Andreas Slot-Henriksen teaches how forgiveness and praying for enemies are inseparably connected to salvation, freedom, and a life in fellowship with God, and how bitterness and hatred close the heart to God\u2019s grace and healing. The starting point is Jesus\u2019 words about forgiveness, where the question is asked how many times one must forgive, and whether seven times should not be enough when the same person again and again steps on you, fails you, and hurts you. A concrete picture is painted of a person who repeatedly does the same hurtful thing to you, and how everything human in you reacts with irritation, anger, and resistance, while the Bible insists on forgiveness again and again.
\nIt is sharply underlined that even after three, four, or five times, when patience feels completely exhausted, Jesus does not say that now it is enough, but instead stretches the perspective to a standard that, humanly speaking, seems completely unreasonable. The point is emphasized as not being about counting up to a certain number, but about God revealing an entirely different standard: that forgiveness is not about numbers, but about a fundamental attitude of the heart, where forgiveness is chosen every single time.<\/p>\n
Jesus\u2019 answer is shown not just as a demand for higher morality, but as a deliberate reference to an old biblical story about Cain and Abel and their later descendant Lamech, to show that where human logic of revenge says \u201cseven times\u201d or \u201cseventy-seven times\u201d in vengeance, Jesus turns it upside down and says \u201cseventy-seven times\u201d in forgiveness. Bitterness is placed in a larger perspective with Cain, who becomes jealous of his brother because God accepts Abel\u2019s offering but not his own. God warns him that sin is crouching at the door, desiring to have him, but that he must rule over it, and it is described how bitterness grows when a person does not listen to God\u2019s warning but instead allows hurt and jealousy to take root.\u200b
\nIt is highlighted that already there God calls Cain to repentance, because God knows that if bitterness is allowed to grow, it will lead to hatred, and hatred will lead to violence. The teaching shows how this bitterness spreads down the family line, so that Lamech boasts that he kills a man for wounding him and a boy for striking him, blowing up revenge to seventy-sevenfold, while Jesus takes that same number and uses it to overturn the logic of revenge and replace it with a radical logic of forgiveness.<\/p>\n
he teaching addresses how bitterness often grows out of the experience of injustice: feeling wronged, misunderstood, overlooked, or even broken down. The biblical examples become mirrors of present-day experiences: the older brother of the prodigal son who cannot rejoice that the lost one has come home, because he feels it is deeply unfair that there is a celebration for him, while the faithful, stay-at-home son has never even received a young goat. The brother\u2019s bitterness leads him to withdraw from fellowship with both the father and the brother, and it is underlined that bitterness is not just a feeling, but also a decision of the heart to shut oneself out.\u200b
\nAttention is also drawn to Saul, who cannot accept that God has chosen David instead of him; Saul\u2019s jealousy grows into a hatred that drives him, more than once, to try to kill David because he cannot bear to see God\u2019s favor on someone else. Jonah\u2019s anger is mentioned as an example of how a person can become so angry over God\u2019s grace toward others that they would almost rather die than see them forgiven, because their own perspective and sense of justice stand in the way of God\u2019s heart.<\/p>\n
The teaching also puts words to how bitterness often grows out of very concrete life experiences: bullying at school, betrayal in the family, violence, sexual abuse, broken relationships, religious control, and harsh, loveless homes where people have never really learned what true love is. The question then becomes: how can a person forgive those who have truly done something deeply evil, perhaps even deliberately?\u200b
\nIt is honestly acknowledged that the pain can be enormous and that, on a human level, forgiveness can feel completely impossible, but at the same time it is insisted that if a person refuses to forgive, they allow the one who hurt them to keep controlling their life from the inside. An image is used: if you put a cookie in a tin, close the lid, and forget it, it does not disappear; it turns moldy and fills with worms. In the same way, a wound does not disappear just because the lid is put on \u2013 it simply lies there and rots until something in the present triggers it and tears everything open again.<\/p>\n
A bridge is then built to modern research, noting that medical studies show how bitterness and persistent anger affect the body with chronic stress, increased heart rate, high blood pressure, disrupted stress hormones, cardiovascular disease, a weakened immune system, anxiety, depression, poor sleep, and general poor well-being. It is described how, over time, these negative emotions weaken not only the soul but also the body, and that it is no coincidence that God has created human beings in such a way that forgiveness and peace in the heart are also linked to physical healing.\u200b
\nIn contrast, it is mentioned that the same kinds of studies show that when people go through processes where they actively choose to forgive, blood pressure drops, stress levels decrease, sleep improves, a deeper sense of calm and capacity emerges, and the body generally functions in a healthier way. It is emphasized that even on a purely human level, forgiveness makes deep sense, and that this aligns with the pattern in the Bible, where Jesus repeatedly connects forgiveness with healing.<\/p>\n
The teaching points to Jesus\u2019 healings, where He often tells people that their sins are forgiven before they experience physical healing, and where forgiveness becomes the key that opens the way for God\u2019s power and life into broken bodies and destinies. It is emphasized that Jesus not only wipes away sin, but that there is an authority within forgiveness itself that sets people free and restores them.\u200b
\nIt is noted that many Christians long for God\u2019s power, healing, and blessing, while at the same time carrying unresolved issues in their hearts, where they refuse to release others. Here, the words of the Lord\u2019s Prayer \u2014 asking God to forgive our debts \u201cas we also have forgiven our debtors\u201d \u2014 are confronted as a very concrete prayer that, in practice, means that if we will not forgive, we are asking God not to forgive us. Jesus\u2019 sharp reinforcement of this right after the Lord\u2019s Prayer is highlighted: that if we forgive others their transgressions, our heavenly Father will also forgive us, but if we do not forgive, He will not forgive us either. No padding is added: this is presented as a matter of salvation and loss, not a minor detail of piety.
