유란시아 책
IV 부. 예수의 생애와 교훈
Paper 141
Beginning the Public Work
Beginning the Public Work
141:0.1 (1587.1)
ON THE first day of the week, January 19, a.d. 27, Jesus and the twelve apostles made ready to depart from their headquarters in Bethsaida. The twelve knew nothing of their Master’s plans except that they were going up to Jerusalem to attend the Passover feast in April, and that it was the intention to journey by way of the Jordan valley. They did not get away from Zebedee’s house until near noon because the families of the apostles and others of the disciples had come to say good-bye and wish them well in the new work they were about to begin.
출발하기 직전에, 주님이 보이지 않았으므로 안드레가 찾아 나섰다. 얼마 후에 해변 아래쪽에서 배에 앉아있는 예수를 발견했는데, 그는 눈물을 흘리고 있었다. 열두 사도는, 주님이 근심에 차있는 모습을 종종 봤고, 잠깐씩 심각한 마음 상태에 잠겨있음을 본 적은 있었지만, 눈물을 흘리는 것을 본 사람은 아무도 없었다. 예루살렘으로 떠나기 직전에 주님이 그렇게 상심해있음을 보고 놀라서, 안드레가 예수께 가서 물었다:“주님, 아버지 나라를 선포하러 예루살렘으로 떠나는 이 중요한 날에 왜 우시는지요? 우리 가운데 누구로 인해 상심하셨습니까?” 예수께서는 열두 사도와 합류하려고 안드레와 함께 돌아가면서 대답했다:“너희 가운데 누구도 나를 비탄에 잠기게 하지 않았다. 내가 슬퍼하는 것은, 성공을 기원하러 우리에게 와야 하는 것을, 내 아버지 요셉의 식구 가운데서 아무도 기억하지 않았기 때문이다.” 이때 룻은 오빠 요셉을 방문하러 나사렛에 가 있었다. 가족 중에서 다른 식구들은, 자존심과 실망과 오해 그리고 비위가 상하여 하찮은 분노에 빠져서 그를 멀리했다.
141:0.2 (1587.2)
Just before leaving, the apostles missed the Master, and Andrew went out to find him. After a brief search he found Jesus sitting in a boat down the beach, and he was weeping. The twelve had often seen their Master when he seemed to grieve, and they had beheld his brief seasons of serious preoccupation of mind, but none of them had ever seen him weep. Andrew was somewhat startled to see the Master thus affected on the eve of their departure for Jerusalem, and he ventured to approach Jesus and ask: “On this great day, Master, when we are to depart for Jerusalem to proclaim the Father’s kingdom, why is it that you weep? Which of us has offended you?” And Jesus, going back with Andrew to join the twelve, answered him: “No one of you has grieved me. I am saddened only because none of my father Joseph’s family have remembered to come over to bid us Godspeed.” At this time Ruth was on a visit to her brother Joseph at Nazareth. Other members of his family were kept away by pride, disappointment, misunderstanding, and petty resentment indulged as a result of hurt feelings.
141:1.1 (1587.3)
Capernaum was not far from Tiberias, and the fame of Jesus had begun to spread well over all of Galilee and even to parts beyond. Jesus knew that Herod would soon begin to take notice of his work; so he thought best to journey south and into Judea with his apostles. A company of over one hundred believers desired to go with them, but Jesus spoke to them and besought them not to accompany the apostolic group on their way down the Jordan. Though they consented to remain behind, many of them followed after the Master within a few days.
141:1.2 (1587.4)
The first day Jesus and the apostles only journeyed as far as Tarichea, where they rested for the night. The next day they traveled to a point on the Jordan near Pella where John had preached about one year before, and where Jesus had received baptism. Here they tarried for more than two weeks, teaching and preaching. By the end of the first week several hundred people had assembled in a camp near where Jesus and the twelve dwelt, and they had come from Galilee, Phoenicia, Syria, the Decapolis, Perea, and Judea.
141:1.3 (1588.1)
Jesus did no public preaching. Andrew divided the multitude and assigned the preachers for the forenoon and afternoon assemblies; after the evening meal Jesus talked with the twelve. He taught them nothing new but reviewed his former teaching and answered their many questions. On one of these evenings he told the twelve something about the forty days which he spent in the hills near this place.
베레아와 유대지방에서 온 자들 가운데 다수는, 요한에게 세례 받았고 예수의 교훈에 관해 더 알고 싶어 했다. 사도들은, 요한의 전도에 어떤 면에서도 거슬리지 않았던 만큼, 그리고 이때 새로 된 제자들에게 세례를 주지 않았으므로, 요한의 제자들을 가르치는 데 많은 진전을 이뤘다. 그러나 요한의 추종자들에게는, 예수가 요한의 주장처럼 진정으로 그런 사람이라면, 그를 감옥에서 구해내려고 아무 일도 하지 않았다는 것이 항상 걸림돌이었다. 요한의 제자들은, 사랑하는 지도자가 그런 잔인한 죽음을 당하지 않도록, 예수께서 왜 지켜주지 않았는지 결코 이해할 수 없었다.
