유란시아 책
IV 부. 예수의 생애와 교훈
Paper 139
The Twelve Apostles
The Twelve Apostles
139:0.2 (1548.2)
The apostles learned from Jesus about the kingdom of heaven, and Jesus learned much from them about the kingdom of men, human nature as it lives on Urantia and on the other evolutionary worlds of time and space. These twelve men represented many different types of human temperament, and they had not been made alike by schooling. Many of these Galilean fishermen carried heavy strains of gentile blood as a result of the forcible conversion of the gentile population of Galilee one hundred years previously.
139:0.3 (1548.3)
Do not make the mistake of regarding the apostles as being altogether ignorant and unlearned. All of them, except the Alpheus twins, were graduates of the synagogue schools, having been thoroughly trained in the Hebrew scriptures and in much of the current knowledge of that day. Seven were graduates of the Capernaum synagogue schools, and there were no better Jewish schools in all Galilee.
이 천국 사자들을 “무식하고 교육받지 못했다”고 너희의 기록들이 언급하는데, 이는 그들이 랍비의 학문에 대해 무지하고, 율법학자의 성서 해석 방법을 훈련받지 않은 평신도였다는 관념을 전달하려는 의도였다. 그들은 소위 고등교육이 결여돼있었다. 오늘날로 볼 때, 그들은 확실히 교육받지 못한 사람으로 간주될 수 있고, 심지어 어떤 사회 집단에서는 교양 없는 사람이라고 여겨질 것이다. 한 가지 확실한 사실은:그들 모두, 엄격하고 정형화된 정규 교육과정을 밟지 않았다는 점이다. 청소년기부터 줄곧 서로 다른 체험을 누리면서, 그들은 살아가는 방법을 터득했다.
139:0.4 (1548.4)
When your records refer to these messengers of the kingdom as being “ignorant and unlearned,” it was intended to convey the idea that they were laymen, unlearned in the lore of the rabbis and untrained in the methods of rabbinical interpretation of the Scriptures. They were lacking in so-called higher education. In modern times they would certainly be considered uneducated, and in some circles of society even uncultured. One thing is certain: They had not all been put through the same rigid and stereotyped educational curriculum. From adolescence on they had enjoyed separate experiences of learning how to live.
139:1.1 (1548.5)
Andrew, chairman of the apostolic corps of the kingdom, was born in Capernaum. He was the oldest child in a family of five—himself, his brother Simon, and three sisters. His father, now dead, had been a partner of Zebedee in the fish-drying business at Bethsaida, the fishing harbor of Capernaum. When he became an apostle, Andrew was unmarried but made his home with his married brother, Simon Peter. Both were fishermen and partners of James and John the sons of Zebedee.
139:1.2 (1548.6)
In a.d. 26, the year he was chosen as an apostle, Andrew was 33, a full year older than Jesus and the oldest of the apostles. He sprang from an excellent line of ancestors and was the ablest man of the twelve. Excepting oratory, he was the peer of his associates in almost every imaginable ability. Jesus never gave Andrew a nickname, a fraternal designation. But even as the apostles soon began to call Jesus Master, so they also designated Andrew by a term the equivalent of Chief.
139:1.3 (1549.1)
Andrew was a good organizer but a better administrator. He was one of the inner circle of four apostles, but his appointment by Jesus as the head of the apostolic group made it necessary for him to remain on duty with his brethren while the other three enjoyed very close communion with the Master. To the very end Andrew remained dean of the apostolic corps.
139:1.4 (1549.2)
Although Andrew was never an effective preacher, he was an efficient personal worker, being the pioneer missionary of the kingdom in that, as the first chosen apostle, he immediately brought to Jesus his brother, Simon, who subsequently became one of the greatest preachers of the kingdom. Andrew was the chief supporter of Jesus’ policy of utilizing the program of personal work as a means of training the twelve as messengers of the kingdom.
139:1.5 (1549.3)
Whether Jesus privately taught the apostles or preached to the multitude, Andrew was usually conversant with what was going on; he was an understanding executive and an efficient administrator. He rendered a prompt decision on every matter brought to his notice unless he deemed the problem one beyond the domain of his authority, in which event he would take it straight to Jesus.
안드레와 베드로는, 성품과 기질에서 많이 달랐으나, 훌륭하게 같이 지냈다는 점은 그들에게 명예가 되도록 영원히 기록에 남겨야 할 것이다. 안드레는 베드로의 웅변술을 전혀 질투하지 않았다. 연장자인 안드레 같은 유형의 사람이 자기보다 어린 재주 있는 형제에게, 그렇게 충심에서 영향력을 미치게 되는 것을 보는 일은 그리 흔치 않을 것이다. 안드레와 베드로는, 각자의 역량이나 업적에 대해 조금도 질투하는 것처럼 보인 적이 없었다. 오순절 늦은 밤에, 주로 베드로의 열광적이고 영감 있는 설교를 통해서 2천 명의 혼이 천국에 더 들어오게 되자, 안드레가 동생에게 말했다:“나는 할 수 없지만, 그렇게 할 수 있는 동생을 둬서 기쁘다.” 이에 베드로가 대답했다:“형님이 나를 주님께 데려오지 않았다면, 그리고 나를 주님 옆에 꾸준히 붙잡아 주지 않았다면, 나는 이런 일을 하지 못했을 것입니다.” 안드레와 베드로는 통례에 해당되지 않았는데, 형제간에도 함께 평화롭게 살고 효과적으로 함께 일할 수 있음을 증명했기 때문이다.
139:1.6 (1549.4)
Andrew and Peter were very unlike in character and temperament, but it must be recorded everlastingly to their credit that they got along together splendidly. Andrew was never jealous of Peter’s oratorical ability. Not often will an older man of Andrew’s type be observed exerting such a profound influence over a younger and talented brother. Andrew and Peter never seemed to be in the least jealous of each other’s abilities or achievements. Late on the evening of the day of Pentecost, when, largely through the energetic and inspiring preaching of Peter, two thousand souls were added to the kingdom, Andrew said to his brother: “I could not do that, but I am glad I have a brother who could.” To which Peter replied: “And but for your bringing me to the Master and by your steadfastness keeping me with him, I should not have been here to do this.” Andrew and Peter were the exceptions to the rule, proving that even brothers can live together peaceably and work together effectively.
모든 사도들 가운데, 안드레가 사람을 가장 잘 판단했다. 회계에게 무엇인가 잘못되고 있음을 다른 사람들이 아무도 눈치 채지 못할 때에도, 그는 가룟 유다의 심정에 문제가 발생하고 있음을 알았지만;자신이 염려하는 것에 대해 아무에게도 말하지 않았다. 안드레의 위대한 천국 봉사는, 복음을 선포하도록 내보낼 첫 선교사들을 선정하는 문제로 베드로와 야고보와 요한에게 충고한 것, 또한 천국을 경영하는 직무의 조직에 대해 이 초기 지도자들에게 조언한 것이었다. 안드레는 젊은이들의 숨겨진 자원과 잠재된 재주를 발견하는 데 큰 은사를 갖고 있었다.
