nok og til overs, mens jeg dør af sult og fodrer svin her i et fremmed land! Jeg vil stå op og gå til min far og sige til ham: Fader, jeg har syndet mod himlen og mod dig. Jeg er ikke længere værdig til at blive kaldt din søn; vær kun villig til at gøre mig til en af dine lejetjenere.’ Og da den unge mand havde truffet denne beslutning, stod han op og begav sig på vej til sin fars hus.		169:1.8 (1852.1) “One day, when he was very hungry, he came to himself and said: ‘How many hired servants of my father have bread enough and to spare while I perish with hunger, feeding swine off here in a foreign country! I will arise and go to my father, and I will say to him: Father, I have sinned against heaven and against you. I am no more worthy to be called your son; only be willing to make me one of your hired servants.’ And when the young man had reached this decision, he arose and started out for his father’s house.
169:1.9 (1852.2) “Nu havde denne far sørget meget over sin søn; han havde savnet den muntre, men tankeløse dreng. Denne far elskede denne søn og var altid på udkig efter hans tilbagevenden, så den dag han nærmede sig sit hjem, selv mens han endnu var langt væk, så faderen ham og blev bevæget af kærlig medfølelse og løb ud for at møde ham, og med kærlig hilsen omfavnede og kyssede han ham. Og efter at de havde mødt hinanden, så sønnen op i sin fars tårevædede ansigt og sagde: ‘Far, jeg har syndet mod himlen og i dine øjne; jeg er ikke længere værdig til at blive kaldt en søn’—men drengen fik ikke lejlighed til at afslutte sin bekendelse, for den overlykkelige far sagde til tjenerne, som på dette tidspunkt var kommet løbende: ‘Hent hurtigt hans bedste kappe, den jeg har gemt, og giv ham den på, og sæt sønnens ring på hans hånd og hent sandaler til hans fødder.’		169:1.9 (1852.2) “Now this father had grieved much for his son; he had missed the cheerful, though thoughtless, lad. This father loved this son and was always on the lookout for his return, so that on the day he approached his home, even while he was yet afar off, the father saw him and, being moved with loving compassion, ran out to meet him, and with affectionate greeting he embraced and kissed him. And after they had thus met, the son looked up into his father’s tearful face and said: ‘Father, I have sinned against heaven and in your sight; I am no more worthy to be called a son’—but the lad did not find opportunity to complete his confession because the overjoyed father said to the servants who had by this time come running up: ‘Bring quickly his best robe, the one I have saved, and put it on him and put the son’s ring on his hand and fetch sandals for his feet.’
169:1.10 (1852.3) “Og da den lykkelige far havde ført den ømfodede og trætte dreng ind i huset, kaldte han på sine tjenere: ‘Kom med fedekalven og slagt den, og lad os spise og glæde os, for denne min søn var død og er levende igen; han var fortabt og er fundet.’ Og de samledes alle omkring faderen for at glæde sig med ham over, at hans søn var blevet fundet igen.		169:1.10 (1852.3) “And then, after the happy father had led the footsore and weary lad into the house, he called to his servants: ‘Bring on the fatted calf and kill it, and let us eat and make merry, for this my son was dead and is alive again; he was lost and is found.’ And they all gathered about the father to rejoice with him over the restoration of his son.
169:1.11 (1852.4) “Omkring dette tidspunkt, mens de festede, kom den ældste søn ind fra sit daglige arbejde i marken, og da han nærmede sig huset, hørte han musikken og dansen. Og da han kom op til bagdøren, kaldte han på en af tjenerne og spurgte, hvad meningen var med al denne festivitas. Og tjeneren sagde: ‘Din bror, som du har mistet så længe, er kommet hjem, og din far har slagtet fedekalven for at glæde sig over, at hans søn er vendt hjem. Kom ind, så du også kan hilse på din bror og modtage ham tilbage i din fars hus.’		169:1.11 (1852.4) “About this time, while they were celebrating, the elder son came in from his day’s work in the field, and as he drew near the house, he heard the music and the dancing. And when he came up to the back door, he called out one of the servants and inquired as to the meaning of all this festivity. And then said the servant: ‘Your long-lost brother has come home, and your father has killed the fatted calf to rejoice over his son’s safe return. Come in that you also may greet your brother and receive him back into your father’s house.’