141:1.4 (1588.2)
Many of those who came from Perea and Judea had been baptized by John and were interested in finding out more about Jesus’ teachings. The apostles made much progress in teaching the disciples of John inasmuch as they did not in any way detract from John’s preaching, and since they did not at this time even baptize their new disciples. But it was always a stumbling stone to John’s followers that Jesus, if he were all that John had announced, did nothing to get him out of prison. John’s disciples never could understand why Jesus did not prevent the cruel death of their beloved leader.
141:1.5 (1588.3)
From night to night Andrew carefully instructed his fellow apostles in the delicate and difficult task of getting along smoothly with the followers of John the Baptist. During this first year of Jesus’ public ministry more than three fourths of his followers had previously followed John and had received his baptism. This entire year of a.d. 27 was spent in quietly taking over John’s work in Perea and Judea.
펠라를 떠나기 전날 밤, 예수께서는 사도들에게 새 나라에 관해 좀 더 가르쳤다. 주님이 말씀했다:“너희는 도래하는 하나님 나라를 찾으라고 배웠으며, 이제 나는, 오랫동안 고대해오던 이 나라가 가까이 이르렀고, 이미 이곳에 그리고 우리 가운데 있음을 선언한다. 모든 나라에는 왕좌에 앉아서 그 영역의 법을 제정하는 왕이 있어야한다. 따라서 너희는, 메시야가 다윗의 왕좌에 앉아서, 땅의 모든 민족 위에 유대 백성을 영광되게 해주고, 그 자리에서 기적의 권능을 행사하여, 온 세상의 법을 제정하는 그런 것으로 하늘 나라 개념을 발전시켜왔다. 그러나 얘들아, 너희는 보아도 신앙의 눈이 없고, 들어도 영이 이해하지 못하고 있다. 내가 선언하는데, 하늘 나라는 사람의 마음 속에서 하나님의 법을 인식하고 인정하는 것이다. 이 나라에도 왕이 계시며, 그 왕은 내 아버지요 너희의 아버지시다. 우리는 정녕 그분의 충실한 신하이지만, 그 사실을 훨씬 초월하는 것은, 우리가 그의 아들이라는, 사람을 변화시키는 진리다. 나의 생애가 이 진리를 모두에게 나타낼 것이다. 우리 아버지 또한 왕좌에 앉아계시지만, 그것은 사람의 손으로 만든 것이 아니다. 무한자의 왕좌는, 가장 높은 하늘에 계시는 아버지의 영원한 처소에 있으며;그는 만물을 채우시고 온 우주에 율법을 선포하신다. 또한 아버지께서는, 필사적 사람들의 혼 속에 살도록 보내신 영{靈}을 통하여, 이 세상 자녀들의 마음 속에서 다스리신다.
141:2.1 (1588.4)
The night before they left Pella, Jesus gave the apostles some further instruction with regard to the new kingdom. Said the Master: “You have been taught to look for the coming of the kingdom of God, and now I come announcing that this long-looked-for kingdom is near at hand, even that it is already here and in our midst. In every kingdom there must be a king seated upon his throne and decreeing the laws of the realm. And so have you developed a concept of the kingdom of heaven as a glorified rule of the Jewish people over all the peoples of the earth with Messiah sitting on David’s throne and from this place of miraculous power promulgating the laws of all the world. But, my children, you see not with the eye of faith, and you hear not with the understanding of the spirit. I declare that the kingdom of heaven is the realization and acknowledgment of God’s rule within the hearts of men. True, there is a King in this kingdom, and that King is my Father and your Father. We are indeed his loyal subjects, but far transcending that fact is the transforming truth that we are his sons. In my life this truth is to become manifest to all. Our Father also sits upon a throne, but not one made with hands. The throne of the Infinite is the eternal dwelling place of the Father in the heaven of heavens; he fills all things and proclaims his laws to universes upon universes. And the Father also rules within the hearts of his children on earth by the spirit which he has sent to live within the souls of mortal men.
“너희가 이 나라의 신하가 될 때, 너희는 진실로 우주 통치자의 율법을 듣도록 돼있지만;내가 선포하러 온 천국 복음으로 인해, 너희가 자녀임을 신앙으로-발견할 때, 너희는 그때부터 전능한 왕의 법에-굴복하는 피조물로서가 아니라, 사랑하시고 신성하신 아버지의 특혜를 입은 자녀로서 너희 자신을 바라보게 된다. 진실로 진실로 너희에게 말하는데, 아버지 뜻이 너희의 율법일 때에는, 너희가 천국에 있지 못한다. 그러나 아버지의 뜻이 진실로 너희의 뜻이 될 때 너희는 진실로 천국에 있게 되는데, 그리함으로 천국이 너희 안에서 확고한 체험이 되기 때문이다. 하나님의 뜻이 너희의 율법일 때, 너희는 고상한 노예 같은 신하이지만;너희가 신의 아들신분이라는 새 복음을 믿을 때에는, 아버지의 뜻이 너희의 뜻이 되고, 너희는 천국의 해방된 아들 곧 하나님의 자유로운 자녀라는 높은 위치로 승격된다.”
