URANTIA RAAMAT - 143. Kiri. Teekond läbi Samaaria

(UF-EST-001-2010-1)

URANTIA RAAMAT   

IV OSA: Jeesuse elu ja Õpetused



143. Kiri. Teekond läbi Samaaria

Paper 143 : Going Through Samaria

JUUNI lõpus 27. a pKr lahkusid jeesus ja kaksteist apostlit juudi usujuhtide üha kasvava vastuseisu tõttu jeruusalemmast, olles oma telgid ja vähesed isiklikud asjad saatnud Laatsaruse koju Betaaniasse hoiule. Teel põhja poole Samaariasse jäid nad sabatiks Peetelisse. Siin jutlustasid nad mitu päeva inimestele, kes olid tulnud Gofnast ja Efraimist. Rühm Arimaatia ja Tamna elanikke tuli jeesust oma küladesse kutsuma. Meister viibis selles piirkonnas oma apostlitega üle kahe nädala, õpetades juute ja samaarlasi, isegi kaugest Antipatrisest oli palju rahvast tulnud kuulama head uudist taevariigist.

143:0.1 (1607.1) AT THE end of June, A.D. 27, because of the increasing opposition of the Jewish religious rulers, Jesus and the twelve departed from Jerusalem, after sending their tents and meager personal effects to be stored at the home of Lazarus at Bethany. Going north into Samaria, they tarried over the Sabbath at Bethel. Here they preached for several days to the people who came from Gophna and Ephraim. A group of citizens from Arimathea and Thamna came over to invite Jesus to visit their villages. The Master and his apostles spent more than two weeks teaching the Jews and Samaritans of this region, many of whom came from as far as Antipatris to hear the good news of the kingdom.

Lõuna-Samaaria rahvas kuulas jeesust meelsasti ja apostlitel, välja arvatud juudas Iskariotil, õnnestus suures osas oma eelarvamustest samaarlaste vastu jagu saada. juudal oli väga raske neid samaarlasi armastada. juuli viimasel nädalal valmistus jeesus oma kaaslastega minema uutesse Kreeka linnadesse jordani lähedal, Fasaelisesse ja Arhelaisi.

143:0.2 (1607.2) The people of southern Samaria heard Jesus gladly, and the apostles, with the exception of Judas Iscariot, succeeded in overcoming much of their prejudice against the Samaritans. It was very difficult for Judas to love these Samaritans. The last week of July Jesus and his associates made ready to depart for the new Greek cities of Phasaelis and Archelais near the Jordan.

1. Jutlustamine Arhelaisis

1. Preaching at Archelais

Augusti esimesel poolel seadis apostlirühm oma keskuse sisse Kreeka linnades Arhelaisis ja Fasaelises, kus nad said oma esimese kogemuse jutlustada peaaegu ainult paganatele — kreeklastele, roomlastele ja süürlastele —, sest neis kahes Kreeka linnas elas vähe juute. Kokkupuudetes nende Rooma kodanikega tekkis apostlitel saabuva taevariigi sõnumi kuulutamisega uusi raskusi ja nad kohtasid uusi vastuväiteid jeesuse õpetustele. Ühel paljudest õhtustest nõupidamistest apostlitega kuulas jeesus tähelepanelikult neid vastuväiteid, mis taevariigi evangeeliumile oli esitatud, ning need kaksteist rääkisid oma isiklikus töös inimestega omandatud kogemustest.

143:1.1 (1607.3) The first half of the month of August the apostolic party made its headquarters at the Greek cities of Archelais and Phasaelis, where they had their first experience preaching to well-nigh exclusive gatherings of gentiles — Greeks, Romans, and Syrians — for few Jews dwelt in these two Greek towns. In contacting with these Roman citizens, the apostles encountered new difficulties in the proclamation of the message of the coming kingdom, and they met with new objections to the teachings of Jesus. At one of the many evening conferences with his apostles, Jesus listened attentively to these objections to the gospel of the kingdom as the twelve repeated their experiences with the subjects of their personal labors.

Tüüpiline näide tekkinud probleemidest oli Filippuse küsimus. Filippus rääkis: „Meister, kreeklased ja roomlased ei võta meie sõnumit tõsiselt, vaid ütlevad, et need õpetused sobivad ainult nõrkadele ja orjadele. Nad väidavad, et paganate religioon on meie õpetusest kõrgem, sest innustab omandama tugevat, jõulist ja aktiivset iseloomu. Nad väidavad, et me muudaksime kõik inimesed nõrkadeks, passiivseteks, vastupanu mitteosutavateks isenditeks, kes peagi maakera pinnalt häviksid. Sa meeldid neile, Meister, ja nad tunnistavad sinu õpetuse igati taevalikuks ja ideaalseks, kuid nad ei võta meid tõsiselt. Nad ütlevad, et sinu religioon ei ole selle maailma jaoks, et inimesed ei saa elada sinu õpetuse järgi. ja mida, Meister, meie nüüd neile paganatele ütleme?”

143:1.2 (1607.4) A question asked by Philip was typical of their difficulties. Said Philip: “Master, these Greeks and Romans make light of our message, saying that such teachings are fit for only weaklings and slaves. They assert that the religion of the heathen is superior to our teaching because it inspires to the acquirement of a strong, robust, and aggressive character. They affirm that we would convert all men into enfeebled specimens of passive nonresisters who would soon perish from the face of the earth. They like you, Master, and freely admit that your teaching is heavenly and ideal, but they will not take us seriously. They assert that your religion is not for this world; that men cannot live as you teach. And now, Master, what shall we say to these gentiles?”

Kui jeesus oli kuulnud samasuguseid vastuväiteid ka Tooma, Naatanaeli, seloot Siimoni ja Matteuse suust, ütles ta kaheteistkümnele:

143:1.3 (1607.5) After Jesus had heard similar objections to the gospel of the kingdom presented by Thomas, Nathaniel, Simon Zelotes, and Matthew, he said to the twelve:

„Ma olen tulnud siia maailma täitma oma Isa tahet ja ilmutama kogu inimkonnale tema armastavat loomust. See, mu vennad, on minu missioon. Ning seda ma ka täidan, hoolimata sellest, et praeguse aja või mõne muu põlvkonna juudid või paganad minu õpetustest valesti aru saavad. Ent ärge jätke arvestamata asjaolu, et isegi jumaliku armastusega kaasneb teatud määral range distsipliin. Isa armastus poja vastu sunnib isa tihti oma mõtlematute järglaste arutuid tegusid piirama. Laps ei saa isa piirava distsipliini tarkadest ja armastavatest motiividest alati aru. Kuid ma ütlen teile, et minu Paradiisi-Isa valitseb universumite universumit oma armastuse veenva jõuga. Armastus on suurim kõigist vaimureaalsustest. Tõde on vabastav ilmutus, kuid armastus kõrgeim suhe. Ning ükskõik missuguseid vigu teie kaasinimesed oma maailma juhtimisel täna ka ei teeks, valitseb sedasama maailma tulevasel ajastul evangeelium, mida ma teile kuulutan. Inimkonna progressi lõplik eesmärk on jumala isaduse harras tunnistamine ja inimestevahelise vendluse armastav teostamine.

143:1.4 (1608.1) “I have come into this world to do the will of my Father and to reveal his loving character to all mankind. That, my brethren, is my mission. And this one thing I will do, regardless of the misunderstanding of my teachings by Jews or gentiles of this day or of another generation. But you should not overlook the fact that even divine love has its severe disciplines. A father’s love for his son oftentimes impels the father to restrain the unwise acts of his thoughtless offspring. The child does not always comprehend the wise and loving motives of the father’s restraining discipline. But I declare to you that my Father in Paradise does rule a universe of universes by the compelling power of his love. Love is the greatest of all spirit realities. Truth is a liberating revelation, but love is the supreme relationship. And no matter what blunders your fellow men make in their world management of today, in an age to come the gospel which I declare to you will rule this very world. The ultimate goal of human progress is the reverent recognition of the fatherhood of God and the loving materialization of the brotherhood of man.