139:1.8 (1549.6)
Of all the apostles, Andrew was the best judge of men. He knew that trouble was brewing in the heart of Judas Iscariot even when none of the others suspected that anything was wrong with their treasurer; but he told none of them his fears. Andrew’s great service to the kingdom was in advising Peter, James, and John concerning the choice of the first missionaries who were sent out to proclaim the gospel, and also in counseling these early leaders about the organization of the administrative affairs of the kingdom. Andrew had a great gift for discovering the hidden resources and latent talents of young people.
예수께서 높은 곳으로 상승한 후에 곧바로, 안드레는 떠나간 주님의 말씀과 행적 가운데 많은 것을 손수 기록으로 남기기 시작했다. 안드레가 죽은 후에, 이 개인기록의 다른 사본들이 만들어졌고, 그리스도교 교회의 초기 선생들 사이에서 자유롭게 회람{回覽}됐다. 안드레의 이런 비공식 기록은, 이 세상에서 주님의 생애에 관하여 사람들이 상당히 일관적인 이야기로 만들 때까지, 훗날에 편집되고 개정되고 바뀌고 첨부됐다. 이런 바뀌고 개정된 약간의 사본들 가운데 마지막 사본은, 열두 사도 중에서 처음 선택된 이 사도가 원본을 쓴 후 100년이 지났을 즈음에, 알렉산드리아에서 불타버렸다.
139:1.9 (1549.7)
Very soon after Jesus’ ascension on high, Andrew began the writing of a personal record of many of the sayings and doings of his departed Master. After Andrew’s death other copies of this private record were made and circulated freely among the early teachers of the Christian church. These informal notes of Andrew’s were subsequently edited, amended, altered, and added to until they made up a fairly consecutive narrative of the Master’s life on earth. The last of these few altered and amended copies was destroyed by fire at Alexandria about one hundred years after the original was written by the first chosen of the twelve apostles.
139:1.10 (1550.1)
Andrew was a man of clear insight, logical thought, and firm decision, whose great strength of character consisted in his superb stability. His temperamental handicap was his lack of enthusiasm; he many times failed to encourage his associates by judicious commendation. And this reticence to praise the worthy accomplishments of his friends grew out of his abhorrence of flattery and insincerity. Andrew was one of those all-round, even-tempered, self-made, and successful men of modest affairs.
139:1.11 (1550.2)
Every one of the apostles loved Jesus, but it remains true that each of the twelve was drawn toward him because of some certain trait of personality which made a special appeal to the individual apostle. Andrew admired Jesus because of his consistent sincerity, his unaffected dignity. When men once knew Jesus, they were possessed with the urge to share him with their friends; they really wanted all the world to know him.
139:1.12 (1550.3)
When the later persecutions finally scattered the apostles from Jerusalem, Andrew journeyed through Armenia, Asia Minor, and Macedonia and, after bringing many thousands into the kingdom, was finally apprehended and crucified in Patrae in Achaia. It was two full days before this robust man expired on the cross, and throughout these tragic hours he continued effectively to proclaim the glad tidings of the salvation of the kingdom of heaven.
139:2.2 (1550.5)
The Master had known Simon for some time before Andrew presented him as the second of the apostles. When Jesus gave Simon the name Peter, he did it with a smile; it was to be a sort of nickname. Simon was well known to all his friends as an erratic and impulsive fellow. True, later on, Jesus did attach a new and significant import to this lightly bestowed nickname.
139:2.3 (1550.6)
Simon Peter was a man of impulse, an optimist. He had grown up permitting himself freely to indulge strong feelings; he was constantly getting into difficulties because he persisted in speaking without thinking. This sort of thoughtlessness also made incessant trouble for all of his friends and associates and was the cause of his receiving many mild rebukes from his Master. The only reason Peter did not get into more trouble because of his thoughtless speaking was that he very early learned to talk over many of his plans and schemes with his brother, Andrew, before he ventured to make public proposals.
139:2.4 (1550.7)
Peter was a fluent speaker, eloquent and dramatic. He was also a natural and inspirational leader of men, a quick thinker but not a deep reasoner. He asked many questions, more than all the apostles put together, and while the majority of these questions were good and relevant, many of them were thoughtless and foolish. Peter did not have a deep mind, but he knew his mind fairly well. He was therefore a man of quick decision and sudden action. While others talked in their astonishment at seeing Jesus on the beach, Peter jumped in and swam ashore to meet the Master.
139:2.5 (1551.1)
The one trait which Peter most admired in Jesus was his supernal tenderness. Peter never grew weary of contemplating Jesus’ forbearance. He never forgot the lesson about forgiving the wrongdoer, not only seven times but seventy times and seven. He thought much about these impressions of the Master’s forgiving character during those dark and dismal days immediately following his thoughtless and unintended denial of Jesus in the high priest’s courtyard.
시몬 베드로는 비참할 정도로 변덕스러웠는데;한쪽 끝에서 다른 끝으로 갑자기 옮겨가곤 했다. 처음에는 예수께 자기 발을 씻기지 못하게 했다가, 주님의 대답을 듣고 나서는, 온 몸을 씻어 달라고 간청했다. 그러나 예수께서는, 결국 베드로의 허물이 머리에 있고 마음에 있지 않다는 것을 알았다. 그는 이 세상에 살았던 사람들 중에서 용기와 비겁함을 동시에 지닌 가장 희한한 사람 가운데 하나였다. 그의 성품 중에서 가장 큰 장점은 충성심과 우애였다. 베드로는 정말로 진실하게 예수를 사랑했다. 그러나 이런 타오르는 격렬한 헌신에도, 너무 불안정하고 일관성이 없어서, 주이신 주님을 부인하게 되기까지 한 여종이 자기를 놀리도록 내버려뒀다. 베드로는 박해나 다른 형태의 직접 공격은 잘 견뎠지만, 조롱 앞에서는 기운이 빠지고 위축됐다. 정면 공격 앞에서는 용감한 병사였으나, 후면 습격으로 놀랄 때에는 두려움에 떠는 겁쟁이였다.
139:2.6 (1551.2)
Simon Peter was distressingly vacillating; he would suddenly swing from one extreme to the other. First he refused to let Jesus wash his feet and then, on hearing the Master’s reply, begged to be washed all over. But, after all, Jesus knew that Peter’s faults were of the head and not of the heart. He was one of the most inexplicable combinations of courage and cowardice that ever lived on earth. His great strength of character was loyalty, friendship. Peter really and truly loved Jesus. And yet despite this towering strength of devotion he was so unstable and inconstant that he permitted a servant girl to tease him into denying his Lord and Master. Peter could withstand persecution and any other form of direct assault, but he withered and shrank before ridicule. He was a brave soldier when facing a frontal attack, but he was a fear-cringing coward when surprised with an assault from the rear.
139:2.7 (1551.3)
Peter was the first of Jesus’ apostles to come forward to defend the work of Philip among the Samaritans and Paul among the gentiles; yet later on at Antioch he reversed himself when confronted by ridiculing Judaizers, temporarily withdrawing from the gentiles only to bring down upon his head the fearless denunciation of Paul.
139:2.8 (1551.4)
He was the first one of the apostles to make wholehearted confession of Jesus’ combined humanity and divinity and the first—save Judas—to deny him. Peter was not so much of a dreamer, but he disliked to descend from the clouds of ecstasy and the enthusiasm of dramatic indulgence to the plain and matter-of-fact world of reality.
