Knjiga Urantije
DIO IV. Isusov život i učenja
POGLAVLJE 144 : NA PADINAMA GILBOE I U DEKAPOLISU
Paper 144
At Gilboa and in the Decapolis
At Gilboa and in the Decapolis
Postojalo je više razloga zbog kojih su Isus i njegovi apostoli ovo vrijeme proveli u osami na granici Samarije i Dekapolisa. Jeruzalemski religiozni vladari bili su vrlo neprijateljski raspoloženi; Herod Antipa još je uvijek držao Ivana u zatvoru, bojeći se i osloboditi ga i pogubiti, dok je i dalje sumnjao da su Ivan i Isus na neki način povezani. U takvim okolnostima nije bilo mudro planirati intenzivnu djelatnost ni u Judeji ni u Galileji. Postojao je i treći razlog: postupno rastuća napetost između vođa Ivanovih učenika i Isusovih apostola, koja se pojačavala kako je rastao broj vjernika.
144:0.2 (1617.2)
There were a number of reasons why Jesus and his apostles were in retirement at this time on the borders of Samaria and the Decapolis. The Jerusalem religious rulers were very antagonistic; Herod Antipas still held John in prison, fearing either to release or execute him, while he continued to entertain suspicions that John and Jesus were in some way associated. These conditions made it unwise to plan for aggressive work in either Judea or Galilee. There was a third reason: the slowly augmenting tension between the leaders of John’s disciples and the apostles of Jesus, which grew worse with the increasing number of believers.
Isus je znao da se dani pripremnog rada poučavanja i propovijedanja bliže kraju, da će sljedeći korak označiti početak punog i konačnog ostvarenja njegova zemaljskog života, i nije želio da pokretanje tog pothvata na bilo koji način bude na teret ili na sramotu Ivanu Krstitelju. Stoga je odlučio provesti neko vrijeme u osami posvećujući se poučavanju apostola, a zatim obaviti nešto tihog djelovanja u gradovima Dekapolisa, sve dok Ivan ne bude ili pogubljen ili oslobođen kako bi im se pridružio u zajedničkom radu.
144:0.3 (1617.3)
Jesus knew that the days of the preliminary work of teaching and preaching were about over, that the next move involved the beginning of the full and final effort of his life on earth, and he did not wish the launching of this undertaking to be in any manner either trying or embarrassing to John the Baptist. Jesus had therefore decided to spend some time in retirement rehearsing his apostles and then to do some quiet work in the cities of the Decapolis until John should be either executed or released to join them in a united effort.
Kako je vrijeme prolazilo, dvanaestorica su postajala sve odanija Isusu i sve više posvećena djelu kraljevstva. Njihova je odanost u velikoj mjeri bila stvar osobne privrženosti. Nisu razumjeli svu širinu njegova učenja; nisu u potpunosti shvaćali ni Isusovu prirodu ni značenje njegova darivanja na Zemlji.
144:1.1 (1617.4)
As time passed, the twelve became more devoted to Jesus and increasingly committed to the work of the kingdom. Their devotion was in large part a matter of personal loyalty. They did not grasp his many-sided teaching; they did not fully comprehend the nature of Jesus or the significance of his bestowal on earth.
Dok su boravili na Gilboi, Isus je dvanaestorici mnogo pripovijedao o svom ranom životu i iskustvima na gori Hermonu; također im je otkrio ponešto o onome što se dogodilo u brdima tijekom četrdeset dana neposredno nakon njegova krštenja. Izričito im je naložio da nikome ne govore o tim iskustvima sve dok se ne vrati svome Ocu.
144:1.6 (1617.9)
While tarrying on Gilboa, Jesus told the twelve much about his early life and his experiences on Mount Hermon; he also revealed something of what happened in the hills during the forty days immediately after his baptism. And he directly charged them that they should tell no man about these experiences until after he had returned to the Father.
Tijekom tih rujanskih tjedana odmarali su se, družili, prisjećali se svojih iskustava otkako ih je Isus prvi put pozvao u službu te ozbiljno nastojali uskladiti sve ono čemu ih je Učitelj dotad poučio. Svi su, barem donekle, osjećali da će im to biti posljednja prilika za dulji odmor. Shvaćali su da će njihov sljedeći javni nastup, bilo u Judeji bilo u Galileji, označiti početak konačnog naviještanja dolazećeg kraljevstva, ali su imali vrlo malo, ili nimalo, jasne predodžbe o tome kakvo će to kraljevstvo biti kada dođe. Ivan i Andrija vjerovali su da je kraljevstvo već došlo; Petar i Jakov vjerovali su da tek treba doći; Natanael i Toma otvoreno su priznavali da su zbunjeni; Matej, Filip i Šimun Revnitelj bili su nesigurni i smeteni; blizanci su blaženo živjeli nesvjesni tih rasprava, a Juda Iškariot šutio je i nije se opredjeljivao.
144:1.7 (1618.1)
During these September weeks they rested, visited, recounted their experiences since Jesus first called them to service, and engaged in an earnest effort to co-ordinate what the Master had so far taught them. In a measure they all sensed that this would be their last opportunity for prolonged rest. They realized that their next public effort in either Judea or Galilee would mark the beginning of the final proclamation of the coming kingdom, but they had little or no settled idea as to what the kingdom would be when it came. John and Andrew thought the kingdom had already come; Peter and James believed that it was yet to come; Nathaniel and Thomas frankly confessed they were puzzled; Matthew, Philip, and Simon Zelotes were uncertain and confused; the twins were blissfully ignorant of the controversy; and Judas Iscariot was silent, noncommittal.