Ent kes on teile öelnud, et minu evangeelium on mõeldud ainult orjadele ja nõrkadele? Kas teie, minu valitud apostlid, näite nõrkadena? Kas johannes tundus nõrk? Kas mina paistan olevat hirmu kütkeis? Selle põlvkonna vaestele ja rõhututele jutlustatakse tõepoolest evangeeliumi. Selle maailma religioonid on vaesed hooletusse jätnud, kuid minu Isa ei tee isikutel vahet. Peale selle on praeguse aja vaesed esimesed, kes kutset meeleparandusele kuulavad ja pojaseisuse vastu võtavad. Taevariigi evangeeliumi tuleb jutlustada kõigile inimestele — juutidele ja paganatele, kreeklastele ja roomlastele, rikastele ja vaestele, vabadele ja ikestatuile — ning võrdselt nii noortele kui ka vanadele, nii meestele kui ka naistele.

143:1.5 (1608.2) “But who told you that my gospel was intended only for slaves and weaklings? Do you, my chosen apostles, resemble weaklings? Did John look like a weakling? Do you observe that I am enslaved by fear? True, the poor and oppressed of this generation have the gospel preached to them. The religions of this world have neglected the poor, but my Father is no respecter of persons. Besides, the poor of this day are the first to heed the call to repentance and acceptance of sonship. The gospel of the kingdom is to be preached to all men — Jew and gentile, Greek and Roman, rich and poor, free and bond — and equally to young and old, male and female.

Mu Isa on küll armastuse jumal ja osutab rõõmuga halastust, kuid ärge arvake, et taevariigi teenimine on ühtlaselt vaevata. Tõus Paradiisi on kõigi aegade ülim avastusretk, igaviku jõuline saavutus. Taevariigi teenimine maa peal nõuab kogu teie vaprust ja mehisust, mida te koos oma kaastöötajatega suudate endas leida. Paljud teist surmatakse teie ustavuse pärast selle taevariigi evangeeliumile. Kerge on surra füüsilisel lahingurindel, kui teie julgust on tugevdanud võitluskaaslaste lähedus, aga selleks, et rahulikult ja täiesti üksi loovutada oma elu surelikus inimsüdames talletatud tõearmastuse eest, on vaja kõrgemat ja sügavamat inimlikku julgust ja andumust.

143:1.6 (1608.3) “Because my Father is a God of love and delights in the practice of mercy, do not imbibe the idea that the service of the kingdom is to be one of monotonous ease. The Paradise ascent is the supreme adventure of all time, the rugged achievement of eternity. The service of the kingdom on earth will call for all the courageous manhood that you and your coworkers can muster. Many of you will be put to death for your loyalty to the gospel of this kingdom. It is easy to die in the line of physical battle when your courage is strengthened by the presence of your fighting comrades, but it requires a higher and more profound form of human courage and devotion calmly and all alone to lay down your life for the love of a truth enshrined in your mortal heart.

Uskmatud võivad teid mittevastupanu-evangeeliumi jutlustamise ja vägivallata elu elamise pärast täna pilgata, kuid teie olete selle taevariigi evangeeliumisse siiralt uskujate pikas reas esimesed vabatahtlikud, kes hämmastavad kogu inimkonda oma kangelasliku pühendumisega neile õpetustele. Ükski maailma armee pole veel ilmutanud rohkem julgust ja vaprust kui teie koos oma ustavate järeltulijatega, kes siirduvad kogu maailma kuulutama head uudist — jumala isadust ja inimestevahelist vendlust. Liha julgus on vapruse madalaim vorm. Meele vaprus on kõrgemat tüüpi inimlik julgus, kuid kõrgeim ja ülim on kompromissitu ustavus sügavate vaimureaalsuste valgustatud veendumustele. Ning see julgus on jumalat tundva inimese kangelaslikkus. Teie kõik olete jumalat tundvad inimesed, te olete tõepoolest Inimese Poja isiklikud kaaslased.”

143:1.7 (1608.4) “Today, the unbelievers may taunt you with preaching a gospel of nonresistance and with living lives of nonviolence, but you are the first volunteers of a long line of sincere believers in the gospel of this kingdom who will astonish all mankind by their heroic devotion to these teachings. No armies of the world have ever displayed more courage and bravery than will be portrayed by you and your loyal successors who shall go forth to all the world proclaiming the good news — the fatherhood of God and the brotherhood of men. The courage of the flesh is the lowest form of bravery. Mind bravery is a higher type of human courage, but the highest and supreme is uncompromising loyalty to the enlightened convictions of profound spiritual realities. And such courage constitutes the heroism of the God-knowing man. And you are all God-knowing men; you are in very truth the personal associates of the Son of Man.”

See polnud kaugeltki kõik, mis jeesus tol korral rääkis, kuid need olid tema sissejuhatavad sõnad ning ta võimendas ja illustreeris neid sõnu veel põhjalikult. See oli üks jeesuse kirglikumaid pöördumisi kaheteistkümne poole. Meistri jutus apostlitele avaldus harva tugevaid tundeid, kuid see oli üks neist vähestest juhtudest, mil ta kõneles väga tõsiselt ja märgatavate emotsioonidega.

143:1.8 (1608.5) This was not all that Jesus said on that occasion, but it is the introduction of his address, and he went on at great length in amplification and in illustration of this pronouncement. This was one of the most impassioned addresses which Jesus ever delivered to the twelve. Seldom did the Master speak to his apostles with evident strong feeling, but this was one of those few occasions when he spoke with manifest earnestness, accompanied by marked emotion.

Sellel oli apostlite avalikule jutlustamisele ja isiklikule hoolekandele vahetu mõju; sellest päevast peale omandas nende sõnum uue julge domineeriva noodi. Need kaksteist omandasid seoses taevariigi uue evangeeliumiga üha enam positiivse aktiivsuse vaimu. Alates sellest päevast ei tegelnud nad enam kuigivõrd Meistri mitmekülgse õpetuse eitava osa ja keelavate käskude jutlustamisega.

143:1.9 (1609.1) The result upon the public preaching and personal ministry of the apostles was immediate; from that very day their message took on a new note of courageous dominance. The twelve continued to acquire the spirit of positive aggression in the new gospel of the kingdom. From this day forward they did not occupy themselves so much with the preaching of the negative virtues and the passive injunctions of their Master’s many-sided teaching.

2. Enesevalitsemise õppetund

2. Lesson on Self-Mastery

Meister oli täiuslik näide inimlikust enesevalitsemisest. Kui teda sõimati, ei sõimanud ta vastu; kannatades ei ähvardanud ta oma piinajaid; kui vaenlased ta hukka mõistsid, tugines ta lihtsalt taevase Isa õiglasele otsusele.

143:2.1 (1609.2) The Master was a perfected specimen of human self-control. When he was reviled, he reviled not; when he suffered, he uttered no threats against his tormentors; when he was denounced by his enemies, he simply committed himself to the righteous judgment of the Father in heaven.

Ühel õhtusel nõupidamisel küsis Andreas jeesuselt: „Meister, kas me peame tegelema enesesalgamisega, nagu johannes meid õpetas, või püüdlema sinu õpetuste järgi enesevalitsemise suunas? Mille poolest erineb sinu õpetus johannese omast?” jeesus vastas: „johannes õpetas teile tõepoolest vaga eluviisi vastavalt tema isade valgusele ja seadustele ning see oli eneseuurimise ja -salgamise religioon. Ent mina tulen uue eneseunustamise ja enesevalitsemise sõnumiga. Ma näitan teile eluviisi, mida on mulle ilmutanud minu taevane Isa.

143:2.2 (1609.3) At one of the evening conferences, Andrew asked Jesus: “Master, are we to practice self-denial as John taught us, or are we to strive for the self-control of your teaching? Wherein does your teaching differ from that of John?” Jesus answered: “John indeed taught you the way of righteousness in accordance with the light and laws of his fathers, and that was the religion of self-examination and self-denial. But I come with a new message of self-forgetfulness and self-control. I show to you the way of life as revealed to me by my Father in heaven.

Tõesti, tõesti, mina ütlen teile — see, kes valitseb iseennast, on suurem kui see, kes vallutab linna. Enesevalitsus on inimese moraalse olemuse mõõt ja tema vaimse arengu näitaja. Vana korra järgi te paastusite ja palvetasite, kuid ümbersündinud vaimuga uut loodud-olendit õpetatakse uskuma ja rõõmustama. Isa taevariigis saavad teist uued loodud-olendid; vana peab kaduma; vaadake ja ma näitan teile, kuidas kõik uueks saab. Ning oma armastusega üksteise vastu peate te veenma maailma selles, et te olete jõudnud kütkeist vabadusse, surmast igikestvasse ellu.

