URANTIA RAAMAT - 148. Kiri. Evangelistide koolitamine Betsaidas

(UF-EST-001-2010-1)

URANTIA RAAMAT   

IV OSA: Jeesuse elu ja Õpetused



148. Kiri. Evangelistide koolitamine Betsaidas

Paper 148 : Training Evangelists at Bethsaida

ALATES 3. maist kuni 3. oktoobrini aastal 28 pKr elas Jeesus koos apostlitega Betsaidas Sebedeuse majas. Kogu selle viis kuud kestnud kuivaperioodi paiknes Sebedeuse maja lähedal järve kaldal tohutu laager, mida oli Jeesuse kasvava kaaskonna mahutamiseks tunduvalt suurendatud. Selles järveäärses laagris elas pidevalt vahetuv tõeotsijate, terveneda soovijate ja uudishimulike seltskond, kelle arv ulatus erinevatel aegadel viiesajast tuhande viiesajani. Telklinnak oli Taavet Sebedeuse üldise järelevalve all, teda abistasid Alfeuse kaksikud. Laager oli oma korra, puhtuse ja majandamisviisi poolest igati eeskujulik. Haiged jagati haiguste järgi rühmadesse ja olid uskujast arsti, süürlase Elmani järelevalve all.

148:0.1 (1657.1) FROM May 3 to October 3, A.D. 28, Jesus and the apostolic party were in residence at the Zebedee home at Bethsaida. Throughout this five months’ period of the dry season an enormous camp was maintained by the seaside near the Zebedee residence, which had been greatly enlarged to accommodate the growing family of Jesus. This seaside camp, occupied by an ever-changing population of truth seekers, healing candidates, and curiosity devotees, numbered from five hundred to fifteen hundred. This tented city was under the general supervision of David Zebedee, assisted by the Alpheus twins. The encampment was a model in order and sanitation as well as in its general administration. The sick of different types were segregated and were under the supervision of a believer physician, a Syrian named Elman.

Kogu selle aja käisid apostlid vähemalt ühe päeva nädalas kalastamas ja müüsid oma saagi Taavetile järveäärse laagri jaoks. Nii teenitud raha anti üle ühisesse laekasse. Kaheteistkümnel lubati veeta iga kuu üks nädal oma pere või sõpradega.

148:0.2 (1657.2) Throughout this period the apostles would go fishing at least one day a week, selling their catch to David for consumption by the seaside encampment. The funds thus received were turned over to the group treasury. The twelve were permitted to spend one week out of each month with their families or friends.

Andreas jäi küll apostlite tegevuse üldjuhiks, kuid evangelistide kooli eest vastutas täielikult Peetrus. Kõik apostlid õpetasid ennelõunal evangelistide rühmi ja pärastlõunal õpetasid õpetajad koos õpilastega rahvast. Õhtusöögi järel korraldasid apostlid evangelistidele viiel õhtul nädalas küsimuste ja vastuste koosolekuid. Kord nädalas juhatas seda küsimuste tundi Jeesus, kes vastas eelmistel koosolekutel vastamata jäänud küsimustele.

148:0.3 (1657.3) While Andrew continued in general charge of the apostolic activities, Peter was in full charge of the school of the evangelists. The apostles all did their share in teaching groups of evangelists each forenoon, and both teachers and pupils taught the people during the afternoons. After the evening meal, five nights a week, the apostles conducted question classes for the benefit of the evangelists. Once a week Jesus presided at this question hour, answering the holdover questions from previous sessions.

Viie kuuga käis sellest laagrist läbi mitu tuhat inimest. Sageli viibis siin huvilisi Rooma impeeriumi kõigist osadest ja ka Eufratist ida poole jäävatelt maadelt. See oli Meistri õpetamistes pikim stabiilne ja hästi korraldatud periood. Jeesuse lähedased viibisid sel ajal enamasti kas Naatsaretis või Kaanas.

148:0.4 (1657.4) In five months several thousand came and went at this encampment. Interested persons from every part of the Roman Empire and from the lands east of the Euphrates were in frequent attendance. This was the longest settled and well-organized period of the Master’s teaching. Jesus’ immediate family spent most of this time at either Nazareth or Cana.

Laagrit ei peetud ühiste huvidega kogukonnana, nagu elas apostlirühm. Taavet Sebedeus juhtis suurt telklinnakut nii, et sellest sai isevarustav ettevõte, hoolimata sellest, et kedagi ei saadetud kunagi tagasi. See pidevas muutumises olev laager kuulus vältimatult Peetruse evangelistide kooli juurde.

148:0.5 (1657.5) The encampment was not conducted as a community of common interests, as was the apostolic family. David Zebedee managed this large tent city so that it became a self-sustaining enterprise, notwithstanding that no one was ever turned away. This ever-changing camp was an indispensable feature of Peter’s evangelistic training school.

1. Uus prohvetite kool

1. A New School of the Prophets

Jeesus määras Peetruse, Jaakobuse ja Andrease evangelistide kooli astuda soovijate hulgas valikut tegema. Selle uue prohvetite kooli õpilaste seas olid esindatud kõik Rooma maailma ja Ida, isegi India rassid ja rahvused. Koolis rakendati õppimise ja praktikas läbiproovimise süsteemi. Seda, mis õpilased ennelõunal õppisid, õpetasid nad pärastlõunal järve äärde kogunenud rahvale. Pärast õhtusööki arutasid nad omavahel nii ennelõunal õpitut kui ka pärastlõunal õpetatut.

148:1.1 (1657.6) Peter, James, and Andrew were the committee designated by Jesus to pass upon applicants for admission to the school of evangelists. All the races and nationalities of the Roman world and the East, as far as India, were represented among the students in this new school of the prophets. This school was conducted on the plan of learning and doing. What the students learned during the forenoon they taught to the assembly by the seaside during the afternoon. After supper they informally discussed both the learning of the forenoon and the teaching of the afternoon.

Iga apostlist õpetaja õpetas taevariigi evangeeliumi oma vaatepunktist. Nad ei püüdnudki õpetada täpselt ühtemoodi, teoloogilised doktriinid ei olnud standardselt ega dogmaatiliselt sõnastatud. Ehkki nad kõik õpetasid sama tõde, tõlgendas iga apostel Meistri õpetust omal viisil. Ja Jeesus toetas seda erinevate isiklike kogemuste esitamist taevariigi asjadest, kooskõlastades ja harmoneerides paljusid lahknevaid vaatenurki evangeeliumile alati oma iganädalastes küsimustetundides. Hoolimata sellest suurest individuaalsest vabadusest õpetamisküsimustes kaldus evangelistide koolis domineerima Siimon Peetruse teoloogia. Peetruse kõrval avaldas suurimat isiklikku mõju Jaakobus Sebedeus.

148:1.2 (1658.1) Each of the apostolic teachers taught his own view of the gospel of the kingdom. They made no effort to teach just alike; there was no standardized or dogmatic formulation of theologic doctrines. Though they all taught the same truth, each apostle presented his own personal interpretation of the Master’s teaching. And Jesus upheld this presentation of the diversity of personal experience in the things of the kingdom, unfailingly harmonizing and co-ordinating these many and divergent views of the gospel at his weekly question hours. Notwithstanding this great degree of personal liberty in matters of teaching, Simon Peter tended to dominate the theology of the school of evangelists. Next to Peter, James Zebedee exerted the greatest personal influence.

Selle viie kuu jooksul järve ääres koolitatud enam kui saja evangelisti seast (välja arvatud Abner ja Johannese apostlid) valiti hiljem seitsekümmend evangeeliumiõpetajat ja -jutlustajat. Evangelistide kooli õpilastel ei olnud kõik sama ühine kui kaheteistkümnel apostlil.

148:1.3 (1658.2) The one hundred and more evangelists trained during this five months by the seaside represented the material from which (excepting Abner and John’s apostles) the later seventy gospel teachers and preachers were drawn. The school of evangelists did not have everything in common to the same degree as did the twelve.

Need evangelistid küll õpetasid ja jutlustasid evangeeliumi, kuid ristima hakkasid nad uskujaid alles pärast seda, kui Jeesus nad hiljem taevariigi seitsmekümne sõnumitoojana ametisse määras ja õnnistas. Samas kohas päikeseloojangu ajal tervendatud suurest hulgast oli nende evangelistiõpilaste seas vaid seitse. Üks, kes Peetruse koolis evangeeliumiteenistuseks koolituse sai, oli Kapernauma ametimehe poeg.

148:1.4 (1658.3) These evangelists, though they taught and preached the gospel, did not baptize believers until after they were later ordained and commissioned by Jesus as the seventy messengers of the kingdom. Only seven of the large number healed at the sundown scene at this place were to be found among these evangelistic students. The nobleman’s son of Capernaum was one of those trained for gospel service in Peter’s school.