Isus je većinom provodio vrijeme u osami u brdima blizu tabora. S vremena na vrijeme sa sobom je vodio Petra, Jakova ili Ivana, dok je mnogo češće odlazio sam kako bi se molio ili bio u zajedništvu sa svojim Ocem. Nakon Isusova krštenja i četrdeset dana provedenih u perejskim brdima, teško je ova razdoblja zajedništva s Ocem nazivati molitvom, niti je sasvim prikladno govoriti da je Isus iskazivao štovanje. Međutim, potpuno je ispravno opisati ih kao razdoblja Isusova osobnog zajedništva s njegovim Ocem.
144:1.8 (1618.2)
Much of this time Jesus was alone on the mountain near the camp. Occasionally he took with him Peter, James, or John, but more often he went off to pray or commune alone. Subsequent to the baptism of Jesus and the forty days in the Perean hills, it is hardly proper to speak of these seasons of communion with his Father as prayer, nor is it consistent to speak of Jesus as worshiping, but it is altogether correct to allude to these seasons as personal communion with his Father.
Ivan je naučio svoje učenike jednoj molitvi, molitvi za spasenje u dolazećem kraljevstvu. Premda Isus svojim sljedbenicima nikada nije zabranio da se služe Ivanovim oblikom molitve, apostoli su vrlo rano uvidjeli da njihov Učitelj nije u potpunosti odobravao običaj izgovaranja unaprijed sastavljenih i formalnih molitava. Unatoč tome, vjernici su neprestano tražili da ih pouče kako moliti. Dvanaestorica su željela znati kakav bi oblik molitve Isus odobrio. Isus je tada, kao odgovor na Tominu molbu, pristao poučiti ih jednom obliku molitve koji bi im mogao poslužiti kao smjernica, ponajviše zbog te potrebe za nekom jednostavnom molitvom za običan narod. Ovu je pouku Isus dao jednoga poslijepodneva tijekom trećeg tjedna njihova boravka na gori Gilboi.
144:1.10 (1618.4)
John had taught his disciples a prayer, a prayer for salvation in the coming kingdom. Although Jesus never forbade his followers to use John’s form of prayer, the apostles very early perceived that their Master did not fully approve of the practice of uttering set and formal prayers. Nevertheless, believers constantly requested to be taught how to pray. The twelve longed to know what form of petition Jesus would approve. And it was chiefly because of this need for some simple petition for the common people that Jesus at this time consented, in answer to Thomas’s request, to teach them a suggestive form of prayer. Jesus gave this lesson one afternoon in the third week of their sojourn on Mount Gilboa.
„Ivan vas je uistinu učio jednostavnom obliku molitve: ‘Oče, očisti nas od grijeha, pokaži nam svoju slavu, obznani nam svoju ljubav i dopusti svome duhu da zauvijek posveti naša srca. Amen!’ On vas je poučio ovoj molitvi kako biste imali čemu poučiti narod. Nije namjeravao da takvu unaprijed sastavljenu i formalnu molitvu koristite kao izraz vlastitih duša u molitvi.
144:2.1 (1618.5)
“John indeed taught you a simple form of prayer: ‘O Father, cleanse us from sin, show us your glory, reveal your love, and let your spirit sanctify our hearts forevermore, Amen!’ He taught this prayer that you might have something to teach the multitude. He did not intend that you should use such a set and formal petition as the expression of your own souls in prayer.
„Molitva je posve osoban i spontan izraz stava duše prema duhu; molitva treba biti zajedništvo sinovstva i izraz zajedništva. Molitva koju nadahnjuje duh vodi suradničkom duhovnom napretku. Idealna molitva je oblik duhovnog zajedništva koje vodi inteligentnom štovanju. Istinska molitva je iskren stav kojim se čovjek okreće prema nebu radi ostvarenja svojih ideala.
144:2.2 (1618.6)
“Prayer is entirely a personal and spontaneous expression of the attitude of the soul toward the spirit; prayer should be the communion of sonship and the expression of fellowship. Prayer, when indited by the spirit, leads to co-operative spiritual progress. The ideal prayer is a form of spiritual communion which leads to intelligent worship. True praying is the sincere attitude of reaching heavenward for the attainment of your ideals.
„Molitva je dah duše i kao takva treba vas voditi k ustrajnosti u nastojanju da spoznate Očevu volju. Ako netko od vas ima prijatelja i ode k njemu u ponoć te mu kaže: ‘Prijatelju, posudi mi tri kruha, jer mi je prijatelj koji je na putovanju došao k meni, a ja nemam ništa što bih mu ponudio’; a ako onaj iznutra odgovori: ‘Ne uznemiruj me; vrata su već zatvorena, a djeca i ja smo u postelji. Ne mogu ustati i dati ti kruha’, vi ćete ustrajati, objašnjavajući mu da je vaš prijatelj gladan i da mu nemate što ponuditi. Kažem vam: ako i ne bi ustao i dao vam kruha zato što vam je prijatelj, ipak će zbog vaše upornosti ustati i dati vam sve što vam je potrebno. Ako, dakle, ustrajnost može zadobiti naklonost čak i od smrtnog čovjeka, koliko će više vaša ustrajnost u duhu zadobiti za vas kruh života iz darežljive ruke Oca na nebu. I ponovno vam kažem: Tražite i dat će vam se; tražite i naći ćete; kucajte i otvorit će vam se. Jer svatko tko traži prima; onaj koji traži nalazi; a onome koji kuca otvorit će se vrata spasenja.