143:2.3 (1609.4) “Verily, verily, I say to you, he who rules his own self is greater than he who captures a city. Self-mastery is the measure of man’s moral nature and the indicator of his spiritual development. In the old order you fasted and prayed; as the new creature of the rebirth of the spirit, you are taught to believe and rejoice. In the Father’s kingdom you are to become new creatures; old things are to pass away; behold I show you how all things are to become new. And by your love for one another you are to convince the world that you have passed from bondage to liberty, from death into life everlasting.

Vana eluviisi puhul püüti end maha salata, kuuletuda elureeglitele ja end nendega vastavusse seada. uue eluviisi puhul muudab teid kõigepealt Tõe Vaim, kes tugevdab teie sisimat hinge meele pideva vaimse uuendamisega, ning teile antakse võime kindlalt ja rõõmsalt täita jumala armulist, vastuvõetavat ja täiuslikku tahet. Ärge unustage, et selle, kas te saate osa jumalikust olemusest või mitte, tagab just teie isiklik usk jumala äärmiselt suurtesse ja väärtuslikesse tõotustesse. Seega saate oma usu ja vaimu muutmise abil tegelikult jumala templiteks ja tema vaim elab tegelikult teie sisimas. Kui aga vaim elab teie sisimas, pole te enam liha orjad, vaid vaimu vabad ja vabastatud pojad. uus vaimuseadus annab teile vana eneseaheldamishirmu ja enesesalgamisorjuse asemele enesevalitsemisvabaduse.

143:2.4 (1609.5) “By the old way you seek to suppress, obey, and conform to the rules of living; by the new way you are first transformed by the Spirit of Truth and thereby strengthened in your inner soul by the constant spiritual renewing of your mind, and so are you endowed with the power of the certain and joyous performance of the gracious, acceptable, and perfect will of God. Forget not — it is your personal faith in the exceedingly great and precious promises of God that ensures your becoming partakers of the divine nature. Thus by your faith and the spirit’s transformation, you become in reality the temples of God, and his spirit actually dwells within you. If, then, the spirit dwells within you, you are no longer bondslaves of the flesh but free and liberated sons of the spirit. The new law of the spirit endows you with the liberty of self-mastery in place of the old law of the fear of self-bondage and the slavery of self-denial.

Palju kordi, kui te olete kurja teinud, olete otsustanud süüdistada oma tegudes kurja mõju, kuid tegelikult on viinud teid eksiteele teie enda loomupärased kalduvused. Kas prohvet jeremija ei rääkinud teile juba ammu, et inimsüda on petlikum kui kõik muu ning vahel isegi äärmiselt rikutud? Kui kerge on teil ennast petta ja langeda seetõttu rumalate hirmude, mitmesuguste ihade, orjastavate naudingute, pahatahtlikkuse, kadeduse ja isegi kättemaksuiha ohvriks!

143:2.5 (1609.6) “Many times, when you have done evil, you have thought to charge up your acts to the influence of the evil one when in reality you have but been led astray by your own natural tendencies. Did not the Prophet Jeremiah long ago tell you that the human heart is deceitful above all things and sometimes even desperately wicked? How easy for you to become self-deceived and thereby fall into foolish fears, divers lusts, enslaving pleasures, malice, envy, and even vengeful hatred!

Pääsemise toob vaimu ümbersünd, mitte aga ennast õigustavad lihalikud teod. Teid muudab õiglaseks teie usk ja teie tee vendlusele läheb läbi hea tahte, mitte läbi hirmu ja liha enesesalgamise, ehk küll Isa lapsed, kes on vaimust sündinud, valitsevad ikka ja alati oma mina ja kõike, mis puudutab liha soove. Kui te teate, et teid päästab usk, olete sõlminud jumalaga tõelise rahu. Ning kõik, kes seda taevaliku rahu teed käivad, on määratud saama pühitsetud igavese jumala üha edasiliikuvate poegade igavesse teenistusse. Nüüdsest pole teile mitte kohustuseks, vaid ülevaks eesõiguseks puhastada end kõigist meele ja keha pahedest, püüeldes samal ajal täiuslikkusele jumala armastamises.

143:2.6 (1610.1) “Salvation is by the regeneration of the spirit and not by the self-righteous deeds of the flesh. You are justified by faith and fellowshipped by grace, not by fear and the self-denial of the flesh, albeit the Father’s children who have been born of the spirit are ever and always masters of the self and all that pertains to the desires of the flesh. When you know that you are saved by faith, you have real peace with God. And all who follow in the way of this heavenly peace are destined to be sanctified to the eternal service of the ever-advancing sons of the eternal God. Henceforth, it is not a duty but rather your exalted privilege to cleanse yourselves from all evils of mind and body while you seek for perfection in the love of God.

Teie pojaseisus rajaneb usul ning te peate jääma hirmust mõjutamata. Teie rõõm sünnib usaldusest jumalasõna vastu ning seepärast ei teki teil kahtlusi Isa armastuse ja halastuse reaalsuse suhtes. just jumala headus juhib inimesi tõelisele ja ehtsale meeleparandusele. Teie enesevalitsemise saladus on seotud teie usuga sisimas elavasse vaimu, kes töötab alati armastuse toel. Ka see päästev usk ei ole teil endast, ka see on jumala kingitus. Kui te olete selle elava usu lapsed, ei ole te enam oma liha orjad, vaid pigem võidukad valitsejad iseenda üle, jumala vabastatud pojad.

143:2.7 (1610.2) “Your sonship is grounded in faith, and you are to remain unmoved by fear. Your joy is born of trust in the divine word, and you shall not therefore be led to doubt the reality of the Father’s love and mercy. It is the very goodness of God that leads men into true and genuine repentance. Your secret of the mastery of self is bound up with your faith in the indwelling spirit, which ever works by love. Even this saving faith you have not of yourselves; it also is the gift of God. And if you are the children of this living faith, you are no longer the bondslaves of self but rather the triumphant masters of yourselves, the liberated sons of God.

Kui te, mu lapsed, siis vaimust sünnite, pääsete sellega igaveseks enesesalgamise ja liha soovide järele valvamise elu liigse eneseteadlikkuse kütkeist ning teid viiakse rõõmsasse vaimuriiki, kus te oma igapäevaelus spontaanselt vaimuvilju ilmutate. Need vaimuviljad on sisuliselt kõrgeimat liiki nauditav ja õilistav enesekontroll, see on isegi maiste surelike saavutuste tipp — tõeline enesevalitsus.”

143:2.8 (1610.3) “If, then, my children, you are born of the spirit, you are forever delivered from the self-conscious bondage of a life of self-denial and watchcare over the desires of the flesh, and you are translated into the joyous kingdom of the spirit, whence you spontaneously show forth the fruits of the spirit in your daily lives; and the fruits of the spirit are the essence of the highest type of enjoyable and ennobling self-control, even the heights of terrestrial mortal attainment — true self-mastery.”

3. Meelelahutus ja puhkus

3. Diversion and Relaxation

Sel ajal oli apostlite ja nende otseste jüngritest kaaslaste seas kujunemas suur närvi-ja emotsionaalne pinge. Nad ei olnud eriti harjunud koos elama ja töötama. Neil oli üha raskem säilitada johannese jüngritega harmoonilisi suhteid. Kokkupuuted paganate ja samaarlastega olid nendele juutidele suureks katsumuseks. Ning lisaks kõigele olid jeesuse hiljutised ütlused häirinud nende meeleseisundit veelgi enam. Andreas oli peaaegu endast väljas: ta ei teadnud, mida teha, ja läks oma probleemide ning kimbatustega Meistri juurde. Kui jeesus oli apostlite juhi mured ära kuulanud, ütles ta: „Andreas, kui inimesed on nii sügavale kimbatusse sattunud ja kui asi puudutab nii paljusid tugevate tunnetega isikuid, ei saa neid enam ainult jutuga sellest välja tuua. Ma ei saa teha seda, mida sa minult palud — ma ei osale nende isiklike suhtlemisprobleemide lahendamises —, kuid ma tulen koos teiega kolmeks päevaks puhkama ja meelt lahutama. Mine oma vendade juurde ja teata neile, et te kõik peate tulema minuga kaasa Sartaba mäele, kus ma tahan päeva või kaks puhata.