139:2.9 (1551.5)
In following Jesus, literally and figuratively, he was either leading the procession or else trailing behind—“following afar off.” But he was the outstanding preacher of the twelve; he did more than any other one man, aside from Paul, to establish the kingdom and send its messengers to the four corners of the earth in one generation.
139:2.10 (1551.6)
After his rash denials of the Master he found himself, and with Andrew’s sympathetic and understanding guidance he again led the way back to the fish nets while the apostles tarried to find out what was to happen after the crucifixion. When he was fully assured that Jesus had forgiven him and knew he had been received back into the Master’s fold, the fires of the kingdom burned so brightly within his soul that he became a great and saving light to thousands who sat in darkness.
139:2.11 (1551.7)
After leaving Jerusalem and before Paul became the leading spirit among the gentile Christian churches, Peter traveled extensively, visiting all the churches from Babylon to Corinth. He even visited and ministered to many of the churches which had been raised up by Paul. Although Peter and Paul differed much in temperament and education, even in theology, they worked together harmoniously for the upbuilding of the churches during their later years.
139:2.12 (1552.1)
Something of Peter’s style and teaching is shown in the sermons partially recorded by Luke and in the Gospel of Mark. His vigorous style was better shown in his letter known as the First Epistle of Peter; at least this was true before it was subsequently altered by a disciple of Paul.
139:2.13 (1552.2)
But Peter persisted in making the mistake of trying to convince the Jews that Jesus was, after all, really and truly the Jewish Messiah. Right up to the day of his death, Simon Peter continued to suffer confusion in his mind between the concepts of Jesus as the Jewish Messiah, Christ as the world’s redeemer, and the Son of Man as the revelation of God, the loving Father of all mankind.
139:2.14 (1552.3)
Peter’s wife was a very able woman. For years she labored acceptably as a member of the women’s corps, and when Peter was driven out of Jerusalem, she accompanied him upon all his journeys to the churches as well as on all his missionary excursions. And the day her illustrious husband yielded up his life, she was thrown to the wild beasts in the arena at Rome.
139:2.15 (1552.4)
And so this man Peter, an intimate of Jesus, one of the inner circle, went forth from Jerusalem proclaiming the glad tidings of the kingdom with power and glory until the fullness of his ministry had been accomplished; and he regarded himself as the recipient of high honors when his captors informed him that he must die as his Master had died—on the cross. And thus was Simon Peter crucified in Rome.
139:3.1 (1552.5)
James, the older of the two apostle sons of Zebedee, whom Jesus nicknamed “sons of thunder,” was thirty years old when he became an apostle. He was married, had four children, and lived near his parents in the outskirts of Capernaum, Bethsaida. He was a fisherman, plying his calling in company with his younger brother John and in association with Andrew and Simon. James and his brother John enjoyed the advantage of having known Jesus longer than any of the other apostles.
유능한 이 사도는, 상반되는 기질을 소유했으며;실제로 두 가지 본성을 소유하는 것처럼 보였는데, 둘 다 격한 감정에 자극받았다. 분노가 일단 차오르면 현저하게 과격했다. 성질이 한번 자극되면 불같은 성질을 나타냈고, 폭풍이 일단 지나가고 나면, 그것은 전적으로 의로움의 분개였다고 핑계를 대면서, 자신의 분노를 언제나 정당화시키고 변명하는 습관이 있었다. 이런 주기적인 분노 표출을 제외하면, 야고보의 인간성은 안드레의 인간성과 비슷했다. 그는 인간 본성에 대한 안드레의 분별력이나 통찰력은 갖지 못했으나, 안드레보다 훨씬 우월한 대중 연설가였다. 마태가 없었다면, 야고보가 열두 사도 중에서 베드로 다음으로 가장 우수한 대중 웅변가였다.
139:3.2 (1552.6)
This able apostle was a temperamental contradiction; he seemed really to possess two natures, both of which were actuated by strong feelings. He was particularly vehement when his indignation was once fully aroused. He had a fiery temper when once it was adequately provoked, and when the storm was over, he was always wont to justify and excuse his anger under the pretense that it was wholly a manifestation of righteous indignation. Except for these periodic upheavals of wrath, James’s personality was much like that of Andrew. He did not have Andrew’s discretion or insight into human nature, but he was a much better public speaker. Next to Peter, unless it was Matthew, James was the best public orator among the twelve.
139:3.3 (1552.7)
Though James was in no sense moody, he could be quiet and taciturn one day and a very good talker and storyteller the next. He usually talked freely with Jesus, but among the twelve, for days at a time he was the silent man. His one great weakness was these spells of unaccountable silence.
139:3.4 (1552.8)
The outstanding feature of James’s personality was his ability to see all sides of a proposition. Of all the twelve, he came the nearest to grasping the real import and significance of Jesus’ teaching. He, too, was slow at first to comprehend the Master’s meaning, but ere they had finished their training, he had acquired a superior concept of Jesus’ message. James was able to understand a wide range of human nature; he got along well with the versatile Andrew, the impetuous Peter, and his self-contained brother John.
야고보와 요한은 문제가 있음에도 함께 일하려고 애썼는데 , 두 사람이 서로 어떻게 잘 지내는지 관찰하는 일은 감동적이었다. 그들은 안드레와 베드로 형제만큼 그렇게 성공적으로 잘 지내지는 못했으나, 특히 그렇게 고집 세고 단호한 형제들에게 보통 기대하는 것보다는 훨씬 더 잘 해 나갔다. 그러나 이상하게 보이겠지만, 이 세베대의 두 아들은 낯선 사람에게보다는 서로에게 더 많은 참을성을 베풀었다. 그들은 서로 무척 다정했고, 언제나 좋은 놀이 동무가 됐다. 주님께 불경스럽게 대했다고 여겨지는 사마리아인을 없애기 위해, 하늘로부터 불을 불러 내리기를 원했던 사람이, 바로 이 “우뢰의 아들들”이었다. 그러나 야고보의 예기치 않은 죽음으로 인해, 동생 요한의 격렬한 기질이 많이 고쳐졌다.
139:3.5 (1553.1)
Though James and John had their troubles trying to work together, it was inspiring to observe how well they got along. They did not succeed quite so well as Andrew and Peter, but they did much better than would ordinarily be expected of two brothers, especially such headstrong and determined brothers. But, strange as it may seem, these two sons of Zebedee were much more tolerant of each other than they were of strangers. They had great affection for one another; they had always been happy playmates. It was these “sons of thunder” who wanted to call fire down from heaven to destroy the Samaritans who presumed to show disrespect for their Master. But the untimely death of James greatly modified the vehement temperament of his younger brother John.
