Knjiga Urantije
DIO IV. Isusov život i učenja
POGLAVLJE 146 : PRVA PROPOVJEDNIČKA TURNEJA GALILEJOM
Paper 146
First Preaching Tour of Galilee
First Preaching Tour of Galilee
PRVA javna propovjednička turneja Galilejom započela je u nedjelju, 18. siječnja 28. godine po Kr., i trajala je otprilike dva mjeseca, sve do povratka u Kafarnaum 17. ožujka. Pri ovoj su turneji Isus i dvanaestorica apostola, uz pomoć negdašnjih Ivanovih apostola, propovijedali evanđelje i krstili vjernike u Rimonu, Jotapati, Rami, Zebulunu, Ironu, Gišali, Korozainu, Madonu, Kani, Nainu i Endoru. U ovim su se gradovima zadržavali i poučavali, dok su u mnogim drugim manjim gradovima kroz koje su prolazili, naviještali evanđelje kraljevstva.
146:0.1 (1637.1)
THE first public preaching tour of Galilee began on Sunday, January 18, {scaps{scaps{a.d.}scaps}scaps} 28, and continued for about two months, ending with the return to Capernaum on March 17. On this tour Jesus and the twelve apostles, assisted by the former apostles of John, preached the gospel and baptized believers in Rimmon, Jotapata, Ramah, Zebulun, Iron, Gischala, Chorazin, Madon, Cana, Nain, and Endor. In these cities they tarried and taught, while in many other smaller towns they proclaimed the gospel of the kingdom as they passed through.
Bio je to prvi put da je Isus dopustio svojim suradnicima propovijedati bez ograničenja. Pri ovoj ih je turneji samo tri puta upozorio; opomenuo ih je da se drže podalje od Nazareta i da budu razboriti pri prolasku kroz Kafarnaum i Tiberijadu. Apostole je napokon ispunila velika radost što su napokon imali slobodu propovijedati i poučavati bez ograničenja, pa su se s velikom ozbiljnošću i radošću bacili na posao propovijedanja evanđelja, služenja bolesnima i krštenja vjernika.
146:0.2 (1637.2)
This was the first time Jesus permitted his associates to preach without restraint. On this tour he cautioned them on only three occasions; he admonished them to remain away from Nazareth and to be discreet when passing through Capernaum and Tiberias. It was a source of great satisfaction to the apostles at last to feel they were at liberty to preach and teach without restriction, and they threw themselves into the work of preaching the gospel, ministering to the sick, and baptizing believers, with great earnestness and joy.
Mali grad Rimon nekoć je bio posvećen štovanju babilonskog boga zraka, Ramana. Mnoga ranija babilonska i kasnija zoroastrijska učenja još su uvijek bila prihvaćena u vjerovanjima Rimona; stoga su Isus i dvadeset četvorica posvetili mnogo vremena nastojanju da jasno prikažu razliku između tih starijih vjerovanja i novog evanđelja kraljevstva. Petar je ovdje održao jednu od velikih propovijedi svoje rane službe na temu „Aron i zlatno tele“.
146:1.1 (1637.3)
The small city of Rimmon had once been dedicated to the worship of a Babylonian god of the air, Ramman. Many of the earlier Babylonian and later Zoroastrian teachings were still embraced in the beliefs of the Rimmonites; therefore did Jesus and the twenty-four devote much of their time to the task of making plain the difference between these older beliefs and the new gospel of the kingdom. Peter here preached one of the great sermons of his early career on “Aaron and the Golden Calf.”
146:1.2 (1637.4)
Although many of the citizens of Rimmon became believers in Jesus’ teachings, they made great trouble for their brethren in later years. It is difficult to convert nature worshipers to the full fellowship of the adoration of a spiritual ideal during the short space of a single lifetime.
Mnoge su naprednije babilonske i perzijske ideje o svjetlu i tami, dobru i zlu, vremenu i vječnosti kasnije postale dijelom doktrina takozvanog kršćanstva, a njihovim su uključivanjem kršćanska učenja postala odmah prihvatljivija narodima Bliskog istoka. Na isti su način uključivanjem mnogih Platonovih teorija o idealnom duhu ili nevidljivim uzorcima svih vidljivih i materijalnih stvari, koje je Filon kasnije prilagodio hebrejskoj teologiji, Pavlova kršćanska učenja postala prihvatljivija zapadnim Grcima.
146:1.3 (1637.5)
Many of the better of the Babylonian and Persian ideas of light and darkness, good and evil, time and eternity, were later incorporated in the doctrines of so-called Christianity, and their inclusion rendered the Christian teachings more immediately acceptable to the peoples of the Near East. In like manner, the inclusion of many of Plato’s theories of the ideal spirit or invisible patterns of all things visible and material, as later adapted by Philo to the Hebrew theology, made Paul’s Christian teachings more easy of acceptance by the western Greeks.
Dok je običan narod Jotapate rado slušao Isusa i njegove apostole i mnogi prihvatili evanđelje kraljevstva, govor koji je Isus održao pred dvadeset četvoricom druge večeri njihova boravka u ovom malom gradu predstavljao je najvažnije obilježje misije u Jotapati. Natanije je bio zbunjen u pogledu Učiteljevih učenja o molitvi, zahvaljivanju i štovanju, pa je Isus, odgovarajući na njegovo pitanje, iskoristio priliku da im podrobnije objasni svoje učenje. Sažeto suvremenim jezikom, naglasio je sljedeće ideje:
146:2.1 (1638.1)
While the common people of Jotapata heard Jesus and his apostles gladly and many accepted the gospel of the kingdom, it was the discourse of Jesus to the twenty-four on the second evening of their sojourn in this small town that distinguishes the Jotapata mission. Nathaniel was confused in his mind about the Master’s teachings concerning prayer, thanksgiving, and worship, and in response to his question Jesus spoke at great length in further explanation of his teaching. Summarized in modern phraseology, this discourse may be presented as emphasizing the following points:
1. Korak po korak, svjesno i ustrajno njegovanje zla u ljudskom srcu uništava vezu koja se molitvom održava između ljudske duše i duhovnih krugova koji omogućuju komunikaciju između čovjeka i njegova Stvoritelja. Bog prirodno čuje molbe svojega djeteta, ali kada ljudsko srce svjesno i ustrajno njeguje ideje nepravednosti, postupno dolazi do prekida osobnog zajedništva između zemaljskog djeteta i nebeskog Oca.
146:2.2 (1638.2)
1. The conscious and persistent regard for iniquity in the heart of man gradually destroys the prayer connection of the human soul with the spirit circuits of communication between man and his Maker. Naturally God hears the petition of his child, but when the human heart deliberately and persistently harbors the concepts of iniquity, there gradually ensues the loss of personal communion between the earth child and his heavenly Father.
