URANTIA RAAMAT - 166. Kiri. Viimane külaskäik Põhja-Pereasse

(UF-EST-001-2010-1)

URANTIA RAAMAT   

IV OSA: Jeesuse elu ja Õpetused



166. Kiri. Viimane külaskäik Põhja-Pereasse

Paper 166 : Last Visit to Northern Perea

ALATES 11. kuni 20. veebruarini käis Jeesus koos kaheteistkümne apostliga ringreisil kõigis Põhja-Perea linnades ja külades, kus Abner koos naiskorpusega töötas. Nad leidsid, et neid evangeeliumi sõnumitoojaid saatis edu, ja Jeesus juhtis apostlite tähelepanu korduvalt asjaolule, et taevariigi evangeeliumi saab levitada ka ilma seda saatvate imedeta.

166:0.1 (1825.1) FROM February 11 to 20, Jesus and the twelve made a tour of all the cities and villages of northern Perea where the associates of Abner and the members of the women’s corps were working. They found these messengers of the gospel meeting with success, and Jesus repeatedly called the attention of his apostles to the fact that the gospel of the kingdom could spread without the accompaniment of miracles and wonders.

See kolmekuuline misjoniretk Pereas jätkus edukalt vaid vähese kaheteistkümne apostli poolse abiga ja sellest ajast kajastas evangeelium rohkem Jeesuse õpetusi kui tema isiksust. tema poolehoidjad ei järginud tema juhiseid aga kaua, sest varsti pärast Jeesuse surma ja ülestõusmist kaldusid nad tema õpetustest kõrvale ja hakkasid rajama varast kirikut, mis tugines imelugudele ning ülistatud mälestustele tema jumalikinimlikust isiksusest.

166:0.2 (1825.2) This entire mission of three months in Perea was successfully carried on with little help from the twelve apostles, and the gospel from this time on reflected, not so much Jesus’ personality, as his teachings. But his followers did not long follow his instructions, for soon after Jesus’ death and resurrection they departed from his teachings and began to build the early church around the miraculous concepts and the glorified memories of his divine-human personality.

1. Variserid Ragabas

1. The Pharisees at Ragaba

Sabatil 18. veebruaril oli Jeesus Ragabas, kus elas rikas variser Naatanael, ning et Jeesust ja kahteteist apostlit saatsid ümbruskonnas üsna paljud tema tuttavad variserid, pakkus ta tol sabatihommikul neile kõigile, ligikaudu kahekümnele inimesele, hommikusööki ja kutsus Jeesuse aukülaliseks.

166:1.1 (1825.3) On Sabbath, February 18, Jesus was at Ragaba, where there lived a wealthy Pharisee named Nathaniel; and since quite a number of his fellow Pharisees were following Jesus and the twelve around the country, he made a breakfast on this Sabbath morning for all of them, about twenty in number, and invited Jesus as the guest of honor.

Kui Jeesus tollele hommikueinele jõudis, olid enamik varisere koos kahe-kolme seadusetundjaga juba kohal ja istusid lauas. Meister võttis kohe istet Naatanaeli vasakul käel, ilma et oleks läinud veekausside juurde käsi pesema. Paljud variserid, eriti need, kes pooldasid Jeesuse õpetusi, teadsid, et ta peseb käsi ainult puhtuse pärast ega salli neid puhttseremoniaalseid etendusi. Seepärast ei imestanud nad selle üle, et ta tuli otse lauda, ilma et oleks teist korda käsi pesnud. Naatanael oli aga jahmunud, et Meister variseride rangetest nõuetest kinni ei pidanud. Jeesus ei pesnud käsi ka iga toidukorra järel ega pärast söömise lõpetamist, nagu variseridel kombeks oli.

166:1.2 (1825.4) By the time Jesus arrived at this breakfast, most of the Pharisees, with two or three lawyers, were already there and seated at the table. The Master immediately took his seat at the left of Nathaniel without going to the water basins to wash his hands. Many of the Pharisees, especially those favorable to Jesus’ teachings, knew that he washed his hands only for purposes of cleanliness, that he abhorred these purely ceremonial performances; so they were not surprised at his coming directly to the table without having twice washed his hands. But Nathaniel was shocked by this failure of the Master to comply with the strict requirements of Pharisaic practice. Neither did Jesus wash his hands, as did the Pharisees, after each course of food nor at the end of the meal.

Kui Naatanael oli ühe tema paremal käel istuva ebasõbraliku variseriga üsna palju sosistanud ja Meistri vastas istujad päris kaua kulme kergitanud ning pilkavalt huuli kõverdanud, ütles Jeesus lõpuks: „Ma arvasin, et sa kutsusid mu siia majja endaga koos einestama ja tahad võib-olla mulle ka uue jumalariigi evangeeliumi kuulutamise kohta küsimusi esitada, aga ma näen, et sa oled toonud mu siia vaatama, kuidas sa demonstreerid tseremoniaalset pühendumist omaenda võltsvagadusele. Seda oled sa nüüd teinud, millega sa mind kui oma külalist järgmisena austad?”

166:1.3 (1825.5) After considerable whispering between Nathaniel and an unfriendly Pharisee on his right and after much lifting of eyebrows and sneering curling of lips by those who sat opposite the Master, Jesus finally said: “I had thought that you invited me to this house to break bread with you and perchance to inquire of me concerning the proclamation of the new gospel of the kingdom of God; but I perceive that you have brought me here to witness an exhibition of ceremonial devotion to your own self-righteousness. That service you have now done me; what next will you honor me with as your guest on this occasion?”