2. Betsaida haigla

2. The Bethsaida Hospital

Süüria arst Elman moodustas järveäärses laagris kahekümne viie noore naise ja kaheteistkümne mehe abiga neljaks kuuks taevariigi esimese haigla. Selles haiglas, mis asus telklinnakust endast veidi lõuna pool, raviti haigeid kõigi tol ajal tuntud aineliste vahenditega, samuti vaimsete meetodite — palvetamise ja usu ergutamisega. Jeesus külastas laagri haigeid vähemalt kolm korda nädalas ja suhtles individuaalselt iga kannatajaga. Tuhande haige ja vaevatu puhul, kes sellest haiglast paremas seisundis või tervetena lahkusid, ei toimunud meie teada ühtki niinimetatud üleloomuliku tervenemise imet. Kuid suur osa paranenud inimestest kuulutas siiski alati, et Jeesus on nad terveks teinud.

148:2.1 (1658.4) In connection with the seaside encampment, Elman, the Syrian physician, with the assistance of a corps of twenty-five young women and twelve men, organized and conducted for four months what should be regarded as the kingdom’s first hospital. At this infirmary, located a short distance to the south of the main tented city, they treated the sick in accordance with all known material methods as well as by the spiritual practices of prayer and faith encouragement. Jesus visited the sick of this encampment not less than three times a week and made personal contact with each sufferer. As far as we know, no so-called miracles of supernatural healing occurred among the one thousand afflicted and ailing persons who went away from this infirmary improved or cured. However, the vast majority of these benefited individuals ceased not to proclaim that Jesus had healed them.

Paljud selle hoolekande käigus Jeesuse ravitud Elmani patsiendid näisid tõepoolest nagu ime läbi tervenevat, kuid meile õpetati, et need olid just niisugused meele- ja vaimumuutused, mida võivad kogeda ootusrikkad ja usust vallatud inimesed, keda vahetult ja innustavalt mõjutab mõni tugev, positiivne ja heategev isiksus, kelle hoolitsus pagendab hirmu ja kaotab ärevuse.

148:2.2 (1658.5) Many of the cures effected by Jesus in connection with his ministry in behalf of Elman’s patients did, indeed, appear to resemble the working of miracles, but we were instructed that they were only just such transformations of mind and spirit as may occur in the experience of expectant and faith-dominated persons who are under the immediate and inspirational influence of a strong, positive, and beneficent personality whose ministry banishes fear and destroys anxiety.

Elman ja tema abilised püüdsid oma kaaslastega õpetada neile haigetele tõde „kurjadest vaimudest vaevatuse” kohta, kuid neil oli selles osas vähe edu. Peaaegu üldine arvamus oli, et füüsilisi haigusi ja meelehäireid võib põhjustada niinimetatud ebapuhta vaimu elutsemine haige inimese meeles või kehas.

148:2.3 (1658.6) Elman and his associates endeavored to teach the truth to these sick ones concerning the “possession of evil spirits,” but they met with little success. The belief that physical sickness and mental derangement could be caused by the dwelling of a so-called unclean spirit in the mind or body of the afflicted person was well-nigh universal.

Kõigis kokkupuudetes haigete ja vaevatutega järgis Jeesus ravimeetodite või haiguse tundmatute põhjuste ilmutamise osas oma Paradiisi-venna Immanueli õpetusi, mis ta sai enne, kui alustas Urantial kehastumist. Hoolimata sellest õppisid haigete eest hoolitsejad temalt palju kasulikku, jälgides, kuidas Jeesus haigetesse ja kannatajatesse usku ja usaldust sisendas.

148:2.4 (1659.1) In all his contact with the sick and afflicted, when it came to the technique of treatment or the revelation of the unknown causes of disease, Jesus did not disregard the instructions of his Paradise brother, Immanuel, given ere he embarked upon the venture of the Urantia incarnation. Notwithstanding this, those who ministered to the sick learned many helpful lessons by observing the manner in which Jesus inspired the faith and confidence of the sick and suffering.

Veidi enne külmetuste ja palaviku suurema leviku perioodi algust saadeti laager laiali.

148:2.5 (1659.2) The camp disbanded a short time before the season for the increase in chills and fever drew on.

3. Isa ülesandeid täitmas

3. The Father’s Business

Kogu selle aja pidas Jeesus laagris avalikku teenistust vähem kui tosin korda ja Kapernauma sünagoogis rääkis ta vaid ühel korral, eelviimasel sabatil enne nende lahkumist äsjakoolitatud evangelistidega oma teisele avalikule jutlustamisreisile Galileas.

148:3.1 (1659.3) Throughout this period Jesus conducted public services at the encampment less than a dozen times and spoke only once in the Capernaum synagogue, the second Sabbath before their departure with the newly trained evangelists upon their second public preaching tour of Galilee.

Meister polnud veel kunagi ristimisest saadik olnud nii palju üksi kui selle evangelistide koolituslaagri ajal Betsaidas. Kui mõni apostel söandas Jeesuselt küsida, miks ta nende juurest nii palju eemal viibib, vastas tema alati, et ta „täidab Isa ülesandeid”.

148:3.2 (1659.4) Not since his baptism had the Master been so much alone as during this period of the evangelists’ training encampment at Bethsaida. Whenever any one of the apostles ventured to ask Jesus why he was absent so much from their midst, he would invariably answer that he was “about the Father’s business.”

Neil äraolekutel olid Jeesusel kaasas vaid kaks apostlit. Ta oli Peetruse, Jaakobuse ja Johannese ajutiselt isiklike kaaslaste ülesannetest vabastanud, et nad võiksid osaleda enam kui saja uue evangelistikandidaadi koolitamises. Kui Meister soovis minna mägedesse Isa tööd tegema, kutsus ta alati endaga kaasa suvalised kaks apostlit, kellel näis olevat vaba aega. Nii oli kõigil kaheteistkümnel võimalus Jeesusega lähedastes suhetes olla.

148:3.3 (1659.5) During these periods of absence, Jesus was accompanied by only two of the apostles. He had released Peter, James, and John temporarily from their assignment as his personal companions that they might also participate in the work of training the new evangelistic candidates, numbering more than one hundred. When the Master desired to go to the hills about the Father’s business, he would summon to accompany him any two of the apostles who might be at liberty. In this way each of the twelve enjoyed an opportunity for close association and intimate contact with Jesus.

Käesoleva dokumendi jaoks pole seda küll ilmutatud, kuid meile on antud mõista, et Meister oli nende üksildaste mägedes veedetud tundide jooksul otseses kontaktis paljude oma universumi valdkondade üldjuhtidega ja andis neile korraldusi. Alates ristimisest oli see meie universumi kehastunud Suverään hakanud üha aktiivsemalt ja teadlikumalt osalema universumi haldamise teatavate aspektide suunamisel. Ning me oleme alati olnud seisukohal, et mingil tema vahetutele kaaslastele ilmutamata viisil tegeles ta neil nädalatel, mil ta maistes asjades vähem osales, nende kõrgete vaimintellektide suunamisega, kellele oli tehtud ülesandeks hiiglasliku universumi juhtimine, ning et Jeesus kui inimene nimetas neid oma tegevusi „Isa ülesannete täitmiseks”.

148:3.4 (1659.6) It has not been revealed for the purposes of this record, but we have been led to infer that the Master, during many of these solitary seasons in the hills, was in direct and executive association with many of his chief directors of universe affairs. Ever since about the time of his baptism this incarnated Sovereign of our universe had become increasingly and consciously active in the direction of certain phases of universe administration. And we have always held the opinion that, in some way not revealed to his immediate associates, during these weeks of decreased participation in the affairs of earth he was engaged in the direction of those high spirit intelligences who were charged with the running of a vast universe, and that the human Jesus chose to designate such activities on his part as being “about his Father’s business.”

Kui Jeesus oli tundide kaupa omaette ja tema läheduses viibis vaid kaks apostlit, nägid nood tihti, kuidas Jeesuse näoilmes toimus palju kiireid muutusi, ehkki nad ei kuulnud teda sõnagi lausuvat. Nad ei näinud ka ühtki taevast olendit, kes oleks nende Meistriga suhelnud, kuigi mõni neist sai hiljem niisuguse vaatepildi tunnistajaks.

148:3.5 (1659.7) Many times, when Jesus was alone for hours, but when two of his apostles were near by, they observed his features undergo rapid and multitudinous changes, although they heard him speak no words. Neither did they observe any visible manifestation of celestial beings who might have been in communication with their Master, such as some of them did witness on a subsequent occasion.

