Source: http://urantia.nyc/est01/147e.html
Timestamp: 2020-04-08 12:31:13+00:00

Document:
§ 1. The Centurion’s Servant
§ 2. The Journey to Jerusalem
§ 3. At the Pool of Bethesda
§ 4. The Rule of Living
§ 5. Visiting Simon the Pharisee
§ 6. Returning to Capernaum
§ 7. Back in Capernaum
§ 8. The Feast of Spiritual Goodness
Paper 147 : The Interlude Visit to Jerusalem
JEESUS jõudis oma apostlitega Kapernauma kolmapäeval, 17. märtsil, ja veetis kaks nädalat oma peatuspaigas Betsaidas, enne kui nad edasi Jeruusalemma siirdusid. Nende kahe nädala jooksul õpetasid apostlid järve ääres rahvast, Jeesus aga oli palju üksi mägedes oma Isa ülesandeid täitmas. Jeesus käis selle aja jooksul koos Jaakobus ja Johannes Sebedeusega ka salaja kaks korda Tibeerias, kus nad kohtusid uskujatega ja õpetasid neile taevariigi evangeeliumi.
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.
Paljud Herodese õukonna liikmed uskusid Jeesusesse ja käisid neil koosolekutel. Nende uskujate mõju Herodese ametlikus kaaskonnas oli aidanud selle valitseja vaenu Jeesuse vastu leevendada. Need Tibeeria uskujad olid Herodesele põhjalikult selgitanud, et Jeesuse kuulutatav „taevariik” on oma olemuselt vaimne, mitte poliitiline julgustükk. Herodes isegi uskus neid omaenda kaaskonna liikmeid ega sattunud seepärast eriti ärevusse, kui levisid kuuldused Jeesuse õpetamis- ja ravitsemistegevusest. Tal polnud midagi selle vastu, et Jeesus ravijana või usuõpetajana tegutseb. Hoolimata paljude Herodese nõuandjate ja isegi Herodese enda soodsast suhtumisest oli üks rühm tema alluvaid niivõrd Jeruusalemma usujuhtide mõju all, et nad jäid Jeesuse ja apostlite vihasteks ja ähvardavateks vaenlasteks ning hakkasid hiljem nende avalikku tegevust tõsiselt takistama. Kõige suuremat ohtu Jeesusele kujutasid endast Jeruusalemma usujuhid, mitte Herodes. Ning just seepärast veetsid Jeesus ja apostlid nii palju aega mitte Jeruusalemmas või Juudamaal, vaid Galileas, kus toimus suur osa nende avalikust jutlustamisest.
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.
Päeval, mil nad valmistusid minema paasapühaks Jeruusalemma, tuli sünagoogi ülemate juurde Kapernauma Mangus, Rooma valveüksuse väeülem ehk kapten, ja ütles: „Minu ustav käskjalg on suremas haige. Kas te läheksite minu nimel Jeesuse juurde ja paluksite tal mu teener terveks ravida?” Rooma kapten toimis nii seepärast, et tema arvates oli juutidest juhtidel Jeesuse üle suurem mõju. Nii läksidki sünagoogi vanemad Jeesuse juurde ja nende esindaja ütles: „Õpetaja, me palume sind tõsiselt, et sa tuleksid Kapernauma ja päästaksid Rooma väeülema lemmikteenri. See väeülem väärib meie tähelepanu, sest ta armastab meie rahvast ja on ehitanud meile ka selle sünagoogi, kus sa nii palju kordi oled kõnelnud.”
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.”
Kui Jeesus oli nad ära kuulanud, ütles ta: „Ma tulen teiega.” Ta läks nendega väeülema majja ja enne kui nad jõudsid ta õue astuda, tervitasid teda Rooma sõjamehe sõbrad, kes olid talle vastu saadetud ja kellel oli kästud öelda: „Issand, ära tee endale tüli sellega, et sisened minu majja, sest ma pole seda väärt, et sa minu katuse alla tuleksid. Ma ei pidanud end ka vääriliseks sinu juurde tulema, seepärast saatsin vanemad sinu enda rahva seast. Aga ma tean, et sa võid sealtsamast, kus sa seisad, oma sõna öelda, ja minu teener saab terveks. Minagi olen ju ise teiste valitsusalune ja mulle alluvad sõdurid, kes lähevad ja tulevad minu käsu peale ja mu teenrid täidavad kõiki mu käske.”
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.”
Kui Jeesus neid sõnu kuulis, pöördus ta oma apostlite ja nendega kaasatulnute poole järgmiste sõnadega: „Ma imestan paganate usu üle. Tõesti, tõesti, ma ütlen teile, nii suurt usku ei ole ma Iisraeliski leidnud.” Maja juurest tagasi pöörates ütles Jeesus: „Lahkume siit.” Ja väeülema sõbrad läksid majja ning ütlesid Mangusele, mis Jeesus oli öelnud. Alates sellest tunnist hakkas teener paranema ning ta tervis ja töövõime taastusid lõpuks täielikult.
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.
Aga me ei saanudki teada, mis tol korral tegelikult juhtus. Nii on lihtsalt kirja pandud ja Jeesusega kaasasolnutele ei ilmutatud, kas väeülema teenri ravisid terveks nähtamatud olendid või mitte. Me teame ainult, et sulane paranes täielikult.