Kui Meister oli seda öelnud, langetasid kõik silmad ja vaikisid. Kuna keegi enam midagi ei kostnud, jätkas Jeesus: „Paljud teist, variseridest, on siin koos minuga kui sõbrad, mõned teist on isegi minu jüngrid, kuid enamik teist keeldub jonnakalt valgust nägemast ja tõde tunnistamast ka siis, kui evangeeliumitöö võimsalt nende ette tuuakse. Kui hoolikalt puhastate te karikaid ja vaagnaid väljastpoolt, vaimutoidu nõud on aga räpased ja rüvetatud! te näitate inimestele oma vaga ja püha välist külge, kuid teie hinged on sisimas täidetud võltsvagaduse, saamahimu, väljapressimise ja igasuguse vaimse kurjusega. teie juhid söandavad isegi sepitseda ja kavandada Inimese Poja mõrva. Kas te, rumalad inimesed, ei saa aru, et Jumal taevas näeb peale teie välise teeskluse ja vagaduse ka hinge sisimaid motiive? Ärge arvake, et almuste andmine ja kümnise maksmine puhastab teid ebaõiglusest ja võimaldab teil seista puhtana kõigi inimeste Kohtuniku ees. Häda teile, variseridele, kes te ikka veel elu valguse tagasi lükkate! te maksate piinliku täpsusega kümnist ja annate suurustledes almuseid, kuid ajate teadlikult minema teid külastava Jumala ja lükkate tagasi tema armastuse ilmutuse. te teete küll õigesti, et neile vähemtähtsatele kohustustele tähelepanu pöörate, kuid poleks maksnud jätta ka kaalukamaid nõudeid täitmata. Häda kõigile neile, kes väldivad õiglust, põlastavad halastust ja lükkavad tagasi tõe! Häda kõigile neile, kes põlgavad Isa ilmutust, taotledes samal ajal tähtsaid kohti sünagoogis ja himustades turgudel lipitsevaid tervitusi!”

166:1.4 (1826.1) When the Master had thus spoken, they cast their eyes upon the table and remained silent. And since no one spoke, Jesus continued: “Many of you Pharisees are here with me as friends, some are even my disciples, but the majority of the Pharisees are persistent in their refusal to see the light and acknowledge the truth, even when the work of the gospel is brought before them in great power. How carefully you cleanse the outside of the cups and the platters while the spiritual-food vessels are filthy and polluted! You make sure to present a pious and holy appearance to the people, but your inner souls are filled with self-righteousness, covetousness, extortion, and all manner of spiritual wickedness. Your leaders even dare to plot and plan the murder of the Son of Man. Do not you foolish men understand that the God of heaven looks at the inner motives of the soul as well as on your outer pretenses and your pious professions? Think not that the giving of alms and the paying of tithes will cleanse you from unrighteousness and enable you to stand clean in the presence of the Judge of all men. Woe upon you Pharisees who have persisted in rejecting the light of life! You are meticulous in tithing and ostentatious in almsgiving, but you knowingly spurn the visitation of God and reject the revelation of his love. Though it is all right for you to give attention to these minor duties, you should not have left these weightier requirements undone. Woe upon all who shun justice, spurn mercy, and reject truth! Woe upon all those who despise the revelation of the Father while they seek the chief seats in the synagogue and crave flattering salutations in the market places!”

Kui Jeesus lahkumiseks tõusis, ütles üks lauas istuv seadusetundja talle: „Aga, Meister, mõnes oma sõnumis teed sa vahel ka meile etteheiteid. Kas kirjatundjates, variserides ega seadusetundjates pole siis midagi head?” Ja püstijalu vastas Jeesus seadusetundjale: „teid rõõmustavad nagu variseregi aukohad pidulauas ja pikkade rüüde kandmine, ehkki panete samal ajal inimeste õlgadele koormaid, mida on raske kanda. Ja kui inimhinged löövad nende raskete koormate all vankuma, ei liiguta te sõrmegi. Häda teile, kes te rõõmustate nii väga selle üle, et ehitate haudu prohvetitele, kelle teie isad on tapnud! teie soostumine oma isade tegudega avaldub selles, et te kavatsete tappa ka nemad, kes on tulnud praegu tegema seda, mida prohvetid omal ajal tegid — kuulutama Jumala õiglust ja ilmutama taevase Isa halastust. Ent sellelt väärastunud ja võltsvagalt põlvkonnalt nõutakse prohvetite ja apostlite verd kõigi varasemate põlvkondade eest. Häda kõigile teile, seadusetundjatele, kes olete võtnud lihtrahvalt teadmiste võtme! te keeldute astumast tõe teele ja tahaksite samal ajal takistada ka kõiki teisi sinna astumast. te ei saa aga taevariigi uksi niiviisi sulgeda; me oleme avanud need kõigile, kellel on sisenemiseks usku, ja neid halastuseväravaid ei sule väärõpetajate ja truudusetute karjaste eelarvamus ega ülbus, nad on nagu valged hauakambrid, mis näivad küll väliselt kaunid, kuid on seest täis surnute luid ja igasugust vaimset rüvedust.”

166:1.5 (1826.2) When Jesus would have risen to depart, one of the lawyers who was at the table, addressing him, said: “But, Master, in some of your statements you reproach us also. Is there nothing good in the scribes, the Pharisees, or the lawyers?” And Jesus, standing, replied to the lawyer: “You, like the Pharisees, delight in the first places at the feasts and in wearing long robes while you put heavy burdens, grievous to be borne, on men’s shoulders. And when the souls of men stagger under these heavy burdens, you will not so much as lift with one of your fingers. Woe upon you who take your greatest delight in building tombs for the prophets your fathers killed! And that you consent to what your fathers did is made manifest when you now plan to kill those who come in this day doing what the prophets did in their day — proclaiming the righteousness of God and revealing the mercy of the heavenly Father. But of all the generations that are past, the blood of the prophets and the apostles shall be required of this perverse and self-righteous generation. Woe upon all of you lawyers who have taken away the key of knowledge from the common people! You yourselves refuse to enter into the way of truth, and at the same time you would hinder all others who seek to enter therein. But you cannot thus shut up the doors of the kingdom of heaven; these we have opened to all who have the faith to enter, and these portals of mercy shall not be closed by the prejudice and arrogance of false teachers and untrue shepherds who are like whited sepulchres which, while outwardly they appear beautiful, are inwardly full of dead men’s bones and all manner of spiritual uncleanness.”

