A new version of the Bahá’í Reference Library is now available. This ‘old version’ of the Bahá’í Reference Library will be replaced at a later date.
The new version of the Bahá’i Reference Library can be accessed here »
44: EXPLANATION OF THE REBUKES ADDRESSED BY GOD TO THE PROPHETS 167 |
Answer.—All the divine discourses containing reproof,
though apparently addressed to the Prophets, in reality
are directed to the people, through a wisdom which is
absolute mercy, in order that the people may not be discouraged
and disheartened. They, therefore, appear to be
addressed to the Prophets; but though outwardly for the
Prophets, they are in truth for the people and not for the
Prophets.
|
Moreover, the powerful and independent king represents
his country: that which he says is the word of all, and
every agreement that he makes is the agreement of all, for
the wishes and desires of all his subjects are included in his
wishes and desires. In the same way, every Prophet is the
expression of the whole of the people. So the promise and
speech of God addressed to Him is addressed to all. Generally
the speech of reproach and rebuke is rather too severe
for the people and would be heartbreaking to them.
So the Perfect Wisdom makes use of this form of address,
as is clearly shown in the Bible itself, as, for example,
when the children of Israel rebelled and said to Moses:
“We cannot fight with the Amalekites, for they are powerful,
mighty and courageous.” God then rebuked Moses
168
and Aaron, though Moses was in complete obedience and
not in rebellion. Surely such a great Man, Who is the
mediator of the Divine Bounty and the deliverer of the
Law, must necessarily obey the commands of God. These
Holy Souls are like the leaves of a tree which are put in
motion by the blowing of the wind, and not by Their own
desire; for They are attracted by the breeze of the love of
God, and Their will is absolutely submissive. Their word
is the word of God; Their commandment is the commandment
of God; Their prohibition is the prohibition of
God. They are like the glass globe which receives light
from the lamp. Although the light appears to emanate
from the glass, in reality it is shining from the lamp. In the
same way for the Prophets of God, the centers of manifestation,
Their movement and repose come from divine
inspiration, not from human passions. If it were not so,
how could the Prophet be worthy of trust, and how could
He be the Messenger of God, delivering the commands
and the prohibitions of God? All the defects that are mentioned
in the Holy Books with reference to the Manifestations
refer to questions of this kind.
|
Praise be to God that you have come here and have met
the servants of God! Have you perceived in them anything
except the fragrance of the pleasure of God? Indeed, no.
You have seen with your own eyes that day and night they
endeavor and strive, and that they have no aim except the
exaltation of the word of God, the education of men, the
improvement of the masses, spiritual progress, the promulgation
of universal peace, goodwill to all mankind,
and kindness toward all nations. Sacrificing themselves
for the good of humanity, they are detached from material
advantages, and labor to give virtues to mankind.
|
But let us return to our subject. For example, in the Old
Testament it is said in the Book of Isaiah, chapter 48, verse
12: “Hearken unto Me, O Jacob and Israel, My called; I
169
am He; I am the first, I also am the last.” It is evident that it
does not mean Jacob who was Israel, but the people of Israel.
Also in the Book of Isaiah, chapter 43, verse 1, it is
said: “But now thus saith the Lord that created thee, O
Jacob, and He that formed thee, O Israel, Fear not: for I
have redeemed thee, I have called thee by thy name; thou
art Mine.”
|
Furthermore, in Numbers, chapter 20, verse 23: “And
the Lord spake unto Moses and Aaron in mount Hor, by
the coast of the land of Edom, saying, Aaron shall be
gathered unto his people: for he shall not enter into the
land which I have given unto the children of Israel, because
ye rebelled against My word at the water of
Meribah”;
1
and in verse 13: “This is the water of Meribah;
because the children of Israel strove with the Lord, and
He was sanctified in them.”
|
Observe: the people of Israel rebelled, but apparently
the reproach was for Moses and Aaron. As it is said in the
Book of Deuteronomy, chapter 3, verse 26: “But the Lord
was wroth with Me for your sakes, and would not hear
Me: and the Lord said unto Me, Let it suffice Thee; speak
no more unto Me of this matter.”
|
Now this discourse and reproach really refer to the
children of Israel, who, for having rebelled against the
command of God, were held captive a long time in the arid
desert, on the other side of Jordan, until the time of
Joshua—upon him be salutations. This address and reproach
appeared to be for Moses and Aaron, but in reality
they were for the people of Israel.
|
In the same way in the Qur’án it is said to Muḥammad:
“We have granted Thee a manifest victory, so that God
may forgive Thee Thy preceding and subsequent sin.”
2
This address, although apparently directed to Muḥammad,
170
was in reality for all the people. This mode of address,
as before said, was used by the perfect wisdom of
God, so that the hearts of the people might not be troubled,
anxious and tormented.
|
How often the Prophets of God and His supreme Manifestations
in Their prayers confess Their sins and faults!
This is only to teach other men, to encourage and incite
them to humility and meekness, and to induce them to
confess their sins and faults. For these Holy Souls are pure
from every sin and sanctified from faults. In the Gospel it
is said that a man came to Christ and called Him “Good
Master.” Christ answered, “Why callest thou Me good?
there is none good but One, that is, God.”
3
This did not
mean—God forbid!—that Christ was a sinner; but the
intention was to teach submission, humility, meekness
and modesty to the man to whom He spoke. These Holy
Beings are lights, and light does not unite itself with darkness.
They are life, and life and death are not confounded.
They are for guidance, and guidance and error cannot be
together. They are the essence of obedience, and obedience
cannot exist with rebellion.
|
1. | Num. 20:23–24. [ Back To Reference] |
2. | Cf. Qur’án 48:1–2. [ Back To Reference] |
3. | Matt. 19:16, 17. [ Back To Reference] |