\n\u200b<\/p>\n
The teaching comes very close to the reality that many people can have a strong emotional relationship with God \u2014 seeking Him, worshipping, praying, and experiencing His presence \u2014 while at the same time carrying deep anger and bitterness toward other people, past events, and perhaps even themselves. It is stated clearly that if the heart is filled with bitterness, a person can block Jesus from coming all the way in and saying, \u201cGet up, be made whole, take your mat and walk.\u201d\u200b
\nForgiveness is described as opening the prison door from the inside, both for the other person and for oneself, and as cutting the invisible cords that keep the heart bound in darkness. The biblical command, \u201cDo not let the sun go down on your anger,\u201d is used as a concrete guideline for God\u2019s timing: do not forgive \u201csomeday,\u201d but deal with it as quickly as possible, before anger has time to take root and turn into bitterness. There is a warning that bitterness lights the fire of anger and sin, so that over time a person begins to act from selfish, dark motives, often without even noticing, because they gradually get used to living with a closed heart.<\/p>\n
The teaching goes on to explain what \u201cforgiveness\u201d means in the biblical sense: to release, to set free. When you forgive, the other person is released from the chains that have been tied to your heart, but at the same time your own heart is also set free. Images are used of a cord tightening more and more around the heart when a person clings to bitterness; you become trapped in your own pride and darkness and in what the enemy wants to lay on you.\u200b
\nThe objection, \u201cYou don\u2019t know my life, you don\u2019t know what I\u2019ve been through,\u201d is met with the answer that God knows it in full depth, and that from God\u2019s perspective none of us deserves to be forgiven, yet that is exactly what we receive in Jesus. It is pointed out that Jesus, on the cross, prayed for forgiveness for those who were crucifying Him while they were still in the act of mocking and torturing Him, and that His forgiveness was not dependent on them first feeling sorry, asking for forgiveness, or understanding what they were doing. The challenging question then becomes: if Jesus could forgive those who killed Him, what gives us the right to hold people in debt in our hearts?<\/p>\n
An important part of the teaching deals with forgiving oneself. It is described how many people find it easier to forgive others than to forgive themselves, and how self-blame, shame, and self-hatred can grow \u2014 either because they have, in fact, done something seriously wrong, or because they feel stupid, weak, or guilty for what others have done to them. The constant accusations of the devil are addressed, as he keeps bringing up the record of sins, pointing to every failure, and trying to convince a person that it is impossible for them to be forgiven.