Kui Jeesus oli Naatanaeli laua taga kõnelemise lõpetanud, lahkus ta söömata sellest majast. Mõned neid sõnu kuulnud variserid hakkasid tema õpetust uskuma ja astusid taevariiki, kuid rohkem oli neid, kes jäid pimeduse teele ja otsustasid seda kindlamalt teda varitseda, et püüda kinni mõni tema sõna, mille eest võiks teda kohtu ette viia ja tema üle Jeruusalemma Suurkohtu ees kohut mõista.

166:1.6 (1826.3) And when Jesus had finished speaking at Nathaniel’s table, he went out of the house without partaking of food. And of the Pharisees who heard these words, some became believers in his teaching and entered into the kingdom, but the larger number persisted in the way of darkness, becoming all the more determined to lie in wait for him that they might catch some of his words which could be used to bring him to trial and judgment before the Sanhedrin at Jerusalem.

Variserid pöörasid erilist tähelepanu vaid kolmele asjale:

166:1.7 (1827.1) There were just three things to which the Pharisees paid particular attention:

1. range kümnisemaksmine;

166:1.8 (1827.2) 1. The practice of strict tithing.

2. puhastamisseaduste piinlikult täpne täitmine;

166:1.9 (1827.3) 2. Scrupulous observance of the laws of purification.

3. mittevariseridega igasuguse suhtlemise vältimine.

166:1.10 (1827.4) 3. Avoidance of association with all non-Pharisees.

Jeesus püüdis tol korral paljastada kahe esimese teguviisi vaimset viljatust, jättes märkused variseride keeldumise kohta suhelda mittevariseridega mõneks hilisemaks korraks, mil ta taas paljudega neist koos õhtustab.

166:1.11 (1827.5) At this time Jesus sought to expose the spiritual barrenness of the first two practices, while he reserved his remarks designed to rebuke the Pharisees’ refusal to engage in social intercourse with non-Pharisees for another and subsequent occasion when he would again be dining with many of these same men.

2. Kümme pidalitõbist

2. The Ten Lepers

Järgmisel päeval läks Jeesus kaheteistkümne apostliga Samaaria piiri lähedale Amatusesse ja linnale lähenedes kohtasid nad kümmet läheduses elavat pidalitõbist. Üheksa neist olid juudid ja üks samaarlane. Need juudid poleks tavaolukorras selle samaarlasega üldse suhelnud ega kontakti astunud, kuid ühisest haigusest oli enam kui küllalt kõigi religioossete eelarvamuste ületamiseks. Nad olid Jeesusest ja tema varasematest tervendamisimetegudest palju kuulnud ning et seitsmekümnel oli alati kombeks teatada, millal Jeesuse saabumist on oodata, kui Meister kaheteistkümne apostliga neil rännakutel käis, teadsid kümme pidalitõbist, et ta on umbes sel ajal lähikonda tulemas, ning seepärast olid nad asunud linna lähedusse valvepostile, lootes võita tema tähelepanu ja paluda, et ta nad terveks teeks. Kui pidalitõbised Jeesust lähenemas nägid, ei julgenud nad tema juurde minna, vaid hüüdsid eemalt: „Meister, halasta meie peale, puhasta meid meie tõvest. Ravi meid terveks, nagu sa oled teisi terveks ravinud.”

166:2.1 (1827.6) The next day Jesus went with the twelve over to Amathus, near the border of Samaria, and as they approached the city, they encountered a group of ten lepers who sojourned near this place. Nine of this group were Jews, one a Samaritan. Ordinarily these Jews would have refrained from all association or contact with this Samaritan, but their common affliction was more than enough to overcome all religious prejudice. They had heard much of Jesus and his earlier miracles of healing, and since the seventy made a practice of announcing the time of Jesus’ expected arrival when the Master was out with the twelve on these tours, the ten lepers had been made aware that he was expected to appear in this vicinity at about this time; and they were, accordingly, posted here on the outskirts of the city where they hoped to attract his attention and ask for healing. When the lepers saw Jesus drawing near them, not daring to approach him, they stood afar off and cried to him: “Master, have mercy on us; cleanse us from our affliction. Heal us as you have healed others.”

Jeesus oli just kaheteistkümnele selgitanud, miks Perea paganad ja vähemortodokssed juudid olid seitsmekümne jutlustatud evangeeliumi rohkem valmis uskuma kui ortodokssemad traditsioonide kütkeis Juudamaa juudid. ta oli juhtinud nende tähelepanu asjaolule, et ka galilealased ning isegi samaarlased olid nende sõnumi meelsamini vastu võtnud. Kaksteist apostlit polnud siiski veel sugugi valmis kauapõlatud samaarlaste vastu heatahtlikkust ilmutama.

166:2.2 (1827.7) Jesus had just been explaining to the twelve why the gentiles of Perea, together with the less orthodox Jews, were more willing to believe the gospel preached by the seventy than were the more orthodox and tradition-bound Jews of Judea. He had called their attention to the fact that their message had likewise been more readily received by the Galileans, and even by the Samaritans. But the twelve apostles were hardly yet willing to entertain kind feelings for the long-despised Samaritans.

Seetõttu püüdis seloot Siimon, märganud pidalitõbiste seas samaarlast, veenda Meistrit edasi linna poole minema, loobudes kõhklemata isegi neid tervitamast. Jeesus ütles Siimonile: „Aga kui samaarlane armastab Jumalat sama palju kui juudid? Kas me peaksime oma kaasinimeste üle kohut mõistma? Kes võib seda öelda? Kui me need kümme meest terveks teeme, osutub samaarlane ehk juutidest tänulikumakski. Kas sa oled oma seisukohtades kindel, Siimon?” Ja Siimon vastas kiiresti: „Küll sa varsti näed, kui sa nad puhtaks teed.” Ja Jeesus vastas: „Olgu nii, Siimon, ja peagi saad sa teada tõe inimeste tänulikkuse ja Jumala armastava halastuse kohta.”