141:2.2 (1588.5)
“When you are the subjects of this kingdom, you indeed are made to hear the law of the Universe Ruler; but when, because of the gospel of the kingdom which I have come to declare, you faith-discover yourselves as sons, you henceforth look not upon yourselves as law-subject creatures of an all-powerful king but as privileged sons of a loving and divine Father. Verily, verily, I say to you, when the Father’s will is your law, you are hardly in the kingdom. But when the Father’s will becomes truly your will, then are you in very truth in the kingdom because the kingdom has thereby become an established experience in you. When God’s will is your law, you are noble slave subjects; but when you believe in this new gospel of divine sonship, my Father’s will becomes your will, and you are elevated to the high position of the free children of God, liberated sons of the kingdom.”
141:3.1 (1589.2)
The Master and his apostles remained near Amathus for almost three weeks. The apostles continued to preach twice daily to the multitude, and Jesus preached each Sabbath afternoon. It became impossible to continue the Wednesday playtime; so Andrew arranged that two apostles should rest each day of the six days in the week, while all were on duty during the Sabbath services.
141:3.2 (1589.3)
Peter, James, and John did most of the public preaching. Philip, Nathaniel, Thomas, and Simon did much of the personal work and conducted classes for special groups of inquirers; the twins continued their general police supervision, while Andrew, Matthew, and Judas developed into a general managerial committee of three, although each of these three also did considerable religious work.
안드레는, 요한의 제자들과 새로 예수의 제자가 된 사람들 사이에 끊임없이 발생하는 오해와 불협화음을 조정하는 과제로 많은 시간을 보냈다. 며칠마다 심각한 경우가 발생하곤 했으나, 안드레는 사도 동역자들의 도움을 받아서, 다투는 집단들이 적어도 임시적이나마 어느 정도 화해를 이루도록 유도했다. 예수께서는 이 회담 가운데 어디에도 참여하기를 거절했으며;또한 이런 어려움의 적합한 조정에 관한 어떤 충고도 주지 않았다. 이 곤란한 문제들을 사도들이 어떻게 해결해야하는지에 대해 어떤 조언도 제시하지 않았다. 안드레가 이런 질문을 예수께 가져오면, 그는 늘 이렇게 말씀하곤 했다:“주인이 손님의 가족 문제에 끼어드는 것은 현명치 못하며;현명한 부모는 자녀들의 하찮은 싸움에 결코 어느 쪽도 편들지 않는다.”
141:3.3 (1589.4)
Andrew was much occupied with the task of adjusting the constantly recurring misunderstandings and disagreements between the disciples of John and the newer disciples of Jesus. Serious situations would arise every few days, but Andrew, with the assistance of his apostolic associates, managed to induce the contending parties to come to some sort of agreement, at least temporarily. Jesus refused to participate in any of these conferences; neither would he give any advice about the proper adjustment of these difficulties. He never once offered a suggestion as to how the apostles should solve these perplexing problems. When Andrew came to Jesus with these questions, he would always say: “It is not wise for the host to participate in the family troubles of his guests; a wise parent never takes sides in the petty quarrels of his own children.”
주님은 뛰어난 지혜를 드러냈고, 사도와 제자들을 다루는 데서 완벽한 공정성을 나타냈다. 예수께서는 진정으로 사람들의 스승이었으며;매력과 힘이 합쳐진 인간성으로 인해, 동료 사람들에게 지대한 영향을 끼쳤다. 고된 생활과 집 없이 방랑하는 그의 삶 속에, 형언하기 어려운 당당한 감화력이 있었다. 권위 있는 가르침의 태도, 명석한 논리, 추론하는 힘, 현명한 통찰력, 정신의 민첩함, 견줄 데 없는 평정심, 그리고 고상한 아량에는 지적인 매력과 영적 흡인력이 있었다. 그는 수수했고 남자다웠고 정직했고 두려움이 없었다. 주님 현존에 나타나는 이런 모든 육체적 및 지적{知的} 영향력과 더불어, 그의 인간성--곧 참을성, 부드러움, 온유함, 온화함, 및 겸손함--과 관련됐던, 그런 존재의 모든 영적 매력 또한 있었다.
141:3.4 (1589.5)
The Master displayed great wisdom and manifested perfect fairness in all of his dealings with his apostles and with all of his disciples. Jesus was truly a master of men; he exercised great influence over his fellow men because of the combined charm and force of his personality. There was a subtle commanding influence in his rugged, nomadic, and homeless life. There was intellectual attractiveness and spiritual drawing power in his authoritative manner of teaching, in his lucid logic, his strength of reasoning, his sagacious insight, his alertness of mind, his matchless poise, and his sublime tolerance. He was simple, manly, honest, and fearless. With all of this physical and intellectual influence manifest in the Master’s presence, there were also all those spiritual charms of being which have become associated with his personality—patience, tenderness, meekness, gentleness, and humility.