2. Molitva je mrska i neprihvatljiva Rajskim Božanstvima ako se protivi poznatim i utemeljenim Božjim zakonima. Ako čovjek odbije poslušati riječi kojima se Bogovi obraćaju svojoj tvorevini jezikom zakona duha, uma i materije, kao posljedica takva svjesnog i namjernog prezira zatvaraju se uši duhovnih ličnosti pred osobnim molbama ovako neposlušnog i bezakonog smrtnika. Isus se pozvao na proroka Zahariju kad je rekao apostolima: „Ali oni ne htjedoše poslušati, već prkosno okrenuše leđa i zatisnuše uši da ne bi čuli. Istina, otvrdnuše srcem kao kremen, da ne bi čuli moj zakon i riječi koje im šaljem svojim duhom preko proroka; i zato im se na krive glave sručiše posljedice njihovih zlih misli. I zato, kao što sam ja zvao, a oni ne slušaše, tako sad oni zovu, a ja ne slušam.“ Isus je zatim citirao riječi starog mudraca koji je rekao: „Tko uklanja uho svoje da ne sluša Zakona, i molitva je njegova mrska.“
146:2.3 (1638.3)
2. That prayer which is inconsistent with the known and established laws of God is an abomination to the Paradise Deities. If man will not listen to the Gods as they speak to their creation in the laws of spirit, mind, and matter, the very act of such deliberate and conscious disdain by the creature turns the ears of spirit personalities away from hearing the personal petitions of such lawless and disobedient mortals. Jesus quoted to his apostles from the Prophet Zechariah: “But they refused to hearken and pulled away the shoulder and stopped their ears that they should not hear. Yes, they made their hearts adamant like a stone, lest they should hear my law and the words which I sent by my spirit through the prophets; therefore did the results of their evil thinking come as a great wrath upon their guilty heads. And so it came to pass that they cried for mercy, but there was no ear open to hear.” And then Jesus quoted the proverb of the wise man who said: “He who turns away his ear from hearing the divine law, even his prayer shall be an abomination.”
3. Kad čovjek otvori ljudski kraj kanala komunikacije koji ga povezuje s Bogom, on odmah počinje primati neprekidnu rijeku božanske službe upućene stvorenjima svjetova. Kad čovjek čuje kako Božji duh govori u njegovu srcu, u tom je iskustvu sadržana činjenica da Bog istodobno čuje molitvu toga čovjeka. Oprost grijeha djeluje na isti nepogrešivi način. Otac na nebu oprostio je i prije nego što je čovjek pomislio zatražiti oprost, ali taj oprost ne može postati dijelom njegova osobnog religijskog iskustva sve dok ne oprosti svojim bližnjima. Božji oprost sam po sebi nije uvjetovan čovjekovim opraštanjem svojim bližnjima, ali čovjekov je doživljaj tog oprosta upravo tako uvjetovan. Molitva kojoj je Isus poučio apostole prepoznaje i povezuje tu činjenicu istodobnosti božanskog i ljudskog oprosta.
146:2.4 (1638.4)
3. By opening the human end of the channel of the God-man communication, mortals make immediately available the ever-flowing stream of divine ministry to the creatures of the worlds. When man hears God’s spirit speak within the human heart, inherent in such an experience is the fact that God simultaneously hears that man’s prayer. Even the forgiveness of sin operates in this same unerring fashion. The Father in heaven has forgiven you even before you have thought to ask him, but such forgiveness is not available in your personal religious experience until such a time as you forgive your fellow men. God’s forgiveness in fact is not conditioned upon your forgiving your fellows, but in experience it is exactly so conditioned. And this fact of the synchrony of divine and human forgiveness was thus recognized and linked together in the prayer which Jesus taught the apostles.
4. Svemirom vlada temeljni zakon pravde koji se ne može zaobići apelima milosti. Posve sebična bića iz vremensko-prostornih domena nisu u stanju primiti nesebična veličanstva Raja. Ništa, uključujući i samu beskonačnu ljubav Boga, ne može prinuditi nijedno smrtno biće da primi spasenje i vječni opstanak ako ono samo ne želi preživjeti. Milost zbilja ima širok spektar podarenja, ali na koncu ipak postoje određene odredbe pravde koje ne mogu biti poništene ni samim spojem ljubavi i milosti. Isus se ponovno pozvao na hebrejske spise kad je rekao: „Zvao sam, a vi ste odbijali čuti; pružao sam ruku, ali nitko nije mario. Odbacili ste svaki moj savjet i niste poslušali moje opomene; i zbog ovog buntovničkog stava i vi ćete mene zvati, ali nećete dobiti odgovor. Odbacivši put života, marljivo ćete me tražiti u svojim vremenima nevolje, ali me nećete naći.“
146:2.5 (1638.5)
4. There is a basic law of justice in the universe which mercy is powerless to circumvent. The unselfish glories of Paradise are not possible of reception by a thoroughly selfish creature of the realms of time and space. Even the infinite love of God cannot force the salvation of eternal survival upon any mortal creature who does not choose to survive. Mercy has great latitude of bestowal, but, after all, there are mandates of justice which even love combined with mercy cannot effectively abrogate. Again Jesus quoted from the Hebrew scriptures: “I have called and you refused to hear; I stretched out my hand, but no man regarded. You have set at naught all my counsel, and you have rejected my reproof, and because of this rebellious attitude it becomes inevitable that you shall call upon me and fail to receive an answer. Having rejected the way of life, you may seek me diligently in your times of suffering, but you will not find me.”
5. Oni koji žele primiti milost moraju pokazati milost; nemojte suditi da ne budete suđeni. Istim duhom kojim budete sudili drugima i vama će biti suđeno. Milost ne poništava djelovanje kozmičke pravde. Na koncu će se pokazati istinitim ono što je rečeno: „Tko zatvori uho svoje pred vikom siromaha, i sam će jednoga dana vikati za pomoć, ali ga nitko neće uslišati.“ Iskrenost svake molitve jamstvo je njezina uslišenja; duhovna mudrost i kozmička dosljednost svake molbe određuju vrijeme, način i stupanj njezina uslišenja. Mudar otac neće doslovce odgovoriti na nepromišljene molitve svoje neuke i neiskusne djece, premda djeca mogu crpiti veliku radost i istinsko duševno ispunjenje iz iznošenja takvih besmislenih molbi.
146:2.6 (1639.1)
5. They who would receive mercy must show mercy; judge not that you be not judged. With the spirit with which you judge others you also shall be judged. Mercy does not wholly abrogate universe fairness. In the end it will prove true: “Whoso stops his ears to the cry of the poor, he also shall some day cry for help, and no one will hear him.” The sincerity of any prayer is the assurance of its being heard; the spiritual wisdom and universe consistency of any petition is the determiner of the time, manner, and degree of the answer. A wise father does not literally answer the foolish prayers of his ignorant and inexperienced children, albeit the children may derive much pleasure and real soul satisfaction from the making of such absurd petitions.
6. Nakon što se bezrezervno budete predali izvršenju volje nebeskog Oca, bit će vam uslišene sve molbe jer će vaše molitve biti u potpunom skladu s Očevom voljom, a Očeva se volja uvijek očituje u svim domenama njegova prostranog svemira. Ono što istinski sin želi i što beskrajni Otac hoće JEST. Ovakva molitva ne može ostati neuslišana, dok nijedna druga molba ne može biti u potpunosti uslišana.
146:2.7 (1639.2)
6. When you have become wholly dedicated to the doing of the will of the Father in heaven, the answer to all your petitions will be forthcoming because your prayers will be in full accordance with the Father’s will, and the Father’s will is ever manifest throughout his vast universe. What the true son desires and the infinite Father wills IS. Such a prayer cannot remain unanswered, and no other sort of petition can possibly be fully answered.
7. Molba pravednog čovjeka predstavlja djelo vjere Božjeg djeteta koje otvara vrata Očeve riznice dobrote, istine i milosti, a ti dobri darovi već dugo čekaju da im sin priđe i da ih osobno primi. Molitva ne mijenja Božji stav prema čovjeku, ali mijenja čovjekov stav prema nepromjenjivom Ocu. Motivacija molitve daje joj pravo pristupa Božjem uhu, a ne društveni, ekonomski ili vanjski religiozni status onoga koji moli.