166:2.3 (1827.8) Accordingly, when Simon Zelotes observed the Samaritan among the lepers, he sought to induce the Master to pass on into the city without even hesitating to exchange greetings with them. Said Jesus to Simon: “But what if the Samaritan loves God as well as the Jews? Should we sit in judgment on our fellow men? Who can tell? if we make these ten men whole, perhaps the Samaritan will prove more grateful even than the Jews. Do you feel certain about your opinions, Simon?” And Simon quickly replied, “If you cleanse them, you will soon find out.” And Jesus replied: “So shall it be, Simon, and you will soon know the truth regarding the gratitude of men and the loving mercy of God.”

Jeesus ütles pidalitõbistele lähenedes: „Kui tahate, et teid terveks tehtaks, minge kohe ja näidake end preestritele, nagu Moosese seadus ette näeb.” Ja nad läksid ning said terveks. Kui samaarlane nägi, et ka tema tervenes, pöördus ta tagasi ja hakkas Jeesust otsides valjul häälel Jumalat kiitma. Ning kui ta Meistri leidis, langes ta tema jalge ette põlvili ja tänas teda haigusest puhastamise eest. Ülejäänud üheksa, juudid, olid samuti avastanud, et nad on terved, ning ehkki ka nemad olid tänulikud, jätkasid nad teed preestrite juurde, et end näidata.

166:2.4 (1827.9) Jesus, going near the lepers, said: “If you would be made whole, go forthwith and show yourselves to the priests as required by the law of Moses.” And as they went, they were made whole. But when the Samaritan saw that he was being healed, he turned back and, going in quest of Jesus, began to glorify God with a loud voice. And when he had found the Master, he fell on his knees at his feet and gave thanks for his cleansing. The nine others, the Jews, had also discovered their healing, and while they also were grateful for their cleansing, they continued on their way to show themselves to the priests.

Kui samaarlane ikka veel Jeesuse jalge ees põlvitas, ütles Meister, vaadates kaheteistkümne, eriti seloot Siimoni poole: „Eks kümme ole saanud puhtaks? Kus on siis ülejäänud üheksa, juudid? tagasi Jumalat ülistama on tulnud ainult üks, see muulane.” Siis ütles ta samaarlasele: „tõuse ja mine oma teed, sinu usk on su terveks teinud.”

166:2.5 (1828.1) As the Samaritan remained kneeling at Jesus’ feet, the Master, looking about at the twelve, especially at Simon Zelotes, said: “Were not ten cleansed? Where, then, are the other nine, the Jews? Only one, this alien, has returned to give glory to God.” And then he said to the Samaritan, “Arise and go your way; your faith has made you whole.”

Kui võõras lahkus, tõstis Jeesus pilgu jälle apostlitele. Kõik apostlid peale seloot Siimoni, kelle silmad olid maas, vastasid Jeesuse pilgule. Kaksteist apostlit ei lausunud sõnagi. Ka Jeesus ei öelnud midagi, seda polnudki vaja.

166:2.6 (1828.2) Jesus looked again at his apostles as the stranger departed. And the apostles all looked at Jesus, save Simon Zelotes, whose eyes were downcast. The twelve said not a word. Neither did Jesus speak; it was not necessary that he should.

Ehkki kõik kümme meest uskusid tõesti end pidalitõbised olevat, oli see haigus tegelikult vaid neljal. Ülejäänud kuus paranesid nahahaigusest, mida oli ekslikult pidalitõveks peetud. Samaarlasel oli aga tõepoolest pidalitõbi olnud.

166:2.7 (1828.3) Though all ten of these men really believed they had leprosy, only four were thus afflicted. The other six were cured of a skin disease which had been mistaken for leprosy. But the Samaritan really had leprosy.

Jeesus palus kahteteist, et nad pidalitõbiste tervendamisest kellelegi ei räägiks, ja edasi Amatuse poole rännates märkis ta: „te näete, kuidas selle maja lapsed isegi Isa tahtele allumata saadud õnnistusi enesestmõistetavaks peavad. Nad ei pea oluliseks Isa tänada, kui ta nad terveks teeb, aga kui võõrad saavad majaisandalt kinke, on nad imestunud ja tunnevad vajadust tänada nende heade asjade eest, mis neile on antud.” Apostlid ei vastanud Meistri sõnadele aga ikka veel midagi.

166:2.8 (1828.4) Jesus enjoined the twelve to say nothing about the cleansing of the lepers, and as they went on into Amathus, he remarked: “You see how it is that the children of the house, even when they are insubordinate to their Father’s will, take their blessings for granted. They think it a small matter if they neglect to give thanks when the Father bestows healing upon them, but the strangers, when they receive gifts from the head of the house, are filled with wonder and are constrained to give thanks in recognition of the good things bestowed upon them.” And still the apostles said nothing in reply to the Master’s words.

3. Jutlus Gerasas

3. The Sermon at Gerasa

Kui Jeesus koos kaheteistkümne apostliga Gerasas taevariigi sõnumitoojaid külastas, esitas üks temasse uskuv variser talle järgmise küsimuse: „Issand, kas tegelikult päästetakse vaid vähesed või paljud?” Ja Jeesus vastas talle:

166:3.1 (1828.5) As Jesus and the twelve visited with the messengers of the kingdom at Gerasa, one of the Pharisees who believed in him asked this question: “Lord, will there be few or many really saved?” And Jesus, answering, said:

„Teile on õpetatud, et päästetakse ainult Aabrahami lapsed, et pääsemisele võivad loota üksnes usku vastuvõetud paganad. Mõned teist on arutlenud selle üle, et kuna pühakirja järgi jäid kogu Egiptusesse suundunud rahvahulgast ellu ja astusid tõotatud maale ainult Kaaleb ja Joosua, leiavad neist, kes püüdlevad taevariiki, sissepääsu sinna vaid vähesed.

166:3.2 (1828.6) “You have been taught that only the children of Abraham will be saved; that only the gentiles of adoption can hope for salvation. Some of you have reasoned that, since the Scriptures record that only Caleb and Joshua from among all the hosts that went out of Egypt lived to enter the promised land, only a comparatively few of those who seek the kingdom of heaven shall find entrance thereto.