4. Pahe, patt ja kurjus

4. Evil, Sin, and Iniquity

Jeesus tavatses pidada igal nädalal kaks õhtut Sebedeuse aia eraldatud ja varjulises nurgas isiklikke vestlusi inimestega, kes soovisid temaga kõnelda. Ühel niisugusel õhtusel omavahelisel vestlusel esitas Toomas Meistrile järgmise küsimuse: „Miks on inimestel vaja taevariiki astumiseks vaimust sündida? Kas ümbersünd on vajalik pahelise kontrolli alt pääsemiseks? Meister, mis on pahe?” Kui Jeesus neid küsimusi kuulis, ütles ta Toomale:

148:4.1 (1659.8) It was the habit of Jesus two evenings each week to hold special converse with individuals who desired to talk with him, in a certain secluded and sheltered corner of the Zebedee garden. At one of these evening conversations in private Thomas asked the Master this question: “Why is it necessary for men to be born of the spirit in order to enter the kingdom? Is rebirth necessary to escape the control of the evil one? Master, what is evil?” When Jesus heard these questions, he said to Thomas:

„Ära tee seda viga, et sa segad pahe ära pahelisega, õigemini kurja vaimuga. See, keda sina paheliseks nimetad, on enesearmastuse poeg, kõrge haldaja, kes tõstis teadlikult mässu minu Isa ja tema ustavate Poegade valitsuse vastu. Kuid ma olen nende patuste mässajate üle juba võidu saavutanud. Tee endale selgeks nende kahe hoiaku vahe Isa ja tema universumi suhtes. Ära unusta neid seadusi, mis puudutavad suhtumist Isa tahtesse:

148:4.2 (1660.1) “Do not make the mistake of confusing evil with the evil one, more correctly the iniquitous one. He whom you call the evil one is the son of self-love, the high administrator who knowingly went into deliberate rebellion against the rule of my Father and his loyal Sons. But I have already vanquished these sinful rebels. Make clear in your mind these different attitudes toward the Father and his universe. Never forget these laws of relation to the Father’s will:

Pahe on teadmatu või ettekavatsematu jumalikust seadusest, Isa tahtest üleastumine.

148:4.3 (1660.2) “Evil is the unconscious or unintended transgression of the divine law, the Father’s will. Evil is likewise the measure of the imperfectness of obedience to the Father’s will.

Patt on teadlik ja tahtlik üleastumine jumalikust seadusest, Isa tahtest. Patt mõõdab tahtmatust alluda jumalikule juhtimisele ja vaimsele suunamisele. Pahe mõõdab seda, mil määral Isa armastavat kava isiksuse ellujäämiseks ja Poegade halastavat päästmishoolekannet jätkuvalt tagasi lükatakse.

148:4.4 (1660.3) “Sin is the conscious, knowing, and deliberate transgression of the divine law, the Father’s will. Sin is the measure of unwillingness to be divinely led and spiritually directed.

Kurjus on tahtlik, sihi- ja järjekindel üleastumine jumalikust seadusest, Isa tahtest. Isa armastusega loodud isiksuse ellujäämise kava ja Poja halastava päästmishoolekande jätkuva tagasilükkamise mõõt on kurjus.

148:4.5 (1660.4) “Iniquity is the willful, determined, and persistent transgression of the divine law, the Father’s will. Iniquity is the measure of the continued rejection of the Father’s loving plan of personality survival and the Sons’ merciful ministry of salvation.

Enne vaimu ümbersündi allub inimene loomult oma sünnipärastele pahelistele kalduvustele, kuid see loomupärane ebatäiuslik käitumine ei ole patt ega kurjus. Surelik inimene alles alustab oma pikka tõusu Paradiisi-Isa täiuslikkuse poole. Loomupäraste annete ebatäiuslikkus või puudulikkus ei ole patusus. Inimene allub tõepoolest pahele, ent pole mitte mingis mõttes paheline laps seni, kuni ta pole teadlikult ja tahtlikult patu teed ja kurjuse elu valinud. Pahe on selle maailma loomulikule korrale omane, kuid patt on teadlik mässuline hoiak, mille tõid siia maailma need, kes langesid vaimuvalgusest suurde pimedusse.

148:4.6 (1660.5) “By nature, before the rebirth of the spirit, mortal man is subject to inherent evil tendencies, but such natural imperfections of behavior are neither sin nor iniquity. Mortal man is just beginning his long ascent to the perfection of the Father in Paradise. To be imperfect or partial in natural endowment is not sinful. Man is indeed subject to evil, but he is in no sense the child of the evil one unless he has knowingly and deliberately chosen the paths of sin and the life of iniquity. Evil is inherent in the natural order of this world, but sin is an attitude of conscious rebellion which was brought to this world by those who fell from spiritual light into gross darkness.

Sind, Toomas, ajavad segadusse kreeklaste doktriinid ja pärslaste eksimused. Sa ei saa pahe ja patu vahekordadest aru seepärast, et sinu arvates sai inimkond maa peal alguse täiuslikust Aadamast ja mandus patu kaudu kiiresti inimese praeguse kahetsusväärse seisundini. Ent miks keeldud sa aru saamast selle üriku tähendusest, milles kirjeldatakse Aadama poja Kaini minekut Noodimaale ja seal abiellumist? Miks keeldud sa selle üriku tähenduse tõlgendamisest, milles räägitakse, kuidas Jumala pojad leidsid endile naised inimtütarde seast?

148:4.7 (1660.6) “You are confused, Thomas, by the doctrines of the Greeks and the errors of the Persians. You do not understand the relationships of evil and sin because you view mankind as beginning on earth with a perfect Adam and rapidly degenerating, through sin, to man’s present deplorable estate. But why do you refuse to comprehend the meaning of the record which discloses how Cain, the son of Adam, went over into the land of Nod and there got himself a wife? And why do you refuse to interpret the meaning of the record which portrays the sons of God finding wives for themselves among the daughters of men?

Inimene on tõepoolest loomult paheline, kuid mitte tingimata patune. Uussünd — vaimust ristimine — on oluline pääsemaks pahest ja vajalik astumaks taevariiki, kuid see kõik ei tühista fakti, et inimene on Jumala poeg. Ning see loomupärane potentsiaalne pahelisus ei tähenda ka seda, et inimene oleks oma taevasest Isast mingil salapärasel viisil võõrandunud, nii et ta peaks võõrana või kasupojana taotlema Isalt ametlikku lapsendamist. Kõik niisugused arvamused on sündinud kõigepealt sellest, et te mõistate Isa vääriti, ja teiseks sellest, et te ei tunne inimese päritolu, olemust ja saatust.

148:4.8 (1660.7) “Men are, indeed, by nature evil, but not necessarily sinful. The new birth — the baptism of the spirit — is essential to deliverance from evil and necessary for entrance into the kingdom of heaven, but none of this detracts from the fact that man is the son of God. Neither does this inherent presence of potential evil mean that man is in some mysterious way estranged from the Father in heaven so that, as an alien, foreigner, or stepchild, he must in some manner seek for legal adoption by the Father. All such notions are born, first, of your misunderstanding of the Father and, second, of your ignorance of the origin, nature, and destiny of man.

Kreeklased ja teised on teile õpetanud, et inimene pärineb jumalikust täiuslikkusest ja vajub sellest pidevalt allapoole unustusse või hävingusse. Mina tulin teile näitama, et inimene tõuseb taevariiki astumise kaudu kindlalt üles Jumala ja jumaliku täiuslikkuse poole. Iga olend, kes mingis mõttes ei küüni igavese Isa tahte jumalike ja vaimsete ideaalideni, on potentsiaalselt paheline, kuid need olendid pole mingiski mõttes patused, ammugi siis kurjad.

148:4.9 (1660.8) “The Greeks and others have taught you that man is descending from godly perfection steadily down toward oblivion or destruction; I have come to show that man, by entrance into the kingdom, is ascending certainly and surely up to God and divine perfection. Any being who in any manner falls short of the divine and spiritual ideals of the eternal Father’s will is potentially evil, but such beings are in no sense sinful, much less iniquitous.

Kas sa pole siis, Toomas, pühakirjast lugenud: „Teie olete meie Issanda Jumala lapsed.” „Mina saan tema Isaks ja temast saab minu poeg.” „Olen ta valinud oma pojaks — mina saan tema Isaks.” „Too mu pojad kaugelt siia ja mu tütred maailma lõpust; too kõik, keda minu nimega hüütakse, sest ma olen nad loonud oma auhiilguse jaoks.” „Te olete elava Jumala pojad.” Nii nagu igast inim-isast on mingi aineline osa temast pärit lapses, on ka igas taevariigi usupojas vaimne osa taevasest Isast.”

148:4.10 (1661.1) “Thomas, have you not read about this in the Scriptures, where it is written: ‘You are the children of the Lord your God.’ ‘I will be his Father and he shall be my son.’ ‘I have chosen him to be my son — I will be his Father.’ ‘Bring my sons from far and my daughters from the ends of the earth; even every one who is called by my name, for I have created them for my glory.’ ‘You are the sons of the living God.’ ‘They who have the spirit of God are indeed the sons of God.’ While there is a material part of the human father in the natural child, there is a spiritual part of the heavenly Father in every faith son of the kingdom.”