143:3.1 (1610.4) About this time a state of great nervous and emotional tension developed among the apostles and their immediate disciple associates. They had hardly become accustomed to living and working together. They were experiencing increasing difficulties in maintaining harmonious relations with John’s disciples. The contact with the gentiles and the Samaritans was a great trial to these Jews. And besides all this, the recent utterances of Jesus had augmented their disturbed state of mind. Andrew was almost beside himself; he did not know what next to do, and so he went to the Master with his problems and perplexities. When Jesus had listened to the apostolic chief relate his troubles, he said: “Andrew, you cannot talk men out of their perplexities when they reach such a stage of involvement, and when so many persons with strong feelings are concerned. I cannot do what you ask of me — I will not participate in these personal social difficulties — but I will join you in the enjoyment of a three-day period of rest and relaxation. Go to your brethren and announce that all of you are to go with me up on Mount Sartaba, where I desire to rest for a day or two.

Mine nüüd ükshaaval kõigi oma üheteistkümne venna juurde ja ütle igaühele: „Meister tahab, et me läheksime koos temaga veidi puhkama ja meelt lahutama. Et me kõik oleme viimasel ajal palju meelehärmi ja mõttepinget tundnud, soovitan teil selle puhkuse ajal meie katsumusi ja probleeme mitte meelde tuletada. Kas ma võin selles suhtes sinu peale lootma jääda?” Pöördu nende sõnadega ükshaaval ja isiklikult iga oma venna poole.” ja Andreas tegi, nagu Meister oli õpetanud.

143:3.2 (1610.5) “Now you should go to each of your eleven brethren and talk with him privately, saying: ‘The Master desires that we go apart with him for a season to rest and relax. Since we all have recently experienced much vexation of spirit and stress of mind, I suggest that no mention be made of our trials and troubles while on this holiday. Can I depend upon you to co-operate with me in this matter?’ In this way privately and personally approach each of your brethren.” And Andrew did as the Master had instructed him.

See oli kõigile imeline kogemus, mäelemineku päev jäi neile alatiseks meelde. Kogu teekonna jooksul ei räägitud muredest peaaegu sõnagi. Mäetippu jõudes pani jeesus nad enda ümber istuma, öeldes: „Mu vennad, te kõik peate õppima tundma puhkuse väärtust ja lõdvestumise tõhusust. Peate mõistma, et parim viis mõningaid sassis suhteid lahendada on need mõneks ajaks kõrvale heita. Kui te siis puhkamast või palveldamast värskena naasete, võite rünnata oma probleeme selgema pea ja kindlama käega, rääkimata otsustavast südamest. Te leiate sageli, et probleemid on sel ajal, kui te olete oma meelele ja vaimule puhkust andnud, suuruselt ja tähtsuselt väiksemaks muutunud.”

143:3.3 (1611.1) This was a marvelous occasion in the experience of each of them; they never forgot the day going up the mountain. Throughout the entire trip hardly a word was said about their troubles. Upon reaching the top of the mountain, Jesus seated them about him while he said: “My brethren, you must all learn the value of rest and the efficacy of relaxation. You must realize that the best method of solving some entangled problems is to forsake them for a time. Then when you go back fresh from your rest or worship, you are able to attack your troubles with a clearer head and a steadier hand, not to mention a more resolute heart. Again, many times your problem is found to have shrunk in size and proportions while you have been resting your mind and body.”

Järgmisel päeval andis jeesus igaühele kaheteistkümnest oma arutlusteema. Kogu päev pühendati meenutustele, arutati mitmesuguseid küsimusi, mis polnud seotud nende religioosse tööga. Neid jahmatas hetkeks, et jeesus jättis ära isegi tänamise — sõnaliselt —, kui ta murdis leiba nende lõunaseks eineks. See oli esimene kord, kui nad nägid teda niisugustest vorminõuetest loobumas.

143:3.4 (1611.2) The next day Jesus assigned to each of the twelve a topic for discussion. The whole day was devoted to reminiscences and to talking over matters not related to their religious work. They were momentarily shocked when Jesus even neglected to give thanks — verbally — when he broke bread for their noontide lunch. This was the first time they had ever observed him to neglect such formalities.

Mäkke tõustes olid Andrease mõtted probleemidest hõivatud. johannesel oli süda segadusest tulvil. jaakobuse hing oli sügavalt häiritud. Matteusel oli suur rahakitsikus, sest nad olid nüüd paganate seas elanud. Peetrus oli tööst kurnatud ja olnud viimasel ajal tujukam kui tavaliselt. juudast vaevas eriline tundlikkus- ja isekushoog. Siimon tundis end erakordselt pettununa oma püüdes ühildada patriotismi inimestevahelise vennaliku armastusega. Filippus oli asjade kulu üle üha enam hämmingus. Naatanael oli alates esimestest kokkupuudetest paganliku elanikkonnaga kaotanud veidi oma huumorimeelest ja Toomas oli sügavas depressioonis. Ainult kaksikud olid sellised nagu ikka — häirimatud. Nad kõik tundsid sügavat muret selle üle, kuidas johannese jüngritega rahulikult läbi saada.

143:3.5 (1611.3) When they went up the mountain, Andrew’s head was full of problems. John was inordinately perplexed in his heart. James was grievously troubled in his soul. Matthew was hard pressed for funds inasmuch as they had been sojourning among the gentiles. Peter was overwrought and had recently been more temperamental than usual. Judas was suffering from a periodic attack of sensitiveness and selfishness. Simon was unusually upset in his efforts to reconcile his patriotism with the love of the brotherhood of man. Philip was more and more nonplused by the way things were going. Nathaniel had been less humorous since they had come in contact with the gentile populations, and Thomas was in the midst of a severe season of depression. Only the twins were normal and unperturbed. All of them were exceedingly perplexed about how to get along peaceably with John’s disciples.

Kui nad kolmandal päeval mäest alla tagasi oma laagrisse tulid, olid kõik suure muutuse läbi teinud. Nad olid teinud tähtsa avastuse, et paljusid inimlikke kimbatusi tegelikult ei eksisteeri, et paljud rõhuvad probleemid on ülemäärase kartuse loodud ning liigse hirmu sünnitised. Nad olid saanud selgeks, et kõiki niisuguseid kimbatusi on kõige parem lahendada neist loobumise teel — ära minnes olid nad jätnud need probleemid ise lahenema.

143:3.6 (1611.4) The third day when they started down the mountain and back to their camp, a great change had come over them. They had made the important discovery that many human perplexities are in reality nonexistent, that many pressing troubles are the creations of exaggerated fear and the offspring of augmented apprehension. They had learned that all such perplexities are best handled by being forsaken; by going off they had left such problems to solve themselves.

Nende tagasipöördumine sellelt puhkuselt tähistas tunduvalt paranenud suhete perioodi algust seoses johannese jüngritega. Enamik kaheteistkümnest rõõmustasid, kui nad täheldasid kõigis meelemuutust ja nägid, kuidas nad olid pärast kolmepäevast rutiinsetest igapäevakohustustest puhkamist oma närvilisest ärrituvusest vabanenud. Inimsuhete monotoonsusel on alati oht kimbatusi rohkendada ja raskusi võimendada.

143:3.7 (1611.5) Their return from this holiday marked the beginning of a period of greatly improved relations with the followers of John. Many of the twelve really gave way to mirth when they noted the changed state of everybody’s mind and observed the freedom from nervous irritability which had come to them as a result of their three days’ vacation from the routine duties of life. There is always danger that monotony of human contact will greatly multiply perplexities and magnify difficulties.

Kahes Kreeka linnas Arhelaisis ja Phasaelises polnud just palju evangeeliumisse uskuvaid paganaid, kuid kaksteist apostlit omandasid oma esimeses ulatuslikus töös ainult paganatest koosneva elanikkonnaga väärtuslikke kogemusi. Ühel esmaspäevahommikul kuu keskel ütles jeesus Andreasele: „Me läheme Samaariasse.” Ning nad asusid kohe teele Sühhari linna, mis asus jaakobi kaevu lähedal.

143:3.8 (1611.6) Not many of the gentiles in the two Greek cities of Archelais and Phasaelis believed in the gospel, but the twelve apostles gained a valuable experience in this their first extensive work with exclusively gentile populations. On a Monday morning, about the middle of the month, Jesus said to Andrew: “We go into Samaria.” And they set out at once for the city of Sychar, near Jacob’s well.