169:1.12 (1852.5) “Men da den ældre bror hørte dette, blev han så såret og vred, at han ikke ville gå ind i huset. Da hans far hørte, at han var vred over, at hans lillebror var blevet budt velkommen, gik han ud for at bede ham om det. Men den ældste søn ville ikke give efter for sin fars overtalelse. Han svarede sin far og sagde: ‘Her har jeg tjent dig i mange år og aldrig overtrådt den mindste af dine befalinger, og alligevel har du aldrig givet mig så meget som et kid, så jeg kunne more mig med mine venner. Jeg er blevet her for at passe på dig i alle disse år, og du har aldrig glædet dig over min trofaste tjeneste, men når denne din søn vender tilbage efter at have ødslet din ejendom bort med skøger, skynder du dig at dræbe fedekalven og glæde dig over ham.’		169:1.12 (1852.5) “But when the older brother heard this, he was so hurt and angry he would not go into the house. When his father heard of his resentment of the welcome of his younger brother, he went out to entreat him. But the older son would not yield to his father’s persuasion. He answered his father, saying: ‘Here these many years have I served you, never transgressing the least of your commands, and yet you never gave me even a kid that I might make merry with my friends. I have remained here to care for you all these years, and you never made rejoicing over my faithful service, but when this your son returns, having squandered your substance with harlots, you make haste to kill the fatted calf and make merry over him.’
169:1.13 (1852.6) “Da denne far virkelig elskede begge sine sønner, forsøgte han at tale den ældste til fornuft: ‘Men, min søn, du har hele tiden været sammen med mig, og alt det, jeg har, er dit. Du kunne have fået et kid, når som helst du havde fået venner til at dele din glæde. Men det er kun passende, at du nu sammen med mig er glad og munter, fordi din bror er vendt tilbage. Tænk på det, min søn, din bror var fortabt og er fundet; han er vendt levende tilbage til os!’”		169:1.13 (1852.6) “Since this father truly loved both of his sons, he tried to reason with this older one: ‘But, my son, you have all the while been with me, and all this which I have is yours. You could have had a kid at any time you had made friends to share your merriment. But it is only proper that you should now join with me in being glad and merry because of your brother’s return. Think of it, my son, your brother was lost and is found; he has returned alive to us!’”
169:1.14 (1853.1) Dette var en af de mest rørende og effektive af alle de lignelser, som Jesus nogensinde præsenterede for at indprente sine tilhørere Faderens villighed til at modtage alle, der søger adgang til Himmeriget.		169:1.14 (1853.1) This was one of the most touching and effective of all the parables which Jesus ever presented to impress upon his hearers the Father’s willingness to receive all who seek entrance into the kingdom of heaven.
169:1.15 (1853.2) Jesus var meget tilbøjelig til at fortælle disse tre historier på samme tid. Han præsenterede historien om det fortabte får for at vise, at når mennesker utilsigtet forvilder sig væk fra livets vej, er Faderen opmærksom på sådanne fortabte og går ud med sine sønner, de sande hyrder for flokken, for at søge efter de fortabte får. Derefter ville han fortælle historien om mønten, der blev tabt i huset, for at illustrere, hvor grundig den guddommelige søgning er efter alle, der er forvirrede eller på anden måde åndeligt forblændede af livets materielle bekymringer og ophobninger. Og så ville han begynde at fortælle denne lignelse om den fortabte søn, modtagelsen af den hjemvendte fortabte søn, for at vise, hvor fuldstændig genoprettelsen af den fortabte søn i hans Faders hus og hjerte er.		169:1.15 (1853.2) Jesus was very partial to telling these three stories at the same time. He presented the story of the lost sheep to show that, when men unintentionally stray away from the path of life, the Father is mindful of such lost ones and goes out, with his Sons, the true shepherds of the flock, to seek the lost sheep. He then would recite the story of the coin lost in the house to illustrate how thorough is the divine searching for all who are confused, confounded, or otherwise spiritually blinded by the material cares and accumulations of life. And then he would launch forth into the telling of this parable of the lost son, the reception of the returning prodigal, to show how complete is the restoration of the lost son into his Father’s house and heart.
169:1.16 (1853.3) Mange, mange gange i løbet af sine år som lærer fortalte og genfortalte Jesus historien om den fortabte søn. Denne lignelse og historien om den barmhjertige samaritaner var hans foretrukne måde at undervise i Faderens kærlighed og menneskets næstekærlighed.		169:1.16 (1853.3) Many, many times during his years of teaching, Jesus told and retold this story of the prodigal son. This parable and the story of the good Samaritan were his favorite means of teaching the love of the Father and the neighborliness of man.