146:2.8 (1639.3)
7. The cry of the righteous is the faith act of the child of God which opens the door of the Father’s storehouse of goodness, truth, and mercy, and these good gifts have long been in waiting for the son’s approach and personal appropriation. Prayer does not change the divine attitude toward man, but it does change man’s attitude toward the changeless Father. The motive of the prayer gives it right of way to the divine ear, not the social, economic, or outward religious status of the one who prays.
8. Molitva se ne može koristiti kako bi se izbjegla ograničenja vremena ili nadišle zapreke prostora. Molitva nije vještina kojom se uzdiže samoga sebe ili stječe nepravedna prednost nad svojim bližnjima. Posve sebična duša nije u stanju moliti u pravom smislu te riječi. Isus je rekao: „Neka vam najveća radost bude u Božjoj naravi i on će vam zasigurno ispuniti iskrene želje vašega srca.“ „Povjeri svoj put Gospodinu; uzdaj se u njega i on će djelovati.“ „Jer Gospodin čuje vapaj ubogih i obazire se na molitvu siromašnih.“
146:2.9 (1639.4)
8. Prayer may not be employed to avoid the delays of time or to transcend the handicaps of space. Prayer is not designed as a technique for aggrandizing self or for gaining unfair advantage over one’s fellows. A thoroughly selfish soul cannot pray in the true sense of the word. Said Jesus: “Let your supreme delight be in the character of God, and he shall surely give you the sincere desires of your heart.” “Commit your way to the Lord; trust in him, and he will act.” “For the Lord hears the cry of the needy, and he will regard the prayer of the destitute.”
9. „Ja sam došao od Oca; ako se, dakle, nađete u nedoumici što ćete tražiti od Oca, zamolite u moje ime, i ja ću predočiti vašu molbu u skladu s vašim istinskim željama i potrebama i u skladu s voljom moga Oca.“ Čuvajte se velike opasnosti da ne postanete samoživi u svojim molitvama. Nemojte se mnogo moliti za sebe; molite se više za duhovni napredak svoje braće. Izbjegavajte materijalističke molitve; molite se u duhu i za obilje plodova duha.
146:2.10 (1639.5)
9. “I have come forth from the Father; if, therefore, you are ever in doubt as to what you would ask of the Father, ask in my name, and I will present your petition in accordance with your real needs and desires and in accordance with my Father’s will.” Guard against the great danger of becoming self-centered in your prayers. Avoid praying much for yourself; pray more for the spiritual progress of your brethren. Avoid materialistic praying; pray in the spirit and for the abundance of the gifts of the spirit.
10. Kad se molite za bolesne i onemoćale, nemojte očekivati da će vaše molitve zauzeti mjesto brižne i inteligentne službe potrebama tih nevoljnika. Molite se za blagostanje svojih obitelji, prijatelja i bližnjih, a naročito se molite za one koji vas proklinju i s ljubavlju se založite za one koji vas progone. „Ali neću vam reći kada da molite. Jedino vas duh koji prebiva u vama može potaknuti da izgovorite one molbe koje izražavaju vaš unutarnji odnos s Ocem duhova
146:2.11 (1639.6)
10. When you pray for the sick and afflicted, do not expect that your petitions will take the place of loving and intelligent ministry to the necessities of these afflicted ones. Pray for the welfare of your families, friends, and fellows, but especially pray for those who curse you, and make loving petitions for those who persecute you. “But when to pray, I will not say. Only the spirit that dwells within you may move you to the utterance of those petitions which are expressive of your inner relationship with the Father of spirits.”
11. Mnogi će pribjeći molitvi jedino kad se nađu u nevolji. Ova je navika nepromišljena i zavaravajuća. Dobro je da se obratite Bogu kad se nađete pod pritiskom, ali trebate govoriti s Ocem i kad je sve u redu s vašom dušom. Neka vaše istinske molbe uvijek budu izrečene u tajnosti. Neka ljudi ne čuju vaše osobne molitve. Molitve zahvalnosti prikladne su za skupine vjernika, ali molitva čovjekove duše osobna je stvar. Postoji samo jedan oblik molitve koji je prikladan za svu Božju djecu, a to je: „Ipak, neka bude tvoja volja.“
146:2.12 (1640.1)
11. Many resort to prayer only when in trouble. Such a practice is thoughtless and misleading. True, you do well to pray when harassed, but you should also be mindful to speak as a son to your Father even when all goes well with your soul. Let your real petitions always be in secret. Do not let men hear your personal prayers. Prayers of thanksgiving are appropriate for groups of worshipers, but the prayer of the soul is a personal matter. There is but one form of prayer which is appropriate for all God’s children, and that is: “Nevertheless, your will be done.”
12. Svi vjernici u ovo evanđelje trebaju iskreno moliti za promicanje nebeskog kraljevstva. Od svih molitava iz hebrejskih spisa Isus je s najvećim odobravanjem govorio o molbi psalmista: „Čisto srce stvori mi, Bože, i duh postojan obnovi u meni. Očisti me od tajnih grijeha i čuvaj svoga slugu od preuzetnog prijestupa.“ Isus je nadugo govorio o odnosu između molitve i nepromišljenog i uvredljivog govora, citirajući: „Na usta mi, Gospodine, stražu postavi; čuvaj vrata usana mojih.“ „Čovjekov jezik“, rekao je Isus, „ud je koji malo ljudi može ukrotiti, ali duh u čovjeku može preobraziti taj neobuzdani ud u blag glas trpeljivosti i nadahnjujućeg služitelja milosrđa.“
146:2.13 (1640.2)
12. All believers in this gospel should pray sincerely for the extension of the kingdom of heaven. Of all the prayers of the Hebrew scriptures he commented most approvingly on the petition of the Psalmist: “Create in me a clean heart, O God, and renew a right spirit within me. Purge me from secret sins and keep back your servant from presumptuous transgression.” Jesus commented at great length on the relation of prayer to careless and offending speech, quoting: “Set a watch, O Lord, before my mouth; keep the door of my lips.” “The human tongue,” said Jesus, “is a member which few men can tame, but the spirit within can transform this unruly member into a kindly voice of tolerance and an inspiring minister of mercy.”
13. Isus je učio da je molitva za božansko vodstvo na putu zemaljskog života po važnosti odmah iza molbe za spoznajom Očeve volje. U stvarnosti, to znači molitvu za božansku mudrost. Isus nikada nije učio da se ljudsko znanje i posebna vještina mogu steći molitvom. Ali učio je da je molitva čimbenik proširenja čovjekove sposobnosti za primanje prisutnosti božanskog duha. Kada je Isus poučavao svoje suradnike da mole u duhu i istini, objasnio je da pritom misli na iskrenu molitvu u skladu s vlastitim prosvjetljenjem, na molitvu cijelim srcem i razumno, ozbiljno i ustrajno.
146:2.14 (1640.3)
13. Jesus taught that the prayer for divine guidance over the pathway of earthly life was next in importance to the petition for a knowledge of the Father’s will. In reality this means a prayer for divine wisdom. Jesus never taught that human knowledge and special skill could be gained by prayer. But he did teach that prayer is a factor in the enlargement of one’s capacity to receive the presence of the divine spirit. When Jesus taught his associates to pray in the spirit and in truth, he explained that he referred to praying sincerely and in accordance with one’s enlightenment, to praying wholeheartedly and intelligently, earnestly and steadfastly.