147:1.4 (1648.2) But we never knew just what happened on this occasion. This is simply the record, and as to whether or not invisible beings ministered healing to the centurion’s servant, was not revealed to those who accompanied Jesus. We only know of the fact of the servant’s complete recovery.
Teisipäeva, 30. märtsi varahommikul alustas Jeesus koos oma apostlitest kaaskonnaga teed Jeruusalemma paasapüha pidama. Nad läksid sinna Jordani oru kaudu, jõudsid kohale reede, 2. aprilli õhtupoolikul ja seadsid end sisse oma tavalises peatuskohas Betaanias. Läbi Jeeriko minnes peatusid nad hetkeks puhkama, kuna Juudas andis osa nende ühisest rahast hoiule ühe oma perekonnatuttava panka. See oli esimene kord, kui Juudal oli kaasas ülearust raha, ja see hoius jäi puutumata kuni ajani, mil nad rändasid taas läbi Jeeriko Jeruusalemma tol viimasel, sündmusrikkal reisil vahetult enne Jeesuse süüdimõistmist ja surma.
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.
Seekordsel reisil Jeruusalemma ei juhtunud aga midagi erilist. Vaevalt olid nad end Betaanias sisse seadnud, kui lähedalt ja kaugelt hakkas kogunema inimesi, kes otsisid oma kehale tervenemist, häiritud meelele lohutust ja hingele pääsemist, nii et Jeesusel jäi vähe aega puhkamiseks. Seepärast panid nad Ketsemani aias telgid üles ja Meister käis Betaaniast Ketsemanis, et teda pidevalt ümbritsevatest hulkadest eemale hoida. Apostlirühm veetis Jeruusalemmas peaaegu kolm nädalat, kuid Jeesus palus neil avalikult mitte jutlustada, vaid tegelda ainult õpetamise ja isikuti tööga.
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.
Paasapüha pidasid nad vaikselt Betaanias. Ning see oli esimene kord, kui Jeesus ja kõik kaksteist veretult paasapüha pidasid. Johannese apostlid ei söönud paasapüha einet koos Jeesuse ja tema apostlitega, vaid pidasid seda püha Abneri ja paljudega, kes olid hakanud varakult uskuma Johannese jutlustamisse. See oli teine paasapüha, mida Jeesus oma apostlitega Jeruusalemmas pidas.
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.
Kui Jeesus kaheteistkümne apostliga Kapernauma suundus, ei tulnud Johannese apostlid nendega kaasa. Nad jäid Abneri juhtimisel Jeruusalemma ja selle ümbrusesse vaikselt taevariigi laiendamise nimel töötama, Jeesus pöördus aga kaheteist kümnega tagasi Galileasse, et seal tööd teha. Kakskümmend neli kohtusid uuesti alles veidi aega enne seda, kui seitsmekümnele evangelistile anti ülesanne ja nad välja saadeti. Need kaks rühma tegid aga hoolimata oma eriarvamustest koostööd ja said väga hästi läbi.
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.
Teise Jeruusalemmas veedetud sabati õhtupoolikul, kui Meister ja apostlid valmistusid templiteenistustes osalema, ütles Johannes Jeesusele: „Tule, ma näitan sulle midagi.” Johannes viis Jeesuse ühest Jeruusalemma väravast välja Betesda tiigi äärde. Selle tiigi ümber oli viis portikust, mille all võis näha suurt rühma paranemist lootvaid kannatajaid. Seal oli kuumaveeallikas, mille punakas vesi mullitas aeg-ajalt, kui tiigi alla kaljuõõntesse oli gaasi kogunenud. Paljud pidasid nende vahetevahel toimuvate sooja vee pursete põhjuseks üleloomulikke jõudusid ja üldlevinud arvamuse kohaselt sai esimene, kes pärast purset vette läheb, mis tahes haigusest terveks.
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.
Jeesuse kehtestatud piirangud muutsid apostlid mõnevõrra rahutuks ja kaheteistkümnest noorim, Johannes, oli selle piirangu all eriti kärsituks muutunud. Ta oli toonud Jeesuse tiigi äärde lootuses, et kokkutulnud kannatajate nägemine mõjub Jeesuse kaastundele sedavõrd, et see ajendab teda neid terveks ravima imeteo abil, mis hämmastaks kogu Jeruusalemma ja paneks inimesed peagi taevariigi evangeeliumisse uskuma. Johannes küsis Jeesuselt: „Meister, vaata kõiki neid kannatajaid — kas me ei saa nende heaks midagi teha?” Ja Jeesus vastas: „Johannes, miks ahvatled sa mind minu valitud teelt kõrvale astuma? Miks soovid sa ikka veel igavese tõe evangeeliumi kuulutamist asendada imetegudega ja haigete ravimisega? Mu poeg, ma ei tohi teha seda, mida sina soovid, kuid kogu kokku need haiged ja vaevatud, et ma saaksin neile oma sõnadega ergutust ja igavest lohutust pakkuda.”
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.”