2. Lignelsen om den uærlige godsforvalter ^top		2. Parable of the Shrewd Steward ^top
169:2.1 (1853.4) En aften sagde Simon Zelotes som kommentar til en af Jesu udtalelser: “Mester, hvad mente du, da du i dag sagde, at mange af verdens børn er klogere i deres generation end rigets børn, fordi de er dygtige til at gøre sig til venner med uretfærdighedens mammon?” Jesus svarede:		169:2.1 (1853.4) One evening Simon Zelotes, commenting on one of Jesus’ statements, said: “Master, what did you mean when you said today that many of the children of the world are wiser in their generation than are the children of the kingdom since they are skillful in making friends with the mammon of unrighteousness?” Jesus answered:
169:2.2 (1853.5) “Nogle af jer, før I kom ind i kongeriget, var meget snedige, når I handlede med jeres forretningsforbindelser. Selvom I var uretfærdige og ofte urimelige, var I ikke desto mindre kloge og forudseende, idet I handlede med øje for jeres nuværende profit og fremtidige sikkerhed. På samme måde bør I nu indrette jeres liv i riget, så I sørger for jeres nuværende glæde, mens I også sikrer jer jeres fremtidige nydelse af de skatte, der er gemt i himlen. Hvis I var så flittige til at tjene jer selv, da I tjente jer selv, hvorfor skulle I så være mindre flittige til at vinde sjæle til riget, når I nu er tjenere for menneskenes broderskab og forvaltere for Gud?		169:2.2 (1853.5) “Some of you, before you entered the kingdom, were very shrewd in dealing with your business associates. If you were unjust and often unfair, you were nonetheless prudent and farseeing in that you transacted your business with an eye single to your present profit and future safety. Likewise should you now so order your lives in the kingdom as to provide for your present joy while you also make certain of your future enjoyment of treasures laid up in heaven. If you were so diligent in making gains for yourselves when in the service of self, why should you show less diligence in gaining souls for the kingdom since you are now servants of the brotherhood of man and stewards of God?
169:2.3 (1853.6) “I kan alle lære noget af historien om en vis rig mand, der havde en klog, men uretfærdig forvalter. Denne forvalter havde ikke kun undertrykt sin herres kunder for egen vindings skyld, men han havde også direkte spildt og ødslet med sin herres midler. Da alt dette endelig kom hans herre for øre, kaldte han forvalteren til sig og spurgte, hvad disse rygter betød, og krævede, at han straks skulle aflægge regnskab for sit forvalterskab og forberede sig på at overdrage sin herres anliggender til en anden.		169:2.3 (1853.6) “You may all learn a lesson from the story of a certain rich man who had a shrewd but unjust steward. This steward had not only oppressed his master’s clients for his own selfish gain, but he had also directly wasted and squandered his master’s funds. When all this finally came to the ears of his master, he called the steward before him and asked the meaning of these rumors and required that he should give immediate accounting of his stewardship and prepare to turn his master’s affairs over to another.
169:2.4 (1853.7) “Nu begyndte denne utro forvalter at sige til sig selv: ‘Hvad skal jeg gøre, siden jeg er ved at miste dette forvalterskab? Jeg har ikke kræfter til at grave, jeg skammer mig over at tigge. Jeg ved, hvad jeg vil gøre for at sikre mig, at jeg, når jeg bliver sat fra denne forvaltning, vil blive budt velkommen i husene hos alle, der gør forretninger med min herre.’ Og så kaldte han hver af sin herres skyldnere ind og sagde til den første: ‘Hvor meget skylder du min herre? Han svarede: ‘Hundrede mål olie.’ Så sagde forvalteren: ‘Tag din vokstavle, sæt dig hurtigt ned og skift den til halvtreds.’ Så sagde han til en anden skyldner: ‘Hvor meget skylder du? Og han svarede: ‘Hundrede mål hvede.’ Så sagde forvalteren: ‘Tag din obligation og skriv firsindstyve.’ Og det gjorde han med mange andre skyldnere. Og sådan forsøgte denne uærlige forvalter at skaffe sig venner, efter at han var blevet løst fra sit forvalterskab. Selv hans herre og mester måtte, da han senere fandt ud af dette, indrømme, at hans utro forvalter i det mindste havde udvist klogskab i den måde, han havde forsøgt at sørge for fremtidige dage med nød og modgang.		169:2.4 (1853.7) “Now this unfaithful steward began to say to himself: ‘What shall I do since I am about to lose this stewardship? I have not the strength to dig; to beg I am ashamed. I know what I will do to make certain that, when I am put out of this stewardship, I will be welcomed into the houses of all who do business with my master.’ And then, calling in each of his lord’s debtors, he said to the first, ‘How much do you owe my master?’ He answered, ‘A hundred measures of oil.’ Then said the steward, ‘Take your wax board bond, sit down quickly, and change it to fifty.’ Then he said to another debtor, ‘How much do you owe?’ And he replied, ‘A hundred measures of wheat.’ Then said the steward, ‘Take your bond and write fourscore.’ And this he did with numerous other debtors. And so did this dishonest steward seek to make friends for himself after he would be discharged from his stewardship. Even his lord and master, when he subsequently found out about this, was compelled to admit that his unfaithful steward had at least shown sagacity in the manner in which he had sought to provide for future days of want and adversity.
