Knjiga Urantije
DIO IV. Isusov život i učenja
POGLAVLJE 147 : INTERLUD: POSJETA JERUZALEMU
Paper 147
The Interlude Visit to Jerusalem
The Interlude Visit to Jerusalem
ISUS i apostoli stigli su u Kafarnaum u srijedu, 17. ožujka, te su proveli dva tjedna u glavnom sjedištu u Betsaidi, prije nego što su pošli u Jeruzalem. Tijekom ta dva tjedna apostoli su poučavali narod pored mora, dok je Isus provodio mnogo vremena sam u brdima, baveći se poslovima svojega Oca. Za tog razdoblja Isus je, u pratnji Jakova i Ivana Zebedeja, dvaput potajno otišao u Tiberijadu, gdje se sastao s vjernicima i poučavao ih o Radosnoj vijesti kraljevstva.
147:0.1 (1647.1)
JESUS and the apostles arrived in Capernaum on Wednesday, March 17, and spent two weeks at the Bethsaida headquarters before they departed for Jerusalem. These two weeks the apostles taught the people by the seaside while Jesus spent much time alone in the hills about his Father’s business. During this period Jesus, accompanied by James and John Zebedee, made two secret trips to Tiberias, where they met with the believers and instructed them in the gospel of the kingdom.
U Herodovoj su obitelji mnogi vjerovali u Isusa i prisustvovali tim sastancima. Zahvaljujući utjecaju tih vjernika među pripadnicima Herodove službene obitelji, umanjeno je vladarevo neprijateljstvo prema Isusu. Ovi su vjernici u Tiberijadi u potpunosti objasnili Herodu da „kraljevstvo“ koje je Isus naviještao ima duhovnu, a ne političku, prirodu. Herod je vjerovao pripadnicima svoje obitelji i zahvaljujući tome nije dopustio da ga pretjerano uznemire glasine o širenju Isusovih učenja i ozdravljenja. Nije imao ništa protiv Isusova djelovanja kao iscjelitelja ili religijskog učitelja. Unatoč naklonosti mnogih Herodovih savjetnika, pa čak i samoga Heroda, među njegovim je podređenima postojala skupina koja je bila pod snažnim utjecajem religijskih učitelja iz Jeruzalema te je ostala ogorčeni i prijeteći neprijatelj Isusa i apostola. Ti su ljudi kasnije uvelike ometali njihovo javno djelovanje. Najveća opasnost za Isusa dolazila je od jeruzalemskih religijskih vođa, a ne od Heroda. Upravo su zbog toga Isus i apostoli provodili toliko vremena i većinu svojega javnog propovijedanja u Galileji, a ne u Jeruzalemu i Judeji.
147:0.2 (1647.2)
Many of the household of Herod believed in Jesus and attended these meetings. It was the influence of these believers among Herod’s official family that had helped to lessen that ruler’s enmity toward Jesus. These believers at Tiberias had fully explained to Herod that the “kingdom” which Jesus proclaimed was spiritual in nature and not a political venture. Herod rather believed these members of his own household and therefore did not permit himself to become unduly alarmed by the spreading abroad of the reports concerning Jesus’ teaching and healing. He had no objections to Jesus’ work as a healer or religious teacher. Notwithstanding the favorable attitude of many of Herod’s advisers, and even of Herod himself, there existed a group of his subordinates who were so influenced by the religious leaders at Jerusalem that they remained bitter and threatening enemies of Jesus and the apostles and, later on, did much to hamper their public activities. The greatest danger to Jesus lay in the Jerusalem religious leaders and not in Herod. And it was for this very reason that Jesus and the apostles spent so much time and did most of their public preaching in Galilee rather than at Jerusalem and in Judea.
Dan prije nego što će krenuti za Jeruzalem na proslavu Paše, centurion, odnosno stotnik rimske vojske po imenu Mangus, koji je bio na dužnosti u Kafarnaumu, došao je pred vladare sinagoge s riječima: „Sluga moj vjerni leži bolestan na samrti. Hoćete li, molim vas, otići po Isusa i u moje ime ga pozvati da ozdravi moga slugu?“ Rimski je stotnik tako postupio zato što je mislio da su židovski vladari bili u bližoj suradnji s Isusom. Kad su starješine došle pred Isusa, njihov je predstavnik rekao: „Učitelju, najiskrenije te molimo da odeš u Kafarnaum i spasiš život dragog sluge jednog rimskog stotnika koji zavrjeđuje tvoju pažnju zbog ljubavi prema našoj naciji i zato što nam je sagradio sinagogu u kojoj si održao mnoge govore.“
147:1.1 (1647.3)
On the day before they made ready to go to Jerusalem for the feast of the Passover, Mangus, a centurion, or captain, of the Roman guard stationed at Capernaum, came to the rulers of the synagogue, saying: “My faithful orderly is sick and at the point of death. Would you, therefore, go to Jesus in my behalf and beseech him to heal my servant?” The Roman captain did this because he thought the Jewish leaders would have more influence with Jesus. So the elders went to see Jesus and their spokesman said: “Teacher, we earnestly request you to go over to Capernaum and save the favorite servant of the Roman centurion, who is worthy of your notice because he loves our nation and even built us the very synagogue wherein you have so many times spoken.”
Kad je Isus čuo ove riječi, rekao je: „Idem s vama.“ Kad je došao pred stotnikovu kuću, prije nego što će ući u njegovo dvorište, rimski je vojnik poslao svoje prijatelje da izruče njegove pozdrave Isusu i da mu kažu: „Gospodine, ne ulazi u moju kuću jer ja nisam dostojan da dođeš pod moj krov. Niti sam bio dostojan da te sam pozovem; zato sam ti uputio poziv preko starješina tvog naroda. Znam da imaš moć da kažeš riječ i da će moj sluga ozdraviti. Ja ispunjavam naloge svojih nadređenih i dajem naloge svojim podređenima, pa kad jednom kažem: ‘Idi!’ — on ide; kad drugom kažem: ‘Dođi!’ — on dođe; a kad sluzi kažem: ‘Učini to!’ — on učini.“
147:1.2 (1647.4)
And when Jesus had heard them, he said, “I will go with you.” And as he went with them over to the centurion’s house, and before they had entered his yard, the Roman soldier sent his friends out to greet Jesus, instructing them to say: “Lord, trouble not yourself to enter my house, for I am not worthy that you should come under my roof. Neither did I think myself worthy to come to you; wherefore I sent the elders of your own people. But I know that you can speak the word where you stand and my servant will be healed. For I am myself under the orders of others, and I have soldiers under me, and I say to this one go, and he goes; to another come, and he comes, and to my servants do this or do that, and they do it.”
Kad je Isus čuo ove riječi, okrenuo se apostolima i drugima koji su ih pratili i s divljenjem rekao: „Kolika je vjera ovog nežidova! Kažem vam, tolike vjere ne nađoh ni u Izraelu.“ Isus je okrenuo glavu od kuće i rekao: „Idemo.“ Stotnikovi prijatelji vratili su se njegovoj kući i rekli Mangusu o Isusovim riječima. I od ovog časa sluga se počeo oporavljati i nije dugo prošlo prije nego što se vratio punom zdravlju i svojim poslovima.
147:1.3 (1648.1)
And when Jesus heard these words, he turned and said to his apostles and those who were with them: “I marvel at the belief of the gentile. Verily, verily, I say to you, I have not found so great faith, no, not in Israel.” Jesus, turning from the house, said, “Let us go hence.” And the friends of the centurion went into the house and told Mangus what Jesus had said. And from that hour the servant began to mend and was eventually restored to his normal health and usefulness.