Teie seas on levinud ka üks teine ütlus, milles on palju tõde: igavesse ellu viiv tee on sirge ja kitsas ning sinna avanev värav sama kitsas, nii et pääsemise otsijaist vaid vähesed sellest läbi mahuvad. teil on ka õpetus, mille kohaselt hukatusse viiv tee ja sinna avanev värav on laiad ning seda teed soovivad paljud minna. Ning sellel õpetussõnal on oma mõte. Ent ma kuulutan teile, et pääsemine on eelkõige teie isikliku valiku küsimus. Isegi kui elutee värav on kitsas, on see piisavalt lai, et lasta sisse kõik, kes siiralt sisse pääseda püüavad, sest mina olengi see värav. Ja Poeg ei keela sissepääsu kunagi ühelegi universumilapsele, kes usu abil püüab Poja kaudu Isa leida.

166:3.3 (1828.7) “You also have another saying among you, and one that contains much truth: That the way which leads to eternal life is straight and narrow, that the door which leads thereto is likewise narrow so that, of those who seek salvation, few can find entrance through this door. You also have a teaching that the way which leads to destruction is broad, that the entrance thereto is wide, and that there are many who choose to go this way. And this proverb is not without its meaning. But I declare that salvation is first a matter of your personal choosing. Even if the door to the way of life is narrow, it is wide enough to admit all who sincerely seek to enter, for I am that door. And the Son will never refuse entrance to any child of the universe who, by faith, seeks to find the Father through the Son.

Ent siin peitub oht kõigi jaoks, kes soovivad taevariiki astumist edasi lükata, jätkates ebaküpsete naudingute otsimist ja andes järele isekale rahuldustundele: keeldunud taevariiki astumisest kui vaimsest kogemusest, võivad nad hiljem taotleda pääsu sellesse siis, kui eeloleval ajastul tuleb ilmsiks parema tee õndsus. Ja kui need, kes on taevariigi tagasi lükanud siis, kui mina inimkujul siia tulin, püüavad sinna pääseda siis, kui selle jumalikkus on ilmne, ütlen ma kõigile neile isekatele: ma ei tea, kust te olete tulnud. teil oli võimalus valmistuda selleks taevaseks kodakondsuseks, kuid te lükkasite kõik halastusepakkumised tagasi; te lükkasite tagasi kõik kutsed siseneda, kui uks oli avatud. Nüüd on uks suletud teile, kes te olete pääsemisest keeldunud. See uks ei ole avatud neile, kes tahavad astuda taevariiki vaid isekast soovist õndsust saavutada. Pääsemine ei ole nende jaoks, kes ei taha maksta kogu südamest minu Isa tahte täitmisele pühendumise hinda. Kui te olete vaimus ja hinges Isa taevariigile selja pööranud, on kasutu seista selle ukse ees meeles ja kehas ning koputada, öeldes: „Issand, ava meile, ka meie tahame taevariigis suureks saada.” Siis kuulutan mina, et te pole minu karjast. Ma ei võta teid nende hulka, kes on pidanud tublit usuvõitlust ja võitnud selle eest isetu teenimise maises taevariigis. Ja kui te küsite: „Kas me ei söönud ja joonud koos sinuga ja kas sa ei õpetanud meie tänavatel?”, siis ma teatan taas, et te olete mulle vaimselt võõrad; et me pole koos teeninud maa peal Isa halastust jutlustades; et ma ei tunne teid; ning siis ütleb kogu maailma Kohtunik teile: „Lahkuge meie juurest kõik teie, kes te olete rõõmu tundnud ülekohtustest tegudest”.

166:3.4 (1829.1) “But herein is the danger to all who would postpone their entrance into the kingdom while they continue to pursue the pleasures of immaturity and indulge the satisfactions of selfishness: Having refused to enter the kingdom as a spiritual experience, they may subsequently seek entrance thereto when the glory of the better way becomes revealed in the age to come. And when, therefore, those who spurned the kingdom when I came in the likeness of humanity seek to find an entrance when it is revealed in the likeness of divinity, then will I say to all such selfish ones: I know not whence you are. You had your chance to prepare for this heavenly citizenship, but you refused all such proffers of mercy; you rejected all invitations to come while the door was open. Now, to you who have refused salvation, the door is shut. This door is not open to those who would enter the kingdom for selfish glory. Salvation is not for those who are unwilling to pay the price of wholehearted dedication to doing my Father’s will. When in spirit and soul you have turned your backs upon the Father’s kingdom, it is useless in mind and body to stand before this door and knock, saying, ‘Lord, open to us; we would also be great in the kingdom.’ Then will I declare that you are not of my fold. I will not receive you to be among those who have fought the good fight of faith and won the reward of unselfish service in the kingdom on earth. And when you say, ‘Did we not eat and drink with you, and did you not teach in our streets?’ then shall I again declare that you are spiritual strangers; that we were not fellow servants in the Father’s ministry of mercy on earth; that I do not know you; and then shall the Judge of all the earth say to you: ‘Depart from us, all you who have taken delight in the works of iniquity.’

Aga ärge kartke: igaüks, kes siiralt soovib jumalariiki astumise kaudu igavest elu leida, leiab kindlasti selle igikestva pääsemise. Ent teie, kes te sellest pääsemisest keeldute, näete veel kunagi, kuidas Aabrahami soost prohvetid istuvad koos paganarahvaste seast pärit uskujatega selles säravas taevariigis, süües eluleiba ja värskendades end eluveega. Ning neid, kes vallutavad taevariigi endale vaimujõu ja elava usu püsivate rünnakutega, tuleb põhjast ja lõunast ning idast ja läänest. Ning ennäe, paljud, kes on esimesed, saavad viimasteks, ja need, kes on viimased, saavad sageli esimesteks.”

166:3.5 (1829.2) “But fear not; every one who sincerely desires to find eternal life by entrance into the kingdom of God shall certainly find such everlasting salvation. But you who refuse this salvation will some day see the prophets of the seed of Abraham sit down with the believers of the gentile nations in this glorified kingdom to partake of the bread of life and to refresh themselves with the water thereof. And they who shall thus take the kingdom in spiritual power and by the persistent assaults of living faith will come from the north and the south and from the east and the west. And, behold, many who are first will be last, and those who are last will many times be first.”