\n\u200b
\nIn contrast, God\u2019s word is set forth: that the one who is in Jesus is sanctified and justified, loved and forgiven, and that the past, in God\u2019s eyes, lies buried, just as sin is thrown into the sea of forgetfulness. It is emphasized that this is not about denying that one has sinned, but about receiving the truth that Jesus has already paid the price, and that refusing to forgive oneself is, in practice, saying that the cross of Jesus is not enough and that one\u2019s own judgment weighs more than His.<\/p>\n
The call is to let God\u2019s word define identity, not the past, sin, or the words of others. Identity in Jesus is highlighted as something that must be explored again and again, because God\u2019s grace and love are too deep to fully grasp, yet can be chosen, believed, and received.\u200b
\nThose who struggle with shame are encouraged to see themselves as God\u2019s children, loved and forgiven, no matter how long the list of sins seems to be. Along the way it is noted that many of the people who have caused hurt are themselves carrying guilt and shame and actually know they have done wrong, but have no idea how to deal with it. By forgiving them and, when the opportunity arises, even saying it out loud, one can help set them free from the guilt that binds them, and this is described as a deeply liberating experience for both sides<\/p>\n
A specific testimony is shared about a coworker who cheated and took a significant amount of money, and how a very natural mix of anger, frustration, and feeling used arose in response. It is described that the process of forgiveness did not happen in a moment, but that at one point there was an unexpected phone call where the name and voice of this person suddenly were on the line.\u200b
\nInstead of attacking or demanding payback, the words were: \u201cI have forgiven you, I no longer hold this against you, it\u2019s okay.\u201d The reaction on the other end was deep relief, because that person had been carrying guilt and shame over what had happened, day and night. A later chain of events, where this person got a new job that led to regular work contact, is used as an example of how God can turn situations and relationships around when forgiveness is given room, and how God can use it to bring reconciliation and new possibilities<\/p>\n
The teaching also emphasizes that forgiveness does not necessarily mean that the relationship has to go back to what it was, or that you have to sit and drink coffee day after day with the person who hurt you. A clear distinction is made between forgiveness and setting boundaries: it is completely legitimate to choose not to have a close relationship with people who have violated your trust or caused deep damage, but it is not legitimate to nurture bitterness, hatred, and a desire for revenge.\u200b
\nA practical indicator is mentioned: if you meet the person on the street and your stomach tightens, there is still something in the heart that has not been fully forgiven, even if you may have decided it with your will. The process is described in this way: forgiveness begins with a decision of the will \u2014 \u201cI choose to forgive in Jesus\u2019 name\u201d \u2014 and the feelings often only follow later, as God continues to work in the heart.<\/p>\n
A very concrete guideline is given on how to forgive in a detailed way: instead of just saying \u201cI forgive that person,\u201d there is an encouragement to mention specifically what you are forgiving for \u2013 the concrete actions, the words, the manipulation, the betrayals, as well as what it has done inside you: the feeling of being worthless, broken, abused, exploited, or overlooked. By putting words to it and forgiving both the action and its effect in your inner being, God is allowed to heal both the outer and the inner wounds.
\nWhen old memories surface, even after you have forgiven, the encouragement is not to think \u201cthen I haven\u2019t really forgiven,\u201d but rather to take that specific episode and say: \u201cThis too I forgive in Jesus\u2019 name.\u201d In this way, layer by layer is worked through until the heart becomes completely free.<\/p>\n
The teaching continues with the example from the book of Job, where Job, in the midst of his own suffering, loses family, property, and health, and at the same time is met by friends who misinterpret the whole situation and accuse him of hidden sin. It is pointed out how deeply hurtful it must have been to be misunderstood and accused by those who were supposed to bring comfort, and how easily bitterness could have taken root in Job\u2019s heart.
\nNevertheless, it is seen that God, in the end, commands the friends to go to Job and bring an offering, and that Job is to pray on their behalf, and only then \u2013 when Job prays for those who have spoken against him \u2013 does the Lord restore his fortunes and give him more than he had before. This is highlighted as a strong principle: that the miracle, the turning point, often lies right where a choice is made to intercede for those who have hurt, slandered, or failed one. Forgiveness and intercession for enemies are not presented as an extra pious level, but as the very key that allows God to break through and turn situations around.<\/p>\n
There is also a focus on the clear words from the First Letter of John, where it is said that the one who says he is in the light but hates his brother is in the darkness, and that the one who hates is actually described as a murderer who does not have eternal life in him. It is explained that hatred in the heart is not a \u201csmall thing,\u201d but something God takes deeply seriously, and that it stands in direct opposition to being a child of God and living in the light.
\nA call is made to self-examination: are there people one cannot stand to see, names that create a knot in the stomach, situations one resists allowing God to touch. It is emphasized that this is not to place extra burdens, but because God wants the heart to be completely free, both in relation to others and in relation to oneself.<\/p>\n
The teaching speaks about how self-hatred and self-condemnation can be just as destructive as hatred toward others, and that it is a form of bitterness turned inward. Many people easily think that they \u201cdeserve\u201d to feel bad, or that terrible things that have happened are, at the deepest level, their own fault because of stupidity or incompetence.
\nThis leads to a personal narrative in which one constantly sees oneself as less valuable, flawed, and useless. It is emphasized that the enemy wants to keep people trapped in this lie in order to separate them from the freedom Jesus has already won.
\nThere is an encouragement to receive God\u2019s truth about who one is in Jesus \u2014 loved, forgiven, cleansed \u2014 and to reject the inner voice that constantly reminds of the past as a lie that does not deserve to be listened to.<\/p>\n
A concrete path to freedom that is described is to take time alone with God and ask: \u201cAre there people I have not forgiven? Are there situations I have put a lid on? Are there things I still hate myself for?\u201d Instead of fleeing from these questions, there is an encouragement to enter into a process with God, where the pain is honestly put into words without being trivialized, while at the same time making a decision to do it God\u2019s way.