144:2.3 (1619.1)
“Prayer is the breath of the soul and should lead you to be persistent in your attempt to ascertain the Father’s will. If any one of you has a neighbor, and you go to him at midnight and say: ‘Friend, lend me three loaves, for a friend of mine on a journey has come to see me, and I have nothing to set before him’; and if your neighbor answers, ‘Trouble me not, for the door is now shut and the children and I are in bed; therefore I cannot rise and give you bread,’ you will persist, explaining that your friend hungers, and that you have no food to offer him. I say to you, though your neighbor will not rise and give you bread because he is your friend, yet because of your importunity he will get up and give you as many loaves as you need. If, then, persistence will win favors even from mortal man, how much more will your persistence in the spirit win the bread of life for you from the willing hands of the Father in heaven. Again I say to you: Ask and it shall be given you; seek and you shall find; knock and it shall be opened to you. For every one who asks receives; he who seeks finds; and to him who knocks the door of salvation will be opened.
„A tko bi od vas koji ste očevi, ako bi ga sin nerazborito za nešto zamolio, oklijevao dati mu ono što nalaže roditeljska mudrost, a ne ono što traži sinova pogrešna molba? Ako djetetu treba kruh, hoćete li mu dati kamen samo zato što ga je nerazborito zatražilo? Ako vašem sinu treba riba, hoćete li mu dati vodenu zmiju samo zato što se možda slučajno našla u mreži s ribom, a dijete nerazborito zatraži zmiju? Ako vi, dakle, koji ste smrtni i ograničeni, znate kako odgovoriti na molitvu i dati svojoj djeci dobre i prikladne darove, koliko će više vaš nebeski Otac dati duha i mnoge dodatne blagoslove onima koji ga mole? Ljudi trebaju uvijek moliti i ne klonuti.“
144:2.4 (1619.2)
“Which of you who is a father, if his son asks unwisely, would hesitate to give in accordance with parental wisdom rather than in the terms of the son’s faulty petition? If the child needs a loaf, will you give him a stone just because he unwisely asks for it? If your son needs a fish, will you give him a watersnake just because it may chance to come up in the net with the fish and the child foolishly asks for the serpent? If you, then, being mortal and finite, know how to answer prayer and give good and appropriate gifts to your children, how much more shall your heavenly Father give the spirit and many additional blessings to those who ask him? Men ought always to pray and not become discouraged.
„Dopustite mi da vam ispričam kako bijaše jedan sudac koji je živio u zlom gradu. Taj se sudac nije bojao Boga niti je držao do ljudi. A u tom je gradu bila i jedna uboga udovica koja je neprestano dolazila k njemu i molila tog nepravednog suca: ‘Brani me od mog protivnika.’ On joj dugo nije htio udovoljiti, ali nakon toga reče u sebi: ‘Ako se Boga ne bojim i do ljudi ne držim, ipak ću, zato što mi ova udovica dosađuje, obraniti je, da mi svojim neprestanim dolascima ne razbija glavu.’ Ove vam priče govorim kako biste ustrajali u molitvi i kako ne biste pomislili da će vaše molbe promijeniti pravednog i ispravnog Oca na nebu. Vaša ustrajnost, međutim, nije tu da zadobijete Božju naklonost, nego da promijenite svoj zemaljski stav i proširite sposobnost svoje duše za primanje duha.
144:2.5 (1619.3)
“Let me tell you the story of a certain judge who lived in a wicked city. This judge feared not God nor had respect for man. Now there was a needy widow in that city who came repeatedly to this unjust judge, saying, ‘Protect me from my adversary.’ For some time he would not give ear to her, but presently he said to himself: ‘Though I fear not God nor have regard for man, yet because this widow ceases not to trouble me, I will vindicate her lest she wear me out by her continual coming.’ These stories I tell you to encourage you to persist in praying and not to intimate that your petitions will change the just and righteous Father above. Your persistence, however, is not to win favor with God but to change your earth attitude and to enlarge your soul’s capacity for spirit receptivity.
Ali apostoli još nisu bili zadovoljni; željeli su da im Isus da primjer molitve koju bi mogli poučavati novim učenicima. Nakon što je saslušao ovu pouku o molitvi, Jakov Zebedejev reče: „Dobro, Učitelju, ali ne tražimo toliko molitvu za sebe koliko za nove vjernike koji nas tako često mole: ‘Naučite nas kako se prihvatljivo moliti Ocu na nebu.’”
144:3.1 (1619.5)
But the apostles were not yet satisfied; they desired Jesus to give them a model prayer which they could teach the new disciples. After listening to this discourse on prayer, James Zebedee said: “Very good, Master, but we do not desire a form of prayer for ourselves so much as for the newer believers who so frequently beseech us, ‘Teach us how acceptably to pray to the Father in heaven.’”