Jeesus ütles kokkutulnutele: „Paljud teist on siin haiged ja vaevatud sellepärast, et nad on aastaid valesti elanud. Mõned kannatavad ajalike õnnetusjuhtumite, teised oma esiisade eksimuste pärast, mõned teist aga virelevad oma ajaliku eksistentsi puudulike tingimuste tõttu. Kuid mu Isa ja ka mina teeme tööd teie maise seisundi parandamiseks, eriti aga teie igavese seisundi kindlustamiseks. Ükski meist ei saa palju teha eluraskuste muutmiseks, kui me ei näe, et see on Isa tahe. Me oleme kõik kohustatud täitma Igavese tahet. Kui teid kõiki saaks teie füüsilistest vaevustest terveks ravida, paneks see teid tõesti imestama, aga veelgi suurem ime oleks see, kui teid puhastataks kõigist vaimsetest haigustest ja te terveneksite kõigist moraalsetest puudustest. Te kõik olete Jumala lapsed, te olete taevase Isa pojad. Aja kütked näivad teid vaevavat, kuid igaviku Jumal armastab teid. Ja kui saabub kohtumõistmise aeg, ärge kartke, sest kõik te leiate küllaga nii õiglust kui ka halastust. Tõesti, tõesti, ma ütlen teile: see, kes kuuleb taevariigi evangeeliumi ja usub õpetusse sellest, et ta on Jumala poeg, elab igavesti; need uskujad siirduvad kohtumõistmisest ja surmast valgusesse ja ellu. Ning saabub tund, mil ka hauasolijad kuulevad ülestõusmise häält.”
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.”
Ja paljud kuulajad uskusid taevariigi evangeeliumi. Mõned vaevatud said nii palju innustust ja vaimset elujõudu, et hakkasid kõigile kuulutama, et neid on ka nende füüsilistest vaevustest tervendatud.
147:3.4 (1649.4) And many of those who heard believed the gospel of the kingdom. Some of the afflicted were so inspired and spiritually revivified that they went about proclaiming that they had also been cured of their physical ailments.
Üks mees, kes oli olnud aastaid masendunud ja häiritud meele nõrkuse tõttu raskelt vaevatud, rõõmustas Jeesuse sõnade üle, pani oma voodi kokku ja läks koju, kuigi oli sabatipäev. See vaevatud mees oli kõik need aastad oodanud, et keegi teda aitaks. Ta oli omaenda abitustunde ohver ja talle polnud kunagi pähe tulnud, et ta võiks ise ennast aidata, mida aga tegelikult oligi tema tervekssaamiseks vaja — et ta paneks oma aseme kokku ja käiks oma jalgadel.
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.
Siis ütles Jeesus Johannesele: „Lahkume siit, enne kui ülempreestrid ja kirjatundjad tulevad ja solvuvad, et rääkisime neile vaevatutele elu sõnu.” Nad pöördusid templisse oma kaaslaste juurde tagasi ja kõik koos mindi peagi Betaaniasse ööbima. Johannes ei rääkinud aga kunagi teistele apostlitele, kuidas ta tol sabati pärastlõunal Jeesusega Betesda tiigi ääres käis.
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.
Sellesama sabatipäeva õhtul Betaanias, kui Jeesus ja kaksteist apostlit olid koos rühma uskujatega Laatsaruse aeda lõkke ümber kogunenud, küsis Naatanael Jeesuselt: „Meister, sa oled meile õpetanud uut varianti vanast elureeglist teha teistele seda, mida soovime meile tehtavat. Aga ma ei saa päriselt aru, kuidas me saame alati seda käsku täita. Toon sulle näite ühest liiderlikust mehest, kes vaatab pahelise pilguga oma patukaaslast. Kuidas võime me õpetada, et see kurjade kavatsustega mees peaks tegema teistele seda, mida ta soovib endale tehtavat?”
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?”
Kui Jeesus Naatanaeli küsimust kuulis, tõusis ta kohe ja ütles näpuga apostlile osutades: „Naatanael, Naatanael! Mida sina küll oma südames mõtled? Kas sa ei võta minu õpetusi vastu nagu vaimust sündinu? Kas sa ei kuule tõde nagu targad ja vaimse arusaamisega inimesed? Kui ma manitsesin teid tegema teistele seda, mida te soovite endale tehtavat, rääkisin ma kõrgete ideaalidega inimestest, mitte nendest, kellel võib tekkida kiusatus moonutada minu õpetust ja õhutada sellega ohjeldamatuid pahelisi tegusid.”
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.”
Kui Meister lõpetas, tõusis Naatanael ja ütles: „Aga Meister, ära arva, et ma niisugust sinu õpetuse tõlgendamist heaks kiidan. Ma esitasin selle küsimuse seepärast, et paljud niisugused inimesed võivad sinu manitsust vääriti tõlgendada, ja lootsin sinult selle kohta täiendavat õpetust kuulda.” Kui Naatanael istus, jätkas Jeesus oma juttu: „Ma tean, Naatanael, et sa ei kiida oma meeles heaks ühtki säärast kurja mõtet, kuid mulle valmistab pettumust see, et sa nii sageli ei oska puhtvaimselt tõlgendada minu tavalisi õpetusi, mis tuleb teile anda inimkeeles ja inimeste kõneviisi arvestades. Las ma õpetan sulle nüüd selle elureegli — manitsuse „tee teistele seda, mida sa soovid, et sinule tehtaks” — tõlgendamist erinevatel tähendustasanditel:
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’:
1. keha tasand. Niisuguse puhtiseka ja liiderliku tõlgenduse näide oligi toodud sinu küsimuses;
147:4.4 (1650.5) “1. The level of the flesh. Such a purely selfish and lustful interpretation would be well exemplified by the supposition of your question.