U utorak 30. ožujka Isus i apostoli poranili su na put u Jeruzalem na proslavu Paše, idući preko Jordanske doline. Stigli su u petak poslije podne, 2. travnja, te su prema starom običaju podigli tabor u Betaniji. Na putu kroz Jerihon zastali su da se odmore, dok je Juda otišao položiti nešto njihovog zajedničkog novca u banku kod jednog prijatelja svoje obitelji. Bio je to prvi put da je Juda imao višak novca, a taj je novac ostao u banci sve do njihova ponovnog prolaska kroz Jerihon na onom posljednjem i kobnom putovanju u Jeruzalem, neposredno prije Isusove osude i smrti.
147:2.1 (1648.3)
Early on the morning of Tuesday, March 30, Jesus and the apostolic party started on their journey to Jerusalem for the Passover, going by the route of the Jordan valley. They arrived on the afternoon of Friday, April 2, and established their headquarters, as usual, at Bethany. Passing through Jericho, they paused to rest while Judas made a deposit of some of their common funds in the bank of a friend of his family. This was the first time Judas had carried a surplus of money, and this deposit was left undisturbed until they passed through Jericho again when on that last and eventful journey to Jerusalem just before the trial and death of Jesus.
Premda je putovanje do Jeruzalema proteklo bez osobitih događaja, teško da su se smjestili u Betaniji kad se počeo okupljati narod koji je dolazio tražiti ozdravljenje tijela, utjehu uznemirenog uma i spasenje duše, tako da Isus nije imao mnogo vremena za odmor. Zbog toga su podigli još jedan tabor u Getsemaniji, a Učitelj je odlazio amo-tamo između Betanije i Getsemanije kako bi izbjegao mase koje su ga neprestano okruživale. Apostolska je skupina provela gotovo tri tjedna u Jeruzalemu, ali Isus im je rekao da ne drže javne propovijedi, već da se posvete samo privatnim poukama i osobnom radu.
147:2.2 (1648.4)
The party had an uneventful trip to Jerusalem, but they had hardly got themselves settled at Bethany when from near and far those seeking healing for their bodies, comfort for troubled minds, and salvation for their souls, began to congregate, so much so that Jesus had little time for rest. Therefore they pitched tents at Gethsemane, and the Master would go back and forth from Bethany to Gethsemane to avoid the crowds which so constantly thronged him. The apostolic party spent almost three weeks at Jerusalem, but Jesus enjoined them to do no public preaching, only private teaching and personal work.
U Betaniji su tiho proslavili Pashu. Bila je to prva prilika da su Isus i dvanaestorica zajedno sudjelovali u beskrvnoj pashalnoj gozbi. Ivanovi apostoli nisu sudjelovali u ovoj proslavi s Isusom i njegovim apostolima; slavili su s Abnerom i mnogim ranijim vjernicima u Ivanova učenja. Bio je to drugi blagdan Paše koji je Isus proslavio sa svojim apostolima u Jeruzalemu.
147:2.3 (1648.5)
At Bethany they quietly celebrated the Passover. And this was the first time that Jesus and all of the twelve partook of the bloodless Passover feast. The apostles of John did not eat the Passover with Jesus and his apostles; they celebrated the feast with Abner and many of the early believers in John’s preaching. This was the second Passover Jesus had observed with his apostles in Jerusalem.
Kad su se Isus i dvanaestorica vratili u Kafarnaum, Ivanovi apostoli nisu se vratili s njima. Pod vodstvom Abnera ostali su u Jeruzalemu i okolnom području, gdje su tiho radili na promicanju kraljevstva, dok se Isus s dvanaestoricom vratio svojem radu u Galileji. Dvadeset četvorica više nikada nisu bili svi zajedno sve do kratkog vremena prije imenovanja i slanja sedamdesetorice evanđelista. No unatoč razlikama u mišljenjima, dvije su skupine surađivale i među njima su vladali odlični odnosi.
147:2.4 (1648.6)
When Jesus and the twelve departed for Capernaum, the apostles of John did not return with them. Under the direction of Abner they remained in Jerusalem and the surrounding country, quietly laboring for the extension of the kingdom, while Jesus and the twelve returned to work in Galilee. Never again were the twenty-four all together until a short time before the commissioning and sending forth of the seventy evangelists. But the two groups were co-operative, and notwithstanding their differences of opinion, the best of feelings prevailed.
Poslijepodne druge Subote koju su proveli u Jeruzalemu, Učitelj i dvanaestorica spremali su se sudjelovati u hramskoj službi kad je Ivan pozvao Isusa u stranu govoreći: „Dođi da ti nešto pokažem.“ Ivan je izveo Isusa kroz jedna od jeruzalemskih vrata do ribnjaka po imenu Bethesda. Oko ovog ribnjaka nalazila se građevina koja se sastojala od pet trijemova, pod kojima je ležalo mnoštvo paćenika koji su tražili ozdravljenje. Bio je to topli izvor čija je crvenkasto obojena voda izbijala u nepravilnim razmacima zbog plinova koji su se nakupljali u špiljama stijena ispod ribnjaka. Ovo povremeno uznemiravanje tople vode mnogi su smatrali nadnaravnim i dovelo je do raširenog vjerovanja da će prva osoba koja uđe u vodu nakon takvog uznemirenja biti izliječena od koje god bolesti ili nemoći bolovala.
147:3.1 (1649.1)
The afternoon of the second Sabbath in Jerusalem, as the Master and the apostles were about to participate in the temple services, John said to Jesus, “Come with me, I would show you something.” John conducted Jesus out through one of the Jerusalem gates to a pool of water called Bethesda. Surrounding this pool was a structure of five porches under which a large group of sufferers lingered in quest of healing. This was a hot spring whose reddish-tinged water would bubble up at irregular intervals because of gas accumulations in the rock caverns underneath the pool. This periodic disturbance of the warm waters was believed by many to be due to supernatural influences, and it was a popular belief that the first person who entered the water after such a disturbance would be healed of whatever infirmity he had.
Apostoli su bili ponešto nestrpljivi zbog ograničenja koja im je Isus nametnuo, dok je Ivan, koji je bio najmlađi od dvanaestorice, bio naročito nestrpljiv zbog te sputanosti. Doveo je Isusa do ribnjaka u nadi da će prizor ovih paćenika toliko pobuditi Isusovu samilost da će ga navesti na čudotvorno ozdravljenje i da će na taj način cijeli Jeruzalem biti zadivljen te s vremenom pridobiven da povjeruje u Radosnu vijest o kraljevstvu. Ivan reče Isusu: „Učitelju, vidi ove paćenike; zar ne možemo za njih nešto učiniti?“ Isus odgovori: „Ivane, zašto me dovodiš u iskušenje da skrenem s puta koji sam odabrao? Zašto želiš postaviti izvođenje čuda i ozdravljenje bolesnika na mjesto naviještanja Radosne vijesti o vječnoj istini? Sine moj, ne mogu učiniti to što od mene tražiš, nego okupi ove bolesnike i paćenike da im mogu uputiti riječi ohrabrenja i vječne utjehe.“
147:3.2 (1649.2)
The apostles were somewhat restless under the restrictions imposed by Jesus, and John, the youngest of the twelve, was especially restive under this restraint. He had brought Jesus to the pool thinking that the sight of the assembled sufferers would make such an appeal to the Master’s compassion that he would be moved to perform a miracle of healing, and thereby would all Jerusalem be astounded and presently be won to believe in the gospel of the kingdom. Said John to Jesus: “Master, see all of these suffering ones; is there nothing we can do for them?” And Jesus replied: “John, why would you tempt me to turn aside from the way I have chosen? Why do you go on desiring to substitute the working of wonders and the healing of the sick for the proclamation of the gospel of eternal truth? My son, I may not do that which you desire, but gather together these sick and afflicted that I may speak words of good cheer and eternal comfort to them.”