Nije čudno što su apostoli tražili da ih Isus pouči primjeru molitve za vjernike. Ivan Krstitelj je svoje sljedbenike poučio više molitava; svi veliki učitelji sastavljali su molitve za svoje učenike. Religiozni učitelji Židova imali su nekih dvadeset pet ili trideset ustaljenih molitava koje su recitirali u sinagogama, pa čak i na uličnim uglovima. Isus se naročito protivio moljenju u javnosti. Do ovog trenutka dvanaestorica su ga tek nekoliko puta čula kako se moli. Promatrali su ga kako je provodio cijele noći u molitvi ili duhovnom zajedništvu i jako ih je zanimao način i oblik njegovih molbi. Uistinu su bili u velikoj nedoumici jer nisu znali odgovoriti narodu koji je tražio da ih pouče moliti kao što je Ivan poučio svoje učenike.
144:3.13 (1620.11)
It is not strange that the apostles desired Jesus to teach them a model prayer for believers. John the Baptist had taught his followers several prayers; all great teachers had formulated prayers for their pupils. The religious teachers of the Jews had some twenty-five or thirty set prayers which they recited in the synagogues and even on the street corners. Jesus was particularly averse to praying in public. Up to this time the twelve had heard him pray only a few times. They observed him spending entire nights at prayer or worship, and they were very curious to know the manner or form of his petitions. They were really hard pressed to know what to answer the multitudes when they asked to be taught how to pray as John had taught his disciples.
Nakon Isusove smrti i uzašašća k Ocu, među mnogim je vjernicima postalo običajem završavati ovu takozvanu Gospodnju molitvu dodatkom: „U ime Gospodina Isusa Krista.” Kasnije su se, pri prepisivanju, izgubila dva retka, pa je ovoj molitvi dodan još jedan završetak: „Jer tvoje je kraljevstvo i sila i slava zauvijek.”
144:3.15 (1620.13)
After Jesus’ death and ascension to the Father it became the practice of many believers to finish this so-called Lord’s prayer by the addition of—“In the name of the Lord Jesus Christ.” Still later on, two lines were lost in copying, and there was added to this prayer an extra clause, reading: “For yours is the kingdom and the power and the glory, forevermore.”
144:4.1 (1620.22)
For days after the discourse on prayer the apostles continued to ask the Master questions regarding this all-important and worshipful practice. Jesus’ instruction to the apostles during these days, regarding prayer and worship, may be summarized and restated in modern phraseology as follows:
Kad god se molite, ne zaboravite da je sinovstvo dar. Nijedno dijete ne treba ništa učiniti kako bi steklo položaj sina ili kćeri. Zemaljsko dijete dolazi u postojanje voljom svojih roditelja. Isto tako, Božje dijete ulazi u milost i novi život duha voljom Oca na nebu. Stoga čovjek mora primiti kraljevstvo nebesko — božansko sinovstvo — kao malo dijete. Čovjek zadobiva pravednost — postupni razvoj karaktera — ali sinovstvo prima milošću i kroz vjeru.
144:4.3 (1620.10)
In all praying, remember that sonship is a gift. No child has aught to do with earning the status of son or daughter. The earth child comes into being by the will of its parents. Even so, the child of God comes into grace and the new life of the spirit by the will of the Father in heaven. Therefore must the kingdom of heaven—divine sonship—be received as by a little child. You earn righteousness—progressive character development—but you receive sonship by grace and through faith.
Molitva je dovela Isusa do vrhunskog duhovnog zajedništva njegove duše s Vrhovnim Vladarima svemira nad svemirima. Molitva će zemaljske smrtnike dovesti do zajedništva istinskog štovanja. Duhovna sposobnost duše za prijemljivost određuje količinu nebeskih blagoslova koji se mogu osobno primiti i svjesno spoznati kao odgovor na molitvu.
144:4.4 (1620.11)
Prayer led Jesus up to the supercommunion of his soul with the Supreme Rulers of the universe of universes. Prayer will lead the mortals of earth up to the communion of true worship. The soul’s spiritual capacity for receptivity determines the quantity of heavenly blessings which can be personally appropriated and consciously realized as an answer to prayer.
Molitva je protuteža štetnoj introspekciji. Ako ništa drugo, molitva koju je Učitelj poučavao ima ovaj povoljni učinak na dušu. Isus je dosljedno koristio blagonakloni učinak molitve za svoje bližnje. Učitelj se obično molio u množini, a ne u jednini. Jedino je za velikih kriza svojega zemaljskog života Isus ikada molio za sebe.
144:4.6 (1620.13)
Prayer is an antidote for harmful introspection. At least, prayer as the Master taught it is such a beneficent ministry to the soul. Jesus consistently employed the beneficial influence of praying for one’s fellows. The Master usually prayed in the plural, not in the singular. Only in the great crises of his earth life did Jesus ever pray for himself.
Jedan od razloga zašto Petar, Jakov i Ivan, koji su tako često pratili Isusa tijekom njegovih dugih noćnih bdjenja, nikada nisu čuli Isusa kako se moli, bio je taj što je njihov Učitelj tako rijetko izgovarao svoje molitve riječima. Gotovo sve Isusove molitve odvijale su se u duhu i u srcu — u tišini.
144:4.10 (1620.17)
One of the reasons why Peter, James, and John, who so often accompanied Jesus on his long night vigils, never heard Jesus pray, was because their Master so rarely uttered his prayers as spoken words. Practically all of Jesus’ praying was done in the spirit and in the heart—silently.