141:3.5 (1589.6)
Jesus of Nazareth was indeed a strong and forceful personality; he was an intellectual power and a spiritual stronghold. His personality not only appealed to the spiritually minded women among his followers, but also to the educated and intellectual Nicodemus and to the hardy Roman soldier, the captain stationed on guard at the cross, who, when he had finished watching the Master die, said, “Truly, this was a Son of God.” And red-blooded, rugged Galilean fishermen called him Master.
141:3.6 (1590.1)
The pictures of Jesus have been most unfortunate. These paintings of the Christ have exerted a deleterious influence on youth; the temple merchants would hardly have fled before Jesus if he had been such a man as your artists usually have depicted. His was a dignified manhood; he was good, but natural. Jesus did not pose as a mild, sweet, gentle, and kindly mystic. His teaching was thrillingly dynamic. He not only meant well, but he went about actually doing good.
141:3.7 (1590.2)
The Master never said, “Come to me all you who are indolent and all who are dreamers.” But he did many times say, “Come to me all you who labor, and I will give you rest—spiritual strength.” The Master’s yoke is, indeed, easy, but even so, he never imposes it; every individual must take this yoke of his own free will.
141:3.8 (1590.3)
Jesus portrayed conquest by sacrifice, the sacrifice of pride and selfishness. By showing mercy, he meant to portray spiritual deliverance from all grudges, grievances, anger, and the lust for selfish power and revenge. And when he said, “Resist not evil,” he later explained that he did not mean to condone sin or to counsel fraternity with iniquity. He intended the more to teach forgiveness, to “resist not evil treatment of one’s personality, evil injury to one’s feelings of personal dignity.”
아마수스에 체류하는 동안, 예수께서는 사도들에게 새로운 하나님 개념을 가르치면서 많은 시간을 보냈으며;하나님은 아버지시고, 이 세상에서 잘못을 범한 자녀들에게 손해를 입히도록 장부를 기록하기에 몰두하는, 즉 모든 창조물의 심판관으로서 나중에 저희에 대한 심판 자리에 앉았을 때, 저희에게 불리하게 활용될 죄와 악을 기록하기에 온통 몰두하는, 능숙한 최고 기록원이 아니라는 점을 반복해서 강조했다. 유대인은 오랫동안 하나님을 만인 위에 군림하는 왕으로, 심지어 민족의 아버지로 오랫동안 상상해왔지만, 이전에는 하나님이 개인을 사랑하시는 아버지라는 관념을 필사적 사람 가운데 다수가 품었던 적이 전혀 없었다.
141:4.1 (1590.4)
While sojourning at Amathus, Jesus spent much time with the apostles instructing them in the new concept of God; again and again did he impress upon them that God is a Father, not a great and supreme bookkeeper who is chiefly engaged in making damaging entries against his erring children on earth, recordings of sin and evil to be used against them when he subsequently sits in judgment upon them as the just Judge of all creation. The Jews had long conceived of God as a king over all, even as a Father of the nation, but never before had large numbers of mortal men held the idea of God as a loving Father of the individual.
141:4.2 (1590.5)
In answer to Thomas’s question, “Who is this God of the kingdom?” Jesus replied: “God is your Father, and religion—my gospel—is nothing more nor less than the believing recognition of the truth that you are his son. And I am here among you in the flesh to make clear both of these ideas in my life and teachings.”
141:4.3 (1590.6)
Jesus also sought to free the minds of his apostles from the idea of offering animal sacrifices as a religious duty. But these men, trained in the religion of the daily sacrifice, were slow to comprehend what he meant. Nevertheless, the Master did not grow weary in his teaching. When he failed to reach the minds of all of the apostles by means of one illustration, he would restate his message and employ another type of parable for purposes of illumination.
141:4.4 (1590.7)
At this same time Jesus began to teach the twelve more fully concerning their mission “to comfort the afflicted and minister to the sick.” The Master taught them much about the whole man—the union of body, mind, and spirit to form the individual man or woman. Jesus told his associates about the three forms of affliction they would meet and went on to explain how they should minister to all who suffer the sorrows of human sickness. He taught them to recognize:
예수께서는, 당시에 흔히 더러운 영이라고 부르기도 했던 이 악한 영들의 본성과 기원에 관해, 몇 차례에 걸쳐서 어느 정도 사도들에게 설명했다. 주님은 악한 영에 사로잡힘과 정신이상 사이의 차이점을 잘 알았지만, 사도들은 그렇지 못했다. 뿐만 아니라, 유란시아의 초기 역사에 대한 그들의 제한된 지식 때문에, 이 문제를 충분히 이해하도록 만드는 것도 예수께서는 장담할 수 없었다. 그러나 그들에게 이 악한 영들에 대해 여러 차례 언급했다:“내가 하늘에 계신 아버지께로 상승하고 나서, 천국이 큰 권능과 영적 영광을 입고 도래하게 될 때, 내가 내 영을 그 시대의 모든 육체에게 부어주고 난 후에는, 그것들은 더 이상 사람을 괴롭히지 못할 것이다.”