Obraćajući se okupljenima, Isus je rekao: „Mnogi od vas ovdje okupljenih pate od bolesti i muka koje su rezultat mnogih godina pogrešnog življenja. Neki pate zbog nesreća vremena, drugi kao posljedica pogrešaka svojih predaka, dok se neki od vas bore s ograničenjima nesavršenih uvjeta svoje vremenske egzistencije. Ali moj Otac radi, a i ja bih radio, na unaprijeđenju vašeg zemaljskog bitka, ali daleko više na osiguranju vašeg vječnog statusa. Nitko od nas ne može mnogo učiniti kako bi izmijenio životne teškoće, osim ako otkrijemo da Otac na nebu tako želi. Na kraju krajeva, svima nam je činiti volju Vječnog. Kad biste svi mogli biti izliječeni od svojih fizičkih bolesti, doista biste se čudom čudili, ali još je veće kad se očistite od svih duhovnih bolesti i nađete izliječenima od svih moralnih slabosti. Vi ste svi djeca Boga; vi ste sinovi Oca koji je na nebu. Može djelovati da vas sputavaju okovi vremena, ali vas voli Bog vječnosti. I kad dođe vrijeme suda, ne bojte se, jer ćete svi naći ne samo pravdu nego i veliku milost. Zaista, zaista vam kažem: Onaj koji čuje Radosnu vijest o kraljevstvu i vjeruje u ovo učenje o čovjeku kao sinu Boga, taj ima vječni život; takvi vjernici već prolaze iz suda i smrti u svjetlo i život. A bliži se čas kad će čak i oni koji su u grobovima čuti glas uskrsnuća.“
147:3.3 (1649.3)
In speaking to those assembled, Jesus said: “Many of you are here, sick and afflicted, because of your many years of wrong living. Some suffer from the accidents of time, others as a result of the mistakes of their forebears, while some of you struggle under the handicaps of the imperfect conditions of your temporal existence. But my Father works, and I would work, to improve your earthly state but more especially to insure your eternal estate. None of us can do much to change the difficulties of life unless we discover the Father in heaven so wills. After all, we are all beholden to do the will of the Eternal. If you could all be healed of your physical afflictions, you would indeed marvel, but it is even greater that you should be cleansed of all spiritual disease and find yourselves healed of all moral infirmities. You are all God’s children; you are the sons of the heavenly Father. The bonds of time may seem to afflict you, but the God of eternity loves you. And when the time of judgment shall come, fear not, you shall all find, not only justice, but an abundance of mercy. Verily, verily, I say to you: He who hears the gospel of the kingdom and believes in this teaching of sonship with God, has eternal life; already are such believers passing from judgment and death to light and life. And the hour is coming in which even those who are in the tombs shall hear the voice of the resurrection.”
Jedan čovjek, koji je godinama bio potišten i teško patio zbog tegoba svojega uznemirenog uma, toliko se poradovao kad je čuo Isusove riječi da je uzeo svoju postelju i otišao kući, premda je bila Subota. Ovaj je čovjek svih tih godina čekao da mu netko pomogne; bio je toliko pogođen osjećajem vlastite bespomoćnosti da mu nikada nije palo na pamet da sam sebi pomogne, a upravo se to pokazalo kao ono što je morao učiniti kako bi se oporavio — uzeti svoju postelju i hodati.
147:3.5 (1649.5)
One man who had been many years downcast and grievously afflicted by the infirmities of his troubled mind, rejoiced at Jesus’ words and, picking up his bed, went forth to his home, even though it was the Sabbath day. This afflicted man had waited all these years for somebody to help him; he was such a victim of the feeling of his own helplessness that he had never once entertained the idea of helping himself which proved to be the one thing he had to do in order to effect recovery—take up his bed and walk.
Isus zatim reče Ivanu: „Idemo odavde prije nego glavni svećenici i pismoznanici dođu na nas i uvrijede se zato što smo ovim bolesnicima uputili riječi života.“ I tako su se vratili u hram gdje su se pridružili svojim bližnjima, a ubrzo su svi zajedno otišli u Betaniju kako bi tamo proveli noć. Ivan nikada nije ispričao drugim apostolima o ovoj svojoj i Isusovoj posjeti ribnjaku Bethesda tog subotnjeg poslijepodneva.
147:3.6 (1650.1)
Then said Jesus to John: “Let us depart ere the chief priests and the scribes come upon us and take offense that we spoke words of life to these afflicted ones.” And they returned to the temple to join their companions, and presently all of them departed to spend the night at Bethany. But John never told the other apostles of this visit of himself and Jesus to the pool of Bethesda on this Sabbath afternoon.
Uveče iste ove Subote, u Betaniji, dok su se Isus, dvanaestorica i grupa vjernika okupili oko vatre u Lazarevom vrtu, Natanije ovako upita Isusa: “Učitelju, dok nas učiš pozitivnoj verziji starog pravila življenja i kažeš da činimo drugima onako kako želimo da oni učine nama, ne vidim kako se ovo pravilo može primijeniti na svaku životnu situaciju. Radi ilustracije, pozvaću se na primjer požudnog čovjeka koji gleda svoju namjeravanu partnericu u grijehu sa zlim namjerama. Kako možemo učiti da ovaj čovjek zlih namjera treba činiti drugima onako kako želi da oni učine njemu?”
147:4.1 (1650.2)
On the evening of this same Sabbath day, at Bethany, while Jesus, the twelve, and a group of believers were assembled about the fire in Lazarus’s garden, Nathaniel asked Jesus this question: “Master, although you have taught us the positive version of the old rule of life, instructing us that we should do to others as we wish them to do to us, I do not fully discern how we can always abide by such an injunction. Let me illustrate my contention by citing the example of a lustful man who thus wickedly looks upon his intended consort in sin. How can we teach that this evil-intending man should do to others as he would they should do to him?”
Kad je Isus čuo Natanijevo pitanje, smjesta je ustao i, upirući prstom na apostola, rekao: “Natanije, Natanije! Kakve se to misli odvijaju u tvom srcu? Ne primaš li moja učenja kao čovjek koji je rođen od duha? Ne čuješ li istinu onako kako je čuju mudri ljudi duhovnog razumijevanja? Kad sam ti rekao da činiš drugima onako kako želiš da oni učine tebi, govorio sam ljudima visokih ideala, a ne onima koji bi bili skloni izobličiti moja učenja i pretvoriti ih u opravdanje za činjenje zla.”
147:4.2 (1650.3)
When Jesus heard Nathaniel’s question, he immediately stood upon his feet and, pointing his finger at the apostle, said: “Nathaniel, Nathaniel! What manner of thinking is going on in your heart? Do you not receive my teachings as one who has been born of the spirit? Do you not hear the truth as men of wisdom and spiritual understanding? When I admonished you to do to others as you would have them do to you, I spoke to men of high ideals, not to those who would be tempted to distort my teaching into a license for the encouragement of evil-doing.”
Kad je Učitelj završio, Natanije je ustao i rekao: “Ali, Učitelju, nemoj misliti da ja odobravam takvo tumačenje tvojih učenja. Postavio sam ovo pitanje jer sam pretpostavio da bi mnogi takvi ljudi mogli na taj način pogrešno protumačiti tvoju opomenu i nadao sam se da ćeš nam dati podrobnije upute u pogledu ovih pitanja.” Kad je Natanije sjeo, Isus je nastavio: “Dobro znam, Natanije, da ti ne odobravaš nikakvu takvu ideju zla, ali sam razočaran što svi tako često ne uspijevate mojim svakidašnjim učenjima dati istinski duhovno tumačenje, poukama koje vam se moraju dati ljudskim jezikom i onako kako ljudi govore. Dopustite mi sada da vas poučim o različitim razinama značenja koje se pripisuju tumačenju ovog pravila življenja, ovoj opomeni: ‘Čini drugima ono što želiš da drugi čine tebi.’”