S vremena na vrijeme, tijekom ostatka svog zemaljskog života, Isus je spomenuo apostolima nekoliko drugih oblika molitve, ali to je učinio jedino kao ilustraciju drugih pouka te je naglasio da se ove „prispodobne molitve” ne poučavaju mnoštvu. Mnoge od njih potjecale su s drugih nastanjenih svjetova, ali tu činjenicu Isus nije obznanio dvanaestorici. Među tim molitvama bile su sljedeće:
144:5.1 (1621.11)
From time to time, during the remainder of Jesus’ sojourn on earth, he brought to the notice of the apostles several additional forms of prayer, but he did this only in illustration of other matters, and he enjoined that these “parable prayers” should not be taught to the multitudes. Many of them were from other inhabited planets, but this fact Jesus did not reveal to the twelve. Among these prayers were the following:
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Premda apostoli nisu imali slobodu iznositi ove pouke o molitvi u svojim javnim učenjima, mnogo su im koristila sva ova otkrivenja u njihovim osobnim religijskim iskustvima. Isus je koristio ove i druge obrasce molitve kao ilustracije u vezi s prisnom poukom dvanaestorice, a dano je posebno dopuštenje da se ovih sedam oglednih molitava unese u ovaj zapis.
144:5.102 (1624.11)
Though the apostles were not at liberty to present these prayer lessons in their public teachings, they profited much from all of these revelations in their personal religious experiences. Jesus utilized these and other prayer models as illustrations in connection with the intimate instruction of the twelve, and specific permission has been granted for transcribing these seven specimen prayers into this record.
Oko prvog listopada, Filip i neki od njegovih apostolskih drugova kupovali su hranu u obližnjem selu kada su susreli neke od apostola Ivana Krstitelja. Kao posljedica ovog slučajnog susreta na tržnici, uslijedilo je trotjedno vijećanje u taboru na Gilboi između Isusovih apostola i Ivanovih apostola, jer je Ivan nedavno, slijedeći Isusov primjer, imenovao dvanaestoricu svojih vođa za apostole. Ivan je to učinio na poticaj Abnera, glavnog među svojim odanim pristašama. Isus je bio prisutan u taboru na Gilboi tijekom prvog tjedna ovog zajedničkog vijećanja, ali se povukao tijekom posljednja dva tjedna.
144:6.1 (1624.12)
Around the first of October, Philip and some of his fellow apostles were in a near-by village buying food when they met some of the apostles of John the Baptist. As a result of this chance meeting in the market place there came about a three weeks’ conference at the Gilboa camp between the apostles of Jesus and the apostles of John, for John had recently appointed twelve of his leaders to be apostles, following the precedent of Jesus. John had done this in response to the urging of Abner, the chief of his loyal supporters. Jesus was present at the Gilboa camp throughout the first week of this joint conference but absented himself the last two weeks.
Na početku drugog tjedna u ovom mjesecu, Abner je okupio sve svoje suradnike u taboru na Gilboi i bio spreman vijećati s Isusovim apostolima. Tijekom tri tjedna ova su dvadeset četvorica zasjedala tri puta dnevno i šest dana u tjednu. Prvoga tjedna Isus je bio među njima između njihovih prijepodnevnih, poslijepodnevnih i večernjih zasjedanja. Iako su željeli da Učitelj bude s njima i predsjeda njihovim zajedničkim raspravama, on je ustrajno odbijao sudjelovati u njihovim vijećanjima, premda je pristao obratiti im se u tri navrata. Isusovi razgovori s dvadeset četvoricom odnosili su se na suosjećanje, suradnju i snošljivost.
144:6.2 (1624.13)
By the beginning of the second week of this month, Abner had assembled all of his associates at the Gilboa camp and was prepared to go into council with the apostles of Jesus. For three weeks these twenty-four men were in session three times a day and for six days each week. The first week Jesus mingled with them between their forenoon, afternoon, and evening sessions. They wanted the Master to meet with them and preside over their joint deliberations, but he steadfastly refused to participate in their discussions, though he did consent to speak to them on three occasions. These talks by Jesus to the twenty-four were on sympathy, co-operation, and tolerance.
Andrija i Abner izmjenjivali su se u predsjedanju ovim zajedničkim vijećanjima dviju apostolskih skupina. Sudionici su imali mnoge teškoće o kojima je trebalo raspraviti i brojne probleme koje je trebalo riješiti. Uvijek i iznova donosili su svoje nevolje Isusu, samo da bi ga čuli kako kaže: „Ja se bavim samo vašim osobnim i isključivo religijskim problemima. Ja sam Očev predstavnik pojedincu, a ne skupini. Ako ste suočeni s osobnom teškoćom u svom odnosu s Bogom, dođite k meni i ja ću vas saslušati i savjetovati kako riješiti vaš problem. Ali kada pristupite usklađivanju različitih ljudskih tumačenja religijskih pitanja i podruštvljavanju religije, predodređeni ste da sve takve probleme riješite vlastitim odlukama. Ipak, ja sam uvijek suosjećajan i uvijek zainteresiran, a kada dođete do svojih zaključaka o tim pitanjima koja nisu duhovne važnosti, pod uvjetom da se svi slažete, unaprijed vam obećavam svoju punu suglasnost i svesrdnu suradnju. A sada, kako bih vas ostavio nesputane u vašim vijećanjima, odlazim od vas na dva tjedna. Ne brinite se za mene, jer ću vam se vratiti. Bavit ću se poslovima svojega Oca, jer imamo i druga područja osim ovoga.“
144:6.3 (1624.14)
Andrew and Abner alternated in presiding over these joint meetings of the two apostolic groups. These men had many difficulties to discuss and numerous problems to solve. Again and again would they take their troubles to Jesus, only to hear him say: “I am concerned only with your personal and purely religious problems. I am the representative of the Father to the individual, not to the group. If you are in personal difficulty in your relations with God, come to me, and I will hear you and counsel you in the solution of your problem. But when you enter upon the co-ordination of divergent human interpretations of religious questions and upon the socialization of religion, you are destined to solve all such problems by your own decisions. Albeit, I am ever sympathetic and always interested, and when you arrive at your conclusions touching these matters of nonspiritual import, provided you are all agreed, then I pledge in advance my full approval and hearty co-operation. And now, in order to leave you unhampered in your deliberations, I am leaving you for two weeks. Be not anxious about me, for I will return to you. I will be about my Father’s business, for we have other realms besides this one.”