Jeesus rääkis Toomale kõike seda ja veel enamat ning apostel sai päris palju aru, ehkki Jeesus manitses teda „mitte kõnelema neist asjust teistele enne, kui ma pole Isa juurde tagasi läinud”. Ja Toomas mainiski seda vestlust alles siis, kui Meister oli juba sellest maailmast lahkunud.

148:4.11 (1661.2) All this and much more Jesus said to Thomas, and much of it the apostle comprehended, although Jesus admonished him to “speak not to the others concerning these matters until after I shall have returned to the Father.” And Thomas did not mention this interview until after the Master had departed from this world.

5. Kannatamise eesmärk

5. The Purpose of Affliction

Ühe teise niisuguse omavahelise vestluse ajal aias küsis Naatanael Jeesuselt: „Meister, ma hakkan küll juba aru saama, miks sa keeldud kõiki ravimast, kuid ma ei saa ikka veel aru, miks armastav Taevaisa lubab nii paljudel oma maistel lastel arvukate vaevade all kannatada.” Meister vastas Naatanaelile:

148:5.1 (1661.3) At another of these private interviews in the garden Nathaniel asked Jesus: “Master, though I am beginning to understand why you refuse to practice healing indiscriminately, I am still at a loss to understand why the loving Father in heaven permits so many of his children on earth to suffer so many afflictions.” The Master answered Nathaniel, saying:

„Naatanael, sina ja paljud teised olete kimbatuses sellepärast, et te ei saa aru, kuidas selle maailma asjade loomulikku kulgu on nii mitu korda pahupidi pööranud teatavate mässuliste Isa tahte reetnute patused avantüürid. Ja mina olen tulnud panema alust nende asjade kordaseadmisele. Siiski kulub veel palju ajastuid, enne kui universumi selle osa saab endistele radadele tagasi tuua ja inimlapsed patu ning mässu lisakoormatest vabastada. Pahe olemasolu ise on inimese tõusule juba piisav proovikivi — patt ei kuulu ellujäämise juurde.

148:5.2 (1661.4) “Nathaniel, you and many others are thus perplexed because you do not comprehend how the natural order of this world has been so many times upset by the sinful adventures of certain rebellious traitors to the Father’s will. And I have come to make a beginning of setting these things in order. But many ages will be required to restore this part of the universe to former paths and thus release the children of men from the extra burdens of sin and rebellion. The presence of evil alone is sufficient test for the ascension of man — sin is not essential to survival.

Aga mu poeg, sa peaksid teadma, et Isa ei vaeva meelega oma lapsi. Inimene toob endale tarbetud vaevad kaela sellega, et keeldub ikka ja jälle jumaliku tahte parematel teedel käimast. Pahes on vaev potentsiaalselt olemas, kuid suure osa sellest on tekitanud patt ja kurjus. Selles maailmas on toimunud palju ebatavalist ja pole sugugi ime, et kannatuste ja vaevade nägemine ajab kõiki mõtlevaid inimesi kimbatusse. Ent ühes võite kindlad olla: Isa ei saada kannatusi meelevaldse karistusena väärtegude eest. Pahest tingitud ebatäiuslikkus ja puudulikkus on loomuomased, patu eest saabuv karistus vältimatu, kurjuse hävitavad tagajärjed armutud. Inimene ei tohiks süüdistada Jumalat vaevades, mis tulenevad loomulikul teel elust, mida ta soovib elada. Inimene ei tohiks kaevata ka nende kogemuste üle, mis kuuluvad paratamatult tema ellu selles maailmas. Isa tahe on, et surelik inimene töötaks järjekindlalt ja püsivalt oma maapealse seisundi parandamise heaks. Arukas püüdlikkus võimaldab inimesel paljudest oma maistest õnnetustest jagu saada.

148:5.3 (1661.5) “But, my son, you should know that the Father does not purposely afflict his children. Man brings down upon himself unnecessary affliction as a result of his persistent refusal to walk in the better ways of the divine will. Affliction is potential in evil, but much of it has been produced by sin and iniquity. Many unusual events have transpired on this world, and it is not strange that all thinking men should be perplexed by the scenes of suffering and affliction which they witness. But of one thing you may be sure: The Father does not send affliction as an arbitrary punishment for wrongdoing. The imperfections and handicaps of evil are inherent; the penalties of sin are inevitable; the destroying consequences of iniquity are inexorable. Man should not blame God for those afflictions which are the natural result of the life which he chooses to live; neither should man complain of those experiences which are a part of life as it is lived on this world. It is the Father’s will that mortal man should work persistently and consistently toward the betterment of his estate on earth. Intelligent application would enable man to overcome much of his earthly misery.

Naatanael, meie ülesanne on aidata inimestel nende vaimseid probleeme lahendada ja ergutada nende meelt nii, et nad oleksid paremini valmis ja innukamad oma mitmesuguseid ainelisi probleeme lahendama. Ma olen teadlik sinu segadusest, sest sa oled lugenud pühakirja. Seal kaldutakse pahatihti omistama Jumalale vastutust kõige eest, mis jääb teadmatule inimesele arusaamatuks. Isa ei vastuta isiklikult kõige eest, millest te võib-olla aru ei saa. Ärge kahelge Isa armastuses ainuüksi seepärast, et mõni tema kehtestatud õiglane ja tark seadus teile juhtumisi kannatusi valmistab, kui te olete enese teadmata või meelega sellest jumalikust käsust üle astunud.

148:5.4 (1662.1) “Nathaniel, it is our mission to help men solve their spiritual problems and in this way to quicken their minds so that they may be the better prepared and inspired to go about solving their manifold material problems. I know of your confusion as you have read the Scriptures. All too often there has prevailed a tendency to ascribe to God the responsibility for everything which ignorant man fails to understand. The Father is not personally responsible for all you may fail to comprehend. Do not doubt the love of the Father just because some just and wise law of his ordaining chances to afflict you because you have innocently or deliberately transgressed such a divine ordinance.

Aga Naatanael, pühakirjas on ka palju niisugust, mis oleks sind õpetanud, kui sa ainult seda mõttega oleksid lugenud. Kas sa ei mäleta, et on kirjutatud: „Mu poeg, ära põlga Issanda karistust ja ärgu olgu sulle vastumeelne tema noomimine, sest keda Issand armastab, seda ta karistab otsekui isa poega, kellele ta head tahab.” „Issand ei valmista meelega kannatusi.” „Enne kui mind vaevati, kaldusin ma kõrvale, aga nüüd pean ma seadustest kinni. Vaevad tulid mulle kasuks ja ma õppisin nende kaudu jumalikke korraldusi tundma.” „Ma tean teie muresid. Igavene Jumal on teie pelgupaik, ta hoiab teid oma igavestel kätel.” „Issand on pelgupaik ka rõhututele, varjupaik häda ajal.” „Issand toetab teda haigevoodis, Issand ei unusta haigeid.” „Otsekui isa halastab laste peale, nõnda halastab Issand nende peale, kes teda kardavad. Sest ta teab, millist tegu te olete; tal on meeles, et olete põrm.” „Ta parandab need, kelle süda on murtud, ja seob kinni nende haavad.” „Ta on lootuseks vaesele, kindluseks viletsale ta kitsikuses, ulualuseks raju eest ja varjuks lõõskava palavuse eest.” „Ta annab rammetule rammu ja jõuetule jõudu.” „Rudjutud pilliroogu ei murra ta katki ja hõõguvat tahti ei kustuta ta ära.” „Kui sa lähed läbi vaeva vee, olen ma sinuga, ja kui õnnetuste jõed voolavad sust üle, ei hülga ma sind.” „Ta on mind läkitanud parandama neid, kel murtud süda, kuulutama vabadust vangidele ja trööstima kõiki leinajaid.” „Kannatus parandab, õnnetus ei teki põrmust.””

148:5.5 (1662.2) “But, Nathaniel, there is much in the Scriptures which would have instructed you if you had only read with discernment. Do you not remember that it is written: ‘My son, despise not the chastening of the Lord; neither be weary of his correction, for whom the Lord loves he corrects, even as the father corrects the son in whom he takes delight.’ ‘The Lord does not afflict willingly.’ ‘Before I was afflicted, I went astray, but now do I keep the law. Affliction was good for me that I might thereby learn the divine statutes.’ ‘I know your sorrows. The eternal God is your refuge, while underneath are the everlasting arms.’ ‘The Lord also is a refuge for the oppressed, a haven of rest in times of trouble.’ ‘The Lord will strengthen him upon the bed of affliction; the Lord will not forget the sick.’ ‘As a father shows compassion for his children, so is the Lord compassionate to those who fear him. He knows your body; he remembers that you are dust.’ ‘He heals the brokenhearted and binds up their wounds.’ ‘He is the hope of the poor, the strength of the needy in his distress, a refuge from the storm, and a shadow from the devastating heat.’ ‘He gives power to the faint, and to them who have no might he increases strength.’ ‘A bruised reed shall he not break, and the smoking flax he will not quench.’ ‘When you pass through the waters of affliction, I will be with you, and when the rivers of adversity overflow you, I will not forsake you.’ ‘He has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and to comfort all who mourn.’ ‘There is correction in suffering; affliction does not spring forth from the dust.’”