4. Juudid ja samaarlased

4. The Jews and the Samaritans

Juudamaa ja hiljem ka Galilea juutide vaen samaarlaste vastu oli püsinud enam kui kuussada aastat. See oli tekkinud järgmiselt: ligikaudu seitsesada aastat eKr oli Assüüria kuningas Sargon Palestiina keskosas mässu maha surudes võtnud põhjapoolsest Iisraeli kuningriigist vangi ja ära viinud üle kahekümne viie tuhande juudi ning toonud nende asemele peaaegu niisama palju kutiitide, sefarviitide ja hamatiitide järeltulijaid. Hiljem saatis Assurbanipal Samaariasse elama veel teisigi koloniste.

143:4.1 (1612.1) For more than six hundred years the Jews of Judea, and later on those of Galilee also, had been at enmity with the Samaritans. This ill feeling between the Jews and the Samaritans came about in this way: About seven hundred years B.C., Sargon, king of Assyria, in subduing a revolt in central Palestine, carried away and into captivity over twenty-five thousand Jews of the northern kingdom of Israel and installed in their place an almost equal number of the descendants of the Cuthites, Sepharvites, and the Hamathites. Later on, Ashurbanipal sent still other colonies to dwell in Samaria.

Juutide ja samaarlaste vaheline usuvaen pärines ajast, mil juudid naasid Baabüloni vangipõlvest ja samaarlased ei lasknud neil jeruusalemma uuesti üles ehitada. Hiljem solvasid nad juute sellega, et andsid sõbralikku abi Aleksandri vägedele. Vastutasuks sõpruse eest andis Aleksander samaarlastele loa ehitada Gerisimi mäele tempel, kus nad palveldasid jahvet ja oma hõimujumalaid ning tõid ohvreid jeruusalemma temp liteenistustega üsna sarnasel viisil. Nad jätkasid palveldamist vähemalt kuni Makkabi ajani, mil johannes Hyrkanus hävitas Gerisimi mäe templi. Apostel Filippus pidas pärast jeesuse surma samaarlaste heaks töötades selle vana templi asukohal palju koosolekuid.

143:4.2 (1612.2) The religious enmity between the Jews and the Samaritans dated from the return of the former from the Babylonian captivity, when the Samaritans worked to prevent the rebuilding of Jerusalem. Later they offended the Jews by extending friendly assistance to the armies of Alexander. In return for their friendship Alexander gave the Samaritans permission to build a temple on Mount Gerizim, where they worshiped Yahweh and their tribal gods and offered sacrifices much after the order of the temple services at Jerusalem. At least they continued this worship up to the time of the Maccabees, when John Hyrcanus destroyed their temple on Mount Gerizim. The Apostle Philip, in his labors for the Samaritans after the death of Jesus, held many meetings on the site of this old Samaritan temple.

Juutide ja samaarlaste vahelised vastuolud pärinesid kaugetest ajaloolistest aegadest, Aleksandri ajast alates võõrdusid nad üha enam omavahelisest suhtlemisest. Kaheteistkümnele apostlile ei olnud vastumeelt jutlustada Kreekas ja teistes Dekapolise ja Süüria paganate linnades, ent kui Meister ütles: „Lähme Samaariasse”, pani see nende ustavuse tõsiselt proovile. Kuid enam kui aasta jooksul, mis nad jeesusega koos olid veetnud, oli neil kujunenud tema suhtes isiklik ustavus, mis ületas isegi nende usku tema õpetustesse ja eelarvamusi samaarlaste vastu.

143:4.3 (1612.3) The antagonisms between the Jews and the Samaritans were time-honored and historic; increasingly since the days of Alexander they had had no dealings with each other. The twelve apostles were not averse to preaching in the Greek and other gentile cities of the Decapolis and Syria, but it was a severe test of their loyalty to the Master when he said, “Let us go into Samaria.” But in the year and more they had been with Jesus, they had developed a form of personal loyalty which transcended even their faith in his teachings and their prejudices against the Samaritans.

5. Naine Sühharist

5. The Woman of Sychar

Kui Meister ja kaksteist apostlit jaakobi kaevu äärde jõudsid, jäi jeesus kaevu äärde teekonnast jalgu puhkama, kuna Filippus viis apostlid endaga kaasa Sühharisse toitu ja telke tooma, sest nad kavatsesid mõneks ajaks sinna lähedusse paigale jääda. Peetrus ja Sebedeuse pojad oleksid tahtnud jääda jeesusega, kuid jeesus palus neil koos teistega minna, öeldes: „Ärge minu pärast kartke, need samaarlased on sõbralikud; meile püüavad kahju teha ainult meie vennad juudid.” Kui jeesus istus tol suveõhtul kaevu äärde apostlite tagasitulekut ootama, oli kell juba peaaegu kuus.

143:5.1 (1612.4) When the Master and the twelve arrived at Jacob’s well, Jesus, being weary from the journey, tarried by the well while Philip took the apostles with him to assist in bringing food and tents from Sychar, for they were disposed to stay in this vicinity for a while. Peter and the Zebedee sons would have remained with Jesus, but he requested that they go with their brethren, saying: “Have no fear for me; these Samaritans will be friendly; only our brethren, the Jews, seek to harm us.” And it was almost six o’clock on this summer’s evening when Jesus sat down by the well to await the return of the apostles.

Jaakobi kaevu vesi sisaldas vähem mineraale kui Sühhari vesi ja oli seepärast joogiveena väga hinnatud. jeesusel oli janu, kuid ta ei saanud vett kuidagi kaevust kätte. Kui siis üks naine tuli Sühharist oma veekannuga ja hakkas kaevust vett võtma, palus jeesus teda: „Anna mulle juua.” See Samaaria naine mõistis jeesuse välimuse ja rõivaste järgi, et too on juut, ning oletas tema aktsendi põhjal, et tegemist on Galilea juudiga. Naise nimi oli Nalda ja ta oli nägus. Ta oli väga üllatunud, et juudi mees teda kaevul sel viisil kõnetab ja vett küsib, sest tol ajal ei peetud sündsaks, et üks enesest lugupidav mees naist avalikus kohas kõnetab, ammugi siis juut samaarlasega vestleb. Seepärast küsis Nalda jeesuselt: „Kuidas küll sina, kes sa oled juut, küsid juua minult, Samaaria naiselt?” jeesus vastas: „Ma küsisin tõesti sinult juua, aga kui sa vaid mõistaksid, siis küsiksid sa minult sõõmu elavat vett.” Siis ütles Nalda: „Aga isand, sul pole vett millegagi võtta ja allikas on sügaval: kust saad sa siis seda elavat vett? Oled sa suurem kui meie isa jaakob, kes selle kaevu meile andis ja kes koos oma poegade ja kariloomadega sellest ise jõi?”

143:5.2 (1612.5) The water of Jacob’s well was less mineral than that from the wells of Sychar and was therefore much valued for drinking purposes. Jesus was thirsty, but there was no way of getting water from the well. When, therefore, a woman of Sychar came up with her water pitcher and prepared to draw from the well, Jesus said to her, “Give me a drink.” This woman of Samaria knew Jesus was a Jew by his appearance and dress, and she surmised that he was a Galilean Jew from his accent. Her name was Nalda and she was a comely creature. She was much surprised to have a Jewish man thus speak to her at the well and ask for water, for it was not deemed proper in those days for a self-respecting man to speak to a woman in public, much less for a Jew to converse with a Samaritan. Therefore Nalda asked Jesus, “How is it that you, being a Jew, ask for a drink of me, a Samaritan woman?” Jesus answered: “I have indeed asked you for a drink, but if you could only understand, you would ask me for a draught of the living water.” Then said Nalda: “But, Sir, you have nothing to draw with, and the well is deep; whence, then, have you this living water? Are you greater than our father Jacob who gave us this well, and who drank thereof himself and his sons and his cattle also?”

Jeesus vastas: „Igaüks, kes joob seda vett, januneb jälle, aga kes iganes joob elava vaimu vett, ei janune enam iialgi. See elav vesi saab temas igavese elu värskendavaks allikaks.” Siis ütles Nalda: „Anna mulle seda vett, et ma ei januneks enam ega peaks aina käima seda siit ammutamas. Pealegi võtaks üks Samaaria naine nii kiiduväärt juudilt ükskõik mida rõõmuga vastu.”

143:5.3 (1613.1) Jesus replied: “Everyone who drinks of this water will thirst again, but whosoever drinks of the water of the living spirit shall never thirst. And this living water shall become in him a well of refreshment springing up even to eternal life.” Nalda then said: “Give me this water that I thirst not, neither come all the way hither to draw. Besides, anything which a Samaritan woman could receive from such a commendable Jew would be a pleasure.”