147:4.3 (1650.4)
When the Master had spoken, Nathaniel stood up and said: “But, Master, you should not think that I approve of such an interpretation of your teaching. I asked the question because I conjectured that many such men might thus misjudge your admonition, and I hoped you would give us further instruction regarding these matters.” And then when Nathaniel had sat down, Jesus continued speaking: “I well know, Nathaniel, that no such idea of evil is approved in your mind, but I am disappointed in that you all so often fail to put a genuinely spiritual interpretation upon my commonplace teachings, instruction which must be given you in human language and as men must speak. Let me now teach you concerning the differing levels of meaning attached to the interpretation of this rule of living, this admonition to ‘do to others that which you desire others to do to you’:
“4. Razina bratske ljubavi. Još viša od ove je razina nesebične predanosti dobrobiti čovjekovih bližnjih. Na ovoj višoj razini svesrdne društvene službe koja izrasta iz svijesti o Božjem očinstvu i posljedičnog priznanja bratstva ljudi, može se otkriti novo i daleko ljepše tumačenje ovog osnovnog pravila življenja.
147:4.7 (1651.1)
“4. The level of brotherly love. Still higher is discovered the level of unselfish devotion to the welfare of one’s fellows. On this higher plane of wholehearted social service growing out of the consciousness of the fatherhood of God and the consequent recognition of the brotherhood of man, there is discovered a new and far more beautiful interpretation of this basic rule of life.
“5. Moralna razina. Nakon što dostignete istinske filozofske razine tumačenja, kada postignete stvarni uvid u ono što je ispravno i neispravno, kada spoznate vječnu prikladnost ljudskih odnosa, tada ćete takav problem tumačenja početi promatrati onako kako biste zamislili da bi ga promatrala i tumačila visoko moralna, idealistična, mudra i nepristrana treća osoba, kada bi se takva opomena primijenila na vaše osobne probleme prilagođavanja životnim okolnostima.
147:4.8 (1651.2)
“5. The moral level. And then when you attain true philosophic levels of interpretation, when you have real insight into the rightness and wrongness of things, when you perceive the eternal fitness of human relationships, you will begin to view such a problem of interpretation as you would imagine a high-minded, idealistic, wise, and impartial third person would so view and interpret such an injunction as applied to your personal problems of adjustment to your life situations.
“6. Duhovna razina. I tada, naposljetku, ali najveća od svih, dosežemo razinu duhovnog uvida i duhovnog tumačenja, koja nas potiče da u ovom pravilu življenja prepoznamo božansku zapovijed da se prema svim ljudima odnosimo onako kako shvaćamo da bi se Bog prema njima odnosio. To je kozmički ideal ljudskih odnosa. A takav je vaš stav prema svim ovim problemima kada je vaša najveća želja uvijek vršiti Očevu volju. Kažem vam stoga: odnosite se prema svim ljudima onako kako znate da bih se ja prema njima odnosio u istim okolnostima.”
147:4.9 (1651.3)
“6. The spiritual level. And then last, but greatest of all, we attain the level of spirit insight and spiritual interpretation which impels us to recognize in this rule of life the divine command to treat all men as we conceive God would treat them. That is the universe ideal of human relationships. And this is your attitude toward all such problems when your supreme desire is ever to do the Father’s will. I would, therefore, that you should do to all men that which you know I would do to them in like circumstances.”
Od svih Isusovih učenja do ovog časa, ovo ih je najviše iznenadilo. Nastavili su raspravljati o Učiteljevim riječima dugo nakon što se ovaj povukao. Dok se Natanije sporo oporavljao od svoje pretpostavke da je Isus pogrešno shvatio duh njegova pitanja, drugi su bili više nego zahvalni što je njihov filozofski nastrojeni apostol imao hrabrosti postaviti tako misaono provokativno pitanje.
147:4.10 (1651.4)
Nothing Jesus had said to the apostles up to this time had ever more astonished them. They continued to discuss the Master’s words long after he had retired. While Nathaniel was slow to recover from his supposition that Jesus had misunderstood the spirit of his question, the others were more than thankful that their philosophic fellow apostle had had the courage to ask such a thought-provoking question.
Premda Šimun nije bio član židovskog Velikog vijeća, bio je utjecajan farizej u Jeruzalemu. Bio je mlak vjernik i, premda je zbog toga mogao biti oštro kritiziran, usudio se pozvati na objed Isusa i njegove osobne pratitelje Petra, Jakova i Ivana. Šimun je dugo promatrao Učitelja i bio jako impresioniran njegovim učenjima, a još više njegovom ličnošću.
147:5.1 (1651.5)
Though Simon was not a member of the Jewish Sanhedrin, he was an influential Pharisee of Jerusalem. He was a halfhearted believer, and notwithstanding that he might be severely criticized therefor, he dared to invite Jesus and his personal associates, Peter, James, and John, to his home for a social meal. Simon had long observed the Master and was much impressed with his teachings and even more so with his personality.
Bogati farizeji bili su predani davanju milostinje i nisu izbjegavali publicitet u vezi sa svojim dobročinstvima. Ponekad bi čak zatrubili u trubu kada su trebali udijeliti milostinju nekom prosjaku. Ovi su farizeji imali običaj, kada bi priredili gozbu za ugledne goste, ostaviti vrata kuće otvorena kako bi čak i ulični prosjaci mogli ući i, stojeći uza zidove prostorije iza ležajeva za kojima su blagovali gosti, biti u položaju primiti dijelove hrane koje bi im gosti dobacili.
147:5.2 (1651.6)
The wealthy Pharisees were devoted to almsgiving, and they did not shun publicity regarding their philanthropy. Sometimes they would even blow a trumpet as they were about to bestow charity upon some beggar. It was the custom of these Pharisees, when they provided a banquet for distinguished guests, to leave the doors of the house open so that even the street beggars might come in and, standing around the walls of the room behind the couches of the diners, be in position to receive portions of food which might be tossed to them by the banqueters.
Među onima koji su ovom prilikom došli sa ulice u Šimunovu kuću bila je i jedna žena niske reputacije koja je odnedavno postala vjernica u Radosnu vijest o kraljevstvu. Ova je žena bila dobro poznata širom Jeruzalema kao negdašnja vlasnica jedne od tobože luksuznijih javnih kuća smještenih u neposrednoj blizini hramskog dvorišta za neznabošce. Nakon što je prihvatila Isusova učenja, zatvorila je svoj neslavni posao i navela veliku većinu žena koje su s njom radile da prihvate Radosnu vijest i promijene način života; unatoč tome, još uvijek je bila predmet velikog prezira farizeja i bila je primorana nositi raspuštenu kosu — znak bludništva. Ova je bezimena žena sa sobom donijela veliku alabasternu posudu mirisne masti te, stojeći iza Isusa dok je ležao za stolom, počela mazati njegova stopala, istodobno ih kvasivši suzama zahvalnosti i brišući ih kosom svoje glave. A kad je završila s mazanjem, nastavila je plakati i ljubiti njegova stopala.