\nIt is clearly stated that it is okay that it hurts, that it can be hard, and that tears and struggle can be part of the process, but it is not okay to tell God that one will not do it His way. It is emphasized that this is not just about better psychology, but about the very way to salvation: if one consciously chooses to remain in bitterness and hatred, one at the same time chooses to stand outside the forgiveness God offers in Jesus.<\/p>\n
The teaching ends with a call to a concrete response: to lay down bitterness, anger, desire for revenge, and self-condemnation, and to choose forgiveness. There is an encouragement to pray for those who have done harm, and not just in a neutral way, but by blessing them, asking that God will meet them, heal their hearts, and let them experience His love.
\nIt is emphasized that forgiveness is not saying that what they did was okay, but leaving judgment to God and not to oneself. There is also an openness to the fact that God can transform enemies into friends, if one lets go of control and allows Him to decide which people are to be in one\u2019s life.
\nForgiveness is described as the perfect law of freedom, where one is no longer a slave to the past but walks in God\u2019s love. The question remains: Is it enough just to believe, or does it require a concrete choice to forgive and let go of bitterness \u2014 even when everything inside screams against it, while God\u2019s word calls for obedience and trust that His way is life.<\/p>\n
Citat fra undervisningen: “Forgiveness does not mean that what the other person did was okay; it means that you refuse to let it control the rest of your life.”<\/strong><\/p>\n","protected":false},"featured_media":42612,"template":"","meta":{"slim_seo":{"description":"Powerful teaching on forgiveness, bitterness, and freedom that shows how you set both yourself and others free by choosing to forgive.","title":"Forgive!!! ...and pray for your enemies. - LytTilJesus.dk"}},"video-post-category":[223,225,228],"class_list":["post-42611","video-post","type-video-post","status-publish","has-post-thumbnail","hentry","video-post-category-identity-and-forgiveness","video-post-category-repentance-and-baptism","video-post-category-spiritual-life-prayer"],"meta_box":{"video_link":"https:\/\/youtu.be\/9Wc9xjJAxcM","teaching_subject":"Forgive!!! ...and pray for your enemies.","teaching_date":"","short_summary":"Teaching unfolds how forgiveness and intercession for enemies are absolutely crucial for a life in fellowship with God and for the salvation received in Jesus. It is shown, through both biblical examples and modern research, how bitterness and anger bind the heart and the body, while forgiveness brings freedom, healing, and peace. Matth\u00e6usevangeliet 18,21-35:<\/b> 1 Mosebog 4,6-15:<\/b> 1 Mosebog 4,23-24:<\/b> Lukasevangeliet 15,11-32:<\/b> 1 Samuel 18,6-12:<\/b> Jonas\u2019 Bog 1,1-3 og 3,1-10; 4,1-3:<\/b> Matth\u00e6usevangeliet 9,1-8:<\/b> Matth\u00e6usevangeliet 6,9-12;14-15:<\/b> Markusevangeliet 11,25-26:<\/b> Efeserbrevet 4,26-27:<\/b> Ordsprogenes Bog 19,11:<\/b> Jobs Bog 42,7-10:<\/b> 1 Johannesbrev 2,9-11:<\/b> 1 Johannesbrev 3,15-16:<\/b> Lukasevangeliet 23,33-34:<\/b> Salme 103,11-12:<\/b> Mikas Bog 7,18-19:<\/b> Romerbrevet 8,1:<\/b>
There is an exhortation to make concrete choices of the will to forgive \u2013 both others and oneself \u2013 and to put words to the wounds, actions, and feelings that have held one captive, so that God can bring deep healing. The teaching calls for letting God\u2019s perspective on justice and grace weigh more heavily than one\u2019s own right to be angry, and to let forgiveness become a lifestyle that breaks the darkness and opens the heart to light. ","quote-1":"If you do not forgive, you allow the person who hurt you to continue destroying your life many years after it happened.","quote-2":"When you forgive, you do not only set the other person free; you set yourself free from the chains that are tightening around your heart.","quote-3":"If you ask God for forgiveness while you refuse to forgive others, you are in reality asking for judgment over yourself.","bible_scriptures":"