Nalda ei teadnud, kuidas suhtuda jeesuse valmisolekusse temaga vestelda. Ta nägi Meistri näost, et too on õiglane ja püha mees, kuid pidas sõbralikkust ekslikult labaseks familiaarsuseks ja tõlgendas tema väljendeid lähenemiskatsetena. ja kombelõdva naisena oli ta valmis avalikult flirtima, jeesus aga ütles talle silma vaadates käskivalt: „Naine, mine kutsu oma mees ja tule siia tagasi.” See käsk tegi naise taas tõsiseks. Ta mõistis, et oli Meistri headusest valesti aru saanud ning tema väljendusviisi ilmselt valesti tõlgendanud. Ta ehmus, mõistes, et on kokku sattunud ebatavalise inimesega, kuid mõtteis õiget vastust kobamisi otsides ütles ta segaduses: „Aga isand, ma ei saa oma meest kutsuda, sest mul pole meest.” Siis ütles jeesus: „Sa räägid õigust, sest ehkki sul oli kord mees, ei ela sa praegu koos oma mehega. Parem ära hakka mu sõnadest kinni, vaid küsi elavat vett, mida ma täna sulle pakkusin.”

143:5.4 (1613.2) Nalda did not know how to take Jesus’ willingness to talk with her. She beheld in the Master’s face the countenance of an upright and holy man, but she mistook friendliness for commonplace familiarity, and she misinterpreted his figure of speech as a form of making advances to her. And being a woman of lax morals, she was minded openly to become flirtatious, when Jesus, looking straight into her eyes, with a commanding voice said, “Woman, go get your husband and bring him hither.” This command brought Nalda to her senses. She saw that she had misjudged the Master’s kindness; she perceived that she had misconstrued his manner of speech. She was frightened; she began to realize that she stood in the presence of an unusual person, and groping about in her mind for a suitable reply, in great confusion, she said, “But, Sir, I cannot call my husband, for I have no husband.” Then said Jesus: “You have spoken the truth, for, while you may have once had a husband, he with whom you are now living is not your husband. Better it would be if you would cease to trifle with my words and seek for the living water which I have this day offered you.”

Nalda oli nüüd rahunenud ja temas oli ärganud tema parem mina. Ta ei olnud amoraalne naine päris omal tahtel. Tema mees oli ta halastamatult ja ebaõiglaselt maha jätnud ning hädas olles oli ta nõustunud elama vabaabielunaisena ühe kreeklase juures. Nalda tundis nüüd suurt häbi, et oli jeesusega nii mõtlematult kõnelnud, ning pöördus vabandavalt Meistri poole, öeldes: „Mu isand, vabanda, et ma sinuga niimoodi rääkisin, sest ma näen nüüd, et sa oled pühamees või isegi prohvet.” Ta tahtiski juba Meistrilt otsest isiklikku abi paluda, tegi aga siis seda, mida on teinud nii paljud enne ja pärast teda — põikles kõrvale isikliku pääsemise küsimuselt ning pööras jutu teoloogiale ja filosoofiale. Ta läks omaenda vajadustelt kiiresti üle teoloogiliste probleemide arutamisele. Gerisimi mäele osutades jätkas ta: „Meie isad kummardasid sellel mäel, kuid teie ütlete ikkagi, et palveldada tuleks jeruusalemmas — kus on siis õige koht jumalat kummardada?”

143:5.5 (1613.3) By this time Nalda was sobered, and her better self was awakened. She was not an immoral woman wholly by choice. She had been ruthlessly and unjustly cast aside by her husband and in dire straits had consented to live with a certain Greek as his wife, but without marriage. Nalda now felt greatly ashamed that she had so unthinkingly spoken to Jesus, and she most penitently addressed the Master, saying: “My Lord, I repent of my manner of speaking to you, for I perceive that you are a holy man or maybe a prophet.” And she was just about to seek direct and personal help from the Master when she did what so many have done before and since — dodged the issue of personal salvation by turning to the discussion of theology and philosophy. She quickly turned the conversation from her own needs to a theological controversy. Pointing over to Mount Gerizim, she continued: “Our fathers worshiped on this mountain, and yet you would say that in Jerusalem is the place where men ought to worship; which, then, is the right place to worship God?”

Jeesus tajus naise hinges püüet vältida isiklikku ja otsivat kontakti Loojaga, kuid nägi seal ka soovi õppida tundma paremat eluviisi. Nalda südames oli ikkagi tõeline janu elava vee järele, seepärast oli jeesus temaga kannatlik, öeldes: „Naine, las ma ütlen sulle, et peagi saabub päev, mil sa ei kummarda Isa mitte sellel mäel ega ka jeruusalemmas. Ent praegu kummardad sa seda, mida sa ei tunne, segu paljudest paganlike jumalate religioonidest ja paganlikest filosoofiatest. juudid vähemalt teavad, keda nad kummardavad; nad on kõrvaldanud igasuguse segaduse sellega, et koondavad oma palveldamise ühele jumalale, jahvele. Aga usu mind, kui ma ütlen, et peagi tuleb tund — ning see ongi tegelikult käes —, mil kõik siirad kummardajad palveldavad tões ja vaimus Isa, sest Isa otsib just niisuguseid kummardajaid. jumal on vaim, ja need, kes teda palveldavad, peavad teda palveldama tões ja vaimus. Teie pääsemiseks pole vaja teada, kuidas või kus teised peaksid kummardama, vaid tuleb vastu võtta omaenda südamesse seda elavat vett, mida ma sulle just praegu pakun.”

143:5.6 (1613.4) Jesus perceived the attempt of the woman’s soul to avoid direct and searching contact with its Maker, but he also saw that there was present in her soul a desire to know the better way of life. After all, there was in Nalda’s heart a true thirst for the living water; therefore he dealt patiently with her, saying: “Woman, let me say to you that the day is soon coming when neither on this mountain nor in Jerusalem will you worship the Father. But now you worship that which you know not, a mixture of the religion of many pagan gods and gentile philosophies. The Jews at least know whom they worship; they have removed all confusion by concentrating their worship upon one God, Yahweh. But you should believe me when I say that the hour will soon come — even now is — when all sincere worshipers will worship the Father in spirit and in truth, for it is just such worshipers the Father seeks. God is spirit, and they who worship him must worship him in spirit and in truth. Your salvation comes not from knowing how others should worship or where but by receiving into your own heart this living water which I am offering you even now.”

Kuid Nalda püüdis veel kord vältida oma isiklikku maist elu ja jumala ees olevat hingeseisundit puudutava piinlikkusttekitava küsimuse arutamist. Ta pöördus taas üldiste usuküsimuste poole, öeldes: „jah, ma tean, isand, et johannes jutlustas Pööraja tulekust, keda nimetatakse Vabastajaks ning kes tulles meile kõik ära seletab,” — ja jeesus ütles Naldat katkestades hämmastava kindlusega: „Mina, kes ma sinuga räägin, olengi see.”

143:5.7 (1614.1) But Nalda would make one more effort to avoid the discussion of the embarrassing question of her personal life on earth and the status of her soul before God. Once more she resorted to questions of general religion, saying: “Yes, I know, Sir, that John has preached about the coming of the Converter, he who will be called the Deliverer, and that, when he shall come, he will declare to us all things” — and Jesus, interrupting Nalda, said with startling assurance, “I who speak to you am he.”

See oli jeesuse esmakordne otsene, kindel ja varjamatu avaldus oma jumaliku olemuse ja pojaseisuse kohta, mis ta maa peal kunagi tegi, ning ta tegi selle naisele, Samaaria naisele, kellel oli meeste silmis seni kahtlane reputatsioon olnud, kuid kelles jumalik silm nägi pigem inimest, kelle suhtes oli patustatud rohkem, kui ta omal soovil oli patustanud, ning praegu nägi inimhinge, kes soovis pääseda, soovis seda siiralt ja kogu südamest, ning sellest piisas.

143:5.8 (1614.2) This was the first direct, positive, and undisguised pronouncement of his divine nature and sonship which Jesus had made on earth; and it was made to a woman, a Samaritan woman, and a woman of questionable character in the eyes of men up to this moment, but a woman whom the divine eye beheld as having been sinned against more than as sinning of her own desire and as now being a human soul who desired salvation, desired it sincerely and wholeheartedly, and that was enough.