See oli tõesti sirgest ja kitsast teest kõneleva tuttava õpetussõna esitamine uuel ja teistsugusel viisil.

166:3.6 (1829.3) This was indeed a new and strange version of the old and familiar proverb of the straight and narrow way.

Apostlid ja paljud jüngrid hakkasid pikkamööda aru saama, mida tähendab Jeesuse kunagine ütlus „te ei saa astuda jumalariiki enne, kui pole uuesti, vaimust sündinud”. Hoolimata sellest on igavesti tõsi kõigi nende jaoks, kes on südamelt ausad ja oma usus siirad, seegi lause: „Vaadake, ma seisan inimsüdamete uksel ja koputan ja kui inimene mulle avab, astun ma sisse ja õhtustan koos temaga ning toidan teda eluleivaga; me saame üheks oma vaimu ja sihi poolest ning jääme igavesti vendadeks oma pikas ja viljakas teenistuses Paradiisi-Isa otsinguil.” Ning see, kas ühtekokku päästetakse teist vähesed või paljud, sõltub sellest, kas vähesed või paljud kuulevad kutset „Mina olen värav, ma olen uus ja elav tee, ja igaüks, kes soovib, võib alustada lõputut tõeotsingut igavese elu saavutamiseks”.

166:3.7 (1829.4) Slowly the apostles and many of the disciples were learning the meaning of Jesus’ early declaration: “Unless you are born again, born of the spirit, you cannot enter the kingdom of God.” Nevertheless, to all who are honest of heart and sincere in faith, it remains eternally true: “Behold, I stand at the doors of men’s hearts and knock, and if any man will open to me, I will come in and sup with him and will feed him with the bread of life; we shall be one in spirit and purpose, and so shall we ever be brethren in the long and fruitful service of the search for the Paradise Father.” And so, whether few or many are to be saved altogether depends on whether few or many will heed the invitation: “I am the door, I am the new and living way, and whosoever wills may enter to embark upon the endless truth-search for eternal life.”

Isegi apostlid ei saanud täielikult aru tema õpetusest, mille kohaselt igasuguse ainelise vastupanu murdmiseks ja kõigi maiste takistuste ületamiseks, mis võivad seista Jumala vabastatud poegade uue, vaimuelu ülitähtsate vaimsete väärtuste taipamise teel, on vaja kasutada vaimujõudu.

166:3.8 (1829.5) Even the apostles were unable fully to comprehend his teaching as to the necessity for using spiritual force for the purpose of breaking through all material resistance and for surmounting every earthly obstacle which might chance to stand in the way of grasping the all-important spiritual values of the new life in the spirit as the liberated sons of God.

4. Õpetus õnnetustest

4. Teaching about Accidents

Ehkki enamik palestiinlasi sõi vaid kaks korda päevas, oli Jeesusel ja apostlitel tavaks reisil olles keskpäeval puhkepeatus teha ja einestada. Ühe sellise lõunapeatuse ajal teel Filadelfiasse päris toomas Jeesuselt: „Meister, kuulsin su märkusi tänahommikuse rännaku ajal ja tahaksin küsida, kas vaimud kutsuvad ainelises maailmas esile iseäralikke ja erakordseid sündmusi ja kas inglid ning muud vaimolendid on võimelised õnnetusi ära hoidma.”

166:4.1 (1830.1) While most Palestinians ate only two meals a day, it was the custom of Jesus and the apostles, when on a journey, to pause at midday for rest and refreshment. And it was at such a noontide stop on the way to Philadelphia that Thomas asked Jesus: “Master, from hearing your remarks as we journeyed this morning, I would like to inquire whether spiritual beings are concerned in the production of strange and extraordinary events in the material world and, further, to ask whether the angels and other spirit beings are able to prevent accidents.”

Jeesus vastas tooma küsimusele: „Olen juba nii kaua teiega koos olnud ja te esitate ikka veel sääraseid küsimusi. Kas te pole näinud, et Inimese Poeg elab ühena teie seast ja keeldub pidevalt taevajõude oma isikliku ülalpidamise heaks rakendamast? Kas me kõik ei kasuta samu elatusvahendeid nagu ülejäänud inimesed? Kas te näete vaimumaailma vägevust avaldumas selle maailma ainelises elus muul viisil kui Isa ilmutamise ja vahetevahel tema haigusest vaevatud laste tervendamise näol?

166:4.2 (1830.2) In answer to Thomas’s inquiry, Jesus said: “Have I been so long with you, and yet you continue to ask me such questions? Have you failed to observe how the Son of Man lives as one with you and consistently refuses to employ the forces of heaven for his personal sustenance? Do we not all live by the same means whereby all men exist? Do you see the power of the spiritual world manifested in the material life of this world, save for the revelation of the Father and the sometime healing of his afflicted children?

Teie isad on liigagi kaua pidanud jõukust jumaliku heakskiidu märgiks, õnnetusi aga tõendiks Jumala meelepahast. Ma ütlen teile, et niisugused uskumused on ebausk. Kas te siis ei näe, et nende seas, kes rõõmuga evangeeliumi vastu võtavad ja kohe taevariiki astuvad, on palju enam vaeseid? Kui rikkus on tõend jumalikust soosingust, miks keelduvad siis rikkad nii sageli seda taevast saadetud head uudist uskumast?

166:4.3 (1830.3) “All too long have your fathers believed that prosperity was the token of divine approval; that adversity was the proof of God’s displeasure. I declare that such beliefs are superstitions. Do you not observe that far greater numbers of the poor joyfully receive the gospel and immediately enter the kingdom? If riches evidence divine favor, why do the rich so many times refuse to believe this good news from heaven?

Isa laseb oma vihmal sadada nii õiglaste kui ka ebaõiglaste peale, ka päike paistab ühtmoodi nii vagade kui ka mittevagade peale. te teate neist galilealastest, kelle verd Pilatus ohvrite verega segas, aga ma ütlen teile, et need galilealased polnud selle tagajärjel veel mingiski mõttes oma kaaslastest patusemad. te teate ka kaheksateistkümnest mehest, kelle peale langes Siiloahi torn, mis tappis nad. Ärge arvake, et selliselt hukkunud inimesed olid rohkem süüdi kui kõik teised nende vennad Jeruusalemmas. Need inimesed olid lihtsalt ühe ajaliku õnnetusjuhtumi süütud ohvrid.