\nDa kom Peter hen til ham og spurgte: \u00bbHerre, hvor mange gange skal jeg tilgive min bror, n\u00e5r han synder imod mig? Op til syv gange?\u00ab Jesus sagde til ham: \u00bbJeg siger dig, ikke op til syv gange, men op til halvfjerdsindstyve gange syv. Derfor: Himmeriget ligner en konge, der ville g\u00f8re regnskab med sine tjenere. Da han begyndte p\u00e5 regnskaberne, blev en, der skyldte ti tusind talenter, f\u00f8rt frem for ham. Da han ikke havde noget at betale med, befalede hans herre, at han og hans kone og b\u00f8rn og alt, hvad han ejede, skulle s\u00e6lges, og g\u00e6lden betales. Men tjeneren kastede sig ned for ham og bad: \u203aHav t\u00e5lmodighed med mig, s\u00e5 skal jeg betale dig det alt sammen.\u2039 S\u00e5 fik den tjeners herre medynk med ham og lod ham g\u00e5 og eftergav ham g\u00e6lden. Men da den tjener gik ud, traf han en af sine medtjenere, som skyldte ham hundrede denarer. Og han greb ham i struben og sagde: \u203aBetal, hvad du skylder!\u2039 Hans medtjener kastede sig ned for ham og bad: \u203aHav t\u00e5lmodighed med mig, s\u00e5 skal jeg betale dig det!\u2039 Det ville han ikke, men gik hen og lod ham kaste i f\u00e6ngsel, indtil han fik betalt, hvad han skyldte. Da hans medtjenere nu s\u00e5, hvad der var sket, blev de meget bedr\u00f8vede og gik hen og forklarede deres herre alt, hvad der var sket. Da kaldte hans herre ham for sig og sagde: \u203aDu onde tjener, al den g\u00e6ld eftergav jeg dig, da du bad mig om det. Burde du s\u00e5 ikke ogs\u00e5 forbarme dig over din medtjener, ligesom jeg forbarmede mig over dig?\u2039 Og hans herre blev vred og overlod ham til b\u00f8dlerne, indtil han fik betalt alt, hvad han skyldte. S\u00e5dan skal ogs\u00e5 min himmelske fader g\u00f8re med jer, hvis ikke hver is\u00e6r af hjertet tilgiver sin bror.\u00ab<\/p>\n
\nDa sagde Herren til Kain: \u00bbHvorfor er du vred, og hvorfor g\u00e5r du med s\u00e6nket hoved? Er det ikke sandt: Hvis du handler rigtigt, kan du se frit op, men hvis du ikke handler rigtigt, lurer synden ved d\u00f8ren; den vil beg\u00e6re dig, men du skal herske over den.\u00ab Siden talte Kain til sin bror Abel. Da de en dag var ude p\u00e5 marken, overfaldt Kain sin bror Abel og slog ham ihjel. Da sagde Herren til Kain: \u00bbHvor er din bror Abel?\u00ab Han svarede: \u00bbDet ved jeg ikke. Skal jeg vogte min bror?\u00ab Herren sagde: \u00bbHvad er det, du har gjort? Din brors blod r\u00e5ber til mig fra jorden. Nu skal du v\u00e6re forbandet, jaget bort fra den jord, som har \u00e5bnet sit gab for at modtage din brors blod fra din h\u00e5nd. N\u00e5r du dyrker jorden, skal den ikke mere give dig sin gr\u00f8de. Fredl\u00f8s og hjeml\u00f8s skal du v\u00e6re p\u00e5 jorden.\u00ab Kain sagde til Herren: \u00bbMin straf er for h\u00e5rd at b\u00e6re. Nu jager du mig bort fra agerjorden, og jeg m\u00e5 skjule mig for dig og v\u00e6re fredl\u00f8s og hjeml\u00f8s p\u00e5 jorden; enhver, der m\u00f8der mig, kan sl\u00e5 mig ihjel.\u00ab Men Herren sagde til ham: \u00bbHvis nogen sl\u00e5r Kain ihjel, skal det h\u00e6vnes syv gange.\u00ab Herren satte et m\u00e6rke p\u00e5 Kain, for at ingen, der m\u00f8dte ham, skulle sl\u00e5 ham ihjel.<\/p>\n