그는 겸손했고, 극적이지 않았고, 일상적인 일에 충실한, 잘난 체 하지 않는 일꾼이었고, 일단 천국의 진정한 의미를 파악하자, 특별한 보상을 구하지 않았다. 그리고 자기 아들들이 예수의 오른편과 왼편에 앉게 해달라고 예수께 요청했다는, 야고보와 요한의 어머니에 대한 이야기에서도, 그런 질문을 한 사람은 어머니였음을 기억해야 할 것이다. 그리고 그런 책임을 스스로 맡을 준비가 됐다고 표명했을 때, 그들은 로마 권력에 대항해서 주님이 반란 일으킬 것으로 상상되는 그 일에 위험이 수반될 것을 인지하고 있었고 또한 그들 역시 그 값을 기꺼이 치르려했음을, 우리는 인정해야한다. 예수께서 그들에게 잔을 마실 준비가 됐느냐고 물었을 때, 그들은 그렇다고 대답했다. 그리고 야고보에게는 그것이 글자 그대로 사실이었다--그는 일찍이 헤롯 아그리빠의 칼에 죽임을 당해서 순교를 체험하는 첫 사도가 됐고, 주님과 함께 잔을 마셨다. 그렇게 해서, 야고보는 천국의 새 싸움터에서 열두 사도 가운데 처음으로 생명을 바쳤다. 헤롯 아그리빠는 다른 모든 사도보다 야고보를 특히 두려워했다. 그는 정말로 종종 조용하고 말이 없었지만, 그의 신념이 자극되고 도전 받으면 용감했고 흔들리지 않았다.
139:3.8 (1553.4)
He was modest and undramatic, a daily server, an unpretentious worker, seeking no special reward when he once grasped something of the real meaning of the kingdom. And even in the story about the mother of James and John, who asked that her sons be granted places on the right hand and the left hand of Jesus, it should be remembered that it was the mother who made this request. And when they signified that they were ready to assume such responsibilities, it should be recognized that they were cognizant of the dangers accompanying the Master’s supposed revolt against the Roman power, and that they were also willing to pay the price. When Jesus asked if they were ready to drink the cup, they replied that they were. And as concerns James, it was literally true—he did drink the cup with the Master, seeing that he was the first of the apostles to experience martyrdom, being early put to death with the sword by Herod Agrippa. James was thus the first of the twelve to sacrifice his life upon the new battle line of the kingdom. Herod Agrippa feared James above all the other apostles. He was indeed often quiet and silent, but he was brave and determined when his convictions were aroused and challenged.
139:3.9 (1553.5)
James lived his life to the full, and when the end came, he bore himself with such grace and fortitude that even his accuser and informer, who attended his trial and execution, was so touched that he rushed away from the scene of James’s death to join himself to the disciples of Jesus.
139:4.1 (1553.6)
When he became an apostle, John was twenty-four years old and was the youngest of the twelve. He was unmarried and lived with his parents at Bethsaida; he was a fisherman and worked with his brother James in partnership with Andrew and Peter. Both before and after becoming an apostle, John functioned as the personal agent of Jesus in dealing with the Master’s family, and he continued to bear this responsibility as long as Mary the mother of Jesus lived.
139:4.2 (1553.7)
Since John was the youngest of the twelve and so closely associated with Jesus in his family affairs, he was very dear to the Master, but it cannot be truthfully said that he was “the disciple whom Jesus loved.” You would hardly suspect such a magnanimous personality as Jesus to be guilty of showing favoritism, of loving one of his apostles more than the others. The fact that John was one of the three personal aides of Jesus lent further color to this mistaken idea, not to mention that John, along with his brother James, had known Jesus longer than the others.
베드로와 야고보와 요한은, 사도가 된 후 곧 예수의 개인 보조원으로 임명됐다. 열두 사도가 선택된 직후 그리고 안드레를 그 집단의 지휘관으로 임명할 때, 예수께서 안드레에게 말씀했다:“이제 너의 동역자 중에서 나와 함께 있고 내 곁에 남아 나를 보살피고 일상적인 일을 도와줄 두 세 사람을 네가 선택해주기 바란다.” 그리고 안드레는, 이 특별한 임무에 자기 다음으로 뽑힌 세 사도를 선택하는 것이 최선이라고 생각했다. 그는 그토록 복된 봉사에 자신이 자원하고 싶었으나, 주님께서 이미 자기에게 위탁임무를 맡겼으므로;예수 곁에서 시중들도록 곧바로 베드로와 야고보와 요한을 임명했다.
139:4.3 (1554.1)
Peter, James, and John were assigned as personal aides to Jesus soon after they became apostles. Shortly after the selection of the twelve and at the time Jesus appointed Andrew to act as director of the group, he said to him: “And now I desire that you assign two or three of your associates to be with me and to remain by my side, to comfort me and to minister to my daily needs.” And Andrew thought best to select for this special duty the next three first-chosen apostles. He would have liked to volunteer for such a blessed service himself, but the Master had already given him his commission; so he immediately directed that Peter, James, and John attach themselves to Jesus.
요한 세베대는 매력적인 성품을 많이 지녔으나, 그렇게 매력적이지 않았던 한 가지는, 그의 과도하지만 대개 잘 숨겨진 자만심이었다. 예수와 오랫동안 교제한 기간이 그의 성품에 커다란 많은 변화를 가져왔다. 이 자만심이 크게 줄어들기는 했으나, 노후에 다소 유치해지기 시작한 다음에, 이 자긍심이 다시 고개 들기 시작했고, 그리하여 지금 그의 이름으로 알려진 복음서를 쓰도록 나단에게 지시할 때, 나이 많은 이 사도는, 자신을 “예수께서 사랑한 제자”로 계속 호칭하기를 주저하지 않았다. 요한이 이 세상의 어떤 필사자보다 더 가까운 예수의 단짝, 즉 그토록 많은 문제의 경우에 예수께서 택하신 개인 대표자였다는 사실을 간주할 때, 자신을 “예수께서 사랑한 제자”로 여긴 것은 이상하지 않은데, 자신이야말로 예수께서 그토록 빈번히 일을 맡겼던 제자임을 가장 확실히 알았기 때문이다.
139:4.4 (1554.2)
John Zebedee had many lovely traits of character, but one which was not so lovely was his inordinate but usually well-concealed conceit. His long association with Jesus made many and great changes in his character. This conceit was greatly lessened, but after growing old and becoming more or less childish, this self-esteem reappeared to a certain extent, so that, when engaged in directing Nathan in the writing of the Gospel which now bears his name, the aged apostle did not hesitate repeatedly to refer to himself as the “disciple whom Jesus loved.” In view of the fact that John came nearer to being the chum of Jesus than any other earth mortal, that he was his chosen personal representative in so many matters, it is not strange that he should have come to regard himself as the “disciple whom Jesus loved” since he most certainly knew he was the disciple whom Jesus so frequently trusted.
139:4.5 (1554.3)
The strongest trait in John’s character was his dependability; he was prompt and courageous, faithful and devoted. His greatest weakness was this characteristic conceit. He was the youngest member of his father’s family and the youngest of the apostolic group. Perhaps he was just a bit spoiled; maybe he had been humored slightly too much. But the John of after years was a very different type of person than the self-admiring and arbitrary young man who joined the ranks of Jesus’ apostles when he was twenty-four.