2. tunnete tasand. See tasand on üks aste kõrgem kui keha tasand ja tähendab, et osavõtlikkus ja kaastunne kõrgendab selle elureegli tõlgendust;
147:4.5 (1650.6) “2. The level of the feelings. This plane is one level higher than that of the flesh and implies that sympathy and pity would enhance one’s interpretation of this rule of living.
3. meele tasand. Nüüd asuvad tegutsema kaalutlev meel ja kogemusest tulenev arukus. Hea otsustusvõime määrab, et seda elureeglit tuleb tõlgendada kooskõlas kõrgeima idealismiga, mis sisaldub sügava eneseväärikustunde ülluses;
147:4.6 (1650.7) “3. The level of mind. Now come into action the reason of mind and the intelligence of experience. Good judgment dictates that such a rule of living should be interpreted in consonance with the highest idealism embodied in the nobility of profound self-respect.
4. vennaliku armastuse tasand. Isetu pühendumine oma kaaslaste heaolule on veelgi kõrgem tasand. Sellel kogu südamest ühiskonna teenimisele pühendumise kõrgemal tasandil, mis kasvab välja Jumala isaduse tunnetamisest ja sellest tuleneva inimestevahelise vendluse äratundmisest, leiate elu põhireeglile uue ja palju kaunima tõlgenduse;
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. moraalitasand. Ja kui te jõuate tõeliselt filosoofilistele tõlgendustasanditele, kui omandate tõelise arusaamise sellest, mis on õige ja väär, kui tajute inimsuhete igavest sobivust, hakkate nägema seda tõlgendamisprobleemi nii, nagu üllameelne, idealistlik, tark ja erapooletu kolmas isik seda käsku näeks ja tõlgendaks, lähtudes teie elusituatsioonide isiklikest probleemidest;
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. vaimne tasand. Ning lõpuks jõuame kõrgeima, vaimse taipamise ja vaimse tõlgendamise tasandini, mis sunnib meid tundma selles elureeglis ära jumaliku käsu, et kõiki inimesi tuleks kohelda nii, nagu meie arvates Jumal neid kohtleks. See on inimsuhete ideaal universumis. Ja selline saab olema teie suhtumine kõigisse neisse probleemidesse, kui teie ülim soov on täita alati Isa tahet. Seepärast teete te kõigile inimestele seda, mida te teate, et mina samas olukorras neile teeksin.”
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.”
Mitte miski, mida Jeesus apostlitele seni oli rääkinud, polnud neid kunagi rohkem üllatanud. Nad arutlesid Meistri sõnade üle veel kaua pärast magamaminekut. Naatanael ei saanud küll kohe aru, et Jeesus polnudki tema küsimuse vaimu vääriti mõistnud, kuid teised olid enam kui tänulikud, et nende filosoofiline kaasapostel oli söandanud esitada nii mõtlemapaneva küsimuse.
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.
Siimon polnud küll juutide Suurkohtu liige, kuid oli Jeruusalemmas mõjukas variser. Ta uskus Jeesust pooleldi ja hoolimata sellest, et teda võidi selle eest tugevasti kritiseerima hakata, julges ta kutsuda Jeesuse koos tema kaaslaste Peetruse, Jaakobuse ja Johannesega oma koju einele. Siimon oli Meistri tegevust kaua jälginud ja tema õpetused, aga veelgi enam tema isiksus olid jätnud talle sügava mulje.
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.
Rikkad variserid armastasid almuseid jagada ega varjanud oma heategevust avalikkuse eest. Mõnikord nad isegi puhusid pasunat, enne kui mõnele kerjusele heateo tegid. Kui variserid silmapaistvatele külalistele pidusöögi korraldasid, tavatsesid nad jätta maja uksed lahti, et ka tänavakerjused võiksid sisse tulla, seista sööjate istmete taga seinte ääres ja võtta vastu toiduportsjoneid, mis pidusöögil osalejad neile võisid visata.
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.
Tookord tuli Siimoni majja tänavalt halva kuulsusega naine, kes oli hiljuti hakanud uskuma taevariigi evangeeliumisse. Seda naist tunti kogu Jeruusalemmas hästi kui endist niinimetatud kõrgklassi bordelli pidajat ühe paganate templiõue läheduses. Pärast Jeesuse õpetuste vastuvõtmist oli ta oma jumalavallatu ettevõtte sulgenud ja ajendanud enamikku tema juures elanud naistest evangeeliumi vastu võtma ning eluviisi muutma. Hoolimata sellest põlgasid variserid teda endiselt ja hooraelu märgiks ei tohtinud ta oma juukseid üles seada. See naine, kelle nime ei nimetata, oli toonud kaasa suure pudeli lõhnastatud võidmisvett ja hakkas toidu kohale kummardunud Jeesuse jalgu võidma, seistes tema selja taga ning niisutades neid samal ajal ka oma tänulikkusepisaratega ja pühkides neid oma juustega. Kui ta oli võidmise lõpetanud, nuttis ta ikka edasi ja suudles Jeesuse jalgu.