Nakon što je ovo rekao, Isus se uputio niz obronke gore i nisu ga vidjeli puna dva tjedna. Nikada nisu saznali kamo je otišao ni što je radio tijekom ta dva tjedna. Prošlo je mnogo vremena prije nego što su se dvadeset četvorica mogli sabrati i ozbiljno posvetiti razmatranju svojih problema, toliko ih je zbunilo Učiteljevo odsustvo. Međutim, nije prošlo ni tjedan dana kad su se ponovno našli u žaru rasprave, a nisu se mogli obratiti Isusu za pomoć.
144:6.4 (1625.1)
After thus speaking, Jesus went down the mountainside, and they saw him no more for two full weeks. And they never knew where he went or what he did during these days. It was some time before the twenty-four could settle down to the serious consideration of their problems, they were so disconcerted by the absence of the Master. However, within a week they were again in the heart of their discussions, and they could not go to Jesus for help.
Ali najozbiljniji od svih njihovih problema bilo je pitanje krštenja. Njihove su teškoće bile još više povećane zato što je Isus odbio dati bilo kakvu izjavu o toj temi. Naposljetku su se složili: Dokle god Ivan bude živ, ili dok zajednički ne izmijene ovu odluku, samo će Ivanovi apostoli krštavati vjernike, a samo će Isusovi apostoli konačno poučavati nove učenike. U skladu s tim, od tog vremena pa sve do nakon Ivanove smrti, dvojica Ivanovih apostola pratila su Isusa i njegove apostole kako bi krstili vjernike, jer je zajedničko vijeće jednoglasno odlučilo da krštenje treba postati početni korak u vanjskom povezivanju s poslovima kraljevstva.
144:6.7 (1625.4)
But the most serious of all their problems was the question of baptism. Their difficulties were all the more aggravated because Jesus had refused to make any pronouncement upon the subject. They finally agreed: As long as John lived, or until they might jointly modify this decision, only the apostles of John would baptize believers, and only the apostles of Jesus would finally instruct the new disciples. Accordingly, from that time until after the death of John, two of the apostles of John accompanied Jesus and his apostles to baptize believers, for the joint council had unanimously voted that baptism was to become the initial step in the outward alliance with the affairs of the kingdom.
A zatim je izglasano da će, u slučaju Ivanove smrti, Isusovi apostoli početi krštavati vodom kao simbolom krštenja božanskim Duhom. Što se tiče toga treba li pokajanje povezati s propovijedanjem krštenja, to je ostavljeno kao mogućnost; nije donesena nikakva odluka koja bi obvezivala cijelu skupinu. Ivanovi apostoli propovijedali su: „Pokajte se i krstite se.“ Isusovi apostoli naviještali su: „Vjerujte i krstite se.“
144:6.9 (1625.6)
And then was it voted that, in case of John’s death, the apostles of Jesus would begin to baptize with water as the emblem of the baptism of the divine Spirit. As to whether or not repentance should be attached to the preaching of baptism was left optional; no decision was made binding upon the group. John’s apostles preached, “Repent and be baptized.” Jesus’ apostles proclaimed, “Believe and be baptized.”
Ovom su prilikom razmotrena mnoga druga manja pitanja i njihova su rješenja jednoglasno prihvaćena. Ova su dvadeset četvorica tijekom ta dva tjedna doživjela uistinu izvanredno iskustvo, jer su bili prisiljeni suočiti se s problemima i razriješiti poteškoće bez Isusa. Naučili su se razlikovati u mišljenjima, raspravljati, iznositi i braniti svoja stajališta, moliti se i činiti kompromise, a kroz sve to ostati puni razumijevanja za gledište drugoga i zadržati barem određeni stupanj trpeljivosti prema njegovim iskrenim mišljenjima.
144:6.11 (1625.8)
Many other minor matters were considered and their solutions unanimously agreed upon. These twenty-four men had a truly remarkable experience these two weeks when they were compelled to face problems and compose difficulties without Jesus. They learned to differ, to debate, to contend, to pray, and to compromise, and throughout it all to remain sympathetic with the other person’s viewpoint and to maintain at least some degree of tolerance for his honest opinions.
144:6.13 (1626.1)
Two months and a half from this time John was executed, and throughout this period the apostles of John remained with Jesus and the twelve. They all worked together and baptized believers during this season of labor in the cities of the Decapolis. The Gilboa camp was broken up on November 2, {scaps{scaps{a.d.}scaps}scaps} 27.