요한이 가장 좋아했던 예수의 특질은, 주님의 사랑과 애타심{愛他心}이었는데;이런 특징이 그에게 큰 감명을 줬기 때문에, 그의 나머지 생애는 사랑의 감정과 형제로서의 헌신으로 지배됐다. 그는 사랑에 대해 이야기했고 사랑에 관해 기록했다. 이 “우뢰의 아들”은 “사랑의 사도”가 됐으며;에베소에서 이 연로한 감독이 더 이상 설교단에 서서 설교할 수 없게 되어, 의자에 앉은 채 교회로 옮겨져야 했을 때, 그리고 예배를 마치면서 신도들에게 몇 마디 말씀 해 달라는 요청을 받았을 때, 여러 해 동안 그는 오직, “어린 자녀들아, 서로 사랑하라”고 말했다.
139:4.6 (1554.4)
Those characteristics of Jesus which John most appreciated were the Master’s love and unselfishness; these traits made such an impression on him that his whole subsequent life became dominated by the sentiment of love and brotherly devotion. He talked about love and wrote about love. This “son of thunder” became the “apostle of love”; and at Ephesus, when the aged bishop was no longer able to stand in the pulpit and preach but had to be carried to church in a chair, and when at the close of the service he was asked to say a few words to the believers, for years his only utterance was, “My little children, love one another.”
139:4.7 (1554.5)
John was a man of few words except when his temper was aroused. He thought much but said little. As he grew older, his temper became more subdued, better controlled, but he never overcame his disinclination to talk; he never fully mastered this reticence. But he was gifted with a remarkable and creative imagination.
139:4.8 (1555.1)
There was another side to John that one would not expect to find in this quiet and introspective type. He was somewhat bigoted and inordinately intolerant. In this respect he and James were much alike—they both wanted to call down fire from heaven on the heads of the disrespectful Samaritans. When John encountered some strangers teaching in Jesus’ name, he promptly forbade them. But he was not the only one of the twelve who was tainted with this kind of self-esteem and superiority consciousness.
요한의 생애는, 예수께서 얼마나 성실하게 어머니와 가족을 돌보기 위한 대책을 세워 놨는지 잘 알고 있었기에, 그가 집 없이 다니는 광경으로 인해 아주 큰 영향을 받았다. 또한 요한은, 예수의 가족이 그를 이해하지 못한 연유로 그 관계가 점점 멀어지고 있음을 알았으므로, 예수를 가슴속 깊이 동정했다. 예수께서 자신의 조그마한 소망도 하늘에 계신 아버지의 뜻에 늘 양보하는 것과, 은연중에 신용을 드러내는 일상생활과 함께, 이 모든 상황이 요한에게 깊은 인상을 줬으며, 그래서 이것은 훗날에 그의 온 생애를 통해서 나타난 바와 같이, 그의 성품에 뚜렷하고 영구적인 변화를 일으켰다.
139:4.9 (1555.2)
John’s life was tremendously influenced by the sight of Jesus’ going about without a home as he knew how faithfully he had made provision for the care of his mother and family. John also deeply sympathized with Jesus because of his family’s failure to understand him, being aware that they were gradually withdrawing from him. This entire situation, together with Jesus’ ever deferring his slightest wish to the will of the Father in heaven and his daily life of implicit trust, made such a profound impression on John that it produced marked and permanent changes in his character, changes which manifested themselves throughout his entire subsequent life.
요한은, 다른 사도들에게는 거의 없는, 냉철하고 대담한 용기를 지녔다. 예수께서 체포되던 날 밤에도 즉시 예수를 따라 갔고, 바로 죽음의 문턱까지 감히 주님과 동행했던 유일한 사도였다. 항상 예수와 함께 있었고, 이 세상에서 마지막 시간까지도 예수의 곁을 지켰고, 예수의 어머니에 관한 그의 신임을 끝까지 실망시키지 않았고, 주님이 필사자로서 실존하던 마지막 순간에도, 주어질지도 모를 추가 지시를 받기 위한 준비를 하고 곁에 있었다. 요한이 굉장히 믿을 만했다는 그 한 가지는 확실했다. 열두 사도가 식사할 때, 요한은 대개 예수의 오른 편에 앉았다. 열두 사도 중에서 그가 처음으로 진지하고 온전하게 부활을 믿었고, 부활한 예수께서 해변에서 그들에게 가까이 왔을 때, 제일 먼저 주님을 알아 본 사람도 그였다.
139:4.10 (1555.3)
John had a cool and daring courage which few of the other apostles possessed. He was the one apostle who followed right along with Jesus the night of his arrest and dared to accompany his Master into the very jaws of death. He was present and near at hand right up to the last earthly hour and was found faithfully carrying out his trust with regard to Jesus’ mother and ready to receive such additional instructions as might be given during the last moments of the Master’s mortal existence. One thing is certain, John was thoroughly dependable. John usually sat on Jesus’ right hand when the twelve were at meat. He was the first of the twelve really and fully to believe in the resurrection, and he was the first to recognize the Master when he came to them on the seashore after his resurrection.
요한은 여러 번 감옥에 갇혔고, 다른 황제가 로마에서 정권을 잡기 전까지, 4년 동안 밧모 섬에 유배됐다. 요한이 약삭빠르고 영리하지 못했더라면, 더 거침없이 말하는 형 야고보처럼 그 역시 분명히 처형됐을 것이다. 세월이 흐르면서, 주님의 동생 야고보와 더불어 정부의 고관들 앞에 불려 나갔을 때, 현명하게 회유하는 법을 배웠다. 그들은 “부드러운 대답이 화를 물리친다”는 것을 발견했다. 또한, 교회가 “하늘 나라”라기보다 오히려 “인류의 사회적 봉사에 헌신하는 영적 형제관계”라고 설명하는 것도 배웠다. 그들은 지배하는 힘--곧 왕국과 왕--보다 사랑으로 봉사하는 것을 가르쳤다.
139:4.13 (1555.6)
John was in prison several times and was banished to the Isle of Patmos for a period of four years until another emperor came to power in Rome. Had not John been tactful and sagacious, he would undoubtedly have been killed as was his more outspoken brother James. As the years passed, John, together with James the Lord’s brother, learned to practice wise conciliation when they appeared before the civil magistrates. They found that a “soft answer turns away wrath.” They also learned to represent the church as a “spiritual brotherhood devoted to the social service of mankind” rather than as “the kingdom of heaven.” They taught loving service rather than ruling power—kingdom and king.
139:4.14 (1555.7)
When in temporary exile on Patmos, John wrote the Book of Revelation, which you now have in greatly abridged and distorted form. This Book of Revelation contains the surviving fragments of a great revelation, large portions of which were lost, other portions of which were removed, subsequent to John’s writing. It is preserved in only fragmentary and adulterated form.
139:4.15 (1555.8)
John traveled much, labored incessantly, and after becoming bishop of the Asia churches, settled down at Ephesus. He directed his associate, Nathan, in the writing of the so-called “Gospel according to John,” at Ephesus, when he was ninety-nine years old. Of all the twelve apostles, John Zebedee eventually became the outstanding theologian. He died a natural death at Ephesus in a.d. 103 when he was one hundred and one years of age.