169:2.5 (1854.1) “Og det er på denne måde, at denne verdens sønner nogle gange viser mere visdom i deres forberedelse til fremtiden end lysets børn. Jeg siger til jer, som påstår, at I samler jer en skat i himlen: Tag ved lære af dem, der er venner med uretfærdighedens mammon, og indret også jeres liv sådan, at I bliver evige venner med retfærdighedens kræfter, for at I, når alt jordisk svigter, med glæde skal blive modtaget i de evige boliger.		169:2.5 (1854.1) “And it is in this way that the sons of this world sometimes show more wisdom in their preparation for the future than do the children of light. I say to you who profess to be acquiring treasure in heaven: Take lessons from those who make friends with the mammon of unrighteousness, and likewise so conduct your lives that you make eternal friendship with the forces of righteousness in order that, when all things earthly fail, you shall be joyfully received into the eternal habitations.
169:2.6 (1854.2) “Jeg bekræfter, at den, der er trofast i det små, også vil være trofast i det store, mens den, der er uretfærdig i det små, også vil være uretfærdig i det store. Hvis du ikke har vist forudseenhed og integritet i denne verdens anliggender, hvordan kan du så håbe på at være trofast og forsigtig, når du bliver betroet forvaltningen af de sande rigdomme i det himmelske rige? Hvis I ikke er gode forvaltere og trofaste bankfolk, hvis I ikke har været trofaste i det, der er en andens, hvem vil så være tåbelig nok til at give jer en stor skat i jeres eget navn?		169:2.6 (1854.2) “I affirm that he who is faithful in little will also be faithful in much, while he who is unrighteous in little will also be unrighteous in much. If you have not shown foresight and integrity in the affairs of this world, how can you hope to be faithful and prudent when you are trusted with the stewardship of the true riches of the heavenly kingdom? If you are not good stewards and faithful bankers, if you have not been faithful in that which is another’s, who will be foolish enough to give you great treasure in your own name?
169:2.7 (1854.3) “Og igen påstår jeg, at intet menneske kan tjene to herrer; enten vil han hade den ene og elske den anden, eller også vil han holde sig til den ene, mens han foragter den anden. Man kan ikke tjene Gud og mammon.”		169:2.7 (1854.3) “And again I assert that no man can serve two masters; either he will hate the one and love the other, or else he will hold to one while he despises the other. You cannot serve God and mammon.”
169:2.8 (1854.4) Da farisæerne, som var til stede, hørte dette, begyndte de at håne og spotte, da de var meget optagede af at skaffe sig rigdom. Disse uvenlige tilhørere forsøgte at inddrage Jesus i ufrugtbar argumentation, men han nægtede at diskutere med sine fjender. Da farisæerne begyndte at skændes indbyrdes, tiltrak deres højlydte tale en stor del af folkemængden, der havde slået lejr i nærheden, og da de begyndte at skændes med hinanden, trak Jesus sig tilbage og gik ind i sit telt for at overnatte.		169:2.8 (1854.4) When the Pharisees who were present heard this, they began to sneer and scoff since they were much given to the acquirement of riches. These unfriendly hearers sought to engage Jesus in unprofitable argumentation, but he refused to debate with his enemies. When the Pharisees fell to wrangling among themselves, their loud speaking attracted large numbers of the multitude encamped thereabouts; and when they began to dispute with each other, Jesus withdrew, going to his tent for the night.