Tijekom studenog i prosinca Isus i dvadeset četvorica tiho su radili u grčkim gradovima Dekapolisa, a prije svega u Skitopolisu, Gerasi, Abili i Gadari. Bio je ovo uistinu kraj pripremnog razdoblja preuzimanja Ivanovog rada i organizacije. Podruštvljena religija novog otkrivenja uvijek plaća cijenu kompromisa s ustaljenim oblicima i običajima prethodne religije na kojima se nastoji nadograditi. Krštenje je bilo cijena koju su Isusovi učenici platili kako bi sa sobom zadržali, kao podruštvljenu religioznu grupu, učenike Ivana Krstitelja. Ivanovi učenici, pridruživši se Isusovim učenicima, odrekli su se praktično svega osim krštenja vodom.
144:7.1 (1626.2)
Throughout the months of November and December, Jesus and the twenty-four worked quietly in the Greek cities of the Decapolis, chiefly in Scythopolis, Gerasa, Abila, and Gadara. This was really the end of that preliminary period of taking over John’s work and organization. Always does the socialized religion of a new revelation pay the price of compromise with the established forms and usages of the preceding religion which it seeks to salvage. Baptism was the price which the followers of Jesus paid in order to carry with them, as a socialized religious group, the followers of John the Baptist. John’s followers, in joining Jesus’ followers, gave up just about everything except water baptism.
Isus je malo javno poučavao tijekom ove misije po gradovima Dekapolisa. Većinu vremena posvećivao je poučavanju dvadeset četvorice te brojnim posebnim vijećanjima s dvanaestoricom Ivanovih apostola. S vremenom su počeli bolje razumijevati zašto Isus nije otišao posjetiti Ivana u zatočeništvu i zašto nije ništa poduzeo da ga izbavi. Ali nikako nisu mogli shvatiti zašto Isus nije činio čuda i zašto im je odbijao dati vanjske znakove svoje božanske vlasti. Prije nego što su došli u Gilbou, vjerovali su u Isusa ponajviše zbog Ivanova svjedočanstva, ali su ubrzo počeli vjerovati u njega na temelju vlastitog susreta s Učiteljem i njegovim učenjima.
144:7.2 (1626.3)
Jesus did little public teaching on this mission to the cities of the Decapolis. He spent considerable time teaching the twenty-four and had many special sessions with John’s twelve apostles. In time they became more understanding as to why Jesus did not go to visit John in prison, and why he made no effort to secure his release. But they never could understand why Jesus did no marvelous works, why he refused to produce outward signs of his divine authority. Before coming to the Gilboa camp, they had believed in Jesus mostly because of John’s testimony, but soon they were beginning to believe as a result of their own contact with the Master and his teachings.
Tijekom ta dva mjeseca uglavnom su radili u parovima; jedan Isusov apostol bio je u pratnji jednog Ivanovog apostola. Ivanov je apostol krstio, Isusov je apostol poučavao, dok su obojica propovijedali evanđelje kraljevstva, svaki prema svom razumijevanju. Tako su pridobili mnoge duše među ovim poganima i otpadničkim Židovima.
144:7.3 (1626.4)
For these two months the group worked most of the time in pairs, one of Jesus’ apostles going out with one of John’s. The apostle of John baptized, the apostle of Jesus instructed, while they both preached the gospel of the kingdom as they understood it. And they won many souls among these gentiles and apostate Jews.
Tijekom druge polovice prosinca svi su otišli blizu Jordana, nedaleko od Pele, gdje su ponovno počeli poučavati i propovijedati. I Židovi i pogani dolazili su u ovaj tabor kako bi čuli evanđelje. Jednog poslijepodneva, dok je Isus poučavao mnoštvo, neki od Ivanovih bliskih prijatelja donijeli su Učitelju posljednju poruku koju je ikada primio od Krstitelja.
144:8.1 (1626.6)
The latter part of December they all went over near the Jordan, close by Pella, where they again began to teach and preach. Both Jews and gentiles came to this camp to hear the gospel. It was while Jesus was teaching the multitude one afternoon that some of John’s special friends brought the Master the last message which he ever had from the Baptist.
Ivan je tada već godinu i pol bio u zatvoru, a Isus je najveći dio tog vremena djelovao vrlo tiho; stoga nije bilo neobično što se Ivan počeo pitati o kraljevstvu. Ivanovi prijatelji prekinuli su Isusovo poučavanje i rekli mu: „Ivan Krstitelj poslao nas je da te pitamo: Jesi li ti uistinu Izbavitelj ili da čekamo drugoga?”
144:8.2 (1626.7)
John had now been in prison a year and a half, and most of this time Jesus had labored very quietly; so it was not strange that John should be led to wonder about the kingdom. John’s friends interrupted Jesus’ teaching to say to him: “John the Baptist has sent us to ask—are you truly the Deliverer, or shall we look for another?”