139:5.1 (1556.1)
Philip was the fifth apostle to be chosen, being called when Jesus and his first four apostles were on their way from John’s rendezvous on the Jordan to Cana of Galilee. Since he lived at Bethsaida, Philip had for some time known of Jesus, but it had not occurred to him that Jesus was a really great man until that day in the Jordan valley when he said, “Follow me.” Philip was also somewhat influenced by the fact that Andrew, Peter, James, and John had accepted Jesus as the Deliverer.
139:5.2 (1556.2)
Philip was twenty-seven years of age when he joined the apostles; he had recently been married, but he had no children at this time. The nickname which the apostles gave him signified “curiosity.” Philip was always wanting to be shown. He never seemed to see very far into any proposition. He was not necessarily dull, but he lacked imagination. This lack of imagination was the great weakness of his character. He was a commonplace and matter-of-fact individual.
빌립은 아들이 셋이고 딸이 넷인 일곱 자녀 가운데 하나였다. 그는 둘째였고, 주님의 부활이 있은 후에, 그의 온 가족에게 세례를 줘서 천국에 들어오도록 했다. 빌립의 친척은 모두 어부였다. 그의 아버지는 무척 능력 있고 생각이 깊었으나, 어머니는 평범한 가정 출신이었다. 빌립은 큰 일을 감당할 수 있는 인물은 아니었지만, 사소한 일을 큰 일처럼 할 수 있었고, 매우 적절하게 잘 처리했다. 4년 동안, 모든 사람을 먹일 만큼의 충분한 음식을 준비하는 데 실패한 것은 몇 번뿐이었다. 그들이 지내는 동안 겪었던 여러 차례의 비상시{非常時}에도, 그가 준비를 제대로 못한 적이 거의 없었다. 사도 일행의 물자조달 부서는, 총명하게 효율적으로 관리됐다.
139:5.4 (1556.4)
Philip came from a family of seven, three boys and four girls. He was next to the oldest, and after the resurrection he baptized his entire family into the kingdom. Philip’s people were fisherfolk. His father was a very able man, a deep thinker, but his mother was of a very mediocre family. Philip was not a man who could be expected to do big things, but he was a man who could do little things in a big way, do them well and acceptably. Only a few times in four years did he fail to have food on hand to satisfy the needs of all. Even the many emergency demands attendant upon the life they lived seldom found him unprepared. The commissary department of the apostolic family was intelligently and efficiently managed.
빌립의 강점은 조직적인 확실성에 있었으며;그의 성질의 약점은 상상력이 전혀 없는 것, 넷을 얻기 위하여 둘에 둘을 더하는 역량이 없는 것이었다. 이론적인 것에서는 수학적이었지만, 상상력을 적극적으로 이용하지 못했다. 어떤 유형의 상상력에서는 거의 한결같이 결핍돼있었다. 그는 평범하고 단조로운 보통 사람의 전형이었다. 예수의 가르침과 설교를 듣기 위하여 온 대중 가운데는 그런 남녀가 많이 있었는데, 그들은 자신과 똑같은 사람이 주님의 협의회에서 명예로운 지위까지 높임 받은 것을 봄으로써 큰 위안을 얻었으며;그들 자신과 비슷한 사람이 이미 천국의 직무에서 높은 자리를 차지하고 있다는 사실이, 그들에게 용기를 줬다. 예수께서는 빌립의 우둔한 질문에 참을성 있게 귀를 기울였고, “보여 달라”는 사무장의 요구에 아주 여러 번 응하면서, 일부 인간의 정신이 이 사람처럼 작용하는 방식에 대하여 많이 배웠다.
139:5.5 (1556.5)
The strong point about Philip was his methodical reliability; the weak point in his make-up was his utter lack of imagination, the absence of the ability to put two and two together to obtain four. He was mathematical in the abstract but not constructive in his imagination. He was almost entirely lacking in certain types of imagination. He was the typical everyday and commonplace average man. There were a great many such men and women among the multitudes who came to hear Jesus teach and preach, and they derived great comfort from observing one like themselves elevated to an honored position in the councils of the Master; they derived courage from the fact that one like themselves had already found a high place in the affairs of the kingdom. And Jesus learned much about the way some human minds function as he so patiently listened to Philip’s foolish questions and so many times complied with his steward’s request to “be shown.”
빌립의 인간성에는 감탄할만한 점이 거의 없었다. 때때로 “안드레와 베드로가 사는 성읍 벳새다의 빌립”이라고 불렸다. 분별하는 선견지명이 거의 없었으며;주어진 환경에서 극적인 가능성을 포착하지 못했다. 비관적이지 않았고;그저 단조로웠다. 또한 영적 통찰력이 매우 부족했다. 명백하게 우둔한 질문을 묻기 위해, 주님의 가장 심각한 강론 중간에 예수를 중단시키기를 주저하지 않았다. 그러나 예수께서는 그런 경솔함에 대해 결코 책망하지 않았으며;인내심으로 대했고, 가르침의 더 깊은 의미를 파악하지 못하는 그의 무능함을 배려했다. 예수께서는, 이런 방해되는 질문에 대해 한 번이라도 빌립을 책망한다면, 이 정직한 혼에 상처를 줄뿐 아니라, 그런 비난이 빌립을 너무 아프게 해서, 그가 다시는 자유롭게 질문하지 못하리라는 것을 잘 알았다. 예수께서는, 자신이 지은 공간의 세계들에는, 비슷하게 생각이-더딘 필사자가 셀 수 없이 많음을 알았고, 모두가 자기를 의지하고, 질문이나 문제가 있으면 언제든지 편한 마음으로 자기에게 가져오도록 용기를 주고자 했다. 아무튼, 예수께서는 자기가 전하려던 설교보다 빌립의 우둔한 질문에 진정으로 더 관심이 있었다. 예수께서는 진정으로 사람들에게, 온갖 종류의 사람들에게 지대한 관심을 뒀다.
139:5.7 (1557.1)
There was little about Philip’s personality that was impressive. He was often spoken of as “Philip of Bethsaida, the town where Andrew and Peter live.” He was almost without discerning vision; he was unable to grasp the dramatic possibilities of a given situation. He was not pessimistic; he was simply prosaic. He was also greatly lacking in spiritual insight. He would not hesitate to interrupt Jesus in the midst of one of the Master’s most profound discourses to ask an apparently foolish question. But Jesus never reprimanded him for such thoughtlessness; he was patient with him and considerate of his inability to grasp the deeper meanings of the teaching. Jesus well knew that, if he once rebuked Philip for asking these annoying questions, he would not only wound this honest soul, but such a reprimand would so hurt Philip that he would never again feel free to ask questions. Jesus knew that on his worlds of space there were untold billions of similar slow-thinking mortals, and he wanted to encourage them all to look to him and always to feel free to come to him with their questions and problems. After all, Jesus was really more interested in Philip’s foolish questions than in the sermon he might be preaching. Jesus was supremely interested in men, all kinds of men.