\nLemek sagde til sine koner, Ad\u00e1 og Silla, h\u00f8r min r\u00f8st, Lemeks koner, lyt til mine ord: Jeg dr\u00e6ber en mand for et s\u00e5r, et ungt menneske for en fl\u00e6nge. H\u00e6vn over Kain h\u00e6vnes syv gange, over Lemek syvoghalvfjerds gange.<\/p>\n
\nHan sagde ogs\u00e5: \u00bbEn mand havde to s\u00f8nner. Den yngste sagde til sin far: Fader, giv mig den del af formuen, der tilkommer mig. S\u00e5 delte han sin ejendom mellem dem. Nogle dage senere samlede den yngste s\u00f8n alt sit sammen og rejste til et land langt borte, og d\u00e9r \u00f8dslede han sin formue bort i et udsv\u00e6vende liv. Da han havde sat det hele til, kom der en streng hungersn\u00f8d i landet, og han begyndte at lide n\u00f8d. Han gik s\u00e5 hen og holdt sig til hos en af landets borgere, som sendte ham ud p\u00e5 sine marker for at passe svin. Han \u00f8nskede kun at spise sig m\u00e6t i de b\u00f8nner, som svinene \u00e5d, men ingen gav ham noget. Da gik han i sig selv og sagde: Hvor mange daglejere hos min far har ikke mad i overflod, og her er jeg ved at sulte ihjel. Jeg vil bryde op og g\u00e5 til min far og sige til ham: Fader, jeg har syndet mod himlen og mod dig; jeg fortjener ikke l\u00e6ngere at kaldes din s\u00f8n. Lad mig g\u00e5 som en af dine daglejere. S\u00e5 br\u00f8d han op og gik til sin far. Mens han endnu var langt borte, s\u00e5 hans far ham og ynkedes inderligt over ham, l\u00f8b ham i m\u00f8de, faldt ham om halsen og kyssede ham. S\u00f8nnen sagde til ham: Fader, jeg har syndet mod himlen og mod dig; jeg fortjener ikke l\u00e6ngere at kaldes din s\u00f8n. Men faderen sagde til sine tjenere: Skynd jer at hente den fineste festdragt og giv ham den p\u00e5, s\u00e6t en ring p\u00e5 hans h\u00e5nd og giv ham sko p\u00e5. Og kom med fedekalven, slagt den, og lad os spise og feste. For min s\u00f8n her var d\u00f8d, men er blevet levende igen, han var fortabt, men er blevet fundet. Og de begyndte at feste. Men den \u00e6ldste s\u00f8n var ude p\u00e5 marken. Da han nu gik hjemad og n\u00e6rmede sig huset, h\u00f8rte han musik og dans. Han kaldte p\u00e5 en af drengene og spurgte, hvad der var p\u00e5 f\u00e6rde. Han svarede: Din bror er kommet, og din far har slagtet fedekalven, fordi han har f\u00e5et ham tilbage i god behold. Da blev han vred og ville ikke g\u00e5 ind. Hans far gik s\u00e5 ud og bad ham komme ind. Men han svarede sin far: Nu har jeg tjent dig i s\u00e5 mange \u00e5r og aldrig overtr\u00e5dt et eneste af dine bud, men mig har du ikke givet s\u00e5 meget som et kid, s\u00e5 jeg kunne feste med mine venner. Men din s\u00f8n d\u00e9r, som har \u00f8dslet din ejendom bort sammen med sk\u00f8ger, n\u00e5r han kommer, s\u00e5 slagter du fedekalven til ham. Faderen sagde til ham: Barn, du er altid hos mig, og alt mit er dit. Men nu burde vi feste og v\u00e6re glade, for din bror her var d\u00f8d, men er blevet levende igen, han var fortabt, men er blevet fundet.\u00ab<\/p>\n
\nDa h\u00e6ren kom hjem, efter at David havde sl\u00e5et filisteren ihjel, gik kvinderne fra alle Israels byer ud for at m\u00f8de kong Saul med sang og dans, til pauker og jubel og med triangler. Kvinderne sang i kor, mens de dansede: \u00bbSaul har dr\u00e6bt sine tusinder, David sine titusinder.\u00ab Da blev Saul meget vred, han br\u00f8d sig ikke om disse ord og sagde: \u00bbDe giver David ti tusinder, men mig tusinder. Nu mangler han kun kongemagten.\u00ab Fra den dag s\u00e5 Saul sk\u00e6vt til David. N\u00e6ste dag kom der en ond \u00e5nd fra Gud over Saul, s\u00e5 han blev helt ude af sig selv inde i huset. David spillede p\u00e5 lyren, som han plejede at g\u00f8re, mens Saul havde sit spyd i h\u00e5nden. Pludselig kastede Saul spyddet efter David og t\u00e6nkte: \u00bbJeg spidder ham til v\u00e6ggen!\u00ab Men David undveg ham to gange. Saul blev nu bange for David, fordi Herren var med David, men havde forladt Saul.<\/p>\n