6. Vääritimõistetud kannatus — : arutlus Iiobi üle

6. The Misunderstanding of Suffering — : Discourse on Job

Tolsamal õhtul Betsaidas küsis ka Johannes Jeesuselt, miks nii paljud pealtnäha süütud inimesed kannatavad nii paljude haiguste ja vaevade all. Meister ütles Johannese küsimustele vastates muu hulgas järgmist:

148:6.1 (1662.3) It was this same evening at Bethsaida that John also asked Jesus why so many apparently innocent people suffered from so many diseases and experienced so many afflictions. In answering John’s questions, among many other things, the Master said:

„Mu poeg, sa ei saa aru õnnetuse tähendusest ega kannatuse ülesandest. Kas sa pole lugenud seda semiidi kirjanduse meistriteost — pühakirja lugu Iiobi kannatustest? Kas sa mäletad, et imeline mõistujutt algab Issanda teenri ainelise jõukuse kirjeldusega? Nagu sa kindlasti mäletad, oli Iiobit õnnistatud laste, rikkuse, väärikuse, positsiooni, tervise ja kõige muuga, mida inimesed selles ajalikus elus hindavad. Aabrahami laste ajaproovile vastu pidanud õpetuste kohaselt oli selline jõukus igati piisav tõend jumalikust soosingust. Ent need ainelised varad ja ajalik jõukus ei näita sugugi Jumala soosingut. Minu taevane Isa armastab vaeseid täpselt samamoodi kui rikkaid, ta ei tee isikutel vahet.

148:6.2 (1662.4) “My son, you do not comprehend the meaning of adversity or the mission of suffering. Have you not read that masterpiece of Semitic literature — the Scripture story of the afflictions of Job? Do you not recall how this wonderful parable begins with the recital of the material prosperity of the Lord’s servant? You well remember that Job was blessed with children, wealth, dignity, position, health, and everything else which men value in this temporal life. According to the time-honored teachings of the children of Abraham such material prosperity was all-sufficient evidence of divine favor. But such material possessions and such temporal prosperity do not indicate God’s favor. My Father in heaven loves the poor just as much as the rich; he is no respecter of persons.

Ehkki jumalikust seadusest üleastumisele järgneb varem või hiljem karistus, sest inimene lõikab alati kindlasti lõppkokkuvõttes seda, mida ta külvab, peaksid sa ometi teadma, et inimlikud kannatused ei ole alati karistus varasemate pattude eest. Iiob ja ta sõbrad ei suutnud leida oma kimbatusele vastust. Ja selle valgusega, millest te nüüd rõõmu võite tunda, omistaksite vaevalt Saatanale või Jumalale rolli, mida nad selles ainulaadses mõistujutus mängivad. Iiob ei leidnud küll kannatuste kaudu oma intellektuaalsetele ega filosoofilistele probleemidele lahendust, kuid ta saavutas suuri võite. Isegi oma teoloogilise kaitse purunemisega silmitsi seistes tõusis ta sellistesse vaimsetesse kõrgustesse, kus võis siiralt öelda: „Ma põlgan ennast”, ja siis anti talle pääsemiseks nägemus Jumalast. Seega, isegi kui Iiob sai kannatustest valesti aru, tõusis ta moraalse ja vaimse taipamise üleinimlikule tasandile. Kui kannatav teener omandab nägemuse Jumalast, saabub hinge rahu, mis ületab igasuguse inimliku arusaamisvõime.

148:6.3 (1663.1) “Although transgression of divine law is sooner or later followed by the harvest of punishment, while men certainly eventually do reap what they sow, still you should know that human suffering is not always a punishment for antecedent sin. Both Job and his friends failed to find the true answer for their perplexities. And with the light you now enjoy you would hardly assign to either Satan or God the parts they play in this unique parable. While Job did not, through suffering, find the resolution of his intellectual troubles or the solution of his philosophical difficulties, he did achieve great victories; even in the very face of the breakdown of his theological defenses he ascended to those spiritual heights where he could sincerely say, ‘I abhor myself’; then was there granted him the salvation of a vision of God. So even through misunderstood suffering, Job ascended to the superhuman plane of moral understanding and spiritual insight. When the suffering servant obtains a vision of God, there follows a soul peace which passes all human understanding.

Iiobi esimene sõber Eliifas manitses kannatajat ilmutama oma vaevades samasugust meelekindlust, nagu ta oli oma jõukuse aegadel teistele õpetanud. See võltslohutaja ütles: „Usalda, Iiob, oma usku; pea meeles, et kannatavad nurjatud, mitte õiglased. Ilmselt oled sa selle karistuse ära teeninud, muidu poleks sind vaevad tabanud. Sa tead hästi, et ükski inimene ei saa olla õige Jumala ees. Sa tead, et nurjatute õnn ei löö kunagi päriselt õitsele. Hädad aga näivad olevat inimesele ette määratud ja võib-olla tuleb Issanda karistus sulle kasuks.” Pole ime, et inimkannatuste probleemi niisugune tõlgendus vaest Iiobit eriti ei lohutanud.

148:6.4 (1663.2) “The first of Job’s friends, Eliphaz, exhorted the sufferer to exhibit in his afflictions the same fortitude he had prescribed for others during the days of his prosperity. Said this false comforter: ‘Trust in your religion, Job; remember that it is the wicked and not the righteous who suffer. You must deserve this punishment, else you would not be afflicted. You well know that no man can be righteous in God’s sight. You know that the wicked never really prosper. Anyway, man seems predestined to trouble, and perhaps the Lord is only chastising you for your own good.’ No wonder poor Job failed to get much comfort from such an interpretation of the problem of human suffering.

Ent ta teise sõbra Bildadi nõuanded viisid ta veel sügavamasse masendusse, ehkki need olid tolleaegse aktsepteeritud teoloogia vaatepunktist põhjendatud. Bildad ütles: „Jumal ei saa olla ebaõiglane. Ilmselt hukkusid su lapsed sellepärast, et olid patused. Ilmselt oled sa ka ise eksinud, ega muidu oleks sul selliseid kannatusi. Ja kui sa oled tõeliselt vaga, päästab Jumal su kindlasti su kannatustest. Sa peaksid olema näinud, kuidas Jumal inimesi kohtleb, ja teadma, et Kõigevägevam hävitab ainult nurjatuid.”

148:6.5 (1663.3) “But the counsel of his second friend, Bildad, was even more depressing, notwithstanding its soundness from the standpoint of the then accepted theology. Said Bildad: ‘God cannot be unjust. Your children must have been sinners since they perished; you must be in error, else you would not be so afflicted. And if you are really righteous, God will certainly deliver you from your afflictions. You should learn from the history of God’s dealings with man that the Almighty destroys only the wicked.’

Ja te mäletate, kuidas Iiob oma sõpradele vastas: „Ma tean väga hästi, et Jumal ei kuule minu appihüüdu. Kuidas võib Jumal olla õiglane ja samas minu süütust täiesti ignoreerida? Ma hakkan aru saama, et mul pole Kõigevägevama poole pöördumisest mingit kasu. Kas te ei mõista, et Jumal sallib heade tagakiusamist kurjade poolt? Kui inimene on nii nõrk, kas ta võib siis loota kõikvõimsa Jumala tähelepanule? Jumal on loonud mu selliseks, nagu ma olen, ja kui ta minu vastu pöördub, olen ma kaitsetu. Miks Jumal mind üldse lõi, kui ma pean nii õnnetult kannatama?”

148:6.6 (1663.4) “And then you remember how Job replied to his friends, saying: ‘I well know that God does not hear my cry for help. How can God be just and at the same time so utterly disregard my innocence? I am learning that I can get no satisfaction from appealing to the Almighty. Cannot you discern that God tolerates the persecution of the good by the wicked? And since man is so weak, what chance has he for consideration at the hands of an omnipotent God? God has made me as I am, and when he thus turns upon me, I am defenseless. And why did God ever create me just to suffer in this miserable fashion?’

Ja kes võibki Iiobi suhtumist hukka mõista, kui arvestatakse tema sõprade nõuandeid ja tema enda ekslikke ideid Jumalast? Kas te saate aru, et Iiob igatses inimlikku Jumalat, janunes osaduse järele jumaliku Olendiga, kes tunneb inimese surelikku seisundit ja saab aru, et õiglased peavad selles oma pika Paradiisi-tõusu esimeses elus sageli paratamatult süütult kannatama? Seepärast ongi Inimese Poeg tulnud Isa juurest elama lihalikku elu, et ta saaks lohutada ja aidata kõiki neid, kes nüüdsest peavad Iiobi kannatusi taluma.