141:4.8 (1591.4)
Jesus explained to his apostles on several occasions the nature, and something concerning the origin, of these evil spirits, in that day often also called unclean spirits. The Master well knew the difference between the possession of evil spirits and insanity, but the apostles did not. Neither was it possible, in view of their limited knowledge of the early history of Urantia, for Jesus to undertake to make this matter fully understandable. But he many times said to them, alluding to these evil spirits: “They shall no more molest men when I shall have ascended to my Father in heaven, and after I shall have poured out my spirit upon all flesh in those times when the kingdom will come in great power and spiritual glory.”
아마수스에서 있었던 모든 저녁 회담 중에서 가장 중대했던 회담은, 영적 통일에 대한 토의와 관계된 회담이었다. 야고보 세베대가 물었다, “주님, 우리가 어떻게 하면 똑같이 보기를 배우고, 그리하여 우리 가운데서 더 조화를 누릴 수 있습니까?” 이 질문을 듣자, 예수께서는 이렇게까지 대답할 만큼 그의 심령에 교란이 일어났다:“야고보야, 야고보야, 내가 언제 너희에게 모든 것을 똑같이 봐야한다고 가르쳤느냐? 필사자들이 독창적인 개인의 삶을 살고, 하나님 앞에서 자유를 누리게 할 목적으로 영적 자유를 선포하려고 내가 이 세상에 왔다. 자유로운 인격과 영적 독창성을 희생한 대가로, 사회적 조화나 우애 있는 평화를 얻게 되기를 나는 바라지 않는다. 사도들인 너희에게 내가 요구하는 것은--그리고 하늘에 계신 내 아버지 뜻을 전심으로 행하려고, 연합하여 헌신하기를 너희가 기뻐하면서 체험할 수 있는 것은-- 영 통일이다. 영적으로 똑같아지기 위하여, 너희가 똑같이 보거나 똑같이 느끼거나 똑같이 생각할 필요는 없다. 영적 통일은, 하늘에 계신 아버지의 영 선물이 너희 각자 안에 거하면서 점점 더 지배하고 있음을 의식하는 데서 온다. 사도로서 너희의 조화는, 너희 각자가 지닌 영 소망의 기원과 본성과 운명이 동일하다는 사실에서 싹터야한다.
141:5.1 (1591.6)
One of the most eventful of all the evening conferences at Amathus was the session having to do with the discussion of spiritual unity. James Zebedee had asked, “Master, how shall we learn to see alike and thereby enjoy more harmony among ourselves?” When Jesus heard this question, he was stirred within his spirit, so much so that he replied: “James, James, when did I teach you that you should all see alike? I have come into the world to proclaim spiritual liberty to the end that mortals may be empowered to live individual lives of originality and freedom before God. I do not desire that social harmony and fraternal peace shall be purchased by the sacrifice of free personality and spiritual originality. What I require of you, my apostles, is spirit unity—and that you can experience in the joy of your united dedication to the wholehearted doing of the will of my Father in heaven. You do not have to see alike or feel alike or even think alike in order spiritually to be alike. Spiritual unity is derived from the consciousness that each of you is indwelt, and increasingly dominated, by the spirit gift of the heavenly Father. Your apostolic harmony must grow out of the fact that the spirit hope of each of you is identical in origin, nature, and destiny.
“이런 식으로 영의 목적과 영적 이해가 완전히 통일되는 것을 너희가 체험할지도 모르는데, 이것은 너희 각자에게 내주하는 낙원 영의 정체성을 서로 의식함에서 자라나며;지적 사고{思考}와 개성이 강한 느낌과 사회적 행동 면에서 각자의 태도가 극도로 다양하더라도, 너희는 이런 모든 심오한 영적 통일을 누릴 것이다. 너희의 인격은 신선하게 다채롭고 뚜렷이 다를지 모르지만, 신{神}을 경배하고 형제를 사랑하는 영적 본성과 영의 열매가 그렇게 통합되어, 너희의 생애를 누가 보더라도, 이렇게 너희가 영적으로 하나 되고 혼이 통일된 것을 틀림없이 인지할 것이며;너희가 나와 함께 있었고, 이로써 하늘에 계신 아버지의 뜻을 어떻게 적절히 행할 수 있는지, 그 방법을 배웠음을 저희가 깨달을 것이다. 너희가 고유하게 부여받은, 정신과 몸과 혼이라는 재능을 이용하는 기법에 따라서 그런 봉사를 베푸는 동안일지라도, 너희는 하나 되어 하나님께 봉사하는 일을 성취할 수 있다.
141:5.2 (1591.7)
“In this way you may experience a perfected unity of spirit purpose and spirit understanding growing out of the mutual consciousness of the identity of each of your indwelling Paradise spirits; and you may enjoy all of this profound spiritual unity in the very face of the utmost diversity of your individual attitudes of intellectual thinking, temperamental feeling, and social conduct. Your personalities may be refreshingly diverse and markedly different, while your spiritual natures and spirit fruits of divine worship and brotherly love may be so unified that all who behold your lives will of a surety take cognizance of this spirit identity and soul unity; they will recognize that you have been with me and have thereby learned, and acceptably, how to do the will of the Father in heaven. You can achieve the unity of the service of God even while you render such service in accordance with the technique of your own original endowments of mind, body, and soul.