Isus je prekinuo pouku da odgovori Ivanovim prijateljima: „Idite i javite Ivanu da nije zaboravljen. Recite mu što ste vidjeli i čuli: da se siromasima propovijeda radosna vijest.“ Nakon što se ponovno obratio Ivanovim glasnicima, Isus se okrenuo mnoštvu i rekao: „Nemojte misliti da Ivan Krstitelj sumnja u evanđelje kraljevstva. On se samo raspituje kako bi uvjerio svoje učenike, koji su također moji učenici. Ivan nije slabić. Dopustite mi da vas upitam, vi koji ste slušali Ivanovu propovijed prije nego što ga je Herod stavio u tamnicu: Što ste vidjeli u Ivanu — trsku koju vjetar njiše? Čovjeka promjenjiva raspoloženja, odjevena u meke haljine? U pravilu oni koji se raskošno odijevaju i žive u udobnosti nalaze se u kraljevskim dvorovima. Ali što ste vidjeli kad ste gledali Ivana? Proroka? Da, kažem vam, i više nego proroka. On je onaj o kome je pisano: ‘Evo, šaljem glasnika svoga pred tobom; on će pripraviti put pred tobom.’“
144:8.3 (1626.8)
Jesus paused to say to John’s friends: “Go back and tell John that he is not forgotten. Tell him what you have seen and heard, that the poor have good tidings preached to them.” And when Jesus had spoken further to the messengers of John, he turned again to the multitude and said: “Do not think that John doubts the gospel of the kingdom. He makes inquiry only to assure his disciples who are also my disciples. John is no weakling. Let me ask you who heard John preach before Herod put him in prison: What did you behold in John—a reed shaken with the wind? A man of changeable moods and clothed in soft raiment? As a rule they who are gorgeously appareled and who live delicately are in kings’ courts and in the mansions of the rich. But what did you see when you beheld John? A prophet? Yes, I say to you, and much more than a prophet. Of John it was written: ‘Behold, I send my messenger before your face; he shall prepare the way before you.’
Tog je poslijepodneva Isus nastavio poučavati, govoreći: „S čime ću usporediti ovaj naraštaj? Mnogi od vas neće prihvatiti ni Ivanovu poruku ni moje učenje. Slični ste djeci koja se igraju na trgu i dozivaju svoje drugove govoreći: ‘Svirali smo vam, a niste plesali; naricali smo, a niste tugovali.’ Tako je i s nekima od vas. Ivan dolazi ne jedući ni pijući, a vi kažete: ‘Ima zlog duha.’ Sin Čovječji dolazi jedući i pijući, a vi kažete: ‘Evo izjelice i vinopije, prijatelja carinika i grešnika!’ Zaista, mudrost se opravdava svojom djecom.“
144:8.7 (1627.4)
On this afternoon Jesus continued to teach, saying: “But to what shall I liken this generation? Many of you will receive neither John’s message nor my teaching. You are like the children playing in the market place who call to their fellows and say: ‘We piped for you and you did not dance; we wailed and you did not mourn.’ And so with some of you. John came neither eating nor drinking, and they said he had a devil. The Son of Man comes eating and drinking, and these same people say: ‘Behold, a gluttonous man and a winebibber, a friend of publicans and sinners!’ Truly, wisdom is justified by her children.
„Čini se da je Otac na nebu sakrio neke od ovih istina od mudrih i umnih, a otkrio ih malenima. Ali Otac sve čini dobro; Otac sebe obznanjuje svemiru na načine koje sam odabire. Dođite k meni svi koji ste umorni i opterećeni, i naći ćete odmor svojim dušama. Uzmite na sebe božanski jaram i iskusit ćete mir Božji koji nadilazi svaki razum.“
144:8.8 (1627.5)
“It would appear that the Father in heaven has hidden some of these truths from the wise and haughty, while he has revealed them to babes. But the Father does all things well; the Father reveals himself to the universe by the methods of his own choosing. Come, therefore, all you who labor and are heavy laden, and you shall find rest for your souls. Take upon you the divine yoke, and you will experience the peace of God, which passes all understanding.”
Ivan Krstitelj pogubljen je po nalogu Heroda Antipe navečer 10. siječnja 28. po Kr. Sljedećeg dana nekoliko Ivanovih učenika, koji su otišli u Makareju, čuli su za njegovo pogubljenje i otišli Herodu zatražiti njegovo tijelo. Položili su ga u grob, a kasnije mu priredili sahranu u Sebasti, Abnerovu domu. Sljedećeg dana, 12. siječnja, krenuli su na sjever prema taboru Ivanovih i Isusovih apostola blizu Pele te su Isusu javili o Ivanovoj smrti. Kad je Isus čuo njihov izvještaj, otpustio je mnoštvo i, sazvavši dvadeset četvoricu, rekao: „Ivan je mrtav. Herod mu je odrubio glavu. Večeras se sastanite na zajedničkom vijeću i uredite svoje prilike u skladu s ovim. Više neće biti odlaganja. Došao je čas da se kraljevstvo proglasi otvoreno i s moći. Sutra odlazimo u Galileju.“
144:9.1 (1627.6)
John the Baptist was executed by order of Herod Antipas on the evening of January 10, {scaps{scaps{a.d.}scaps}scaps} 28. The next day a few of John’s disciples who had gone to Machaerus heard of his execution and, going to Herod, made request for his body, which they put in a tomb, later giving it burial at Sebaste, the home of Abner. The following day, January 12, they started north to the camp of John’s and Jesus’ apostles near Pella, and they told Jesus about the death of John. When Jesus heard their report, he dismissed the multitude and, calling the twenty-four together, said: “John is dead. Herod has beheaded him. Tonight go into joint council and arrange your affairs accordingly. There shall be delay no longer. The hour has come to proclaim the kingdom openly and with power. Tomorrow we go into Galilee.”