148:6.7 (1663.5) “And who can challenge the attitude of Job in view of the counsel of his friends and the erroneous ideas of God which occupied his own mind? Do you not see that Job longed for a human God, that he hungered to commune with a divine Being who knows man’s mortal estate and understands that the just must often suffer in innocence as a part of this first life of the long Paradise ascent? Wherefore has the Son of Man come forth from the Father to live such a life in the flesh that he will be able to comfort and succor all those who must henceforth be called upon to endure the afflictions of Job.

Iiobi kolmanda sõbra Soofari sõnad lohutasid teda veelgi vähem, sest Soofar ütles: „Sinust on rumal väita, et oled õige, kui sind on tabanud sellised kannatused. Ent ma möönan, et Jumala teed on äraarvamatud. Võib-olla on kõigis sinu õnnetustes mingi varjatud mõte.” Kui Iiob oli kõik oma kolm sõpra ära kuulanud, palus ta abi otse Jumalalt, tuginedes faktile, et „inimesel, naisest sündinul, on lühikesed elupäevad ja palju tüli”.

148:6.8 (1663.6) “Job’s third friend, Zophar, then spoke still less comforting words when he said: ‘You are foolish to claim to be righteous, seeing that you are thus afflicted. But I admit that it is impossible to comprehend God’s ways. Perhaps there is some hidden purpose in all your miseries.’ And when Job had listened to all three of his friends, he appealed directly to God for help, pleading the fact that ‘man, born of woman, is few of days and full of trouble.’

Siis algas tema teine nõupidamine sõpradega. Eliifas muutus karmimaks, süüdistavaks ja sarkastiliseks. Bildad oli nördinud, et Iiob oma sõpradesse nii põlastavalt suhtub. Soofar kordas taas oma melanhoolseid nõuandeid. Nüüd hakkasid sõbrad Iiobis juba vastikust tekitama ja ta pöördus taas Jumala poole, paludes õiglast Jumalat selle ebaõiglase Jumala vastu, kes oli kehastunud tema sõprade filosoofias ja sisaldus isegi ta enda religioosses hoiakus. Järgmisena püüdis Iiob leida varjupaika ja lohutust tulevasest elust, milles sureliku eksistentsi ebavõrdsusi võidakse õiglasemalt parandada. Suutmatus inimeselt abi leida ajas Iiobi Jumala juurde. Tema südames algas suur võitlus usu ja kahtluse vahel. Lõpuks hakkas inimesest kannataja eluvalgust nägema; tema piinatud hing tõusis lootuse ja julguse uutele kõrgustele; ta võis kannatada ja isegi surra, kuid tema valgustatud hing tõi nüüd kuuldavale võiduka hüüu: „Minu Kaitsja elab!”

148:6.9 (1664.1) “Then began the second session with his friends. Eliphaz grew more stern, accusing, and sarcastic. Bildad became indignant at Job’s contempt for his friends. Zophar reiterated his melancholy advice. Job by this time had become disgusted with his friends and appealed again to God, and now he appealed to a just God against the God of injustice embodied in the philosophy of his friends and enshrined even in his own religious attitude. Next Job took refuge in the consolation of a future life in which the inequities of mortal existence may be more justly rectified. Failure to receive help from man drives Job to God. Then ensues the great struggle in his heart between faith and doubt. Finally, the human sufferer begins to see the light of life; his tortured soul ascends to new heights of hope and courage; he may suffer on and even die, but his enlightened soul now utters that cry of triumph, ‘My Vindicator lives!’

Iiobil oli täiesti õigus, kui ta vaidlustas doktriini, et Jumal toob lastele kannatusi nende vanemate karistamiseks. Iiob oli alati valmis möönma, et Jumal on õiglane, kuid ta igatses saada oma hinge rahuldavat ilmutust Igavese isiklikust olemusest. See ongi meie missioon siin maa peal. Kannatavale surelikule ei keelata enam lohutust Jumala armastuse tundmise kaudu ja arusaamist taevase Isa halastusest. Ehkki tormituulest kostnud Jumala hääl väljendas oma aja kohta majesteetlikku arusaama, olete juba selgeks saanud, et Isa ei ilmuta end selliselt, vaid räägib pigem inimsüdames vaikse, tasase häälega: „See on see tee, käige seda mööda.” Kas te saate aru, et Jumal elab teie sisimas, et ta on saanud teiesarnaseks, et teha teid endasarnaseks!”

148:6.10 (1664.2) “Job was altogether right when he challenged the doctrine that God afflicts children in order to punish their parents. Job was ever ready to admit that God is righteous, but he longed for some soul-satisfying revelation of the personal character of the Eternal. And that is our mission on earth. No more shall suffering mortals be denied the comfort of knowing the love of God and understanding the mercy of the Father in heaven. While the speech of God spoken from the whirlwind was a majestic concept for the day of its utterance, you have already learned that the Father does not thus reveal himself, but rather that he speaks within the human heart as a still, small voice, saying, ‘This is the way; walk therein.’ Do you not comprehend that God dwells within you, that he has become what you are that he may make you what he is!”

Lõpuks ütles Jeesus: „Taevane Isa ei valmista inimlastele tahtlikult kannatusi. Inimene kannatab esiteks ajalike õnnetusjuhtumite ja ebaküpse füüsilise eksistentsi ebatäiuslikkuse pahe tõttu. Teiseks kannatab ta patu — elu ja valguse seadustest üleastumise vääramatute tagajärgede all. Ja lõpuks lõikab inimene saaki omaenda järelejätmatu kurjuse tõttu mässus taevase valitsuse õiglase valitsemise vastu maa peal. Ent inimese hädad ei ole jumaliku otsusega talle isiklikult määratud. Inimene võib teha ja teebki palju ära oma ajalike kannatuste vähendamiseks. Ent loobu lõplikult ebausust, nagu valmistaks Jumal inimesele kannatusi pahelise käsul. Uuri Iiobi raamatut ja sa näed, kui palju vääraid ideid Jumalast võib olla isegi heade inimeste ausates mõtetes, ning siis pane tähele, kuidas isegi valusaid vaevu kannatav Iiob leidis neist ekslikest õpetustest hoolimata lohutuse ja pääsemise Jumala. Lõpuks läbis ta usk kannatuste pilved ja ta nägi elu valgust Isast välja voolamas tervendava halastuse ja igikestva õigluse näol.”

148:6.11 (1664.3) Then Jesus made this final statement: “The Father in heaven does not willingly afflict the children of men. Man suffers, first, from the accidents of time and the imperfections of the evil of an immature physical existence. Next, he suffers the inexorable consequences of sin — the transgression of the laws of life and light. And finally, man reaps the harvest of his own iniquitous persistence in rebellion against the righteous rule of heaven on earth. But man’s miseries are not a personal visitation of divine judgment. Man can, and will, do much to lessen his temporal sufferings. But once and for all be delivered from the superstition that God afflicts man at the behest of the evil one. Study the Book of Job just to discover how many wrong ideas of God even good men may honestly entertain; and then note how even the painfully afflicted Job found the God of comfort and salvation in spite of such erroneous teachings. At last his faith pierced the clouds of suffering to discern the light of life pouring forth from the Father as healing mercy and everlasting righteousness.”

Johannes mõtles palju päevi oma südames nendele ütlustele. See vestlus Meistriga muutis oluliselt kogu tema ülejäänud elu ja ta püüdis edaspidi panna ka teisi apostleid igapäevaste inimkannatuste allikatele, olemusele ja eesmärgile teisiti vaatama. Ent teistele rääkis Johannes sellest jutuajamisest alles pärast Meistri lahkumist.

148:6.12 (1664.4) John pondered these sayings in his heart for many days. His entire afterlife was markedly changed as a result of this conversation with the Master in the garden, and he did much, in later times, to cause the other apostles to change their viewpoints regarding the source, nature, and purpose of commonplace human afflictions. But John never spoke of this conference until after the Master had departed.

7. Kuivanud käega mees

7. The Man with the Withered Hand

Eelviimasel sabatil enne apostlite ja uue evangelistide korpuse lahkumist Galileasse teisele jutlustamisreisile rääkis Jeesus Kapernauma sünagoogis „õige elu rõõmudest”. Kui Jeesus oli lõpetanud, tuli tema ümber suur rühm sante, lombakaid, haigeid ja vaevatuid, kes soovisid terveks saada. Selles rühmas olid ka apostlid, palju uusi evangeliste ja variseride nuhke Jeruusalemmast. Kuus Jeruusalemma nuhki järgnesid Jeesusele kõikjale, kuhu ta läks (välja arvatud mägedesse, kus ta Isa ülesandeid täitis).

148:7.1 (1664.5) The second Sabbath before the departure of the apostles and the new corps of evangelists on the second preaching tour of Galilee, Jesus spoke in the Capernaum synagogue on the “Joys of Righteous Living.” When Jesus had finished speaking, a large group of those who were maimed, halt, sick, and afflicted crowded up around him, seeking healing. Also in this group were the apostles, many of the new evangelists, and the Pharisaic spies from Jerusalem. Everywhere that Jesus went (except when in the hills about the Father’s business) the six Jerusalem spies were sure to follow.