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.
Siimon mõtles seda nähes endamisi: „Kui see mees oleks prohvet, oleks ta tajunud, kes ja missugune see naine on, kes teda niimoodi puudutab; et see naine on kurikuulus patustaja.” Jeesus aga teadis, mis Siimoni peas toimus, ja ta ütles: „Siimon, ma tahan sulle midagi rääkida.” Siimon vastas: „Räägi, õpetaja.” Siis ütles Jeesus: „Ühel rikkal rahalaenajal oli kaks võlgnikku. Üks võlgnes talle viissada teenarit ja teine viiskümmend. Et aga kummalgi ei olnud millegagi oma võlga tasuda, loobus ta nende võlgade sissenõudmisest. Mis sa arvad, kumb armastas teda sellepärast rohkem?” Siimon vastas: „Arvan, et see, kellel oli suurem võlg.” Aga Jeesus ütles: „Sa arvasid õigesti,” ja jätkas naisele osutades: „Siimon, vaata hoolega seda naist. Ma tulin sinu majja kutsutud külalisena, kuid sa ei andnud mulle jalgade jaoks vett. See tänulik naine pesi mu jalgu pisaratega ja kuivatas neid oma juustega. Sina ei andnud mulle sõbralikku tervitussuudlust, aga sestpeale, kui see naine sisse tuli, on ta lakkamatult mu jalgu suudelnud. Sa ei võidnud õliga mu pead, kuid tema on võidnud mu jalgu kallihinnaliste vetega. Ja mida see kõik tähendab? Lihtsalt seda, et talle on andeks antud palju patte ja see on pannud teda tugevasti armastama. Ent need, kellele on vähe andeks antud, armastavad vähe.” Jeesus pöördus naise poole, võttis tal käest kinni, aitas ta püsti ja ütles: „Sa oled tõepoolest oma patte kahetsenud ja need on andeks antud. Ära lase end heidutada kaasinimeste mõtlematust ja lahkuseta suhtumisest, tunne ka edaspidi rõõmu taevariigi ja vabaduse üle.”
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.”
Kui Siimon ja ta sõbrad, kes temaga einestasid, neid sõnu kuulsid, olid nad veel enam üllatunud ja hakkasid omavahel sosistama: „Kes on see mees, et ta julgeb isegi patte andeks anda?” Ja kui Jeesus nende omavahelist juttu kuulis, pöördus ta naise poole ja saatis ta ära järgmiste sõnadega: „Naine, mine rahus, su usk on su päästnud.”
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.”
Kui Jeesus tõusis, et sõpradega lahkuda, ütles ta Siimoni poole pöördudes: „Ma tunnen sinu südant, Siimon, kuidas sa kõhkled usu ja kahtluste vahel, kuidas hirm viib sind arust ära ja uhkus teeb sulle muret. Kuid ma palvetan sinu eest, et sa võiksid alluda valgusele ja kogeda oma elus sama vägevaid meele- ja vaimumuutusi kui need tohutud muutused, mis taevariigi evangeelium on sinu kutsumata ja soovimatu külalise südames esile kutsunud. Ja ma kuulutan teile kõigile, et Isa on avanud taevariigi uksed igaühele, kellel on usku sinna siseneda, ja ükski inimene ega inimeste ühendus ei saa sulgeda neid uksi ka kõige alandlikumale hingele ega oletatavasti ka kõige häbematumale patustajale maa peal, kui too soovib siiralt sinna astuda.” Ja Jeesus lahkus koos Peetruse, Jaakobuse ja Johannesega oma võõrustaja majast ning läks teiste apostlite juurde Ketsemani aia laagrisse.
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.
Tolsamal õhtul pöördus Jeesus apostlite poole neile kauaks meelde jäänud kõnega Jumalaga koosolemise ja igavesel Paradiisi-tõusul edasijõudmise suhtelisest väärtusest. Jeesus ütles: „Mu lapsed, kui lapse ja Isa vahel on olemas tõeline ja elav side, liigub laps kindlasti pidevalt Isa ideaalide suunas. Laps võib, tõsi küll, algul aeglaselt edasi jõuda, kuid edenemine on hoolimata sellest kindel. Tähtis ei ole mitte teie edenemise kiirus, vaid kindlus. Teie tegelikud saavutused pole nii tähtsad kui see, et teie arengu suund oleks Jumala poole. See, missuguseks te päev-päevalt muutute, on lõpmatult tähtsam kui see, missugune te olete täna.