Nalda pidi just hakkama sõnastama oma tõelist isiklikku soovi parema ja üllama elu järele ja ütlema välja oma sisima südamesoovi, kui kaksteist apostlit Sühharist tagasi jõudsid. Kui nad nägid jeesust nii lähedaselt vestlemas selle naisega — selle Samaaria naisega, ja üksi — olid nad enam kui üllatunud. Nad panid oma varustuse ruttu maha ja tõmbusid eemale. Ükski neist ei söandanud jeesusele etteheiteid teha, kuid jeesus ütles Naldale: „Naine, mine nüüd oma teed, jumal on sulle andestanud. Nüüdsest hakkad sa uut elu elama. Sa oled saanud elavat vett ja sinu hinges tärkab uus rõõm ning sinust saab Kõigekõrgema tütar.” ja apostlite pahameelt tajuv naine jättis oma veenõu maha ja põgenes linna.

143:5.9 (1614.3) As Nalda was about to voice her real and personal longing for better things and a more noble way of living, just as she was ready to speak the real desire of her heart, the twelve apostles returned from Sychar, and coming upon this scene of Jesus’ talking so intimately with this woman — this Samaritan woman, and alone — they were more than astonished. They quickly deposited their supplies and drew aside, no man daring to reprove him, while Jesus said to Nalda: “Woman, go your way; God has forgiven you. Henceforth you will live a new life. You have received the living water, and a new joy will spring up within your soul, and you shall become a daughter of the Most High.” And the woman, perceiving the disapproval of the apostles, left her waterpot and fled to the city.

Linna jõudes kuulutas ta kõigile, keda kohtas: „Minge jaakobi kaevu juurde ja ruttu, sest seal näete meest, kes rääkis mulle kõigest, mis ma olen teinud. Kas mitte tema pole Muutja?” Ning enne, kui päike loojus, koguneski suur rahvahulk jaakobi kaevule jeesust kuulama. ja Meister rääkis neile lähemalt eluveest, sisimas elava vaimu kingitusest.

143:5.10 (1614.4) As she entered the city, she proclaimed to everyone she met: “Go out to Jacob’s well and go quickly, for there you will see a man who told me all I ever did. Can this be the Converter?” And ere the sun went down, a great crowd had assembled at Jacob’s well to hear Jesus. And the Master talked to them more about the water of life, the gift of the indwelling spirit.

Apostleid ehmatas alati jeesuse valmisolek kõnelda naistega, kahtlase reputatsiooniga ja isegi amoraalsete naistega. jeesusel oli väga raske oma apostlitele selgitada, et ka naistel, isegi niinimetatud amoraalsetel naistel on hing, mis võib jumala oma Isaks valida, nii et neist saavad jumala tütred ja igavese elu kandidaadid. Paljudel ilmneb seesama suutmatus mõista Meistri õpetusi veel üheksateist sajandit hiljemgi. Ka ristiusku on pidevalt üles ehitatud Kristuse surma fakti ja mitte tema elutõe ümber. Maailma peaks huvitama rohkem tema õnnelik ja jumalat ilmutav elu kui traagiline ja kurb surm.

143:5.11 (1614.5) The apostles never ceased to be shocked by Jesus’ willingness to talk with women, women of questionable character, even immoral women. It was very difficult for Jesus to teach his apostles that women, even so-called immoral women, have souls which can choose God as their Father, thereby becoming daughters of God and candidates for life everlasting. Even nineteen centuries later many show the same unwillingness to grasp the Master’s teachings. Even the Christian religion has been persistently built up around the fact of the death of Christ instead of around the truth of his life. The world should be more concerned with his happy and God-revealing life than with his tragic and sorrowful death.

Nalda jutustas järgmisel päeval apostel johannesele kogu oma loo, kuid too ei rääkinud sellest kunagi kõike teistele apostlitele ja ka jeesus ei rääkinud kaheteistkümnele kõigist üksikasjadest.

143:5.12 (1614.6) Nalda told this entire story to the Apostle John the next day, but he never revealed it fully to the other apostles, and Jesus did not speak of it in detail to the twelve.

Nalda väitis johannesele, et jeesus tuletas talle meelde „kõike, mis naine kunagi teinud oli”. johannes tahtis mitu korda jeesuselt selle vestluse kohta järele pärida, aga ei teinud seda. jeesus oli naisele maininud tema elust vaid üht asja, kuid jeesuse pilk ja suhtumine olid toonud ühe hetkega naise silme ette panoraamina kogu tema kirju elu, nii et ta hakkas kogu seda oma varase elu pinnalekerkimist Meistri pilgu ja sõnadega seostama. jeesus polnud öelnud, et Naldal oli olnud viis meest. Pärast seda, kui mees oli naise maha jätnud, oli ta elanud nelja eri mehega ning kui ta mõistis, et jeesus on jumalamees, oli see tulnud koos kogu minevikuga talle nii eredalt meelde, et ta kordas hiljem johannesele, nagu oleks jeesus talle tõepoolest tema kohta kõike seda öelnud.

143:5.13 (1615.1) Nalda told John that Jesus had told her “all I ever did.” John many times wanted to ask Jesus about this visit with Nalda, but he never did. Jesus told her only one thing about herself, but his look into her eyes and the manner of his dealing with her had so brought all of her checkered life in panoramic review before her mind in a moment of time that she associated all of this self-revelation of her past life with the look and the word of the Master. Jesus never told her she had had five husbands. She had lived with four different men since her husband cast her aside, and this, with all her past, came up so vividly in her mind at the moment when she realized Jesus was a man of God that she subsequently repeated to John that Jesus had really told her all about herself.

6. Samaarlaste usuline ärkamine

6. The Samaritan Revival

Tol õhtul, mil Nalda kutsus rahva Sühharist jeesust vaatama, olid kaksteist apostlit just toiduga tagasi tulnud ja palusid jeesusel rahvaga rääkimise asemel koos nendega süüa, sest nad polnud kogu päeva söönud ja neil olid kõhud tühjad. jeesus aga teadis, et varsti läheb pimedaks, seepärast soovis ta rahvaga tingimata enne nende ärasaatmist rääkida. Kui Andreas püüdis teda veenda enne rahvaga rääkimist veidi sööma, ütles jeesus: „Minul on süüa rooga, millest teie ei tea.” Kui apostlid seda kuulsid, arutasid nad isekeskis: „Kas keegi on talle süüa toonud? Kas see naine andis talle peale joogi ka süüa?” Kui jeesus neid omavahel rääkimas kuulis, pöördus ta enne rahvaga kõnelemist kõrvale ja ütles kaheteistkümnele: „Minu roog on see, et ma teen Tema tahtmist, kes mu on läkitanud, ja lõpetan Tema töö. Ärge enam öelge, et lõikuseni on veel nii ja nii palju aega. Vaadake neid inimesi, kes tulevad Samaaria linnast meid kuulama. Ma ütlen teile, et põllud on juba lõikuseks küpsed. Lõikaja saab palka ja kogub vilja igaveseks eluks, et niihästi külvaja kui ka lõikaja saaksid rõõmu tunda. Sest siin on tõsi see ütlus: „Üks on, kes külvab, ja teine, kes lõikab”. Mina olen teid läkitanud lõikama seda, mille kallal te pole vaeva näinud; teised on näinud vaeva ja teie olete tulnud nende vaeva vilja lõikama.” Seda ütles ta, viidates Ristija johannese jutlustamisele.

143:6.1 (1615.2) On the evening that Nalda drew the crowd out from Sychar to see Jesus, the twelve had just returned with food, and they besought Jesus to eat with them instead of talking to the people, for they had been without food all day and were hungry. But Jesus knew that darkness would soon be upon them; so he persisted in his determination to talk to the people before he sent them away. When Andrew sought to persuade him to eat a bite before speaking to the crowd, Jesus said, “I have meat to eat that you do not know about.” When the apostles heard this, they said among themselves: “Has any man brought him aught to eat? Can it be that the woman gave him food as well as drink?” When Jesus heard them talking among themselves, before he spoke to the people, he turned aside and said to the twelve: “My meat is to do the will of Him who sent me and to accomplish His work. You should no longer say it is such and such a time until the harvest. Behold these people coming out from a Samaritan city to hear us; I tell you the fields are already white for the harvest. He who reaps receives wages and gathers this fruit to eternal life; consequently the sowers and the reapers rejoice together. For herein is the saying true: ‘One sows and another reaps.’ I am now sending you to reap that whereon you have not labored; others have labored, and you are about to enter into their labor.” This he said in reference to the preaching of John the Baptist.