사무장인 이 사도는 훌륭한 대중 웅변가는 아니었지만, 개인을 상대할 때 매우 설득력 있고 성공적인 일꾼이었다. 쉽게 용기를 잃지 않았으며;자기가 맡은 어떤 것에서든지 꾸준하고 무척 끈기 있었다. 그는 “오라”고 말하는 훌륭하고 보기 드문 은사를 갖고 있었다. 그가 처음으로 개종시킨 나다니엘이 나사렛과 예수의 장단점에 대해 논쟁하려했을 때, 빌립의 효과적인 대답은 “와서 보라”는 것이었다. 그는 청중에게 “가라”--곧 이것을 하고 저것을 하라--고 훈계하는 독단적 설교자가 아니었다. 그는 자신이 하는 일에서 발생하는 모든 상황에서, “오라”는 말로--곧 “나와 함께 가자;내가 그 길을 여러분에게 보여 주겠다”는 말로-- 대처했다. 그리고 이것은 모든 형식과 국면의 가르침에서 항상 효과적인 기법이다. 부모들도 자녀에게 “이것을 하고 저것을 하라”는 대신, 오히려 “우리와 함께 가자, 우리가 너에게 더 나은 길을 보여주고 함께 나누겠다”고 말하는, 더 훌륭한 방법을 빌립에게서 배울 수 있다.
139:5.8 (1557.2)
The apostolic steward was not a good public speaker, but he was a very persuasive and successful personal worker. He was not easily discouraged; he was a plodder and very tenacious in anything he undertook. He had that great and rare gift of saying, “Come.” When his first convert, Nathaniel, wanted to argue about the merits and demerits of Jesus and Nazareth, Philip’s effective reply was, “Come and see.” He was not a dogmatic preacher who exhorted his hearers to “Go”—do this and do that. He met all situations as they arose in his work with “Come”—“come with me; I will show you the way.” And that is always the effective technique in all forms and phases of teaching. Even parents may learn from Philip the better way of saying to their children not “Go do this and go do that,” but rather, “Come with us while we show and share with you the better way.”
새로운 상황에 자신을 적응시키지 못하는 빌립의 무능력은, 예루살렘에 있을 때 그리스인이 그에게 와서:“선생님, 우리는 예수를 만나기 원합니다”라고 말했을 때 잘 나타났다. 빌립은 어떤 유대인이든지 그런 질문을 했다면, “오라”고 말했을 것이다. 그러나 이 사람들은 외국인이었고, 빌립은 상급자로부터 그런 문제에 대해 지시받은 기억이 없었으므로;그가 생각할 수 있었던 한 가지는, 최고책임자 안드레에게 조언을 구하는 것이었고, 그런 후에 둘이서 그리스인들을 예수께 데려갔다. 마찬가지로, 그는 주님의 지시에 따라서 신자{信者}들에게 전도하고 세례를 주려고 사마리아로 갔을 때, 진리의 영을 받았다는 표시로 개종자들에게 안수{按手}하기를 삼갔다. 베드로와 요한이 이 일을 했는데, 이들은 그때 모{母}교회를 대표해서 그의 일을 관찰하려고, 예루살렘에서 즉시 내려왔다.
139:5.9 (1557.3)
The inability of Philip to adapt himself to a new situation was well shown when the Greeks came to him at Jerusalem, saying: “Sir, we desire to see Jesus.” Now Philip would have said to any Jew asking such a question, “Come.” But these men were foreigners, and Philip could remember no instructions from his superiors regarding such matters; so the only thing he could think to do was to consult the chief, Andrew, and then they both escorted the inquiring Greeks to Jesus. Likewise, when he went into Samaria preaching and baptizing believers, as he had been instructed by his Master, he refrained from laying hands on his converts in token of their having received the Spirit of Truth. This was done by Peter and John, who presently came down from Jerusalem to observe his work in behalf of the mother church.
139:5.10 (1557.4)
Philip went on through the trying times of the Master’s death, participated in the reorganization of the twelve, and was the first to go forth to win souls for the kingdom outside of the immediate Jewish ranks, being most successful in his work for the Samaritans and in all his subsequent labors in behalf of the gospel.
빌립의 아내는 여자 단체 중에서 유능한 회원이었고, 예루살렘의 박해를 피해서 급히 도망친 후에, 남편의 복음전파와 관련하여 적극적으로 활동했다. 그의 아내는 두려움 없는 여자였다. 그 여자는 빌립의 십자가 밑에 서서, 그를 죽이는 자들에게도 희소식을 전파하도록 그를 격려했고, 그의 힘이 다하자, 그 여자는 예수에 대한 신앙으로 말미암는 구원의 이야기를 외치기 시작했으며, 성난 유대인이 그 여자에게 달려와 돌로 죽였을 때에야 비로소 잠잠했다. 그들의 맏딸 레아가 그들의 일을 이어받았고, 나중에는 히에라폴리스의 저명한 여{女}선지자가 됐다.
139:5.11 (1557.5)
Philip’s wife, who was an efficient member of the women’s corps, became actively associated with her husband in his evangelistic work after their flight from the Jerusalem persecutions. His wife was a fearless woman. She stood at the foot of Philip’s cross encouraging him to proclaim the glad tidings even to his murderers, and when his strength failed, she began the recital of the story of salvation by faith in Jesus and was silenced only when the irate Jews rushed upon her and stoned her to death. Their eldest daughter, Leah, continued their work, later on becoming the renowned prophetess of Hierapolis.
139:6.2 (1558.3)
When Nathaniel joined the apostles, he was twenty-five years old and was the next to the youngest of the group. He was the youngest of a family of seven, was unmarried, and the only support of aged and infirm parents, with whom he lived at Cana; his brothers and sister were either married or deceased, and none lived there. Nathaniel and Judas Iscariot were the two best educated men among the twelve. Nathaniel had thought to become a merchant.
예수께서 나다니엘에게 별명을 직접 지어 준 일은 없었지만, 열두 사도는 곧, 정직하고 진지하다는 의미를 지닌 이름으로 그를 부르기 시작했다. 그는 “교활함이 없는 사람”이었다. 그리고 이것은 그의 큰 장점이었으며;정직할 뿐만 아니라 진지했다. 그의 성격상 약점은 자존심이었는데;자기 가족과 도시와 명성 그리고 민족에 대한 자부심이 무척 강했고, 그 모든 것은 지나치지만 않았다면 칭찬받을 만했다. 그러나 나다니엘은 자신의 개인적 편견을 극단까지 끌고 가는 경향이 있었다. 그는 자신의 개인 견해에 따라서 사람마다 미리 판단하는 습관이 있었다. 예수를 만나기도 전에, “나사렛에서 무슨 선한 것이 나올 수 있는가?”라고 주저함 없이 질문했다. 그러나 나다니엘은 자부심이 강했음에도, 완고하지는 않았다. 예수의 얼굴을 일단 살폈을 때, 그는 곧바로 태도를 바꿨다.
139:6.3 (1558.4)
Jesus did not himself give Nathaniel a nickname, but the twelve soon began to speak of him in terms that signified honesty, sincerity. He was “without guile.” And this was his great virtue; he was both honest and sincere. The weakness of his character was his pride; he was very proud of his family, his city, his reputation, and his nation, all of which is commendable if it is not carried too far. But Nathaniel was inclined to go to extremes with his personal prejudices. He was disposed to prejudge individuals in accordance with his personal opinions. He was not slow to ask the question, even before he had met Jesus, “Can any good thing come out of Nazareth?” But Nathaniel was not obstinate, even if he was proud. He was quick to reverse himself when he once looked into Jesus’ face.