14. Isus je upozorio svoje učenike da ne trebaju misliti kako će njihove molitve biti djelotvornije zbog kićenih izraza, lijepo sročenih fraza, posta, pokore ili prinošenja žrtava. Skrenuo je pozornost svojim vjernicima na to da mogu upotrijebiti molitvu kao sredstvo za prijelaz od zahvaljivanja do istinskog štovanja. Isus je izrazio žaljenje što ljudi u svojim molitvama i u procesu štovanja posvećuju tako malo vremena zahvaljivanju Bogu. Ponovno je citirao: „Dobro je zahvaljivati Gospodinu, opjevati ime Svevišnjega, priznati njegovu brižnu ljubav svakoga jutra i njegovu vjernost svake noći, jer me Bog veseli svojim djelima. U svemu je dobro zahvaljivati u skladu s Božjom voljom.“
146:2.15 (1640.4)
14. Jesus warned his followers against thinking that their prayers would be rendered more efficacious by ornate repetitions, eloquent phraseology, fasting, penance, or sacrifices. But he did exhort his believers to employ prayer as a means of leading up through thanksgiving to true worship. Jesus deplored that so little of the spirit of thanksgiving was to be found in the prayers and worship of his followers. He quoted from the Scriptures on this occasion, saying: “It is a good thing to give thanks to the Lord and to sing praises to the name of the Most High, to acknowledge his loving-kindness every morning and his faithfulness every night, for God has made me glad through his work. In everything I will give thanks according to the will of God.”
15. Isus je zatim rekao: „Ne brinite se neprestano i pretjerano za svoje svagdašnje potrebe. Neka vas ne muče problemi vaše zemaljske egzistencije, već u svemu iznesite svoje potrebe pred svojim nebeskim Ocem molitvom i prošnjom, u duhu iskrene zahvalnosti.“ Zatim je citirao iz Pisama: „Božje ću ime hvaliti pjesmom i veličati ga zahvaljivanjem. To će Gospodinu biti milije nego žrtva vola ili junca s rogovima i papcima.“
146:2.16 (1640.5)
15. And then Jesus said: “Be not constantly overanxious about your common needs. Be not apprehensive concerning the problems of your earthly existence, but in all these things by prayer and supplication, with the spirit of sincere thanksgiving, let your needs be spread out before your Father who is in heaven.” Then he quoted from the Scriptures: “I will praise the name of God with a song and will magnify him with thanksgiving. And this will please the Lord better than the sacrifice of an ox or bullock with horns and hoofs.”
16. Isus je poučavao svoje sljedbenike da, nakon što upute svoje molitve Ocu, neko vrijeme ostanu u tihoj prijemčivosti kako bi duhu koji u njima prebiva pružili bolju priliku da govori duši koja sluša. Očev duh najbolje govori čovjeku kada se ljudski um nalazi u stanju istinskog štovanja. Boga štujemo uz pomoć Očeva duha koji u nama prebiva i prosvjetljenjem ljudskog uma kroz službu istine. Isus je poučavao da štovanje sve više čini čovjeka sličnim biću koje se štuje. Štovanje je preobražavajuće iskustvo kojim se konačno biće postupno približava prisutnosti Beskonačnog i naposljetku je doseže.
146:2.17 (1641.1)
16. Jesus taught his followers that, when they had made their prayers to the Father, they should remain for a time in silent receptivity to afford the indwelling spirit the better opportunity to speak to the listening soul. The spirit of the Father speaks best to man when the human mind is in an attitude of true worship. We worship God by the aid of the Father’s indwelling spirit and by the illumination of the human mind through the ministry of truth. Worship, taught Jesus, makes one increasingly like the being who is worshiped. Worship is a transforming experience whereby the finite gradually approaches and ultimately attains the presence of the Infinite.
Isus je u Rami vodio znamenitu raspravu sa starijim grčkim filozofom koji je vjerovao da su znanost i filozofija dovoljne kako bi zadovoljile potrebe ljudskog života. Isus je strpljivo i suosjećajno saslušao ovog grčkog učitelja, odobrio istinu u mnogome što je ovaj rekao, te je na koncu skrenuo njegovu pažnju na činjenicu da nije uspio objasniti „odakle, zašto i kamo“, te je rekao: „Gdje ti završiš, mi počinjemo. Religija je otkrivenje ljudskoj duši koje se bavi duhovnim stvarnostima što ih sam um nije u stanju otkriti ili potpuno shvatiti. Intelektualna nastojanja mogu obznaniti činjenice života, ali evanđelje kraljevstva razotkriva istine bitka. Ti vodiš raspravu o materijalnim sjenama istine; hoćeš li sada poslušati dok ti kažem o vječnim i duhovnim stvarnostima koje bacaju ove prolazne vremenske sjene materijalnih činjenica smrtne egzistencije? Više od jednog sata Isus je poučavao ovog Grka o spasonosnim istinama evanđelja kraljevstva. Stari je filozof bio prijemčiv za Učiteljev način pristupa i, budući da je bio iskrena srca, brzo je povjerovao u ovo evanđelje spasenja.
146:3.1 (1641.3)
At Ramah Jesus had the memorable discussion with the aged Greek philosopher who taught that science and philosophy were sufficient to satisfy the needs of human experience. Jesus listened with patience and sympathy to this Greek teacher, allowing the truth of many things he said but pointing out that, when he was through, he had failed in his discussion of human existence to explain “whence, why, and whither,” and added: “Where you leave off, we begin. Religion is a revelation to man’s soul dealing with spiritual realities which the mind alone could never discover or fully fathom. Intellectual strivings may reveal the facts of life, but the gospel of the kingdom unfolds the truths of being. You have discussed the material shadows of truth; will you now listen while I tell you about the eternal and spiritual realities which cast these transient time shadows of the material facts of mortal existence?” For more than an hour Jesus taught this Greek the saving truths of the gospel of the kingdom. The old philosopher was susceptible to the Master’s mode of approach, and being sincerely honest of heart, he quickly believed this gospel of salvation.
Apostoli su bili pomalo uznemireni otvorenim načinom Isusova prihvaćanja mnogih tvrdnji ovoga Grka, ali Isus im je nakon ove rasprave nasamo rekao: „Moja djeco, neka vas ne čudi moja snošljivost prema grčkoj filozofiji. Istinita i nepatvorena unutarnja sigurnost nikada ne strahuje od vanjske analize, jednako kao što se istina ne boji iskrene kritike. Nikada ne zaboravite da netrpeljivost predstavlja masku kojom čovjek pokušava prikriti potajne sumnje u istinitost svojih uvjerenja. Čovjeku nikada neće smetati stav njegova bližnjega ako je potpuno uvjeren u istinu onoga u što svesrdno vjeruje. Hrabrost je pouzdanje u potpunu iskrenost u pogledu onoga što čovjek tvrdi da vjeruje. Iskreni ljudi ne boje se kritičkog preispitivanja svojih istinskih uvjerenja i plemenitih ideala.“
146:3.2 (1641.4)
The apostles were a bit disconcerted by the open manner of Jesus’ assent to many of the Greek’s propositions, but Jesus afterward privately said to them: “My children, marvel not that I was tolerant of the Greek’s philosophy. True and genuine inward certainty does not in the least fear outward analysis, nor does truth resent honest criticism. You should never forget that intolerance is the mask covering up the entertainment of secret doubts as to the trueness of one’s belief. No man is at any time disturbed by his neighbor’s attitude when he has perfect confidence in the truth of that which he wholeheartedly believes. Courage is the confidence of thoroughgoing honesty about those things which one professes to believe. Sincere men are unafraid of the critical examination of their true convictions and noble ideals.”