3. Den rige mand og tiggeren ^top		3. The Rich Man and the Beggar ^top
169:3.1 (1854.5) Da mødet blev for støjende, rejste Simon Peter sig op og tog ledelsen og sagde: “Mænd og brødre, det er ikke passende at skændes indbyrdes. Mesteren har talt, og I gør klogt i at tænke over hans ord. Og det er ikke nogen ny lære, han har forkyndt for jer. Har I ikke også hørt nasiræernes allegori om den rige mand og tiggeren? Nogle af os hørte Johannes Døberen tordne denne advarende lignelse mod dem, der elsker rigdom og begærer uærlig rigdom. Og selvom denne gamle lignelse ikke er i overensstemmelse med det evangelium, vi prædiker, ville I alle gøre klogt i at lytte til dens lektioner, indtil I forstår det nye lys i himmeriget. Historien, som Johannes fortalte den, var sådan her:		169:3.1 (1854.5) When the meeting became too noisy, Simon Peter, standing up, took charge, saying: “Men and brethren, it is not seemly thus to dispute among yourselves. The Master has spoken, and you do well to ponder his words. And this is no new doctrine which he proclaimed to you. Have you not also heard the allegory of the Nazarites concerning the rich man and the beggar? Some of us heard John the Baptist thunder this parable of warning to those who love riches and covet dishonest wealth. And while this olden parable is not according to the gospel we preach, you would all do well to heed its lessons until such a time as you comprehend the new light of the kingdom of heaven. The story as John told it was like this:
169:3.2 (1854.6) “Der var en rig mand ved navn Dives som var klædt i purpur og fint linned og levede løssluppen i fest og pragt hver dag. Men der var en tigger ved navn Lazarus, som lå ved hans port fuld af sår, og som ønskede, at han ville komme til at spise de krummer, der faldt fra den riges bord; ja, selv hundene kom og slikkede hans sår. Så skete det at tiggeren døde, og blev båret af englene til at hvile i Abrahams skød. Og kort efter døde også den rige mand og blev begravet med pomp og kongelig pragt. Da den rige mand forlod denne verden, vågnede han op i helvede, og da han mærkede, at han havde smerter, løftede han sine øjne og fik øje på Abraham langt borte og Lazarus ved hans side. Og så råbte Dives højt: ‘Fader Abraham, forbarm dig over mig, og send Lazarus over til at dyppe sine fingre i vand og læske min tunge, for jeg er i store kvaler på grund af min straf.’ Men Abraham sagde: ‘Husk, min søn, at du i din levetid nød de gode ting, mens Lazarus blev ramt af det onde. Men nu er alt dette ændret, så Lazarus trøstes her, mens du pines. Desuden er der en stor kløft mellem os og dig, så vi kan ikke komme over til dig, ej heller kan du komme over til os.’ Så sagde Dives til Abraham: ‘Jeg beder dig sende Lazarus tilbage til min faders hus, da jeg har fem brødre, og at han kan vidne for at forhindre, at de ikke også kommer her til dette pinefulde sted.’ Men Abraham sagde: ‘Min søn, de har Moses og profeterne; de kan lytte til dem.’ Da svarede Dives: ‘Nej, Nej, Fader Abraham! Men hvis nogen kommer til dem fra de døde, vil de omvende sig.’ Men Abraham sagde: ‘Hvis de ikke hører Moses og profeterne, så vil de heller ikke lade sig overbevise, selvom en opstod fra de døde.’”		169:3.2 (1854.6) “There was a certain rich man named Dives, who, being clothed in purple and fine linen, lived in mirth and splendor every day. And there was a certain beggar named Lazarus, who was laid at this rich man’s gate, covered with sores and desiring to be fed with the crumbs which fell from the rich man’s table; yes, even the dogs came and licked his sores. And it came to pass that the beggar died and was carried away by the angels to rest in Abraham’s bosom. And then, presently, this rich man also died and was buried with great pomp and regal splendor. When the rich man departed from this world, he waked up in Hades, and finding himself in torment, he lifted up his eyes and beheld Abraham afar off and Lazarus in his bosom. And then Dives cried aloud: ‘Father Abraham, have mercy on me and send over Lazarus that he may dip the tip of his finger in water to cool my tongue, for I am in great anguish because of my punishment.’ And then Abraham replied: ‘My son, you should remember that in your lifetime you enjoyed the good things while Lazarus in like manner suffered the evil. But now all this is changed, seeing that Lazarus is comforted while you are tormented. And besides, between us and you there is a great gulf so that we cannot go to you, neither can you come over to us.’ Then said Dives to Abraham: ‘I pray you send Lazarus back to my father’s house, inasmuch as I have five brothers, that he may so testify as to prevent my brothers from coming to this place of torment.’ But Abraham said: ‘My son, they have Moses and the prophets; let them hear them.’ And then answered Dives: ‘No, No, Father Abraham! but if one go to them from the dead, they will repent.’ And then said Abraham: ‘If they hear not Moses and the prophets, neither will they be persuaded even if one were to rise from the dead.’”
169:3.3 (1855.1) Efter at Peter havde reciteret denne gamle lignelse om det nasiræiske broderskab, og da folkemængden var faldet til ro, rejste Andreas sig og lod dem gå hjem for i aften. Selvom både apostlene og hans disciple ofte stillede Jesus spørgsmål om lignelsen om Dives og Lazarus, indvilligede han aldrig i at kommentere den.		169:3.3 (1855.1) After Peter had recited this ancient parable of the Nazarite brotherhood, and since the crowd had quieted down, Andrew arose and dismissed them for the night. Although both the apostles and his disciples frequently asked Jesus questions about the parable of Dives and Lazarus, he never consented to make comment thereon.