147:5.3 (1651.7)
On this particular occasion at Simon’s house, among those who came in off the street was a woman of unsavory reputation who had recently become a believer in the good news of the gospel of the kingdom. This woman was well known throughout all Jerusalem as the former keeper of one of the so-called high-class brothels located hard by the temple court of the gentiles. She had, on accepting the teachings of Jesus, closed up her nefarious place of business and had induced the majority of the women associated with her to accept the gospel and change their mode of living; notwithstanding this, she was still held in great disdain by the Pharisees and was compelled to wear her hair down—the badge of harlotry. This unnamed woman had brought with her a large flask of perfumed anointing lotion and, standing behind Jesus as he reclined at meat, began to anoint his feet while she also wet his feet with her tears of gratitude, wiping them with the hair of her head. And when she had finished this anointing, she continued weeping and kissing his feet.
Kad je Šimun ovo vidio, pomislio je: „Kad bi ovaj bio pravi prorok, znao bi tko je i kakva je ova žena što ga dotiče; znao bi da je ozloglašena grešnica.“ Kako je Isus znao kakve su misli prolazile Šimunovom glavom, rekao je: „Šimune, imam ti nešto reći.“ Šimun odgovori: „Reci, Učitelju.“ Isus tada reče: „Neki bogati zajmodavac imao je dvojicu dužnika. Jedan mu je dugovao pet stotina denara, a drugi pedeset. Kako mu nijedan nije mogao vratiti dug, oprostio je obojici. Koji će ga po tvom mišljenju, Šimune, više voljeti?“ Šimun odgovori: „Pretpostavljam da će ga više voljeti onaj kome je više oprostio.“ Isus odgovori: „Pravo si sudio“, te pokazujući na ženu nastavi: „Šimune, dobro pogledaj ovu ženu. Dođoh kao uzvanik u tvoju kuću, a ti mi nisi dao vode za noge. Ova mi zahvalna žena suzama je oprala noge i otrla ih kosom svojom. Ti mi ne dade prijateljskog poljupca, a ova žena, otkako dođe, ne prestade mi ljubiti noge. Ti mi ne namaza glavu uljem, dok mi ova žena namaza noge skupocjenom pomašću. Što sve ovo znači? To jednostavno znači da su njoj oprošteni mnogi grijesi, što ju je navelo na veliku ljubav. Ali oni kojima je oprošteno malo ponekad malo vole.“ Zatim se okrenu ženi, uhvati je za ruku i podiže je govoreći: „Doista si se pokajala za svoje grijehe i oni su ti oprošteni. Neka te ne obeshrabre nepromišljeni i neljubazni stavovi tvojih bližnjih; idi u radosti i slobodi nebeskog kraljevstva.“
147:5.4 (1652.1)
When Simon saw all this, he said to himself: “This man, if he were a prophet, would have perceived who and what manner of woman this is who thus touches him; that she is a notorious sinner.” And Jesus, knowing what was going on in Simon’s mind, spoke up, saying: “Simon, I have something which I would like to say to you.” Simon answered, “Teacher, say on.” Then said Jesus: “A certain wealthy moneylender had two debtors. The one owed him five hundred denarii and the other fifty. Now, when neither of them had wherewith to pay, he forgave them both. Which of them do you think, Simon, would love him most?” Simon answered, “He, I suppose, whom he forgave the most.” And Jesus said, “You have rightly judged,” and pointing to the woman, he continued: “Simon, take a good look at this woman. I entered your house as an invited guest, yet you gave me no water for my feet. This grateful woman has washed my feet with tears and wiped them with the hair of her head. You gave me no kiss of friendly greeting, but this woman, ever since she came in, has not ceased to kiss my feet. My head with oil you neglected to anoint, but she has anointed my feet with precious lotions. And what is the meaning of all this? Simply that her many sins have been forgiven, and this has led her to love much. But those who have received but little forgiveness sometimes love but little.” And turning around toward the woman, he took her by the hand and, lifting her up, said: “You have indeed repented of your sins, and they are forgiven. Be not discouraged by the thoughtless and unkind attitude of your fellows; go on in the joy and liberty of the kingdom of heaven.”
Kad su Šimun i njegovi prijatelji koji su sjedili za stolom čuli ove riječi, bili su još više iznenađeni te su počeli šaputati među sobom: „Tko je ovaj čovjek koji se usuđuje oprostiti grijehe?“ Kad je Isus čuo kako tako među sobom govore, okrenuo se da otpusti ženu s riječima: „Ženo, idi u miru; tvoja te vjera spasila.“
147:5.5 (1651.9)
When Simon and his friends who sat at meat with him heard these words, they were the more astonished, and they began to whisper among themselves, “Who is this man that he even dares to forgive sins?” And when Jesus heard them thus murmuring, he turned to dismiss the woman, saying, “Woman, go in peace; your faith has saved you.”
Kad se Isus podigao sa svojim prijateljima i spremio da pođe, okrenuo se Šimunu s riječima: „Ja znam tvoje srce, Šimune, kako si sav raskidan između vjere i sumnje, rasturen strahom i opterećen ponosom; molim se Bogu za tebe da se okreneš prema svjetlu i doživiš u okviru svojih životnih okolnosti isti duboki preobražaj uma i duha koji je usporediv s golemim promjenama koje je Radosna vijest o kraljevstvu već pobudila u srcu tvoje nezvane i neželjene gošće. A kažem vam da je Otac otvorio vrata nebeskog kraljevstva svima koji imaju vjere da u njega uđu i nijedan jedini čovjek ili grupa ljudi ne mogu zatvoriti ova vrata, čak ni pred najskrušenijom dušom ili tobože najvećim grešnikom na zemlji, ako takav iskreno traži ulaz.“ Isus se zatim zajedno s Petrom, Jakovom i Ivanom oprostio od svog domaćina i otišao pridružiti se ostalim apostolima koji su ih čekali u getsemanijskom taboru.
147:5.6 (1651.10)
As Jesus arose with his friends to leave, he turned to Simon and said: “I know your heart, Simon, how you are torn betwixt faith and doubts, how you are distraught by fear and troubled by pride; but I pray for you that you may yield to the light and may experience in your station in life just such mighty transformations of mind and spirit as may be comparable to the tremendous changes which the gospel of the kingdom has already wrought in the heart of your unbidden and unwelcome guest. And I declare to all of you that the Father has opened the doors of the heavenly kingdom to all who have the faith to enter, and no man or association of men can close those doors even to the most humble soul or supposedly most flagrant sinner on earth if such sincerely seek an entrance.” And Jesus, with Peter, James, and John, took leave of their host and went to join the rest of the apostles at the camp in the garden of Gethsemane.
Iste večeri Isus je održao nezaboravni govor apostolima na temu relativne vrijednosti statusa koji čovjek ima u odnosu s Bogom i napretka u vječnom usponu prema Raju. Isus je rekao: „Moja djeco, ako postoji istinska i živa veza između djeteta i Oca, dijete će zasigurno neprestano napredovati prema Očevim idealima. Istina, dijete može isprva sporo napredovati, ali napredak je svejedno siguran. Ono što je bitno nije brzina vašeg napretka, već njegova sigurnost. Vaše stvarno postignuće nije toliko bitno koliko je bitna činjenica da je smjer vašeg napretka prema Bogu. To što postajete iz dana u dan daleko je bitnije od onoga što ste danas.“
147:5.7 (1653.1)
That same evening Jesus made the long-to-be-remembered address to the apostles regarding the relative value of status with God and progress in the eternal ascent to Paradise. Said Jesus: “My children, if there exists a true and living connection between the child and the Father, the child is certain to progress continuously toward the Father’s ideals. True, the child may at first make slow progress, but the progress is none the less sure. The important thing is not the rapidity of your progress but rather its certainty. Your actual achievement is not so important as the fact that the direction of your progress is Godward. What you are becoming day by day is of infinitely more importance than what you are today.