See muutunud naine, keda mõned teist täna Siimoni majas nägid, elab praegu tasandil, mis on Siimoni ja tema heade kavatsustega kaaslaste omast tunduvalt madalam. Ent sel ajal, kui need variserid on hõivatud tähenduseta tseremooniateenistuste petlike ringide läbimise illusiooni väärprogressiga, on see naine alustanud tõesti pikki ja sündmusrikkaid Jumala otsinguid, ja tema taevateed ei tõkesta ei vaimne uhkus ega moraalne enesega rahulolu. See naine on inimlikus mõttes Jumalast palju kaugemal kui Siimon, aga ta hing on edenemas, ta on teel igavese sihi poole. Selles naises peituvad tohutud vaimsed tulevikuvõimalused. Mõned teist ei ole võib-olla hinge ja vaimu poolest tegelikult kõrgel tasemel, kuid te liigute iga päev edasi Jumala poole elaval teel, mille teile on avanud usk. Igaühes teist on suured tulevikuvõimalused. Palju parem on omada väikest, aga elavat ja kasvavat usku, kui suurt mõistust, milles on maise tarkuse ja vaimse uskmatuse surnud varud.”
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.”
Jeesus hoiatas apostleid siiski tõsiselt, et jumalalaps ei kuritarvitaks oma rumaluses Isa armastust. Ta teatas, et taevane Isa ei ole lodev, lõtv ega rumalalt järeleandlik lapsevanem, kes on alati valmis pattu andeks andma ja mõtlematust andestama. Ta hoiatas oma kuulajaid, et nad ei kasutaks tema näiteid isast ja pojast ekslikult ega jätaks muljet, nagu oleks Jumal mõni liialt järeleandlik ja ebatark lapsevanem, kes oma mõtlematute laste moraalsele hukule kaasa aitab ja soosib sellega kindlalt ning otseselt omaenda järglaste astumist kuritegelikule ja varajase kõlvatuse teele. Jeesus ütles: „Mu Isa ei soosi järeleandlikult neid oma laste tegusid ja teguviise, mis on igasugusele moraalsele kasvule ja vaimsele arengule hävitavad ja hukutavad. Niisugused patused teguviisid on Jumala silmis jäledad.”
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.”
Jeesus viibis veel paljudel teistelgi poolavalikel kohtumistel ja pidusöökidel Jeruusalemma kõrgete ja madalatega, rikaste ja vaestega, enne kui ta koos apostlitega lõpuks Kapernaumast lahkus. Ning paljudest said tõepoolest taevariigi evangeeliumisse uskujad ja neid ristis hiljem koos oma kaaslastega Abner, kes jäi Jeruusalemma ja selle ümbrusse taevariigi huve edendama.
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.
Aprillikuu viimasel nädalal lahkusid Jeesus ja kaksteist apostlit oma peatuspaigast Betaaniast Jeruusalemma lähedal ja alustasid Jeeriko ning Jordani kaudu tagasiteed Kapernauma.
147:6.1 (1653.5) The last week of April, Jesus and the twelve departed from their Bethany headquarters near Jerusalem and began their journey back to Capernaum by way of Jericho and the Jordan.
Juutide ülempreestrid ja usujuhid pidasid palju salajasi koosolekuid arutamaks, mida Jeesusega teha. Nad olid kõik ühel nõul, et tema õpetustegevus tuleks kuidagi lõpetada, aga nad ei suutnud jõuda kokkuleppele, kuidas seda teha. Nad olid lootnud, et tsiviilvõimud lasevad ta kõrvaldada, nii nagu Herodes oli Johannesele lõpu teinud, kuid avastasid, et Jeesus teeb oma tööd selliselt, et tema jutlustamine Rooma ametnikke eriti ei häirigi. Seepärast otsustati ühel koosolekul, mis toimus päev enne Jeesuse lahkumist Kapernauma, et ta vahistatakse religiooniga seotud süüdistuse alusel ja Suurkohus mõistab tema üle kohut. Nii saadeti kuuest nuhist koosnev komisjon Jeesuse sõnu ja tegusid jälgima, et nad tema seaduserikkumiste ning pühaduseteotuste kohta piisavalt tõendeid koguksid ja ettekandega Jeruusalemma tagasi pöörduksid. Need kuus juuti jõudsid ligikaudu kolmekümneliikmelisele apostlirühmale järele Jeeriko lähedal, avaldasid soovi jüngriteks saada ja ühinesid seda ettekäänet kasutades Jeesuse kaaskonnaga, jäädes rühmaga kuni teise jutlustamisreisi alguseni Galileas; seejärel naasid kolm neist Jeruusalemma ülempreestritele ja Suurkohtule ettekannet tegema.
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.
Peetrus jutlustas Jordani ületamiskohale kogunenud rahvahulgale ja järgmisel hommikul liikusid nad mööda jõekallast Amatusesse. Nad tahtsid minna otse edasi Kapernauma, kuid sinna kogunes nii palju rahvast, et nad jäid veel kolmeks päevaks jutlustama, õpetama ja ristima. Nad asusid koduteele alles sabati varahommikul, maikuu esimesel päeval. Jeruusalemma nuhid olid kindlad, et saavad nüüd Jeesuse vastu esitada oma esimese süüdistuse — sabati rikkumise —, sest ta oli söandanud alustada reisi sabatipäeval. Kuid nad pidid pettuma, sest vahetult enne lahkumist kutsus Jeesus Andrease enda juurde ja käskis tal liikuda vaid ühe kilomeetri kaugusele, mis oli juutide sabatipäeva reiside lubatud pikkus.
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.