Kui Jeesus seisis inimeste ees ja nendega rääkis, õhutas variseride nuhkide juht üht kuivanud käega meest Jeesuse juurde astuma ja küsima, kas sabatipäeval tervendamine ei ole seadusevastane või tuleks tal mõnel teisel päeval abi paluda. Kui Jeesus meest nägi, tema sõnu kuulis ja aru sai, et ta oli variseride saadetud, ütles ta: „Tule siia ja vasta mulle. Kui sul on lammas ja see kukub sabatipäeval auku, kas sa sirutad oma käed tema poole, võtad temast kinni ja tõstad ta välja? Kas selliste asjade tegemine sabatipäeval on seadusevastane?” Ja mees vastas: „Jah, Meister, selliselt sabatipäeval head teha oleks seaduslik.” Ning siis ütles Jeesus neile kõigile: „Ma tean, miks te selle mehe minu juurde saatsite. Te leiaksite põhjuse mind süüdistada, kui viiksite mind kiusatusse osutada sabatipäeval halastust. Te kõik näitasite oma vaikivat nõusolekut, et õnnetu lamba väljatõmbamine kaevust oleks seaduslik ka sabatipäeval ning ma kutsun teid tunnistajaks sellele, et armastava headuse ilmutamine sabatipäeval inimeste suhtes on niisama seaduslik kui loomade suhtes. Kuivõrd väärtuslikum on inimene lambaga võrreldes! Ma kuulutan teile, et inimestele heategude tegemine sabatipäeval on seaduslik.” Ning kui nad kõik vaikides tema ees seisid, ütles Jeesus kuivanud käega mehele: „Seisa siia minu kõrvale, et kõik sind näeksid. Nüüd, mil te teate, et minu Isa tahe on, et te sabatipäeval head teeksite, palun siruta oma käsi välja, kui sul on küllalt usku, et terveks saada.”

148:7.2 (1665.1) The leader of the spying Pharisees, as Jesus stood talking to the people, induced a man with a withered hand to approach him and ask if it would be lawful to be healed on the Sabbath day or should he seek help on another day. When Jesus saw the man, heard his words, and perceived that he had been sent by the Pharisees, he said: “Come forward while I ask you a question. If you had a sheep and it should fall into a pit on the Sabbath day, would you reach down, lay hold on it, and lift it out? Is it lawful to do such things on the Sabbath day?” And the man answered: “Yes, Master, it would be lawful thus to do well on the Sabbath day.” Then said Jesus, speaking to all of them: “I know wherefore you have sent this man into my presence. You would find cause for offense in me if you could tempt me to show mercy on the Sabbath day. In silence you all agreed that it was lawful to lift the unfortunate sheep out of the pit, even on the Sabbath, and I call you to witness that it is lawful to exhibit loving-kindness on the Sabbath day not only to animals but also to men. How much more valuable is a man than a sheep! I proclaim that it is lawful to do good to men on the Sabbath day.” And as they all stood before him in silence, Jesus, addressing the man with the withered hand, said: “Stand up here by my side that all may see you. And now that you may know that it is my Father’s will that you do good on the Sabbath day, if you have the faith to be healed, I bid you stretch out your hand.”

Kui see mees oma kuivanud käe ette sirutas, oli see terveks saanud. Inimesed tahtsid variseride vastu astuda, kuid Jeesus käskis neil rahuneda, öeldes: „Ütlesin teile äsja, et sabatipäeval heategude tegemine elu päästmiseks on seaduslik, kuid ma ei õpetanud teid kahju tegema ega alluma soovile tappa.” Vihased variserid lahkusid ja ehkki oli sabatipäev, kiirustasid nad kohe Tibeeriasse Herodesele ette kandma, tehes kõik, mis nende võimuses, tekitamaks temas eelarvamusi ja saamaks herodeslasi Jeesuse vastu oma liitlasteks. Herodes aga keeldus Jeesuse vastu tegutsemast, soovitades neil esitada oma kaebused Jeruusalemma.

148:7.3 (1665.2) And as this man stretched forth his withered hand, it was made whole. The people were minded to turn upon the Pharisees, but Jesus bade them be calm, saying: “I have just told you that it is lawful to do good on the Sabbath, to save life, but I did not instruct you to do harm and give way to the desire to kill.” The angered Pharisees went away, and notwithstanding it was the Sabbath day, they hastened forthwith to Tiberias and took counsel with Herod, doing everything in their power to arouse his prejudice in order to secure the Herodians as allies against Jesus. But Herod refused to take action against Jesus, advising that they carry their complaints to Jerusalem.

See oli Jeesuse esimene imetegu, mis oli sooritatud vaenlaste väljakutsele vastamiseks. Ja Meister pani selle imeteo toime mitte oma ravimisvõime näitamiseks, vaid tõhusa protestina selle vastu, et sabatist oli saanud kogu inimkonna jaoks mõttetute piirangute kütkeis olev usuline puhkepäev. See mees hakkas taas müürsepana tööle, jäädes pärast tervenemist kogu ülejäänud elu tänulikuks ja vagaks.

148:7.4 (1665.3) This is the first case of a miracle to be wrought by Jesus in response to the challenge of his enemies. And the Master performed this so-called miracle, not as a demonstration of his healing power, but as an effective protest against making the Sabbath rest of religion a veritable bondage of meaningless restrictions upon all mankind. This man returned to his work as a stone mason, proving to be one of those whose healing was followed by a life of thanksgiving and righteousness.

8. Viimane nädal Betsaidas

8. Last Week at Bethsaida

Betsaidas viibimise viimasel nädalal tekkis Jeruusalemma nuhkide seas suuri lahkarvamusi suhtumises Jeesusesse ja tema õpetustesse. Kolmele neist variseridest oli nähtu ja kuuldu tohutult sügava mulje jätnud. Vahepeal oli üks Suurkohtu noor ja mõjukas liige Jeruusalemmas Jeesuse õpetused avalikult omaks võtnud ja end Siiloahi tiigis Abneril ristida lasknud. Kogu Jeruusalemm oli selle sündmuse pärast ärevil ja kohe saadeti Betsaidasse sõnumitoojad kuut variserist nuhki tagasi kutsuma.

148:8.1 (1665.4) The last week of the sojourn at Bethsaida the Jerusalem spies became much divided in their attitude toward Jesus and his teachings. Three of these Pharisees were tremendously impressed by what they had seen and heard. Meanwhile, at Jerusalem, Abraham, a young and influential member of the Sanhedrin, publicly espoused the teachings of Jesus and was baptized in the pool of Siloam by Abner. All Jerusalem was agog over this event, and messengers were immediately dispatched to Bethsaida recalling the six spying Pharisees.

Kreeka filosoof, kes oli eelmisel Galilea-reisil taevariigi poole võidetud, pöördus koos mõne rikka Aleksandria juudiga tagasi ja nad kutsusid jälle Jeesust rajama oma linna ühist filosoofia- ja religioonikooli ning haiglat. Jeesus lükkas aga kutse viisakalt tagasi.

148:8.2 (1666.1) The Greek philosopher who had been won for the kingdom on the previous tour of Galilee returned with certain wealthy Jews of Alexandria, and once more they invited Jesus to come to their city for the purpose of establishing a joint school of philosophy and religion as well as an infirmary for the sick. But Jesus courteously declined the invitation.

Sel ajal saabus Betsaida laagrisse ka üks transiprohvet Bagdadist, keegi Kirmet. Sellel prohvetiks peetud inimesel tekkis transis olles iseäralikke nägemusi ja kui ta und häiriti, nägi ta fantastilisi unenägusid. Ta tekitas laagris üsna palju segadust ja seloot Siimon oli selle poolt, et enesepettusest eksiteele sattunud teesklejaga küllalt karmilt ümber käia, kuid Jeesus sekkus vahele ja jättis mehele mõneks päevaks täieliku tegevusvabaduse. Kõik, kes tema jutlustamist kuulsid, said peagi aru, et tema õpetus ei olnud kooskõlas taevariigi evangeeliumiga. Ta pöördus peagi Bagdadi tagasi, võttes kaasa vaid pool tosinat ebakindlat ja ekslevat hinge. Ent enne, kui Jeesus Bagdadi prohveti eest kostis, oli Taavet Sebedeus viinud Kirmeti isehakanud komisjoni abiga järve, kastnud ta mitu korda vette ja soovitanud tal siis lahkuda — korraldada ja ehitada omaenda laager.

148:8.3 (1666.2) About this time there arrived at the Bethsaida encampment a trance prophet from Bagdad, one Kirmeth. This supposed prophet had peculiar visions when in trance and dreamed fantastic dreams when his sleep was disturbed. He created a considerable disturbance at the camp, and Simon Zelotes was in favor of dealing rather roughly with the self-deceived pretender, but Jesus intervened and allowed him entire freedom of action for a few days. All who heard his preaching soon recognized that his teaching was not sound as judged by the gospel of the kingdom. He shortly returned to Bagdad, taking with him only a half dozen unstable and erratic souls. But before Jesus interceded for the Bagdad prophet, David Zebedee, with the assistance of a self-appointed committee, had taken Kirmeth out into the lake and, after repeatedly plunging him into the water, had advised him to depart hence — to organize and build a camp of his own.