“Ova preobražena žena koju su neki od vas vidjeli u Šimunovoj kući u ovom času živi na razini koja je daleko niža od razine na kojoj žive Šimun i njegovi dobronamjerni prijatelji; ali dok se ovi farizeji bave lažnim napretkom iluzornog putovanja varljivim krugovima besmislenih ceremonijalnih službi, ova je žena najiskrenije započela dugo i sadržajno traganje za Bogom i na njezinu putu prema nebu ne stoje zapreke duhovnog ponosa i moralne zadovoljnosti samom sobom. Dok je ova žena, ljudski govoreći, daleko dalje od Boga nego Šimun, njezina je duša u napretku; ona je na putu prema vječnom cilju. U ovoj ženi postoje goleme duhovne mogućnosti za budućnost. Neki od vas možda ne zauzimaju visoke stvarne razine duše i duha, ali iz dana u dan napredujete na živom putu koji je vjerom otvoren prema Bogu. U svakom od vas postoje goleme mogućnosti za budućnost. Daleko je bolje imati malu, ali živu i rastuću vjeru nego veliki intelekt s mrtvim zalihama svjetovne mudrosti i duhovnog nevjerovanja.”
147:5.8 (1653.2)
“This transformed woman whom some of you saw at Simon’s house today is, at this moment, living on a level which is vastly below that of Simon and his well-meaning associates; but while these Pharisees are occupied with the false progress of the illusion of traversing deceptive circles of meaningless ceremonial services, this woman has, in dead earnest, started out on the long and eventful search for God, and her path toward heaven is not blocked by spiritual pride and moral self-satisfaction. The woman is, humanly speaking, much farther away from God than Simon, but her soul is in progressive motion; she is on the way toward an eternal goal. There are present in this woman tremendous spiritual possibilities for the future. Some of you may not stand high in actual levels of soul and spirit, but you are making daily progress on the living way opened up, through faith, to God. There are tremendous possibilities in each of you for the future. Better by far to have a small but living and growing faith than to be possessed of a great intellect with its dead stores of worldly wisdom and spiritual unbelief.”
Ali Isus je ozbiljno upozorio svoje apostole na ludost Božjeg djeteta koje se nepromišljeno izlaže pogibelji računajući da će ga Očeva ljubav iz nje izbaviti. Naglasio je da nebeski Otac nije popustljiv, nemaran ili nerazumno blag roditelj koji je uvijek spreman prijeći preko grijeha i oprostiti nepromišljenost. Upozorio je svoje slušatelje da je pogrešno tumačiti njegove ilustracije o ocu i sinu tako da se stekne dojam da je Bog nalik nekom pretjerano popustljivom i nemudrom roditelju koji se udružuje s budalastima na zemlji kako bi prouzročio moralnu propast svoje nepromišljene djece i koji time sigurno i izravno pridonosi prijestupništvu i ranom moralnom propadanju vlastitog potomstva. Isus reče: “Moj Otac ne odobrava popustljivo djela i postupke svoje djece koji su samouništavajući i pogubni za sav moralni rast i duhovni napredak. Takve su grešne prakse odvratnost u Božjim očima.”
147:5.9 (1653.3)
But Jesus earnestly warned his apostles against the foolishness of the child of God who presumes upon the Father’s love. He declared that the heavenly Father is not a lax, loose, or foolishly indulgent parent who is ever ready to condone sin and forgive recklessness. He cautioned his hearers not mistakenly to apply his illustrations of father and son so as to make it appear that God is like some overindulgent and unwise parents who conspire with the foolish of earth to encompass the moral undoing of their thoughtless children, and who are thereby certainly and directly contributing to the delinquency and early demoralization of their own offspring. Said Jesus: “My Father does not indulgently condone those acts and practices of his children which are self-destructive and suicidal to all moral growth and spiritual progress. Such sinful practices are an abomination in the sight of God.”
Isus je prisustvovao mnogim drugim poluprivatnim sastancima i gozbama s uglednim i običnim ljudima, bogatim i siromašnim uzvanicima iz Jeruzalema, prije nego što se sa svojim apostolima vratio u Kafarnaum. I mnogi su povjerovali u Radosnu vijest o kraljevstvu i kasnije primili krštenje od Abnera i njegovih suradnika, koji su se zadržali u ovom podneblju kako bi nastavili njegovati zanimanje za kraljevstvo u središtu i okolici Jeruzalema.
147:5.10 (1653.4)
Many other semiprivate meetings and banquets did Jesus attend with the high and the low, the rich and the poor, of Jerusalem before he and his apostles finally departed for Capernaum. And many, indeed, became believers in the gospel of the kingdom and were subsequently baptized by Abner and his associates, who remained behind to foster the interests of the kingdom in Jerusalem and thereabouts.
Glavni židovski svećenici i religijski vođe održali su veliki broj tajnih sastanaka kako bi odlučili što će učiniti s Isusom. Bili su složni u stavu da je bilo potrebno nešto poduzeti kako bi se zaustavilo njegovo naučavanje, ali se nisu mogli složiti u pogledu metode. Nadali su se da će ga građanske vlasti ukloniti onako kako je Herod okončao Ivanovo djelovanje, ali su otkrili da je Isus tako vodio svoje djelovanje da rimske vlasti nisu bile osobito uznemirene njegovim propovijedanjem. Na sastanku koji je održan dan prije Isusova odlaska u Kafarnaum odlučili su da ga treba uhititi pod vjerskom optužbom i izvesti pred Veliko vijeće. Tako su odabrali skupinu od šest tajnih uhoda koji su imali zadaću pratiti Isusa, bilježiti njegove riječi i djela te se, nakon što skupe dovoljno dokaza o kršenju zakona i bogohuljenju, vratiti u Jeruzalem s izvješćem. Ovih šest uhoda sustiglo je apostolsku skupinu u Jerihonu, gdje je ona brojala nekih trideset članova, i pod izgovorom da žele postati učenici priključili se skupini Isusovih sljedbenika te ostali s njom sve do početka druge propovjedničke turneje po Galileji; tom su se prilikom trojica vratila u Jeruzalem kako bi podnijela izvješće glavnim svećenicima i Velikom vijeću.
147:6.2 (1654.1)
The chief priests and the religious leaders of the Jews held many secret meetings for the purpose of deciding what to do with Jesus. They were all agreed that something should be done to put a stop to his teaching, but they could not agree on the method. They had hoped that the civil authorities would dispose of him as Herod had put an end to John, but they discovered that Jesus was so conducting his work that the Roman officials were not much alarmed by his preaching. Accordingly, at a meeting which was held the day before Jesus’ departure for Capernaum, it was decided that he would have to be apprehended on a religious charge and be tried by the Sanhedrin. Therefore a commission of six secret spies was appointed to follow Jesus, to observe his words and acts, and when they had amassed sufficient evidence of lawbreaking and blasphemy, to return to Jerusalem with their report. These six Jews caught up with the apostolic party, numbering about thirty, at Jericho and, under the pretense of desiring to become disciples, attached themselves to Jesus’ family of followers, remaining with the group up to the time of the beginning of the second preaching tour in Galilee; whereupon three of them returned to Jerusalem to submit their report to the chief priests and the Sanhedrin.