\nHerrens ord kom til Jonas, Amittajs s\u00f8n: \u00bbBryde op, g\u00e5 til Nineve, den store by, og r\u00e5b ud over den, for deres ondskab er steget op foran mig.\u00ab Men Jonas br\u00f8d op for at flygte til Tarshish, bort fra Herren. Han drog ned til Jafo, hvor han fandt et skib, som skulle til Tarshish. Han betalte, hvad det kostede, og gik om bord for at sejle med dem til Tarshish, bort fra Herren. \u2014 Herrens ord kom igen til Jonas: \u00bbBryde op, g\u00e5 til Nineve, den store by, og kundg\u00f8r det budskab, jeg giver dig.\u00ab Jonas br\u00f8d op og gik til Nineve efter Herrens ord. Nineve var en meget stor by, tre dagsrejser lang. Jonas gik en dagsrejse ind i byen, og han r\u00e5bte: \u00bbOm fyrre dage bliver Nineve \u00f8delagt!\u00ab Nineves folk troede p\u00e5 Gud. De udr\u00e5bte en faste og kl\u00e6dte sig i s\u00e6k, b\u00e5de store og sm\u00e5. Da sagen kom Nineves konge for \u00f8re, rejste han sig fra sin trone, tog sin k\u00e5be af, if\u00f8rte sig s\u00e6k og satte sig i st\u00f8vet. Derp\u00e5 lod han r\u00e5be ud i Nineve: \u00bbP\u00e5 kongens og hans storm\u00e6nds befaling: Hverken mennesker eller dyr, hornkv\u00e6g eller sm\u00e5kv\u00e6g, m\u00e5 spise noget, de m\u00e5 hverken gr\u00e6sse eller drikke vand. B\u00e5de mennesker og dyr skal kl\u00e6de sig i s\u00e6k og indtr\u00e6ngende r\u00e5be til Gud; de skal vende om, hver fra sin onde vej og fra den uret, de \u00f8ver. M\u00e5ske vil Gud igen fortryde og l\u00e6gge sin gl\u00f8dende vrede, s\u00e5 vi ikke g\u00e5r til grunde.\u00ab Da Gud s\u00e5, hvad de gjorde, at de vendte om fra deres onde vej, fortr\u00f8d Gud den ulykke, han havde sagt, han ville bringe over dem, og han gjorde det ikke. Men Jonas tog det meget ilde op og var vred. Han bad til Herren: \u00bbAk, Herre! Var det ikke det, jeg sagde, dengang jeg var i mit eget land? Derfor ville jeg jo i forvejen flygte til Tarshish. Jeg vidste jo, at du er en n\u00e5dig og barmhjertig Gud, sen til vrede og rig p\u00e5 troskab, som fortryder ulykken. Tag nu mit liv, Herre! Det er bedre for mig at d\u00f8 end at leve.\u00ab<\/p>\n
\nS\u00e5 steg han op i b\u00e5den, satte over og kom til sin egen by. Og se, der kom nogle til ham med en lam, der l\u00e5 p\u00e5 en seng. Da Jesus s\u00e5 deres tro, sagde han til den lamme: \u00bbV\u00e6r frimodig, s\u00f8n, dine synder er dig tilgivet.\u00ab Nogle af de skriftkloge sagde da ved sig selv: \u00bbHan spotter Gud.\u00ab Jesus kendte deres tanker og sagde: \u00bbHvorfor t\u00e6nker I ondt i jeres hjerte? Hvad er lettest at sige: Dine synder er dig tilgivet, eller: Rejs dig og g\u00e5? Men for at I kan vide, at Menneskes\u00f8nnen har myndighed p\u00e5 jorden til at tilgive synder\u00ab \u2013 da siger han til den lamme: \u00bbRejs dig, tag din seng og g\u00e5 hjem!\u00ab Og han rejste sig og gik hjem. Men da skarerne s\u00e5 det, blev de grebet af frygt og priste Gud, som havde givet mennesker en s\u00e5dan myndighed.<\/p>\n
\nDerfor skal I bede s\u00e5ledes: Fadervor, du som er i himlene! Helliget blive dit navn, komme dit rige, ske din vilje som i himlen s\u00e5ledes ogs\u00e5 p\u00e5 jorden; giv os i dag vort daglige br\u00f8d, og forlad os vor skyld, som ogs\u00e5 vi forlader vore skyldnere, og led os ikke ind i fristelse, men fri os fra det onde. For hvis I tilgiver mennesker deres overtr\u00e6delser, vil jeres himmelske fader ogs\u00e5 tilgive jer. Men hvis I ikke tilgiver mennesker, vil jeres fader heller ikke tilgive jeres overtr\u00e6delser.<\/p>\n
\nN\u00e5r I st\u00e5r og beder, skal I tilgive, hvis I har noget imod nogen, for at ogs\u00e5 jeres fader i himlene kan tilgive jeres overtr\u00e6delser. Men hvis I ikke tilgiver, vil jeres fader i himlene heller ikke tilgive jeres overtr\u00e6delser.\u00ab<\/p>\n