4. Faderen og hans rige ^top		4. The Father and His Kingdom ^top
169:4.1 (1855.2) Jesus havde altid problemer med at forklare apostlene, at selvom de proklamerede etableringen af Guds rige, så var Faderen i himlen ikke en konge. På det tidspunkt, hvor Jesus levede på jorden og underviste i kødet, kendte Urantias befolkning mest til konger og kejsere i nationernes regeringer, og jøderne havde længe overvejet Guds riges komme. Af disse og andre grunde fandt Mesteren det bedst at betegne menneskets åndelige broderskab som himmeriget og det åndelige overhoved for dette broderskab som Faderen i himlen. Jesus omtalte aldrig sin far som en konge. I sine intime samtaler med apostlene omtalte han altid sig selv som Menneskesønnen og som deres ældre bror. Han beskrev alle sine tilhængere som menneskehedens tjenere og budbringere af evangeliet om riget.		169:4.1 (1855.2) Jesus always had trouble trying to explain to the apostles that, while they proclaimed the establishment of the kingdom of God, the Father in heaven was not a king. At the time Jesus lived on earth and taught in the flesh, the people of Urantia knew mostly of kings and emperors in the governments of the nations, and the Jews had long contemplated the coming of the kingdom of God. For these and other reasons, the Master thought best to designate the spiritual brotherhood of man as the kingdom of heaven and the spirit head of this brotherhood as the Father in heaven. Never did Jesus refer to his Father as a king. In his intimate talks with the apostles he always referred to himself as the Son of Man and as their elder brother. He depicted all his followers as servants of mankind and messengers of the gospel of the kingdom.
169:4.2 (1855.3) Jesus gav aldrig sine apostle en systematisk lektion om den himmelske Faders personlighed og egenskaber. Han bad aldrig mennesker om at tro på sin Fader; han tog det for givet, at de gjorde det. Jesus nedgjorde aldrig sig selv ved at komme med argumenter som bevis for Faderens virkelighed. Hans lære om Faderen var centreret omkring erklæringen om, at han og Faderen er ét; at den, der har set Sønnen, har set Faderen; at Faderen, ligesom Sønnen, kender alle ting; at kun Sønnen virkelig kender Faderen, og den, som Sønnen vil åbenbare ham for; at den, der kender Sønnen, også kender Faderen; og at Faderen sendte ham til verden for at åbenbare deres forenede natur og vise deres fælles arbejde. Han kom aldrig med andre udtalelser om sin Fader end til kvinden fra Samaria ved Jakobs brønd, da han erklærede: “Gud er ånd.”		169:4.2 (1855.3) Jesus never gave his apostles a systematic lesson concerning the personality and attributes of the Father in heaven. He never asked men to believe in his Father; he took it for granted they did. Jesus never belittled himself by offering arguments in proof of the reality of the Father. His teaching regarding the Father all centered in the declaration that he and the Father are one; that he who has seen the Son has seen the Father; that the Father, like the Son, knows all things; that only the Son really knows the Father, and he to whom the Son will reveal him; that he who knows the Son knows also the Father; and that the Father sent him into the world to reveal their combined natures and to show forth their conjoint work. He never made other pronouncements about his Father except to the woman of Samaria at Jacob’s well, when he declared, “God is spirit.”
169:4.3 (1856.1) Man lærer om Gud fra Jesus ved at observere guddommeligheden i hans liv, ikke ved at være afhængig af hans lære. Fra Mesterens liv kan I hver især tilegne jer den opfattelse af Gud, som repræsenterer jeres evne til at opfatte åndelige og guddommelige realiteter, virkelige og evige sandheder. Det endelige kan aldrig håbe på at forstå det uendelige, medmindre det uendelige blev fokuseret i den tids-rumlige personlighed i den endelige oplevelse af Jesus af Nazarets menneskeliv.		169:4.3 (1856.1) You learn about God from Jesus by observing the divinity of his life, not by depending on his teachings. From the life of the Master you may each assimilate that concept of God which represents the measure of your capacity to perceive realities spiritual and divine, truths real and eternal. The finite can never hope to comprehend the Infinite except as the Infinite was focalized in the time-space personality of the finite experience of the human life of Jesus of Nazareth.