Nuhkidel ei tulnud võimalust Jeesust ja tema kaaslasi sabati rikkumises süüdistada siiski kaua oodata. Kui teelised läksid mööda kitsast rada, voogas mõlemal pool teed tuules küpsev nisu ja mõned apostlid, kellel oli kõht tühi, võtsid möödaminnes küpset vilja ja sõid seda. Rändajad võtsid ikka tee kõrvalt vilja ja keegi ei pidanud seda vääraks teoks. Ent nuhid kasutasid seda ettekäändena Jeesuse ründamiseks. Kui nad nägid Andreast terasid peos hõõrumas, läksid nad tema juurde ja küsisid: „Kas sa ei tea, et terade korjamine ja hõõrumine sabatipäeval on ebaseaduslik?” Ja Andreas vastas: „Meil on kõht tühi ja me hõõrume seda vaid nii palju, kui meile vaja; ja mis ajast on terade söömine sabatipäeval patt?” Variserid aga vastasid: „Süüa küll tohib, aga te rikute seadust sellega, et korjate teri ja hõõrute neid käte vahel; Meister ei kiidaks seda kindlasti heaks.” Siis ütles Andreas: „Aga kui teri süüa tohib, siis nende hõõrumine käte vahel on vaevalt raskem töö kui terade närimine, mida te lubate; miks te norite niisuguste pisiasjade pärast?” Kui Andreas vihjas, et nad on norijad, olid nuhid väga nördinud ja tormasid tagasi Jeesuse juurde, kes Matteusega juttu ajades mööda teed tuli, ning kaebasid talle: „Vaata, Õpetaja, sinu apostlid rikuvad sabatipäeval seadust: nad korjavad, hõõruvad ja söövad teri. Sa kindlasti keelad neil seda teha.” Jeesus aga ütles süüdistajatele: „Te kaitsete tõesti innukalt seadust ja teete hästi, et peate sabatipäeva ikka pühaks. Ent kas te olete pühakirjast lugenud, et kui Taavetil oli ühel päeval kõht tühi, astus ta koos oma kaaslastega jumalakotta ja sõi ohvrileiba, mida oli seadusega lubatud süüa ainult preestritel? Taavet andis seda leiba ka neile, kes temaga kaasas olid. Ja kas te pole meie seadusest lugenud, et sabatipäeval on lubatud paljude vajalike asjade tegemine? Ja kas ma ei näe veel enne selle päeva lõppu teid seda söömas, mida te olete tänase päeva jaoks kaasa võtnud? Head mehed, te teete hästi, et jälgite innukalt sabatipidamise nõuete täitmist, kuid parem jälgige oma kaaslaste tervist ja heaolu. Ma teatan teile, et sabat on loodud inimese jaoks, mitte inimene sabati jaoks. Ja kui te olete siin selleks, et minu sõnu jälgida, siis kuulutan ma avalikult, et Inimese Poeg valitseb isegi sabati üle.”
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.”
Tema terased ja targad sõnad hämmastasid ja hämmeldasid varisere. Nad hoidusid päeva lõpuni omaette ja ei julgenud enam midagi küsida.
147:6.5 (1655.1) The Pharisees were astonished and confounded by his words of discernment and wisdom. For the remainder of the day they kept by themselves and dared not ask any more questions.
Jeesuse vastuseis juudi traditsioonidele ja orjalikele tseremooniatele oli alati jaatav. See väljendus selles, mida ta tegi ja mida heaks kiitis. Meister kulutas negatiivsele hukkamõistule vähe aega. Ta õpetas, et need, kes tunnevad Jumalat, võivad tunda rõõmu elamise vabadusest, petmata end patustamise lubatavusega. Jeesus ütles apostlitele: „Mehed, kui teid valgustab tõde ja kui te tõesti teate, mida te teete, olete õnnistatud. Ent kui te ei tunne jumalikku teed, on teie olukord kahetsusväärne ja te oletegi juba seaduserikkujad.”
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.”
Oli juba peaaegu esmaspäeva, 3. mai keskpäev, kui Jeesus ja kaksteist apostlit Tarihheast paadiga Betsaidasse jõudsid. Nad sõitsid paadiga selleks, et pääseda neist, kes nendega koos rändasid. Ent järgmisel päeval olid teised, sealhulgas Jeruusalemma ametlikud nuhid, Jeesuse taas üles leidnud.
147:7.1 (1655.3) It was around noon on Monday, May 3, when Jesus and the twelve came to Bethsaida by boat from Tarichea. They traveled by boat in order to escape those who journeyed with them. But by the next day the others, including the official spies from Jerusalem, had again found Jesus.