Samal päeval tekkis ühel foiniikia naisel Beet-Marionil selline fanatismihoog, et ta kaotas mõistuse, ja kui ta oli püüdnud vee peal kõndida ning peaaegu uppunud, saatsid tema sõbrad ta ära.

148:8.4 (1666.3) On this same day, Beth-Marion, a Phoenician woman, became so fanatical that she went out of her head and, after almost drowning from trying to walk on the water, was sent away by her friends.

Uus pöördunu Jeruusalemmast, variser Aabraham, andis kogu oma maise vara apostlite varalaekasse ja suures osas tänu sellele saigi kohe võimalikuks saata välja sada äsjakoolitatud evangelisti. Andreas oli juba teatanud laagri sulgemisest ja kõik valmistusid kas koju minema või evangelistidele Galileasse järgnema.

148:8.5 (1666.4) The new Jerusalem convert, Abraham the Pharisee, gave all of his worldly goods to the apostolic treasury, and this contribution did much to make possible the immediate sending forth of the one hundred newly trained evangelists. Andrew had already announced the closing of the encampment, and everybody prepared either to go home or else to follow the evangelists into Galilee.

9. Halvatu tervendamine

9. Healing the Paralytic

Reedel, 1. oktoobri õhtupoolikul, kui Jeesusel oli apostlite, evangelistide ja laialisaadetava laagri teiste juhtidega viimane koosolek ning kuus variseri Jeruusalemmast istusid Sebedeuse maja ruumikas eestoas kokkutulnute seas esimeses reas, toimus üks kogu Jeesuse maise elu imelikumaid ja ainulaadsemaid episoode. Meister kõneles, seistes ruumis, mis oli ehitatud koosviibimiste pidamiseks vihmastel päevadel. Maja oli rahvamurrust ümber piiratud ja inimesed püüdsid Jeesuse jutust veidigi kuulda.

148:9.1 (1666.5) On Friday afternoon, October 1, when Jesus was holding his last meeting with the apostles, evangelists, and other leaders of the disbanding encampment, and with the six Pharisees from Jerusalem seated in the front row of this assembly in the spacious and enlarged front room of the Zebedee home, there occurred one of the strangest and most unique episodes of all Jesus’ earth life. The Master was, at this time, speaking as he stood in this large room, which had been built to accommodate these gatherings during the rainy season. The house was entirely surrounded by a vast concourse of people who were straining their ears to catch some part of Jesus’ discourse.

Ehkki maja oli rahvast täis ja innukatest kuulajatest ümbritsetud, kanti Kapernaumast väikese magamisasemega kohale üks mees, kes oli juba ammu olnud halvatud. See halvatu oli kuulnud, et Jeesus kavatseb Betsaidast lahkuda, ning et ta oli rääkinud hiljuti terveks ravitud müürsepa Aaroniga, otsustas ta lasta sõpradel end Jeesuse juurde kanda ja paluda end terveks ravida. Ta sõbrad püüdsid pääseda Sebedeuse majja nii esi- kui ka tagauksest, aga rahvast oli liiga palju. Halvatu keeldus alla andmast: ta käskis sõpradel hankida redelid ja ronida selle ruumi katusele, kus Jeesus kõneles. Nad võtsid mõned katusekivid lahti ja lasid haige köite abil koos asemega alla põrandale, otse Meistri ette. Kui Jeesus nägi, mida nad olid teinud, katkestas ta jutu ja kõik ruumis viibijad imetlesid haige mehe ja tolle sõprade sihikindlust. Halvatu ütles: „Meister, ma ei segaks sinu õpetustööd, kuid ma soovin nii väga terveks saada. Ma ei ole niisugune nagu need, kes pärast tervenemist kohe sinu õpetuse unustavad. Tahan saada terveks selleks, et taevariiki teenida.” Ja hoolimata sellest, et mehe kannatused olid põhjustatud vääratest eluviisidest, ütles Jeesus halvatule tema usku nähes: „Ole julge, poeg, sinu patud on sulle andeks antud! Sinu usk päästab su.”

148:9.2 (1666.6) While the house was thus thronged with people and entirely surrounded by eager listeners, a man long afflicted with paralysis was carried down from Capernaum on a small couch by his friends. This paralytic had heard that Jesus was about to leave Bethsaida, and having talked with Aaron the stone mason, who had been so recently made whole, he resolved to be carried into Jesus’ presence, where he could seek healing. His friends tried to gain entrance to Zebedee’s house by both the front and back doors, but too many people were crowded together. But the paralytic refused to accept defeat; he directed his friends to procure ladders by which they ascended to the roof of the room in which Jesus was speaking, and after loosening the tiles, they boldly lowered the sick man on his couch by ropes until the afflicted one rested on the floor immediately in front of the Master. When Jesus saw what they had done, he ceased speaking, while those who were with him in the room marveled at the perseverance of the sick man and his friends. Said the paralytic: “Master, I would not disturb your teaching, but I am determined to be made whole. I am not like those who received healing and immediately forgot your teaching. I would be made whole that I might serve in the kingdom of heaven.” Now, notwithstanding that this man’s affliction had been brought upon him by his own misspent life, Jesus, seeing his faith, said to the paralytic: “Son, fear not; your sins are forgiven. Your faith shall save you.”

Kui variserid Jeruusalemmast koos teiste nende kõrval istunud kirja- ja seadusetundjatega neid Jeesuse sõnu kuulsid, hakkasid nad endamisi mõtlema: „Kuidas julgeb see mees nõnda kõnelda? Kas ta ei saa aru, et niisugune jutt on pühaduseteotus? Kes veel peale Jumala saaks patte andeks anda?” Jeesus tajus vaimus nende mõtteid ja omavahelist arutelu ning ütles neile: „Miks mõtlete te nii oma südametes? Kes olete teie, et te minu üle kohut mõistate? Mis vahe on selles, kas ma ütlen sellele halvatule, et tema patud on andeks antud, või käsin tal tõusta, võtta oma kanderaam ja kõndida? Selleks et teie, kes te olete kõige selle tunnistajateks, saaksite lõpuks aru — Inimese Pojal on maa peal õigus ja meelevald patte andeks anda —, ütlen ma sellele haigele mehele: tõuse, võta oma kanderaam ja mine koju!” Ning kui Jeesus oli seda öelnud, tõusis halvatu püsti ja talle anti teed ning ta kõndis kõigi silme all välja. Ja need, kes seda nägid, olid hämmastunud. Peetrus saatis kokkutulnud laiali ning paljud palvetasid ja ülistasid Jumalat, tunnistades, et nad polnud kunagi midagi nii iseäralikku näinud.

148:9.3 (1667.1) When the Pharisees from Jerusalem, together with other scribes and lawyers who sat with them, heard this pronouncement by Jesus, they began to say to themselves: “How dare this man thus speak? Does he not understand that such words are blasphemy? Who can forgive sin but God?” Jesus, perceiving in his spirit that they thus reasoned within their own minds and among themselves, spoke to them, saying: “Why do you so reason in your hearts? Who are you that you sit in judgment over me? What is the difference whether I say to this paralytic, your sins are forgiven, or arise, take up your bed, and walk? But that you who witness all this may finally know that the Son of Man has authority and power on earth to forgive sins, I will say to this afflicted man, Arise, take up your bed, and go to your own house.” And when Jesus had thus spoken, the paralytic arose, and as they made way for him, he walked out before them all. And those who saw these things were amazed. Peter dismissed the assemblage, while many prayed and glorified God, confessing that they had never before seen such strange happenings.

Ligikaudu samal ajal jõudsid kohale ka Suurkohtu sõnumitoojad, kes pidid kuus nuhki Jeruusalemma tagasi kutsuma. Seda sõnumit kuuldes hakkasid nad omavahel tõsiselt vaidlema ja kui arutelu oli lõppenud, pöördus juht koos kahe kaaslasega sõnumitoojate saatel Jeruusalemma tagasi, kuid kolm variserist nuhki tunnistasid oma usku Jeesusesse, läksid kohe järve äärde ning Peetrus ristis nad ja apostlid võtsid nad taevariigi lastena enda hulka.

148:9.4 (1667.2) And it was about this time that the messengers of the Sanhedrin arrived to bid the six spies return to Jerusalem. When they heard this message, they fell to earnest debate among themselves; and after they had finished their discussions, the leader and two of his associates returned with the messengers to Jerusalem, while three of the spying Pharisees confessed faith in Jesus and, going immediately to the lake, were baptized by Peter and fellowshipped by the apostles as children of the kingdom.





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