141:5.3 (1592.1)
“Your spirit unity implies two things, which always will be found to harmonize in the lives of individual believers: First, you are possessed with a common motive for life service; you all desire above everything to do the will of the Father in heaven. Second, you all have a common goal of existence; you all purpose to find the Father in heaven, thereby proving to the universe that you have become like him.”
141:5.4 (1592.2)
Many times during the training of the twelve Jesus reverted to this theme. Repeatedly he told them it was not his desire that those who believed in him should become dogmatized and standardized in accordance with the religious interpretations of even good men. Again and again he warned his apostles against the formulation of creeds and the establishment of traditions as a means of guiding and controlling believers in the gospel of the kingdom.
아마수스에서 마지막 주간이 끝날 즈음에, 열심당 시몬이 다마스커스에서 사업하는 페르시아인 테헤르마를 예수께 데려왔다. 테헤르마는 예수의 소문을 듣고 그를 만나러 가버나움에 갔었으며, 거기서 예수가 사도들과 예루살렘으로 가는 길에 요단강으로 내려갔다는 말을 듣고 그를 찾아 나섰다. 안드레는 시몬이 테헤르마를 가르치게 했다. 테헤르마가 불은 단지 순결하고 거룩하신 한 분에 대한 눈에 보이는 상징일 뿐이라고 애써 설명했지만, 시몬은 그 페르시아인을 “불 숭배자”로 여겼다. 예수와 이야기한 후에, 그 페르시아인은 가르침을 받고 설교를 듣기 위해, 며칠 더 머물러 있겠다는 뜻을 표시했다.
141:6.1 (1592.3)
Near the end of the last week at Amathus, Simon Zelotes brought to Jesus one Teherma, a Persian doing business at Damascus. Teherma had heard of Jesus and had come to Capernaum to see him, and there learning that Jesus had gone with his apostles down the Jordan on the way to Jerusalem, he set out to find him. Andrew had presented Teherma to Simon for instruction. Simon looked upon the Persian as a “fire worshiper,” although Teherma took great pains to explain that fire was only the visible symbol of the Pure and Holy One. After talking with Jesus, the Persian signified his intention of remaining for several days to hear the teaching and listen to the preaching.
열심당 시몬과 예수가 단 둘이 있게 되자, 시몬이 주님께 물었다:“나는 왜 그를 설복시킬 수 없었습니까? 그가 왜 나에게는 그렇게 저항하고, 당신께는 쉽게 귀를 기울였습니까?” 예수께서 대답했다:“시몬아, 시몬아, 구원을 찾는 자의 가슴으로부터 뭔가 끄집어내려 애쓰지 말라고, 얼마나 여러 번 말했느냐? 이런 굶주린 혼 속으로 뭔가 집어넣으려 애쓰라고, 얼마나 자주 말했느냐? 사람들을 천국 안으로 인도해라, 그러면 위대하고 살아있는 천국 진리가, 모든 심각한 오류를 곧 몰아낼 것이다. 하나님이 그의 아버지라는 기쁜 소식을 필사적 사람에게 제시할 때, 그가 실제로 하나님의 자녀라는 사실을 너희가 더 쉽게 설득시킬 수 있을 것이다. 그렇게 함으로써 너희는 어둠에 앉아있던 자에게 구원의 빛을 가져다준다. 시몬아, 사람의 아들이 너희에게 처음 왔을 때, 모세와 선지자들을 공공연히 비난하면서 새롭고 더 나은 삶의 길을 선포했더냐? 아니다. 나는 너희 선조에게서 물려받은 것들을 없애러 온 것이 아니라, 너희 조상이 단지 부분적으로 봤던 그것의 완성된 장면을 너희에게 보여주러 왔다. 그러니 시몬아, 이제 가서 천국을 가르치면서 전도하고, 네가 한 사람을 안전하고 확실하게 천국에 들여보냈을 때, 그런 사람이 너에게 질문을 가지고 오면, 그때가 바로 신성한 천국 안에서 그 혼이 점진적으로 향상하는 데 상관되는 지침을 전해줘야 할 때다.”
141:6.2 (1592.4)
When Simon Zelotes and Jesus were alone, Simon asked the Master: “Why is it that I could not persuade him? Why did he so resist me and so readily lend an ear to you?” Jesus answered: “Simon, Simon, how many times have I instructed you to refrain from all efforts to take something out of the hearts of those who seek salvation? How often have I told you to labor only to put something into these hungry souls? Lead men into the kingdom, and the great and living truths of the kingdom will presently drive out all serious error. When you have presented to mortal man the good news that God is his Father, you can the easier persuade him that he is in reality a son of God. And having done that, you have brought the light of salvation to the one who sits in darkness. Simon, when the Son of Man came first to you, did he come denouncing Moses and the prophets and proclaiming a new and better way of life? No. I came not to take away that which you had from your forefathers but to show you the perfected vision of that which your fathers saw only in part. Go then, Simon, teaching and preaching the kingdom, and when you have a man safely and securely within the kingdom, then is the time, when such a one shall come to you with inquiries, to impart instruction having to do with the progressive advancement of the soul within the divine kingdom.”