Petar je držao propovijedi okupljenom narodu na gazu Jordana, te su narednog jutra krenuli uz rijeku prema Amatusu. Imali su namjeru ići izravno u Kafarnaum, ali se ovdje okupilo toliko naroda da su ostali tri dana, propovijedajući, poučavajući i krsteći. Nisu krenuli natrag sve do ranog subotnjeg jutra, prvoga svibnja. Jeruzalemske uhode bile su uvjerene da će sada imati priliku podići svoju prvu optužbu protiv Isusa — za kršenje subote — jer se ovaj usudio započeti putovanje na subotnji dan. Ali bili su osuđeni na razočaranje jer je, neposredno prije njihova polaska, Isus pozvao Andriju k sebi i pred svima mu naložio da prijeđe udaljenost od samo tisuću jardi, što je bila zakonom dopuštena židovska subotnja udaljenost putovanja.
147:6.3 (1654.2)
Peter preached to the assembled multitude at the crossing of the Jordan, and the following morning they moved up the river toward Amathus. They wanted to proceed straight on to Capernaum, but such a crowd gathered here they remained three days, preaching, teaching, and baptizing. They did not move toward home until early Sabbath morning, the first day of May. The Jerusalem spies were sure they would now secure their first charge against Jesus—that of Sabbath breaking—since he had presumed to start his journey on the Sabbath day. But they were doomed to disappointment because, just before their departure, Jesus called Andrew into his presence and before them all instructed him to proceed for a distance of only one thousand yards, the legal Jewish Sabbath day’s journey.
Ali uhode nisu morale dugo čekati na priliku da optuže Isusa i njegove suradnike radi kršenja subote. Dok je grupa putovala uskom stazom, pored puta se talasalo klasje žita koje je upravo dozrijevalo i nekoliko je apostola, budući da su bili gladni, potrgalo i pojelo zrelo klasje. Bilo je uobičajeno da se putnici posluže žitom dok prolaze putem i stoga se uz takav postupak nije povezivala nikakva krivnja. Ali uhode su ugrabile ovu priliku da napadnu Isusa. Kad su vidjeli kako Andrija trlja klasje među dlanovima, prišli su mu i rekli: „Zar ne znate da je subotom nedopušteno trgati i trljati klasje?” Andrija odgovori: „Ali gladni smo i trljamo samo onoliko koliko nam treba; otkada je postalo grešnim jesti klasje subotom?” Farizeji odgovoriše: „Nije kršenje zakona što jedete klasje, nego što ga trgаte i trljate među dlanovima; sigurno vaš Učitelj to ne bi odobrio.” Tada reče Andrija: „Ali ako nije kršenje zakona jesti klasje, onda zasigurno trljanje među našim dlanovima nije ništa veći trud od žvakanja zrnja, što dopuštate; zašto onda cjepidlačite oko takvih sitnica?” Kad je Andrija dao naslutiti da cjepidlače, razgnjevili su se i pohitili do mjesta gdje je Isus išao razgovarajući s Matejem te su mu se obratili s prosvjedom: „Gledaj, Učitelju, tvoji apostoli čine ono što nije dopušteno činiti subotom; trgaju, trljaju i jedu klasje. Sigurni smo da ćeš im narediti da prestanu.” Tada Isus reče svojim optužiteljima: „Uistinu ste revni u obrani zakona i dobro je sjećati se subote da je svetkujete; ali zar niste čitali u Svetim spisima što se dogodilo jednoga dana kad je David bio gladan? On i oni koji su bili s njim ušli su u Božji dom i jeli postavljene kruhove, koje nije bilo dopušteno jesti nikome osim svećenicima; i David je također dao taj kruh onima koji su bili s njim. I zar niste čitali u našem zakonu da je subotom dopušteno činiti mnoge potrebne stvari? I zar neću prije nego što ovaj dan završi vidjeti kako jedete ono što ste ponijeli za potrebe ovoga dana? Dobri moji, dobro je biti revan u pogledu subote, ali bilo bi bolje čuvati zdravlje i dobrobit svojih bližnjih. Kažem vam da je subota stvorena radi čovjeka, a ne čovjek radi subote. A ako ste ovdje prisutni s nama da biste promatrali moje riječi, onda ću otvoreno proglasiti da je Sin Čovječji gospodar i subote.”
147:6.4 (1654.3)
But the spies did not have long to wait for their opportunity to accuse Jesus and his associates of Sabbath breaking. As the company passed along the narrow road, the waving wheat, which was just then ripening, was near at hand on either side, and some of the apostles, being hungry, plucked the ripe grain and ate it. It was customary for travelers to help themselves to grain as they passed along the road, and therefore no thought of wrongdoing was attached to such conduct. But the spies seized upon this as a pretext for assailing Jesus. When they saw Andrew rub the grain in his hand, they went up to him and said: “Do you not know that it is unlawful to pluck and rub the grain on the Sabbath day?” And Andrew answered: “But we are hungry and rub only sufficient for our needs; and since when did it become sinful to eat grain on the Sabbath day?” But the Pharisees answered: “You do no wrong in eating, but you do break the law in plucking and rubbing out the grain between your hands; surely your Master would not approve of such acts.” Then said Andrew: “But if it is not wrong to eat the grain, surely the rubbing out between our hands is hardly more work than the chewing of the grain, which you allow; wherefore do you quibble over such trifles?” When Andrew intimated that they were quibblers, they were indignant, and rushing back to where Jesus walked along, talking to Matthew, they protested, saying: “Behold, Teacher, your apostles do that which is unlawful on the Sabbath day; they pluck, rub, and eat the grain. We are sure you will command them to cease.” And then said Jesus to the accusers: “You are indeed zealous for the law, and you do well to remember the Sabbath day to keep it holy; but did you never read in the Scripture that, one day when David was hungry, he and they who were with him entered the house of God and ate the showbread, which it was not lawful for anyone to eat save the priests? and David also gave this bread to those who were with him. And have you not read in our law that it is lawful to do many needful things on the Sabbath day? And shall I not, before the day is finished, see you eat that which you have brought along for the needs of this day? My good men, you do well to be zealous for the Sabbath, but you would do better to guard the health and well-being of your fellows. I declare that the Sabbath was made for man and not man for the Sabbath. And if you are here present with us to watch my words, then will I openly proclaim that the Son of Man is lord even of the Sabbath.”
Isusovo protivljenje židovskim tradicijama i ropskom obdržavanju obreda uvijek je bilo pozitivno. Ono se očitovalo u onome što je činio i u onome što je potvrđivao. Učitelj nije gubio mnogo vremena na negativne osude. Učio je da oni koji poznaju Boga mogu uživati slobodu življenja bez samozavaravanja slobodom griješenja. Isus je rekao apostolima: „Ljudi, ako ste prosvijetljeni istinom i doista znate što činite, blagoslovljeni ste; ali ako ne poznajete božanski put, nesretni ste i već kršitelji zakona.”
147:6.6 (1655.2)
Jesus’ antagonism to the Jewish traditions and slavish ceremonials was always positive. It consisted in what he did and in what he affirmed. The Master spent little time in negative denunciations. He taught that those who know God can enjoy the liberty of living without deceiving themselves by the licenses of sinning. Said Jesus to the apostles: “Men, if you are enlightened by the truth and really know what you are doing, you are blessed; but if you know not the divine way, you are unfortunate and already breakers of the law.”