166:4.4 (1830.4) “The Father causes his rain to fall on the just and the unjust; the sun likewise shines on the righteous and the unrighteous. You know about those Galileans whose blood Pilate mingled with the sacrifices, but I tell you these Galileans were not in any manner sinners above all their fellows just because this happened to them. You also know about the eighteen men upon whom the tower of Siloam fell, killing them. Think not that these men who were thus destroyed were offenders above all their brethren in Jerusalem. These folks were simply innocent victims of one of the accidents of time.

Teie elus võib juhtuda kolme liiki sündmusi:

166:4.5 (1830.5) “There are three groups of events which may occur in your lives:

1. te võite sattuda neisse tavalistesse juhtumustesse, mis kuuluvad teie ja teie kaaslaste ellu siin maa peal;

166:4.6 (1830.6) “1. You may share in those normal happenings which are a part of the life you and your fellows live on the face of the earth.

2. te võite langeda juhtumisi mõne loodusõnnetuse või inimliku äparduse ohvriks, teades väga hästi, et need juhtumid pole mingil viisil ette määratud ega muul moel maailma vaimujõudude poolt tekitatud;

166:4.7 (1830.7) “2. You may chance to fall victim to one of the accidents of nature, one of the mischances of men, knowing full well that such occurrences are in no way prearranged or otherwise produced by the spiritual forces of the realm.

3. võite lõigata oma otseste jõupingutuste vilju, püüdes täita maailma valitsevaid loodusseadusi.

166:4.8 (1830.8) “3. You may reap the harvest of your direct efforts to comply with the natural laws governing the world.

Oli kord üks mees, kes istutas oma aeda viigipuu, ja kui ta oli korduvalt otsinud sellelt vilju ning polnud midagi leidnud, kutsus ta aednikud enda juurde ja ütles: „Ma olen juba kolm aastat sellelt viigipuult vilju otsinud ja pole ühtki leidnud. Võtke see viljatu puu maha, miks peaks ta maad koormama?” Ent peaaednik vastas oma isandale: „Las see jääda veel üheks aastaks, ma kaevan maad selle ümber ja panen väetist ning kui tal järgmisel aastal jälle vilju pole, tuleb ta maha võtta.” Kui nad olid selliselt viljakuseseadusi järginud, said nad tasuks küllusliku saagi, sest puu oli elus ja hea.

166:4.9 (1830.9) “There was a certain man who planted a fig tree in his yard, and when he had many times sought fruit thereon and found none, he called the vinedressers before him and said: ‘Here have I come these three seasons looking for fruit on this fig tree and have found none. Cut down this barren tree; why should it encumber the ground?’ But the head gardener answered his master: ‘Let it alone for one more year so that I may dig around it and put on fertilizer, and then, next year, if it bears no fruit, it shall be cut down.’ And when they had thus complied with the laws of fruitfulness, since the tree was living and good, they were rewarded with an abundant yield.

Haiguste ja tervise kohta peaksite teadma, et need kehaseisundid tulenevad ainelistest põhjustest; tervis ei ole taeva naeratus ega haigus Jumala kulmukortsutus.

166:4.10 (1831.1) “In the matter of sickness and health, you should know that these bodily states are the result of material causes; health is not the smile of heaven, neither is affliction the frown of God.

Isa inimlastel on aineliste õnnistuste vastuvõtmiseks võrdsed võimed, seepärast kingib ta inimlastele ainelisi ande nende vahel vahet tegemata. Kui on vaja annetada vaimuandeid, on Isale piiranguks inimese võime neid jumalikke ande vastu võtta. Ehkki Isa ei tee isikute vahel vahet, piirab teda vaimuandide annetamisel inimese usk ja valmisolek alati Isa tahet järgida.”

166:4.11 (1831.2) “The Father’s human children have equal capacity for the reception of material blessings; therefore does he bestow things physical upon the children of men without discrimination. When it comes to the bestowal of spiritual gifts, the Father is limited by man’s capacity for receiving these divine endowments. Although the Father is no respecter of persons, in the bestowal of spiritual gifts he is limited by man’s faith and by his willingness always to abide by the Father’s will.”

Edasi Filadelfia poole reisides jätkas Jeesus apostlite õpetamist ja vastamist nende küsimustele õnnetuste, haiguste ja imede kohta, aga nad ei saanud sellest õpetusest päriselt aru. tund aega õpetusi ei muuda täielikult elu jooksul omandatud uskumusi ja seepärast pidas Jeesus vajalikuks oma sõnumit ikka ja jälle korrata, rääkides sellest, mida ta neile selgeks tahtis teha, kuid nad said tema maise missiooni tähendusest aru alles pärast tema surma ja ülestõusmist.

166:4.12 (1831.3) As they journeyed on toward Philadelphia, Jesus continued to teach them and to answer their questions having to do with accidents, sickness, and miracles, but they were not able fully to comprehend this instruction. One hour of teaching will not wholly change the beliefs of a lifetime, and so Jesus found it necessary to reiterate his message, to tell again and again that which he wished them to understand; and even then they failed to grasp the meaning of his earth mission until after his death and resurrection.

5. Filadelfia kogudus

5. The Congregation at Philadelphia

Jeesus ja kaksteist apostlit olid teel külastama Abnerit ja tema kaaslasi, kes jutlustasid ja õpetasid Filadelfias. Kõigist Perea linnadest oli siin seitsmekümne õpetused vastu võtnud suurim rikaste ja vaeste, õpetatud ja õpetamata juutide ja paganate rühm, kes seeläbi taevariiki astus. Filadelfia sünagoog ei olnud kunagi allunud Jeruusalemma Suurkohtu järelevalvele ega olnud seepärast Jeesuse ja tema kaaslaste õpetustele suletud. Abner õpetas nüüdki Filadelfia sünagoogis kolm korda päevas.