예수께서는 그날 밤에, 천국의 새로운 삶에 관해 사도들에게 이야기했다. 그가 하신 말씀의 일부분은 이렇다:“너희는 천국에 들어갈 때 다시 태어난다. 육신으로만 태어난 자들에게는 너희가 영의 깊은 일을 가르칠 수 없으며;영의 진보된 길을 그 사람들에게 가르치려고 하기 전에, 그들이 영으로 태어났는지 먼저 살펴봐라. 사람들을 먼저 성전으로 데려가기 전에는, 그들에게 성전의 아름다움을 보여주려고 시도하지 말라. 하나님이 아버지시고 사람이 아들신분이라는 교리를 말하기 전에, 사람들을 하나님께 소개하고, 하나님의 아들로서 소개하라. 사람들과 다투지 말라--항상 참아라. 천국은 너희 것이 아니며;너희는 단지 대사일 뿐이다. 그저:하늘 나라는 이렇다고 선포하면서 나아가라--하나님은 너희 아버지시고 너희는 그의 아들이며, 너희가 이 기쁜 소식을 온 마음으로 믿으면, 이 소식이 너희의 영원한 구원이다.”
141:6.4 (1592.6)
That night Jesus discoursed to the apostles on the new life in the kingdom. He said in part: “When you enter the kingdom, you are reborn. You cannot teach the deep things of the spirit to those who have been born only of the flesh; first see that men are born of the spirit before you seek to instruct them in the advanced ways of the spirit. Do not undertake to show men the beauties of the temple until you have first taken them into the temple. Introduce men to God and as the sons of God before you discourse on the doctrines of the fatherhood of God and the sonship of men. Do not strive with men—always be patient. It is not your kingdom; you are only ambassadors. Simply go forth proclaiming: This is the kingdom of heaven—God is your Father and you are his sons, and this good news, if you wholeheartedly believe it, is your eternal salvation.”
141:6.5 (1593.1)
The apostles made great progress during the sojourn at Amathus. But they were very much disappointed that Jesus would give them no suggestions about dealing with John’s disciples. Even in the important matter of baptism, all that Jesus said was: “John did indeed baptize with water, but when you enter the kingdom of heaven, you shall be baptized with the Spirit.”
141:7.1 (1593.2)
On February 26, Jesus, his apostles, and a large group of followers journeyed down the Jordan to the ford near Bethany in Perea, the place where John first made proclamation of the coming kingdom. Jesus with his apostles remained here, teaching and preaching, for four weeks before they went on up to Jerusalem.
141:7.2 (1593.3)
The second week of the sojourn at Bethany beyond Jordan, Jesus took Peter, James, and John into the hills across the river and south of Jericho for a three days’ rest. The Master taught these three many new and advanced truths about the kingdom of heaven. For the purpose of this record we will reorganize and classify these teachings as follows:
141:7.3 (1593.4)
Jesus endeavored to make clear that he desired his disciples, having tasted of the good spirit realities of the kingdom, so to live in the world that men, by seeing their lives, would become kingdom conscious and hence be led to inquire of believers concerning the ways of the kingdom. All such sincere seekers for the truth are always glad to hear the glad tidings of the faith gift which insures admission to the kingdom with its eternal and divine spirit realities.
천국 복음을 가르치는 모든 선생의 유일한 사업은, 하나님이 아버지이심을 각 사람에게 드러내는 것이라고--곧 이 각 사람이 자녀임을-의식하도록 인도하고;그다음에는 바로 이 사람을 하나님께 신앙 자녀로 소개하는 것이라고-- 주님은 강조했다. 이 두 가지 근본 계시{啓示}는 예수 안에서 성취됐다. 그는 진실로, “길이요 진리요 생명”이 됐다. 예수의 종교는, 이 세상에 증여된 인생을 살아가는 것에 전적으로 기초했다. 예수께서는 이 세상을 떠났을 때, 개인의 종교 생활에 영향을 주는 어떤 책이나 율법이나 기타 형태의 어떤 인간 조직도 남겨놓지 않았다.
141:7.4 (1593.5)
The Master sought to impress upon all teachers of the gospel of the kingdom that their only business was to reveal God to the individual man as his Father—to lead this individual man to become son-conscious; then to present this same man to God as his faith son. Both of these essential revelations are accomplished in Jesus. He became, indeed, “the way, the truth, and the life.” The religion of Jesus was wholly based on the living of his bestowal life on earth. When Jesus departed from this world, he left behind no books, laws, or other forms of human organization affecting the religious life of the individual.
141:7.5 (1593.6)
Jesus made it plain that he had come to establish personal and eternal relations with men which should forever take precedence over all other human relationships. And he emphasized that this intimate spiritual fellowship was to be extended to all men of all ages and of all social conditions among all peoples. The only reward which he held out for his children was: in this world—spiritual joy and divine communion; in the next world—eternal life in the progress of the divine spirit realities of the Paradise Father.