169:4.4 (1856.2) Jesus vidste udmærket, at Gud kun kan kendes gennem erfaringens realiteter; han kan aldrig forstås gennem den blotte undervisning af sindet. Jesus lærte sine apostle, at selvom de aldrig helt kunne forstå Gud, så kunne de helt sikkert kende ham, ligesom de havde kendt Menneskesønnen. Man kan kende Gud, ikke ved at forstå, hvad Jesus sagde, men ved at vide, hvad Jesus var. Jesus var en åbenbaring af Gud.		169:4.4 (1856.2) Jesus well knew that God can be known only by the realities of experience; never can he be understood by the mere teaching of the mind. Jesus taught his apostles that, while they never could fully understand God, they could most certainly know him, even as they had known the Son of Man. You can know God, not by understanding what Jesus said, but by knowing what Jesus was. Jesus was a revelation of God.
169:4.5 (1856.3) Bortset fra når han citerede de hebraiske skrifter, omtalte Jesus kun Guddommen ved to navne: Gud og Fader. Og når Mesteren henviste til sin Fader som Gud, brugte han normalt det hebraiske ord, der betyder Gud i flertal (treenigheden) og ikke ordet Jahve, som stod for den progressive opfattelse af jødernes stammegud.		169:4.5 (1856.3) Except when quoting the Hebrew scriptures, Jesus referred to Deity by only two names: God and Father. And when the Master made reference to his Father as God, he usually employed the Hebrew word signifying the plural God (the Trinity) and not the word Yahweh, which stood for the progressive conception of the tribal God of the Jews.
169:4.6 (1856.4) Jesus kaldte aldrig Faderen for en konge, og han beklagede meget, at det jødiske håb om et genoprettet kongerige og Johannes’ proklamation af et kommende kongerige gjorde det nødvendigt for ham at kalde sit foreslåede åndelige broderskab for himmeriget. Med den ene undtagelse—erklæringen om, at “Gud er ånd”—henviste Jesus aldrig til Guddommen på nogen anden måde end i termer, der beskrev hans eget personlige forhold til Paradisets første kilde og centrum.		169:4.6 (1856.4) Jesus never called the Father a king, and he very much regretted that the Jewish hope for a restored kingdom and John’s proclamation of a coming kingdom made it necessary for him to denominate his proposed spiritual brotherhood the kingdom of heaven. With the one exception—the declaration that “God is spirit”—Jesus never referred to Deity in any manner other than in terms descriptive of his own personal relationship with the First Source and Center of Paradise.
169:4.7 (1856.5) Jesus brugte ordet Gud til at betegne ideen om Guddommen og ordet Fader til at betegne oplevelsen af at kende Gud. Når ordet Fader bruges til at betegne Gud, skal det forstås i sin bredest mulige betydning. Ordet Gud kan ikke defineres og står derfor for det uendelige begreb Faderen, mens ordet Fader, der kan defineres delvist, kan bruges til at repræsentere det menneskelige begreb om den guddommelige Fader, som han er forbundet med mennesket i løbet af den dødelige eksistens.		169:4.7 (1856.5) Jesus employed the word God to designate the idea of Deity and the word Father to designate the experience of knowing God. When the word Father is employed to denote God, it should be understood in its largest possible meaning. The word God cannot be defined and therefore stands for the infinite concept of the Father, while the term Father, being capable of partial definition, may be employed to represent the human concept of the divine Father as he is associated with man during the course of mortal existence.
169:4.8 (1856.6) For jøderne var Elohim gudernes Gud, mens Yahweh var Israels Gud. Jesus accepterede begrebet Elohim og kaldte denne højeste gruppe af væsener for Gud. I stedet for begrebet Jahve, den racemæssige guddom, introducerede han ideen om Guds faderskab og menneskets verdensomspændende broderskab. Han ophøjede Jahve-begrebet om en guddommelig racefader til ideen om en fader for alle menneskenes børn, en guddommelig fader for den enkelte troende. Og han lærte endvidere, at denne universernes Gud og denne alle menneskers Fader var én og samme Paradisguddom.		169:4.8 (1856.6) To the Jews, Elohim was the God of gods, while Yahweh was the God of Israel. Jesus accepted the concept of Elohim and called this supreme group of beings God. In the place of the concept of Yahweh, the racial deity, he introduced the idea of the fatherhood of God and the world-wide brotherhood of man. He exalted the Yahweh concept of a deified racial Father to the idea of a Father of all the children of men, a divine Father of the individual believer. And he further taught that this God of universes and this Father of all men were one and the same Paradise Deity.