166:5.1 (1831.4) Jesus and the twelve were on their way to visit Abner and his associates, who were preaching and teaching in Philadelphia. Of all the cities of Perea, in Philadelphia the largest group of Jews and gentiles, rich and poor, learned and unlearned, embraced the teachings of the seventy, thereby entering into the kingdom of heaven. The synagogue of Philadelphia had never been subject to the supervision of the Sanhedrin at Jerusalem and therefore had never been closed to the teachings of Jesus and his associates. At this very time, Abner was teaching three times a day in the Philadelphia synagogue.

Seesama sünagoog sai hiljem ristiusu kirikuks ja oli misjonäride keskus evangeeliumi levitamisel läbi kõigi piirkondade ida poole. See oli pikka aega Meistri õpetuste kants ja jäi sajanditeks ristiusuõpetuse keskuseks selles piirkonnas.

166:5.2 (1831.5) This very synagogue later on became a Christian church and was the missionary headquarters for the promulgation of the gospel through the regions to the east. It was long a stronghold of the Master’s teachings and stood alone in this region as a center of Christian learning for centuries.

Jeruusalemma juutidel oli Filadelfia juutidega alati probleeme olnud. Ja pärast Jeesuse surma ning ülestõusmist hakkasid Jeruusalemma kirikul, mille pea oli Issanda vend Jaakobus, tekkima Filadelfia usklikekogudusega tõsised raskused. Abner sai Filadelfia kiriku peaks ja jäi sellesse ametisse kuni surmani. Sellise võõrandumisega Jeruusalemmast on ka seletatav, miks Uue testamendi evangeeliumides pole Abnerist ega tema tööst midagi kirjutatud. See Jeruusalemma ja Filadelfia vaheline vaen kestis kogu Jaakobuse ja Abneri eluaja ning püsis veidi aega pärast Jeruusalemma hävingut. Filadelfia oli tegelikult varase kiriku keskus lõunas ja idas, nagu Antiookia oli põhjas ja läänes.

166:5.3 (1831.6) The Jews at Jerusalem had always had trouble with the Jews of Philadelphia. And after the death and resurrection of Jesus the Jerusalem church, of which James the Lord’s brother was head, began to have serious difficulties with the Philadelphia congregation of believers. Abner became the head of the Philadelphia church, continuing as such until his death. And this estrangement with Jerusalem explains why nothing is heard of Abner and his work in the Gospel records of the New Testament. This feud between Jerusalem and Philadelphia lasted throughout the lifetimes of James and Abner and continued for some time after the destruction of Jerusalem. Philadelphia was really the headquarters of the early church in the south and east as Antioch was in the north and west.

Abneri õnnetuseks oli tal lahkhelisid kõigi varakristliku kiriku juhtidega. Peetruse ja Jaakobusega (Jeesuse vennaga) läks ta tülli haldusalaste ja Jeruusalemma kiriku jurisdiktsiooni küsimuste pärast; Paulusega läksid ta teed lahku filosoofia ja teoloogia alaste erimeelsuste tõttu. Abner pooldas filosoofias pigem babüloonia kui helleeni koolkonda ja seisis vastu kõigile Pauluse katsetele Jeesuse õpetusi sel moel ümber teha, et need juutidele ja seejärel kreeka-rooma müsteeriumidesse uskujatele vähem vastumeelsed oleksid.

166:5.4 (1831.7) It was the apparent misfortune of Abner to be at variance with all of the leaders of the early Christian church. He fell out with Peter and James (Jesus’ brother) over questions of administration and the jurisdiction of the Jerusalem church; he parted company with Paul over differences of philosophy and theology. Abner was more Babylonian than Hellenic in his philosophy, and he stubbornly resisted all attempts of Paul to remake the teachings of Jesus so as to present less that was objectionable, first to the Jews, then to the Greco-Roman believers in the mysteries.

Nii oli Abner sunnitud üksinduses elama. ta juhtis kirikut, millel puudus Jeruusalemmas oma positsioon. ta oli julgenud trotsida Issanda venda Jaakobust, keda Peetrus hiljem toetas. See teguviis eraldas ta lõpuks kõigist ta endistest kaaslastest. Siis julges ta ka Paulusele vastu astuda. Ehkki ta elas Pauluse misjoniretkele paganate juurde igati kaasa ja toetas teda tema tülides Jeruusalemma kirikuga, oli ta teravalt vastu sellele Jeesuse õpetuste variandile, mida Paulus jutlustas. Abner mõistis Pauluse oma viimastel eluaastatel hukka kui „Jeesus Naatsaretlase, elava Jumala Poja eluõpetuste kavala moonutaja”.

166:5.5 (1832.1) Thus was Abner compelled to live a life of isolation. He was head of a church which was without standing at Jerusalem. He had dared to defy James the Lord’s brother, who was subsequently supported by Peter. Such conduct effectively separated him from all his former associates. Then he dared to withstand Paul. Although he was wholly sympathetic with Paul in his mission to the gentiles, and though he supported him in his contentions with the church at Jerusalem, he bitterly opposed the version of Jesus’ teachings which Paul elected to preach. In his last years Abner denounced Paul as the “clever corrupter of the life teachings of Jesus of Nazareth, the Son of the living God.”

Abneri hilisematel eluaastatel ja mõnda aega hiljemgi pidasid Filadelfia usklikud Jeesuse religioonist, nagu ta seda elanud ja õpetanud oli, rangemalt kinni kui ükski teine rühm selles maailmas.

166:5.6 (1832.2) During the later years of Abner and for some time thereafter, the believers at Philadelphia held more strictly to the religion of Jesus, as he lived and taught, than any other group on earth.

Abner elas 89-aastaseks ja suri Filadelfias 21. novembril 74. aastal pKr. ta jäi lõpuni taevariigi evangeeliumi uskujaks ja õpetajaks.

166:5.7 (1832.3) Abner lived to be 89 years old, dying at Philadelphia on the 21st day of November, A.D. 74. And to the very end he was a faithful believer in, and teacher of, the gospel of the heavenly kingdom.





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