141:7.6 (1593.7)
Jesus laid great emphasis upon what he called the two truths of first import in the teachings of the kingdom, and they are: the attainment of salvation by faith, and faith alone, associated with the revolutionary teaching of the attainment of human liberty through the sincere recognition of truth, “You shall know the truth, and the truth shall make you free.” Jesus was the truth made manifest in the flesh, and he promised to send his Spirit of Truth into the hearts of all his children after his return to the Father in heaven.
141:7.7 (1594.1)
The Master was teaching these apostles the essentials of truth for an entire age on earth. They often listened to his teachings when in reality what he said was intended for the inspiration and edification of other worlds. He exemplified a new and original plan of life. From the human standpoint he was indeed a Jew, but he lived his life for all the world as a mortal of the realm.
141:7.8 (1594.2)
To insure the recognition of his Father in the unfolding of the plan of the kingdom, Jesus explained that he had purposely ignored the “great men of earth.” He began his work with the poor, the very class which had been so neglected by most of the evolutionary religions of preceding times. He despised no man; his plan was world-wide, even universal. He was so bold and emphatic in these announcements that even Peter, James, and John were tempted to think he might possibly be beside himself.
141:7.9 (1594.3)
He sought mildly to impart to these apostles the truth that he had come on this bestowal mission, not to set an example for a few earth creatures, but to establish and demonstrate a standard of human life for all peoples upon all worlds throughout his entire universe. And this standard approached the highest perfection, even the final goodness of the Universal Father. But the apostles could not grasp the meaning of his words.
141:7.10 (1594.4)
He announced that he had come to function as a teacher, a teacher sent from heaven to present spiritual truth to the material mind. And this is exactly what he did; he was a teacher, not a preacher. From the human viewpoint Peter was a much more effective preacher than Jesus. Jesus’ preaching was so effective because of his unique personality, not so much because of compelling oratory or emotional appeal. Jesus spoke directly to men’s souls. He was a teacher of man’s spirit, but through the mind. He lived with men.
141:7.11 (1594.5)
It was on this occasion that Jesus intimated to Peter, James, and John that his work on earth was in some respects to be limited by the commission of his “associate on high,” referring to the prebestowal instructions of his Paradise brother, Immanuel. He told them that he had come to do his Father’s will and only his Father’s will. Being thus motivated by a wholehearted singleness of purpose, he was not anxiously bothered by the evil in the world.
141:7.12 (1594.6)
The apostles were beginning to recognize the unaffected friendliness of Jesus. Though the Master was easy of approach, he always lived independent of, and above, all human beings. Not for one moment was he ever dominated by any purely mortal influence or subject to frail human judgment. He paid no attention to public opinion, and he was uninfluenced by praise. He seldom paused to correct misunderstandings or to resent misrepresentation. He never asked any man for advice; he never made requests for prayers.
141:7.15 (1595.1)
Although Peter, James, and John could not understand very much of what Jesus said on this occasion, his gracious words lingered in their hearts, and after the crucifixion and resurrection they came forth greatly to enrich and gladden their subsequent ministry. No wonder these apostles did not fully comprehend the Master’s words, for he was projecting to them the plan of a new age.
141:8.1 (1595.2)
Throughout the four weeks’ sojourn at Bethany beyond Jordan, several times each week Andrew would assign apostolic couples to go up to Jericho for a day or two. John had many believers in Jericho, and the majority of them welcomed the more advanced teachings of Jesus and his apostles. On these Jericho visits the apostles began more specifically to carry out Jesus’ instructions to minister to the sick; they visited every house in the city and sought to comfort every afflicted person.
141:8.2 (1595.3)
The apostles did some public work in Jericho, but their efforts were chiefly of a more quiet and personal nature. They now made the discovery that the good news of the kingdom was very comforting to the sick; that their message carried healing for the afflicted. And it was in Jericho that Jesus’ commission to the twelve to preach the glad tidings of the kingdom and minister to the afflicted was first fully carried into effect.
141:8.3 (1595.4)
They stopped in Jericho on the way up to Jerusalem and were overtaken by a delegation from Mesopotamia that had come to confer with Jesus. The apostles had planned to spend but a day here, but when these truth seekers from the East arrived, Jesus spent three days with them, and they returned to their various homes along the Euphrates happy in the knowledge of the new truths of the kingdom of heaven.
141:9.1 (1595.5)
On Monday, the last day of March, Jesus and the apostles began their journey up the hills toward Jerusalem. Lazarus of Bethany had been down to the Jordan twice to see Jesus, and every arrangement had been made for the Master and his apostles to make their headquarters with Lazarus and his sisters at Bethany as long as they might desire to stay in Jerusalem.
141:9.2 (1595.6)
The disciples of John remained at Bethany beyond the Jordan, teaching and baptizing the multitudes, so that Jesus was accompanied only by the twelve when he arrived at Lazarus’s home. Here Jesus and the apostles tarried for five days, resting and refreshing themselves before going on to Jerusalem for the Passover. It was a great event in the lives of Martha and Mary to have the Master and his apostles in the home of their brother, where they could minister to their needs.