U utorak navečer Isus je odgovarao na pitanja okupljenih, kad mu se obratio vođa šestorice uhoda s riječima: “Danas sam razgovarao s jednim od Ivanovih učenika koji je došao čuti tvoja učenja i nismo mogli razumjeti zašto nikada ne tražiš od svojih učenika da se posvete postu i molitvi onako kako mi farizeji postimo i kako je Ivan učio svoje učenike.” Isus, oslanjajući se na Ivanove riječi, odgovori: “Mogu li svatovi postiti dok je s njima zaručnik? Dok imaju sa sobom zaručnika, ne mogu postiti. Ali doći će vrijeme kad će im zaručnik biti oduzet. Tada će bez sumnje djeca svadbenog dvorca postiti i moliti se. Dok je molitva prirodna djeci svjetlosti, post nije dio Radosne vijesti o nebeskom kraljevstvu. Sjetite se da mudar krojač ne prišiva komad novog i neuvaljanog sukna na staru haljinu, da se ovo, kad se pokvasi, ne skupi pa rupa ne bude još veća. Nitko ne ulijeva novo vino u stare mjehove; inače novo vino podere mjehove te propadnu i vino i mjehovi. Nego stavlja novo vino u nove mjehove. Tako i moji učenici pokazuju mudrost kada ne unose suviše starog poretka u novo naučavanje Radosne vijesti o kraljevstvu. Vi koji ste izgubili svoga učitelja možete postiti neko vrijeme. Post može biti prikladan dio Mojsijeva zakona, ali u dolazećem kraljevstvu sinovi Božji trebaju iskusiti slobodu od straha i radost u božanskom duhu.” I kad su čuli ove riječi, Ivanovi su učenici bili utješeni, dok su farizeji bili još zbunjeniji.
147:7.2 (1655.4)
On Tuesday evening Jesus was conducting one of his customary classes of questions and answers when the leader of the six spies said to him: “I was today talking with one of John’s disciples who is here attending upon your teaching, and we were at a loss to understand why you never command your disciples to fast and pray as we Pharisees fast and as John bade his followers.” And Jesus, referring to a statement by John, answered this questioner: “Do the sons of the bridechamber fast while the bridegroom is with them? As long as the bridegroom remains with them, they can hardly fast. But the time is coming when the bridegroom shall be taken away, and during those times the children of the bridechamber undoubtedly will fast and pray. To pray is natural for the children of light, but fasting is not a part of the gospel of the kingdom of heaven. Be reminded that a wise tailor does not sew a piece of new and unshrunk cloth upon an old garment, lest, when it is wet, it shrink and produce a worse rent. Neither do men put new wine into old wine skins, lest the new wine burst the skins so that both the wine and the skins perish. The wise man puts the new wine into fresh wine skins. Therefore do my disciples show wisdom in that they do not bring too much of the old order over into the new teaching of the gospel of the kingdom. You who have lost your teacher may be justified in fasting for a time. Fasting may be an appropriate part of the law of Moses, but in the coming kingdom the sons of God shall experience freedom from fear and joy in the divine spirit.” And when they heard these words, the disciples of John were comforted while the Pharisees themselves were the more confounded.
Učitelj ih je dalje upozorio da ne misle kako sva stara učenja treba zamijeniti novim doktrinama. “To što je staro i istinito treba ostati. Također, to što je novo i neistinito treba odbaciti. Ali to što je novo i istinito, imajte vjere i hrabrosti prihvatiti. Ne zaboravite što je zapisano: ‘Ne napuštaj starog prijatelja, jer novi nije usporediv s njim. Kao novo vino, tako je i novi prijatelj; kad ostari, pit ćeš ga s radošću.’”
147:7.3 (1656.1)
Then the Master proceeded to warn his hearers against entertaining the notion that all olden teaching should be replaced entirely by new doctrines. Said Jesus: “That which is old and also true must abide. Likewise, that which is new but false must be rejected. But that which is new and also true, have the faith and courage to accept. Remember it is written: ‘Forsake not an old friend, for the new is not comparable to him. As new wine, so is a new friend; if it becomes old, you shall drink it with gladness.’”
147:8.2 (1656.3)
“‘Why have you fasted? For what reason do you afflict your souls while you continue to find pleasure in oppression and to take delight in injustice? Behold, you fast for the sake of strife and contention and to smite with the fist of wickedness. But you shall not fast in this way to make your voices heard on high.
“’Zar je meni takav post po volji u dan kad se čovjekova duša trapi? Spuštati kao rogoz glavu k zemlji, sterati poda se kostrijet i pepeo? Hoćeš li to zvati postom i danom ugodnim Gospodinu? Ovo je post koji mi je po volji: kidati okove nepravde, razvezivati spone teških bremena, puštati na slobodu potlačene i slomiti svaki jaram; podijeliti kruh svoj s gladnima, uvesti pod krov svoj beskućnike i siromašne. A kad vidiš gola, odjenuti ga.
147:8.3 (1656.4)
“‘Is it such a fast that I have chosen—a day for a man to afflict his soul? Is it to bow down his head like a bulrush, to grovel in sackcloth and ashes? Will you dare to call this a fast and an acceptable day in the sight of the Lord? Is not this the fast I should choose: to loose the bonds of wickedness, to undo the knots of heavy burdens, to let the oppressed go free, and to break every yoke? Is it not to share my bread with the hungry and to bring those who are homeless and poor to my house? And when I see those who are naked, I will clothe them.
“Tad će sinut poput zore tvoja svjetlost i zdravlje će tvoje brzo procvasti. Pred tobom će ići tvoja pravda, a slava Gospodnja bit će ti stražom sa začelja. Vikneš li, Gospodin će ti odgovoriti; kad zavapiš, reći će: — Evo me. I sve će ovo učiniti ako ukloniš iz svoje sredine potlačivanje, osuđivanje i taštinu. Otac hoće da dadeš kruha gladnome i da služiš potlačenim dušama; tada će tvoja svjetlost zasjati u tmini i tama će tvoja kao podne postati. Gospodin će te voditi bez prestanka, nasititi ti dušu i krijepiti kosti tvoje. I bit ćeš kao vrt zalijevan, kao studenac kojem voda nikad ne presuši. I ti ćeš obnavljati stare razvaline, dići ćeš temelje budućih koljena; zvat će te popravljačem porušenih zidova i obnoviteljem sigurnih staza na kojima se može prebivati.”
147:8.4 (1656.5)
“‘Then shall your light break forth as the morning while your health springs forth speedily. Your righteousness shall go before you while the glory of the Lord shall be your rear guard. Then will you call upon the Lord, and he shall answer; you will cry out, and he shall say—Here am I. And all this he will do if you refrain from oppression, condemnation, and vanity. The Father rather desires that you draw out your heart to the hungry, and that you minister to the afflicted souls; then shall your light shine in obscurity, and even your darkness shall be as the noonday. Then shall the Lord guide you continually, satisfying your soul and renewing your strength. You shall become like a watered garden, like a spring whose waters fail not. And they who do these things shall restore the wasted glories; they shall raise up the foundations of many generations; they shall be called the rebuilders of broken walls, the restorers of safe paths in which to dwell.’”
I dugo u noć Isus je nastavio govoriti svojim apostolima istinu da im njihova vjera daje sigurnost u kraljevstvu sadašnjosti i budućnosti, a ne tegobe njihove duše ili post njihova tijela. Opomenuo je apostole da barem nastoje živjeti u skladu s idejama drevnog proroka i izrazio je nadu u njihov napredak izvan i iznad ideala Izaije i drugih starih proroka. Posljednje što je rekao te noći bilo je: „Rastite u milosti pomoću žive vjere koja spoznaje činjenicu da ste sinovi Božji, dok u isto vrijeme prepoznajete svakog čovjeka kao svog brata.”
147:8.5 (1656.6)
And then long into the night Jesus propounded to his apostles the truth that it was their faith that made them secure in the kingdom of the present and the future, and not their affliction of soul nor fasting of body. He exhorted the apostles at least to live up to the ideas of the prophet of old and expressed the hope that they would progress far beyond even the ideals of Isaiah and the older prophets. His last words that night were: “Grow in grace by means of that living faith which grasps the fact that you are the sons of God while at the same time it recognizes every man as a brother.”