Teisipäeva õhtul pidas Jeesus taas üht oma tavalist küsimuste ja vastuste koosolekut, kui kuue nuhi juht talle ütles: „Ma rääkisin täna ühe Johannese jüngriga, kes siin sinu õpetust kuulab, ja me kumbki ei saanud aru, miks sa ei käsi oma jüngreid kunagi paastuda ega palvetada, nii nagu meie, variserid, paastume ja nagu Johannes oma järgijatel käskis seda teha?” Ja Jeesus vastas küsijale, viidates ühele Johannese väitele: „Kas peiupoisid paastuvad, kui peigmees on nendega? Seni kuni peigmees on nende juures, saavad nad vaevalt küll paastuda. Ent siis saabub aeg, mil peigmees ära võetakse, ja sel ajal hakkavad peiupoisid kahtlemata paastuma ja palvetama. Valguse lastele on palvetamine loomulik tegevus, kuid paastumine ei kuulu taevariigi evangeeliumisse. Pidage meeles, et tark rätsep ei õmble uut ja kokkutõmbumata riidetükki vana rõiva külge, sest see võib märjaks saades kokku tõmbuda ja rõivast veel enam katki käristada. Ei panda ka uut veini vana veini nahklähkritesse, sest uus vein võib nahad lõhki paisutada, nii et saavad hukka nii vein kui ka nahad. Tark mees paneb uue veini värsketesse lähkritesse. Seepärast teevad minu jüngrid targasti, kui nad ei too vanast korrast liiga palju üle uude õpetusse taevariigi evangeeliumist. Kui te olete oma õpetaja kaotanud, siis võib ehk olla põhjendatud mõnda aega paastuda. Paastumine võib sobida Moosese seadustesse, kuid saabuvas taevariigis on Jumala pojad vabad hirmust ja tunnevad rõõmu jumalikust vaimust.” Johannese jüngreid need sõnad lohutasid, variserid aga olid veelgi rohkem hämmeldunud.
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.
Siis hoiatas Meister oma kuulajaid ka kõigi vanaaja õpetuste täielikult uute doktriinidega asendamise eest. Jeesus ütles: „See, mis on vana ja samas ka tõene, peab jääma. Samuti tuleb tagasi lükata kõik, mis on uus, aga väär. Ent seda, mis on uus ja samuti tõene, võtke usuga ja julgesti vastu. Pidage meeles, et on kirjutatud: „Ärge hüljake vana sõpra, sest uus pole temaga võrreldav. Uus sõber on nagu uus vein, kui see vanaks saab, joote seda rõõmuga.””
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.’”
Tol ööl pärast tavaliste kuulajate lahkumist õpetas Jeesus oma apostleid edasi. Ta alustas oma õpetusi tsitaadiga prohvet Jesajalt:
147:8.1 (1656.2) That night, long after the usual listeners had retired, Jesus continued to teach his apostles. He began this special instruction by quoting from the Prophet Isaiah:
„Miks te paastusite? Miks vaevasite oma hinge, tundes samal ajal rõõmu rõhumisest ja ebaõiglusest? Vaadake, te paastute riiuks ja tüliks ja et lüüa õela rusikaga. Ent niimoodi ei paastuta selleks, et teie hääl kõrgele jõuaks.
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.
Kas niisugune paast mulle meeldib — selline päev, mil inimene vaevab oma hinge? Et ta painutab oma pead nagu kõrkjas, teeb enesele aseme kotiriidest ning tuhast? Kas sa nimetad seda paastuks ja Issandale meelepäraseks päevaks? Eks ole ju mulle meeldiv paast niisugune: päästa valla ülekohtused ahelad, teha lahti ikke rihmad, lasta vabaks rõhutud ja purustada kõik ikked? Eks see ole murda oma leiba näljasele ja viia oma kotta viletsad kodutud? Ja kui ma näen alastiolijaid, eks ma riietan nad?
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.
Siis ilmub su valgus otsekui koit ja su paranemine edeneb jõudsasti. Sinu õigus käib su ees, Issanda auhiilgus järgneb sulle. Siis sa hüüad ja Issand vastab; kisendad appi ja tema ütleb: „Vaata, siin ma olen.” Ja kõike seda teeb ta siis, kui hoidud rõhumisest, hukkamõistust ja edevusest. Isa soovib pigem, et sa oleksid näljaste suhtes südamlik ja hoolitseksid vaevatud hingede eest, siis koidab sulle pimeduses valgus ja su pilkane pimedus on otsekui keskpäev. Ja Issand juhatab sind alati ning toidab su hinge ja annab sulle uut jõudu. Sa oled siis otsekui kastetud rohuaed, veelätte sarnane, mille vesi ei valmista iial pettumust. Ning need, kes seda teevad, taastavad kahanenud auhiilguse; nad ehitavad üles paljude põlvede alusmüürid; neid nimetatakse lõhutud müüride parandajateks, teeradade käidavaks tegijateks.”
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.’”
Ning Jeesus kuulutas neile tol õhtul veel kaua tõde, et just nende usk annab neile oleviku ja tuleviku taevariigis turvalisuse, mitte hingepiinad ega keha paastumine. Ta manitses apostleid elama vähemalt vanaaja prohvetite ideede kohaselt ja väljendas lootust, et nad edenevad Jesaja ja vanemate prohvetite ideaalidest tunduvalt kaugemale. Tema viimased sõnad tol õhtul olid: „Kasvage armus selle elava usu toel, mis kinnitub tõsiasjale, et te olete Jumala pojad, ja tunnistab samal ajal kõiki inimesi vendadena.”
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.”
Alles pärast kella kaht öösel lõpetas Jeesus jutu ning igaüks heitis oma asemele magama.
147:8.6 (1656.7) It was after two o’clock in the morning when Jesus ceased speaking and every man went to his place for sleep.

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