169:4.9 (1856.7) Jesus hævdede aldrig at være Elohims (Guds) manifestation i kødet. Han erklærede aldrig, at han var en åbenbaring af Elohim (Gud) for verdenerne. Han lærte aldrig, at den, der havde set ham, havde set Elohim (Gud). Men han proklamerede sig selv som Faderens åbenbaring i kødet, og han sagde, at den, der havde set ham, havde set Faderen. Som den guddommelige Søn hævdede han kun at repræsentere Faderen.		169:4.9 (1856.7) Jesus never claimed to be the manifestation of Elohim (God) in the flesh. He never declared that he was a revelation of Elohim (God) to the worlds. He never taught that he who had seen him had seen Elohim (God). But he did proclaim himself as the revelation of the Father in the flesh, and he did say that whoso had seen him had seen the Father. As the divine Son he claimed to represent only the Father.
169:4.10 (1857.1) Han var ganske vist Søn af selv Elohim Gud; men i lighed med dødeligt kød og Guds dødelige sønner valgte han at begrænse sit livs åbenbaring til skildringen af sin Faders karakter, for så vidt som en sådan åbenbaring kunne være forståelig for det dødelige menneske. Hvad angår karakteren af de andre personer i Paradisets Treenighed, må vi nøjes med at lære, at de helt og holdent ligner Faderen, som er blevet åbenbaret i et personligt portræt i sin inkarnerede Søns liv, Jesus af Nazaret.		169:4.10 (1857.1) He was, indeed, the Son of even the Elohim God; but in the likeness of mortal flesh and to the mortal sons of God, he chose to limit his life revelation to the portrayal of his Father’s character in so far as such a revelation might be comprehensible to mortal man. As regards the character of the other persons of the Paradise Trinity, we shall have to be content with the teaching that they are altogether like the Father, who has been revealed in personal portraiture in the life of his incarnated Son, Jesus of Nazareth.
169:4.11 (1857.2) Selvom Jesus åbenbarede den himmelske Faders sande natur i sit jordiske liv, lærte han ikke meget om ham. Faktisk lærte han kun to ting: at Gud i sig selv er ånd, og at han i alle forhold til sine skabninger er en far. Denne aften kom Jesus med den endelige udtalelse om sit forhold til Gud, da han erklærede: “Jeg er udgået fra Faderen, og jeg er kommet til verden; igen vil jeg forlade verden og gå til Faderen.”		169:4.11 (1857.2) Although Jesus revealed the true nature of the heavenly Father in his earth life, he taught little about him. In fact, he taught only two things: that God in himself is spirit, and that, in all matters of relationship with his creatures, he is a Father. On this evening Jesus made the final pronouncement of his relationship with God when he declared: “I have come out from the Father, and I have come into the world; again, I will leave the world and go to the Father.”
169:4.12 (1857.3) Men læg mærke til, at Jesus aldrig sagde: “Den, der har hørt mig, har hørt Gud.” Men han sagde: “Den, der har set mig, har set Faderen.” At høre Jesu undervisning er ikke det samme som at kende Gud, men at se Jesus er en oplevelse, som i sig selv er en åbenbaring af Faderen for sjælen. Universernes Gud hersker over det vidtstrakte skaberværk, men det er Faderen i himlen, der sender sin ånd ud for at bo i jeres sind.		169:4.12 (1857.3) But mark you! never did Jesus say, “Whoso has heard me has heard God.” But he did say, “He who has seen me has seen the Father.” To hear Jesus’ teaching is not equivalent to knowing God, but to see Jesus is an experience which in itself is a revelation of the Father to the soul. The God of universes rules the far-flung creation, but it is the Father in heaven who sends forth his spirit to dwell within your minds.
169:4.13 (1857.4) Jesus er den åndelige linse i menneskelig skikkelse, som gør det usynlige synligt for den materielle skabning. Han er din ældre bror, som i kødet gør dig bekendt med et væsen med uendelige egenskaber, som ikke engang de himmelske værter kan formaste sig til at forstå fuldt ud. Men alt dette må bestå i den personlige oplevelse hos den individuelle troende. Gud, som er ånd, kan kun kendes som en åndelig oplevelse. Gud kan kun blive åbenbaret for de materielle verdeners begrænsede sønner af de åndelige verdeners guddommelige søn som en Fader. Du kan kende den Evige som en Fader; du kan tilbede ham som universernes Gud, den uendelige Skaber af alle eksistenser.		169:4.13 (1857.4) Jesus is the spiritual lens in human likeness which makes visible to the material creature Him who is invisible. He is your elder brother who, in the flesh, makes known to you a Being of infinite attributes whom not even the celestial hosts can presume fully to understand. But all of this must consist in the personal experience of the individual believer. God who is spirit can be known only as a spiritual experience. God can be revealed to the finite sons of the material worlds, by the divine Son of the spiritual realms, only as a Father. You can know the Eternal as a Father; you can worship him as the God of universes, the infinite Creator of all existences.