Isus je rekao Tomi: „Tvoje uvjerenje da si ušao u obitelj Oca kraljevstva i da ćeš vječno preživjeti sa svom djecom kraljevstva u cjelosti je stvar osobnog iskustva — vjere u riječ istine. Duhovno uvjerenje jednako je tvom osobnom religijskom iskustvu vječnih stvarnosti božanske istine, a inače je jednako tvom inteligentnom razumijevanju stvarnosti istine, uvećanom za tvoju duhovnu vjeru i umanjenom za tvoje iskrene sumnje.“
146:3.4 (1641.6)
And Jesus said to Thomas: “Your assurance that you have entered into the kingdom family of the Father, and that you will eternally survive with the children of the kingdom, is wholly a matter of personal experience—faith in the word of truth. Spiritual assurance is the equivalent of your personal religious experience in the eternal realities of divine truth and is otherwise equal to your intelligent understanding of truth realities plus your spiritual faith and minus your honest doubts.
„Sin prirodno ima život Oca. Vi ste sinovi Boga zato što u sebi imate živi duh Oca. Vi preživljavate svoj život u materijalnom svijetu tijela zato što ste poistovjećeni s Očevim živim duhom, darom vječnog života. Mnogi su, istina, imali ovaj život prije nego što sam ja došao od Oca i mnogi su primili ovaj duh zato što su vjerovali mojim riječima; ali kažem vam, nakon što se budem vratio k Ocu, on će poslati ovaj duh u srca svih ljudi.
146:3.5 (1642.1)
“The Son is naturally endowed with the life of the Father. Having been endowed with the living spirit of the Father, you are therefore sons of God. You survive your life in the material world of the flesh because you are identified with the Father’s living spirit, the gift of eternal life. Many, indeed, had this life before I came forth from the Father, and many more have received this spirit because they believed my word; but I declare that, when I return to the Father, he will send his spirit into the hearts of all men.
„Premda ne možete razabrati djelovanje božanskog duha u svom umu, postoji praktična metoda za otkrivanje stupnja do kojeg ste prepustili upravljanje snagama svoje duše učenju i vodstvu ovog unutarnjeg duha nebeskog Oca, a to je stupanj vaše ljubavi prema bližnjima. Ovaj duh Oca sudjeluje u Očevoj ljubavi i, kada ovlada čovjekom, nepogrešivo ga vodi prema štovanju Boga i ljubavi prema bližnjima. Isprva vjerujete da ste sinovi Boga zato što vas moja učenja čine svjesnijima unutarnjeg vodstva prisutnosti našeg Oca u vama; ali uskoro će Duh Istine biti izliven na sve ljude i živjet će među ljudima i poučavati sve ljude, upravo kao što ja sada živim među vama i govorim vam riječi istine. Ovaj će vam Duh Istine, govoreći u prilog duhovnim obdarenostima vaših duša, pomoći spoznati da ste sinovi Boga. On će nepogrešivo svjedočiti zajedno s Očevom prisutnošću koja prebiva u vama, vašim duhom, koji će tada prebivati u svim ljudima kao što sada prebiva u nekima, govoreći vam da ste u stvarnosti sinovi Boga.“
146:3.6 (1642.2)
“While you cannot observe the divine spirit at work in your minds, there is a practical method of discovering the degree to which you have yielded the control of your soul powers to the teaching and guidance of this indwelling spirit of the heavenly Father, and that is the degree of your love for your fellow men. This spirit of the Father partakes of the love of the Father, and as it dominates man, it unfailingly leads in the directions of divine worship and loving regard for one’s fellows. At first you believe that you are sons of God because my teaching has made you more conscious of the inner leadings of our Father’s indwelling presence; but presently the Spirit of Truth shall be poured out upon all flesh, and it will live among men and teach all men, even as I now live among you and speak to you the words of truth. And this Spirit of Truth, speaking for the spiritual endowments of your souls, will help you to know that you are the sons of God. It will unfailingly bear witness with the Father’s indwelling presence, your spirit, then dwelling in all men as it now dwells in some, telling you that you are in reality the sons of God.
„Svako će zemaljsko dijete koje slijedi vodstvo ovog duha s vremenom upoznati volju Boga, a onaj koji se preda volji moga Oca ostat će zauvijek. Do sada vam nije bio jasno predočen put koji vodi od zemaljskog života do vječnog stanja, ali ovaj put postoji, kao što je uvijek postojao, i ja sam ga došao obnoviti i oživjeti. Onaj koji uđe u kraljevstvo već ima vječni život — on neće propasti. Ali vi ćete bolje razumjeti mnogo toga nakon što se ja vratim k Ocu i nakon što budete mogli svoja sadašnja iskustva promatrati retrospektivno.“
146:3.7 (1642.3)
“Every earth child who follows the leading of this spirit shall eventually know the will of God, and he who surrenders to the will of my Father shall abide forever. The way from the earth life to the eternal estate has not been made plain to you, but there is a way, there always has been, and I have come to make that way new and living. He who enters the kingdom has eternal life already—he shall never perish. But much of this you will the better understand when I shall have returned to the Father and you are able to view your present experiences in retrospect.”
Svi koji su čuli ove blažene riječi našli su u njima veliko ohrabrenje. Židovska učenja bila su nejasna i nesigurna u pogledu opstanka pravednika, pa je Isusovim sljedbenicima bilo osvježavajuće i nadahnjujuće čuti ove tako određene i pozitivne riječi sigurnosti o vječnom opstanku svih istinskih vjernika.
146:3.8 (1642.4)
And all who heard these blessed words were greatly cheered. The Jewish teachings had been confused and uncertain regarding the survival of the righteous, and it was refreshing and inspiring for Jesus’ followers to hear these very definite and positive words of assurance about the eternal survival of all true believers.
Apostoli su nastavili propovijedati i krstiti vjernike, dok su prema običaju išli od kuće do kuće, tješeći potištene i služeći bolesnima i onemoćalima. Apostolska se organizacija proširila tako da je sada svaki Isusov apostol imao jednog Ivanova apostola za suradnika; Abner je bio Andrijin suradnik, i ovaj je plan ostao na snazi sve dok nisu ponovo otišli u Jeruzalem na sljedeću Pashu.
146:3.9 (1642.5)
The apostles continued to preach and baptize believers, while they kept up the practice of visiting from house to house, comforting the downcast and ministering to the sick and afflicted. The apostolic organization was expanded in that each of Jesus’ apostles now had one of John’s as an associate; Abner was the associate of Andrew; and this plan prevailed until they went down to Jerusalem for the next Passover.
Isusove posebne pouke tijekom njihova boravka u Zebulunu uglavnom su se odnosile na daljnje rasprave o uzajamnim obvezama u kraljevstvu, a obuhvaćale su učenja kojima je nastojao razjasniti razliku između osobnog religijskog iskustva i prijateljskih odnosa koji proizlaze iz društvenih religijskih obveza. Bio je to jedan od rijetkih slučajeva kada je Učitelj raspravljao o društvenim aspektima religije. Tijekom cijelog svog zemaljskog života Isus je svojim sljedbenicima davao vrlo malo pouka o podruštvljavanju religije.
146:3.10 (1642.6)
The special instruction given by Jesus during their stay at Zebulun had chiefly to do with further discussions of the mutual obligations of the kingdom and embraced teaching designed to make clear the differences between personal religious experience and the amities of social religious obligations. This was one of the few times the Master ever discussed the social aspects of religion. Throughout his entire earth life Jesus gave his followers very little instruction regarding the socialization of religion.