Jeesus ja apostlid läksid Sühharisse ja jutlustasid kaks päeva, enne kui nad end Gerisimi mäel laagrisse seadsid. ja paljud Sühhari elanikud hakkasid uskuma evangeeliumisse ning soovisid ristitud saada, kuid jeesuse apostlid ei ristinud veel.

143:6.2 (1615.3) Jesus and the apostles went into Sychar and preached two days before they established their camp on Mount Gerizim. And many of the dwellers in Sychar believed the gospel and made request for baptism, but the apostles of Jesus did not yet baptize.

Esimesel õhtul Gerisimi mäe laagris arvasid apostlid, et jeesus hakkab neile etteheiteid tegema suhtumise pärast jaakobi kaevul olnud naisesse, kuid jeesus ei tuletanud seda enam meelde. Selle asemel pidas ta neile mälestusväärse kõne „jumalariigi kesksetest väärtustest”. Igas religioonis võivad väärtused väga kergesti moonduda ja teoloogias tõed faktidega asenduda. Risti fakt sai hilisema ristiusu keskmeks, kuid see pole keskne tõde religioonis, mida võib tuletada jeesus Naatsaretlase elust ja õpetustest.

143:6.3 (1615.4) The first night of the camp on Mount Gerizim the apostles expected that Jesus would rebuke them for their attitude toward the woman at Jacob’s well, but he made no reference to the matter. Instead he gave them that memorable talk on “The realities which are central in the kingdom of God.” In any religion it is very easy to allow values to become disproportionate and to permit facts to occupy the place of truth in one’s theology. The fact of the cross became the very center of subsequent Christianity; but it is not the central truth of the religion which may be derived from the life and teachings of Jesus of Nazareth.

Jeesuse Gerisimi mäel antud õpetuse sisuks oli soov, et kõik inimesed näeksid jumalat Isana ja sõbrana, nii nagu tema (jeesus) on vend ja sõber. Ning ta rõhutas neile ikka ja jälle, et armastus on maailmas — universumis — ülim suhe, nii nagu tõde on nende jumalike suhete vaatluse ülim väljendus.

143:6.4 (1615.5) The theme of Jesus’ teaching on Mount Gerizim was: That he wants all men to see God as a Father-friend just as he (Jesus) is a brother-friend. And again and again he impressed upon them that love is the greatest relationship in the world — in the universe — just as truth is the greatest pronouncement of the observation of these divine relationships.

Jeesus avaldas ennast samaarlastele nii täielikult seepärast, et ta võis seda ohutult teha ning et ta teadis, et ei tule enam kunagi siia Samaaria südamesse taevariigi evangeeliumi kuulutama.

143:6.5 (1616.1) Jesus declared himself so fully to the Samaritans because he could safely do so, and because he knew that he would not again visit the heart of Samaria to preach the gospel of the kingdom.

Jeesus jäi kaheteistkümnega Gerisimi mäele laagrisse augusti lõpuni. Nad jutlustasid samaarlaste linnades päeval head uudist taevariigist — jumala isadusest — ja veetsid ööd laagris. jeesuse ja kaheteistkümne töö neis Samaaria linnades tõi taevariiki palju hingi ning aitas ette valmistada pinnast Filippuse imeliseks tööks neis piirkondades pärast jeesuse surma ja ülestõusmist ning pärast apostlite siirdumist maailma eri osadesse uskujate kibeda tagakiusamise tõttu jeruusalemmas.

143:6.6 (1616.2) Jesus and the twelve camped on Mount Gerizim until the end of August. They preached the good news of the kingdom — the fatherhood of God — to the Samaritans in the cities by day and spent the nights at the camp. The work which Jesus and the twelve did in these Samaritan cities yielded many souls for the kingdom and did much to prepare the way for the marvelous work of Philip in these regions after Jesus’ death and resurrection, subsequent to the dispersion of the apostles to the ends of the earth by the bitter persecution of believers at Jerusalem.

7. Õpetused palvest ja palveldamisest

7. Teachings about Prayer and Worship

Õhtustel nõupidamistel Gerisimi mäel õpetas jeesus palju suuri tõdesid ning rõhutas eriti järgmisi asjaolusid:

143:7.1 (1616.3) At the evening conferences on Mount Gerizim, Jesus taught many great truths, and in particular he laid emphasis on the following:

Tõeline religioon on üksikhinge tegu selle eneseteadlikes suhetes Loojaga, organiseeritud religioon on inimese püüd üksikuskujate palveldamist ühiskonnastada.

143:7.2 (1616.4) True religion is the act of an individual soul in its self-conscious relations with the Creator; organized religion is man’s attempt to socialize the worship of individual religionists.

Palveldamine — vaimse üle mõtisklemine — peab vahelduma teenimisega, kokkupuutumisega ainelise reaalsusega. Töö peaks vahelduma mänguga, religiooni tuleks tasakaalustada huumoriga. Sügavat filosoofiat tuleks leevendada rütmilise luulega. Elu pinget — isiksuse ajalikku pinget — tuleks lõdvendada palveldamise rahuga. Ebakindlustunnet, mis tekib hirmust, et isiksus satub universumis isolatsiooni, tuleks leevendada usus toimuva mõtisklusega Isa üle ja püüdega mõista Ülimat.

143:7.3 (1616.5) Worship — contemplation of the spiritual — must alternate with service, contact with material reality. Work should alternate with play; religion should be balanced by humor. Profound philosophy should be relieved by rhythmic poetry. The strain of living — the time tension of personality — should be relaxed by the restfulness of worship. The feelings of insecurity arising from the fear of personality isolation in the universe should be antidoted by the faith contemplation of the Father and by the attempted realization of the Supreme.

Palve peab panema inimest vähem mõtlema, kuid rohkem mõistma: see pole mõeldud teadmiste suurendamiseks, vaid pigem taipamise avardamiseks.

143:7.4 (1616.6) Prayer is designed to make man less thinking but more realizing; it is not designed to increase knowledge but rather to expand insight.

Palveldamine on mõeldud eelseisva parema elu ootusena ja nende uute vaimsete tähenduste tagasipeegeldamiseks praegusesse ellu. Palve toetab vaimselt, kuid palveldamine on jumalikult loov.

143:7.5 (1616.7) Worship is intended to anticipate the better life ahead and then to reflect these new spiritual significances back onto the life which now is. Prayer is spiritually sustaining, but worship is divinely creative.

Palveldamine on viis otsida Ühelt innustust paljude teenimiseks. Palveldamine on mõõdupuu, millega mõõdetakse hinge eraldumist ainelisest universumist ning selle samaaegset ja kindlat kinnitumist kogu loodu vaimureaalsustele.

143:7.6 (1616.8) Worship is the technique of looking to the One for the inspiration of service to the many. Worship is the yardstick which measures the extent of the soul’s detachment from the material universe and its simultaneous and secure attachment to the spiritual realities of all creation.

Palve on ennast meenutav — ülev mõtlemine, palveldamine on eneseunustamine — mõtlemisülene. Palveldamine on pingutuseta tähelepanu, hinge tõeline ja ideaalne puhkus, rahulik vaimse esiletoomise vorm.

143:7.7 (1616.9) Prayer is self-reminding — sublime thinking; worship is self-forgetting — superthinking. Worship is effortless attention, true and ideal soul rest, a form of restful spiritual exertion.

Palveldamise käigus samastab osa end Tervikuga, piiritletu Lõpmatuga, poeg Isaga, aeg astub üht sammu igavikuga. Palveldamine on poja isiklik osadus juma liku Isaga; inimhinge-vaimu värskendava, loova, vennaliku ja romantilise suhtumise omaksvõtmine.

143:7.8 (1616.10) Worship is the act of a part identifying itself with the Whole; the finite with the Infinite; the son with the Father; time in the act of striking step with eternity. Worship is the act of the son’s personal communion with the divine Father, the assumption of refreshing, creative, fraternal, and romantic attitudes by the human soul-spirit.

Ehkki apostlid said laagris aru vaid mõnedest tema õpetustest, said neist aru teised maailmad ja saavad tulevikus aru ka teised selle maailma põlvkonnad.

143:7.9 (1616.11) Although the apostles grasped only a few of his teachings at the camp, other worlds did, and other generations on earth will.





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