\nBliv blot vrede, men synd ikke; lad ikke solen g\u00e5 ned over jeres vrede, og giv ikke Dj\u00e6velen fodf\u00e6ste.<\/p>\n
\nEt menneskes klogskab g\u00f8r ham langmodig, det er hans \u00e6re at se bort fra en forseelse.<\/p>\n
\nEfter at Herren havde talt disse ord til Job, sagde han til Elifaz fra Teman: \u00bbMin vrede er flammet op mod dig og dine to venner, fordi I ikke har talt sandt om mig som min tjener Job. Tag nu syv tyre og syv v\u00e6ddere og g\u00e5 hen til min tjener Job og bring br\u00e6ndofre for jer selv. Min tjener Job skal g\u00e5 i forb\u00f8n for jer. Kun ham vil jeg b\u00f8nh\u00f8re, s\u00e5 jeg ikke handler nedv\u00e6rdigende med jer, for I har ikke talt sandt om mig som min tjener Job.\u00ab S\u00e5 gik Elifaz fra Teman, Bildad fra Shuah og Sofar fra Na\u2019ama hen og gjorde, som Herren havde p\u00e5lagt dem, og Herren b\u00f8nh\u00f8rte Job. Herren vendte Jobs sk\u00e6bne, da han gik i forb\u00f8n for sine venner, og Herren gav Job det dobbelte af, hvad han f\u00f8r havde haft.<\/p>\n
\nDen, der siger, at han er i lyset, men hader sin bror, er stadig i m\u00f8rket. Den, der elsker sin bror, bliver i lyset, og der er intet hos ham, som kan bringe til fald. Men den, der hader sin bror, er i m\u00f8rket, og han vandrer i m\u00f8rket og ved ikke, hvor han g\u00e5r hen, for m\u00f8rket har blindet hans \u00f8jne.<\/p>\n
\nEnhver, som hader sin bror, er en morder; og I ved, at ingen morder har evigt liv i sig. Deri har vi l\u00e6rt k\u00e6rligheden at kende, at han satte sit liv til for os; s\u00e5 skylder vi ogs\u00e5 at s\u00e6tte livet til for br\u00f8drene.<\/p>\n
\nDa de kom til det sted, som hedder Hovedskallen, korsf\u00e6stede de ham d\u00e9r sammen med forbryderne, den ene p\u00e5 hans h\u00f8jre, den anden p\u00e5 hans venstre side. Men Jesus sagde: \u00bbFader, tilgiv dem, for de ved ikke, hvad de g\u00f8r.\u00ab<\/p>\n
\nS\u00e5 h\u00f8j som himlen er over jorden, s\u00e5 stor er hans n\u00e5de mod dem, der frygter ham. S\u00e5 langt som \u00f8st er fra vest, s\u00e5 langt har han fjernet vore synder fra os.<\/p>\n
\nHvem er en Gud som du, der tilgiver skyld og g\u00e5r overtr\u00e6delser forbi for den rest, der er tilbage af hans ejendom? Han holder ikke evigt fast ved sin vrede, for han elsker at vise troskab. Han vil atter forbarme sig over os, han vil tr\u00e6de vore synder under fode. Du vil kaste alle vore synder i havets dyb.<\/p>\n
\nS\u00e5 er der da nu ingen ford\u00f8mmelse for dem, som er i Kristus Jesus.<\/p>\n","meta_description":"","yt_spotify_text":"","ai_keywords":"","teachingrelations_video_posts_to":[],"teachingrelations_pages_from":[],"teachingrelations_posts_from":[]},"_links":{"self":[{"href":"https:\/\/lyttiljesus.dk\/en\/wp-json\/wp\/v2\/video-post\/42611","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/lyttiljesus.dk\/en\/wp-json\/wp\/v2\/video-post"}],"about":[{"href":"https:\/\/lyttiljesus.dk\/en\/wp-json\/wp\/v2\/types\/video-post"}],"version-history":[{"count":1,"href":"https:\/\/lyttiljesus.dk\/en\/wp-json\/wp\/v2\/video-post\/42611\/revisions"}],"predecessor-version":[{"id":45177,"href":"https:\/\/lyttiljesus.dk\/en\/wp-json\/wp\/v2\/video-post\/42611\/revisions\/45177"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/lyttiljesus.dk\/en\/wp-json\/wp\/v2\/media\/42612"}],"wp:attachment":[{"href":"https:\/\/lyttiljesus.dk\/en\/wp-json\/wp\/v2\/media?parent=42611"}],"wp:term":[{"taxonomy":"video-post-category","embeddable":true,"href":"https:\/\/lyttiljesus.dk\/en\/wp-json\/wp\/v2\/video-post-category?post=42611"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}