Kao i mnoga druga, čak i manja mjesta širom Galileje i Judeje, Jiron je imao sinagogu, a Isus se tijekom ranijeg razdoblja svoje službe običavao subotom obraćati u tim sinagogama. Ponekad bi govorio tijekom jutarnje službe, dok bi Petar ili neki drugi apostol propovijedao poslijepodne. Isus i apostoli također su često poučavali i propovijedali na večernjim okupljanjima u sinagogi tijekom radnih dana. Premda je netrpeljivost religioznih vođa u Jeruzalemu prema Isusu sve više rasla, oni nisu imali izravnu kontrolu nad sinagogama izvan tog grada. Tek su kasnije tijekom Isusove javne službe uspjeli stvoriti tako rašireno neprijateljsko raspoloženje prema njemu da su gotovo sve sinagoge zatvorile vrata njegovu učenju. U to su vrijeme sve sinagoge Galileje i Judeje bile otvorene za njega.
146:4.1 (1643.2)
At Iron, as in many of even the smaller cities of Galilee and Judea, there was a synagogue, and during the earlier times of Jesus’ ministry it was his custom to speak in these synagogues on the Sabbath day. Sometimes he would speak at the morning service, and Peter or one of the other apostles would preach at the afternoon hour. Jesus and the apostles would also often teach and preach at the weekday evening assemblies at the synagogue. Although the religious leaders at Jerusalem became increasingly antagonistic toward Jesus, they exercised no direct control over the synagogues outside of that city. It was not until later in Jesus’ public ministry that they were able to create such a widespread sentiment against him as to bring about the almost universal closing of the synagogues to his teaching. At this time all the synagogues of Galilee and Judea were open to him.
Jiron je u ono vrijeme bio mjesto opsežnih rudnika, a budući da Isus nikada nije dijelio život rudara, tijekom svojeg boravka u Jironu većinu je vremena provodio u rudnicima. Dok su apostoli obilazili domove i propovijedali na javnim mjestima, Isus je radio u rudnicima s tim podzemnim radnicima. Glas o Isusu kao iscjelitelju proširio se čak i do ovog udaljenog sela i mnogi su bolesni i nevoljni tražili njegovu pomoć, a mnogima je njegova iscjeliteljska služba uvelike pomogla. Ali ni u jednom od tih slučajeva Učitelj nije izveo takozvano čudesno iscjeljenje, osim u slučaju gubavca.
146:4.2 (1643.3)
Iron was the site of extensive mineral mines for those days, and since Jesus had never shared the life of the miner, he spent most of his time, while sojourning at Iron, in the mines. While the apostles visited the homes and preached in the public places, Jesus worked in the mines with these underground laborers. The fame of Jesus as a healer had spread even to this remote village, and many sick and afflicted sought help at his hands, and many were greatly benefited by his healing ministry. But in none of these cases did the Master perform a so-called miracle of healing save in that of the leper.
Kasnog poslijepodneva trećeg dana svojeg boravka u Jironu, Isus se vraćao iz rudnika kad je slučajno prošao uskom sporednom ulicom na putu do svojeg boravišta. Dok se približavao bijednoj kolibi jednog gubavca, bolesnik, čuvši za njegovu slavu kao iscjelitelja, odvažio mu se obratiti dok je Isus prolazio pokraj njegovih vrata, rekavši dok je klečao pred njim: „Gospodine, ako samo hoćeš, možeš me očistiti. Čuo sam poruku tvojih učitelja i ušao bih u kraljevstvo kad bih mogao biti očišćen.“ Gubavac je tako govorio zato što je među Židovima gubavcima bilo zabranjeno čak i prisustvovati u sinagogi ili na drugi način sudjelovati u javnom štovanju. Ovaj je čovjek doista vjerovao da ne može biti primljen u nadolazeće kraljevstvo ako ne pronađe lijek za svoju gubu. A kada ga je Isus vidio u njegovoj nevolji i čuo njegove riječi pune čvrste vjere, njegovo je ljudsko srce bilo dirnuto, a božanski je um bio pokrenut suosjećanjem. Dok ga je Isus gledao, čovjek je pao ničice i poklonio mu se. Tada je Učitelj ispružio ruku i, dotaknuvši ga, rekao: „Hoću — budi čist.“ I odmah je bio izliječen; guba ga više nije mučila.
146:4.3 (1643.4)
Late on the afternoon of the third day at Iron, as Jesus was returning from the mines, he chanced to pass through a narrow side street on his way to his lodging place. As he drew near the squalid hovel of a certain leprous man, the afflicted one, having heard of his fame as a healer, made bold to accost him as he passed his door, saying as he knelt before him: “Lord, if only you would, you could make me clean. I have heard the message of your teachers, and I would enter the kingdom if I could be made clean.” And the leper spoke in this way because among the Jews lepers were forbidden even to attend the synagogue or otherwise engage in public worship. This man really believed that he could not be received into the coming kingdom unless he could find a cure for his leprosy. And when Jesus saw him in his affliction and heard his words of clinging faith, his human heart was touched, and the divine mind was moved with compassion. As Jesus looked upon him, the man fell upon his face and worshiped. Then the Master stretched forth his hand and, touching him, said: “I will—be clean.” And immediately he was healed; the leprosy no longer afflicted him.
Kad je Isus podigao čovjeka na noge, rekao mu je: „Pazi da nikomu ne kažeš za svoje ozdravljenje, nego tiho idi svojim putem, pokaži se svećeniku i prinesi one žrtve koje je Mojsije propisao kao svjedočanstvo svojega očišćenja.“ Ali ovaj čovjek nije učinio onako kako mu je Isus rekao. Umjesto toga, počeo je po cijelom gradu razglašavati da je Isus izliječio njegovu gubu, a budući da su ga svi u selu poznavali, ljudi su jasno mogli vidjeti da je bio očišćen od svoje bolesti. Nije otišao svećenicima, kao što ga je Isus opomenuo. Zbog toga što je nadaleko razglasio vijest da ga je Isus izliječio, za Učiteljem je pohrlilo toliko bolesnih da je sljedećeg jutra morao rano ustati i napustiti selo. Premda Isus više nije ulazio u grad, ostao je još dva dana u okolici rudnika, nastavljajući poučavati vjernike među rudarima o evanđelju kraljevstva.
146:4.4 (1643.5)
When Jesus had lifted the man upon his feet, he charged him: “See that you tell no man about your healing but rather go quietly about your business, showing yourself to the priest and offering those sacrifices commanded by Moses in testimony of your cleansing.” But this man did not do as Jesus had instructed him. Instead, he began to publish abroad throughout the town that Jesus had cured his leprosy, and since he was known to all the village, the people could plainly see that he had been cleansed of his disease. He did not go to the priests as Jesus had admonished him. As a result of his spreading abroad the news that Jesus had healed him, the Master was so thronged by the sick that he was forced to rise early the next day and leave the village. Although Jesus did not again enter the town, he remained two days in the outskirts near the mines, continuing to instruct the believing miners further regarding the gospel of the kingdom.
Iz Jirona su otišli u Gišalu, gdje su proveli dva dana promičući evanđelje, nakon čega su otišli u Koroazin, gdje su proveli gotovo tjedan dana propovijedajući radosnu vijest; ali u Koroazinu nisu uspjeli pridobiti mnogo vjernika za kraljevstvo. Ni u jednom mjestu u kojem je Isus do tada poučavao nije se susreo s tako općim odbacivanjem svoje poruke. Boravak u Koroazinu ostavio je većinu apostola prilično obeshrabrenima, tako da su Andrija i Abner s velikom mukom nastojali održati hrabrost svojih suradnika. I tako su, tiho prošavši kroz Kafarnaum, nastavili prema selu Madonu, gdje nisu bili mnogo uspješniji. Većina apostola smatrala je da je njihov neuspjeh u tim gradovima, koje su tako nedavno posjetili, bio posljedica Isusova ustrajanja da se u svojem poučavanju i propovijedanju suzdrže od toga da ga spominju kao iscjelitelja. Kako su samo željeli da očisti još kojeg gubavca ili da na neki drugi način tako očigledno pokaže svoju moć da privuče pažnju naroda! Ali Učitelj nije popuštao njihovim usrdnim nagovaranjima.
146:4.6 (1644.2)
From Iron they went to Gischala, spending two days proclaiming the gospel, and then departed for Chorazin, where they spent almost a week preaching the good news; but they were unable to win many believers for the kingdom in Chorazin. In no place where Jesus had taught had he met with such a general rejection of his message. The sojourn at Chorazin was very depressing to most of the apostles, and Andrew and Abner had much difficulty in upholding the courage of their associates. And so, passing quietly through Capernaum, they went on to the village of Madon, where they fared little better. There prevailed in the minds of most of the apostles the idea that their failure to meet with success in these towns so recently visited was due to Jesus’ insistence that they refrain, in their teaching and preaching, from referring to him as a healer. How they wished he would cleanse another leper or in some other manner so manifest his power as to attract the attention of the people! But the Master was unmoved by their earnest urging.
Apostoli su se jako obradovali kad im je Isus rekao: „Sutra idemo u Kanu.“ Znali su da će ih ondje ljudi naklonjeno saslušati jer je Isus bio dobro poznat u Kani. Dobro su napredovali u svojem radu na pridobivanju ljudi za kraljevstvo kad je trećeg dana u Kanu stigao ugledni građanin Kafarnauma, Tit, koji je bio djelomični vjernik i čiji je sin bio teško bolestan. Čuo je da je Isus u Kani, pa je požurio k njemu. Među vjernicima u Kafarnaumu vladalo je uvjerenje da Isus može izliječiti svaku bolest.
146:5.1 (1644.3)
The apostolic party was greatly cheered when Jesus announced, “Tomorrow we go to Cana.” They knew they would have a sympathetic hearing at Cana, for Jesus was well known there. They were doing well with their work of bringing people into the kingdom when, on the third day, there arrived in Cana a certain prominent citizen of Capernaum, Titus, who was a partial believer, and whose son was critically ill. He heard that Jesus was at Cana; so he hastened over to see him. The believers at Capernaum thought Jesus could heal any sickness.
Kad je ovaj kraljevski činovnik pronašao Isusa u Kani, preklinjao ga je da požuri u Kafarnaum i izliječi njegova sina, koji je bio na samrti. Dok su apostoli stajali po strani u nijemom iščekivanju, Isus je pogledao oca bolesnog dječaka i rekao: „Dokle ću vas trpjeti? Božja je moć među vama, ali ako ne vidite znakove i ne budete svjedočili čudima, odbijate vjerovati.“ A kraljevski je činovnik preklinjao Isusa govoreći: „Gospodine moj, vjerujem, ali dođi prije nego što mi dijete umre, jer kad sam ga ostavio, već je bio na samrti.“ Isus je na trenutak pognuo glavu u tihoj meditaciji, nakon čega je iznenada rekao: „Vrati se svojem domu; tvoj će sin živjeti.“ Tit je povjerovao Isusovim riječima i požurio natrag u Kafarnaum. Dok se vraćao, sluge su mu izašle ususret i rekle: „Raduj se, jer je tvojem sinu bolje — živ je.“ Tit ih je tada upitao u koji se sat dječaku počelo popravljati stanje, a kad su sluge odgovorile: „Jučer oko sedmog sata napustila ga je groznica“, otac se sjetio da je upravo u taj sat Isus rekao: „Tvoj će sin živjeti.“ Tit je od tog trenutka svim srcem vjerovao, a povjerovala je i cijela njegova obitelj. Njegov je sin postao moćan služitelj kraljevstva i kasnije položio svoj život zajedno s onima koji su stradali u Rimu. Premda su svi članovi Titova kućanstva, njegovi prijatelji, pa čak i svi apostoli ovaj događaj smatrali čudom, on to zapravo nije bio. Barem nije bio čudo iscjeljenja tjelesne bolesti. Bio je to samo slučaj predznanja o tijeku prirodnog zakona, upravo onakvog znanja kojem se Isus često pribjegavao nakon svojeg krštenja.
146:5.2 (1644.4)
When this nobleman had located Jesus in Cana, he besought him to hurry over to Capernaum and heal his afflicted son. While the apostles stood by in breathless expectancy, Jesus, looking at the father of the sick boy, said: “How long shall I bear with you? The power of God is in your midst, but except you see signs and behold wonders, you refuse to believe.” But the nobleman pleaded with Jesus, saying: “My Lord, I do believe, but come ere my child perishes, for when I left him he was even then at the point of death.” And when Jesus had bowed his head a moment in silent meditation, he suddenly spoke, “Return to your home; your son will live.” Titus believed the word of Jesus and hastened back to Capernaum. And as he was returning, his servants came out to meet him, saying, “Rejoice, for your son is improved—he lives.” Then Titus inquired of them at what hour the boy began to mend, and when the servants answered “yesterday about the seventh hour the fever left him,” the father recalled that it was about that hour when Jesus had said, “Your son will live.” And Titus henceforth believed with a whole heart, and all his family also believed. This son became a mighty minister of the kingdom and later yielded up his life with those who suffered in Rome. Though the entire household of Titus, their friends, and even the apostles regarded this episode as a miracle, it was not. At least this was not a miracle of curing physical disease. It was merely a case of preknowledge concerning the course of natural law, just such knowledge as Jesus frequently resorted to subsequent to his baptism.
Isus je ponovo bio prisiljen požuriti iz Kane zbog pretjerane pažnje koju je ovaj drugi takav slučaj privukao njegovoj službi u ovom selu. Žitelji Kane nisu zaboravili pretvaranje vode u vino, a sada, nakon što se smatralo da je izliječio sina kraljevskog činovnika na tako velikoj udaljenosti, dolazili su k njemu u velikom broju, ne samo dovodeći bolesne i onemoćale nego i šaljući glasnike s molbama da izliječi bolesnike na udaljenim mjestima. Kad je Isus vidio da je cijela okolica uznemirena, rekao je: „Idemo u Nain.“
146:5.3 (1645.1)
Again was Jesus compelled to hasten away from Cana because of the undue attention attracted by the second episode of this sort to attend his ministry in this village. The townspeople remembered the water and the wine, and now that he was supposed to have healed the nobleman’s son at so great a distance, they came to him, not only bringing the sick and afflicted but also sending messengers requesting that he heal sufferers at a distance. And when Jesus saw that the whole countryside was aroused, he said, “Let us go to Nain.”
Ovi su ljudi vjerovali u predznake; cijela je generacija bila sklona tražiti čuda. U ovom su razdoblju ljudi središnje i južne Galileje već počeli očekivati čuda od Isusa i njegove osobne službe. Deseci, pa i stotine iskrenih ljudi koji su patili od posve nervnih poremećaja i bili pogođeni emocionalnim smetnjama dolazili su pred Isusa, a zatim se vraćali svojim prijateljima govoreći da ih je Isus ozdravio. Ovi su neuki i prostoumni ljudi takve slučajeve mentalnog oporavka smatrali tjelesnim ozdravljenjima, čudesnim izliječenjima.
146:6.1 (1645.2)
These people believed in signs; they were a wonder-seeking generation. By this time the people of central and southern Galilee had become miracle minded regarding Jesus and his personal ministry. Scores, hundreds, of honest persons suffering from purely nervous disorders and afflicted with emotional disturbances came into Jesus’ presence and then returned home to their friends announcing that Jesus had healed them. And such cases of mental healing these ignorant and simple-minded people regarded as physical healing, miraculous cures.
Dok se Isus spremao otići iz Kane u Nain, za njim je pošlo veliko mnoštvo vjernika i mnogih radoznalih ljudi. Bili su željni vidjeti čudotvorna i nesvakidašnja djela i nisu bili razočarani. Kako su se Isus i apostoli približavali gradskim vratima, naišli su na pogrebnu povorku koja je išla prema obližnjem groblju noseći jedinog sina jedne nainske udovice. Ova je žena uživala veliko poštovanje i polovica je sela slijedila one koji su nosili nosila s ovim navodno mrtvim mladićem. Kad je pogrebna povorka stigla do Isusa i njegovih sljedbenika, udovica i njezini prijatelji prepoznali su Učitelja i preklinjali ga da vrati sina u život. Njihovo je očekivanje čuda bilo toliko snažno da su mislili kako Isus može izliječiti svaku ljudsku bolest, pa zašto takav iscjelitelj ne bi mogao čak i podići mrtvoga? Dok su ga tako usrdno molili, Isus je prišao, podigao pokrov s nosila i pregledao mladića. Kad je ustanovio da mladić zapravo nije mrtav, shvatio je kakvu je tragediju njegova prisutnost mogla spriječiti; stoga se okrenuo majci i rekao: „Ne plači. Tvoj sin nije mrtav; on spava. Bit će ti vraćen.“ Zatim je uzeo mladića za ruku i rekao: „Probudi se i ustani.“ A mladić, za kojega se do tada smatralo da je mrtav, uskoro je sjeo i počeo govoriti, a Isus ih je poslao njihovim domovima.
146:6.2 (1645.3)
When Jesus sought to leave Cana and go to Nain, a great multitude of believers and many curious people followed after him. They were bent on beholding miracles and wonders, and they were not to be disappointed. As Jesus and his apostles drew near the gate of the city, they met a funeral procession on its way to the near-by cemetery, carrying the only son of a widowed mother of Nain. This woman was much respected, and half of the village followed the bearers of the bier of this supposedly dead boy. When the funeral procession had come up to Jesus and his followers, the widow and her friends recognized the Master and besought him to bring the son back to life. Their miracle expectancy was aroused to such a high pitch they thought Jesus could cure any human disease, and why could not such a healer even raise the dead? Jesus, while being thus importuned, stepped forward and, raising the covering of the bier, examined the boy. Discovering that the young man was not really dead, he perceived the tragedy which his presence could avert; so, turning to the mother, he said: “Weep not. Your son is not dead; he sleeps. He will be restored to you.” And then, taking the young man by the hand, he said, “Awake and arise.” And the youth who was supposed to be dead presently sat up and began to speak, and Jesus sent them back to their homes.
Isus je pokušavao stišati narod dok im je uzalud nastojao objasniti da mladić zapravo nije bio mrtav, da ga nije povratio iz groba, ali sve je bilo uzalud. Svjetina koja ga je pratila, kao i cijeli Nain, dosegnuli su najvišu točku emocionalnog ludila. Neke je obuzeo strah, druge panika, dok su se neki odali molitvama i jadikovanju zbog svojih grijeha. Tek u sitne sate bilo je moguće navesti ljude da se raziđu. I naravno, unatoč Isusovim tvrdnjama da mladić nije bio mrtav, svi su ustrajali u tome da je događaj bio pravo čudo, podizanje mrtvaca iz groba. Premda im je Isus rekao da mladić nije bio mrtav, nego da je čvrsto spavao, oni su odgovorili da je to bio slikovni izraz koji je označavao smrt i ukazivali na to da je Isus uvijek s velikom skromnošću pokušavao prikriti svoja čuda.
146:6.3 (1645.4)
Jesus endeavored to calm the multitude and vainly tried to explain that the lad was not really dead, that he had not brought him back from the grave, but it was useless. The multitude which followed him, and the whole village of Nain, were aroused to the highest pitch of emotional frenzy. Fear seized many, panic others, while still others fell to praying and wailing over their sins. And it was not until long after nightfall that the clamoring multitude could be dispersed. And, of course, notwithstanding Jesus’ statement that the boy was not dead, everyone insisted that a miracle had been wrought, even the dead raised. Although Jesus told them the boy was merely in a deep sleep, they explained that that was the manner of his speaking and called attention to the fact that he always in great modesty tried to hide his miracles.
Tako se pronijela vijest širom Galileje i Judeje da je Isus podigao udovičina sina iz mrtvih, i mnogi su koji su čuli ovu vijest u nju povjerovali. Isus, štoviše, nikada nije uspio uvjeriti sve svoje apostole da udovičin sin nije bio uistinu mrtav kad mu je rekao da se probudi i ustane. Ipak, dovoljno ih je uvjerio da su svi osim Luke izostavili ovaj događaj iz svojih zapisa, dok ga je Luka zabilježio onako kako mu je bio ispričan. Isusa je ponovno opsjedalo mnoštvo ljudi tražeći od njega ozdravljenje, pa je narednog jutra morao otići u Endor.
146:6.4 (1646.1)
So the word went abroad throughout Galilee and into Judea that Jesus had raised the widow’s son from the dead, and many who heard this report believed it. Never was Jesus able to make even all his apostles fully understand that the widow’s son was not really dead when he bade him awake and arise. But he did impress them sufficiently to keep it out of all subsequent records except that of Luke, who recorded it as the episode had been related to him. And again was Jesus so besieged as a physician that he departed early the next day for Endor.
U Endoru se Isus uspio skloniti na nekoliko dana od nametljivih masa koje su tražile fizičko ozdravljenje. Za vrijeme boravka u ovom mjestu, Učitelj je radi pouke apostolima ispričao pripovijest o kralju Šaulu i vještici iz Endora. Isus je objasnio apostolima da neće dugo potrajati prije nego što zla i pobunjenička srednja bića, koja su se često predstavljala ljudima kao duhovi mrtvih, budu stavljena pod nadzor i više ne budu mogla činiti ove neobične stvari. Rekao je svojim sljedbenicima da, nakon njegova povratka Ocu i nakon što izliju svoj duh na sve ljude, ova bića poluduha — takozvani nečisti duhovi — više neće moći opsjedati slaboumne i zle smrtnike.
146:7.1 (1646.2)
At Endor Jesus escaped for a few days from the clamoring multitudes in quest of physical healing. During their sojourn at this place the Master recounted for the instruction of the apostles the story of King Saul and the witch of Endor. Jesus plainly told his apostles that the stray and rebellious midwayers who had oftentimes impersonated the supposed spirits of the dead would soon be brought under control so that they could no more do these strange things. He told his followers that, after he returned to the Father, and after they had poured out their spirit upon all flesh, no more could such semispirit beings—so-called unclean spirits—possess the feeble- and evil-minded among mortals.
Isus je nadalje objasnio apostolima da se duhovi preminulih ljudskih bića ne vraćaju u svijet svojega porijekla kako bi komunicirali sa svojim živim bližnjima. Tek nakon isteka jedne dispenzacijske epohe uspinjući duh smrtnog čovjeka moći će se vratiti na Zemlju, i to samo u iznimnim slučajevima i kao dio duhovne administracije planeta.
146:7.2 (1646.3)
Jesus further explained to his apostles that the spirits of departed human beings do not come back to the world of their origin to communicate with their living fellows. Only after the passing of a dispensational age would it be possible for the advancing spirit of mortal man to return to earth and then only in exceptional cases and as a part of the spiritual administration of the planet.