139:6.4 (1558.5)
In many respects Nathaniel was the odd genius of the twelve. He was the apostolic philosopher and dreamer, but he was a very practical sort of dreamer. He alternated between seasons of profound philosophy and periods of rare and droll humor; when in the proper mood, he was probably the best storyteller among the twelve. Jesus greatly enjoyed hearing Nathaniel discourse on things both serious and frivolous. Nathaniel progressively took Jesus and the kingdom more seriously, but never did he take himself seriously.
사도들 모두가 나다니엘을 사랑하고 존중했으며, 그는 가룟 유다를 제외한 모든 사도와 아주 잘 지냈다. 유다는, 나다니엘이 사도 직분을 충분히 진지하게 여기지 않는다고 생각했으며, 한 번은 무모하게도 예수께 몰래 가서 그에 대한 불평을 늘어놨다. 예수께서 말씀했다:“유다야, 신중히 행동해라;너의 직분을 너무 크게 여기지 말아라. 우리 가운데 누가 형제를 판단하는 권한을 가졌겠느냐? 아버지의 자녀들이 인생의 심각한 일만 함께하는 것은 그분의 뜻이 아니다. 다시 말하는데:나는 육신 속의 내 형제들에게 기쁨과 즐거움 그리고 삶을 더 풍성케 하려고 왔다. 유다야, 이제 가서 너에게 맡겨진 일을 잘하고, 너의 형제 나다니엘이 자기 문제를 하나님과 해결하도록 내버려 둬라.” 그리고 이 기억은, 다른 많은 비슷한 체험과 함께, 자신을-속이는 가룟 유다의 심정에 오래 남아있었다.
139:6.5 (1558.6)
The apostles all loved and respected Nathaniel, and he got along with them splendidly, excepting Judas Iscariot. Judas did not think Nathaniel took his apostleship sufficiently seriously and once had the temerity to go secretly to Jesus and lodge complaint against him. Said Jesus: “Judas, watch carefully your steps; do not overmagnify your office. Who of us is competent to judge his brother? It is not the Father’s will that his children should partake only of the serious things of life. Let me repeat: I have come that my brethren in the flesh may have joy, gladness, and life more abundantly. Go then, Judas, and do well that which has been intrusted to you but leave Nathaniel, your brother, to give account of himself to God.” And the memory of this, with that of many similar experiences, long lived in the self-deceiving heart of Judas Iscariot.
139:6.6 (1559.1)
Many times, when Jesus was away on the mountain with Peter, James, and John, and things were becoming tense and tangled among the apostles, when even Andrew was in doubt about what to say to his disconsolate brethren, Nathaniel would relieve the tension by a bit of philosophy or a flash of humor; good humor, too.
139:6.7 (1559.2)
Nathaniel’s duty was to look after the families of the twelve. He was often absent from the apostolic councils, for when he heard that sickness or anything out of the ordinary had happened to one of his charges, he lost no time in getting to that home. The twelve rested securely in the knowledge that their families’ welfare was safe in the hands of Nathaniel.
139:6.9 (1559.4)
Nathaniel’s father (Bartholomew) died shortly after Pentecost, after which this apostle went into Mesopotamia and India proclaiming the glad tidings of the kingdom and baptizing believers. His brethren never knew what became of their onetime philosopher, poet, and humorist. But he also was a great man in the kingdom and did much to spread his Master’s teachings, even though he did not participate in the organization of the subsequent Christian church. Nathaniel died in India.
139:7.1 (1559.5)
Matthew, the seventh apostle, was chosen by Andrew. Matthew belonged to a family of tax gatherers, or publicans, but was himself a customs collector in Capernaum, where he lived. He was thirty-one years old and married and had four children. He was a man of moderate wealth, the only one of any means belonging to the apostolic corps. He was a good business man, a good social mixer, and was gifted with the ability to make friends and to get along smoothly with a great variety of people.
139:7.2 (1559.6)
Andrew appointed Matthew the financial representative of the apostles. In a way he was the fiscal agent and publicity spokesman for the apostolic organization. He was a keen judge of human nature and a very efficient propagandist. His is a personality difficult to visualize, but he was a very earnest disciple and an increasing believer in the mission of Jesus and in the certainty of the kingdom. Jesus never gave Levi a nickname, but his fellow apostles commonly referred to him as the “money-getter.”
139:7.3 (1559.7)
Levi’s strong point was his wholehearted devotion to the cause. That he, a publican, had been taken in by Jesus and his apostles was the cause for overwhelming gratitude on the part of the former revenue collector. However, it required some little time for the rest of the apostles, especially Simon Zelotes and Judas Iscariot, to become reconciled to the publican’s presence in their midst. Matthew’s weakness was his shortsighted and materialistic viewpoint of life. But in all these matters he made great progress as the months went by. He, of course, had to be absent from many of the most precious seasons of instruction as it was his duty to keep the treasury replenished.
139:7.5 (1560.1)
Though Matthew was a man with a past, he gave an excellent account of himself, and as time went on, his associates became proud of the publican’s performances. He was one of the apostles who made extensive notes on the sayings of Jesus, and these notes were used as the basis of Isador’s subsequent narrative of the sayings and doings of Jesus, which has become known as the Gospel according to Matthew.
139:7.6 (1560.2)
The great and useful life of Matthew, the business man and customs collector of Capernaum, has been the means of leading thousands upon thousands of other business men, public officials, and politicians, down through the subsequent ages, also to hear that engaging voice of the Master saying, “Follow me.” Matthew really was a shrewd politician, but he was intensely loyal to Jesus and supremely devoted to the task of seeing that the messengers of the coming kingdom were adequately financed.
139:7.7 (1560.3)
The presence of Matthew among the twelve was the means of keeping the doors of the kingdom wide open to hosts of downhearted and outcast souls who had regarded themselves as long since without the bounds of religious consolation. Outcast and despairing men and women flocked to hear Jesus, and he never turned one away.
마태는, 주님의 교훈을 직접 들은 사람과 신도들로부터 들어오는 헌금을 기꺼이 받았으나, 대중에게 기금을 공개적으로 요청한 적은 한 번도 없었다. 모든 재정 업무를 조용하고 개인적인 방법으로 했고, 대부분의 돈을 비교적 부유한 계층의 관심 있는 신도들로부터 모금했다. 그는 자신의 온당한 재산 거의 전부를 주님과 사도들의 일을 위하여 사용했지만, 모든 것을 다 알고 있던 예수를 제외하고, 그들은 그의 이런 관용을 알지 못했다. 마태는, 예수와 동역자들이 자기 돈을 오염된 것으로 여길지도 모른다는 두려움에서, 사도들의 기금으로 공공연하게 헌금하지 못했으며;다른 신도들의 이름으로 많이 기부했다. 초기에 여러 달 동안, 마태는 그들 가운데서 자신의 존재가 다소 시험거리가 됐을 때, 자기 돈으로 그들의 일용할 양식을 종종 공급했음을 알려주고 싶은 유혹을 강하게 받았어도, 굴복하지 않았다. 세리를 경멸하는 증거가 나타났을 때, 레위는 자신이 후하게 기부했다는 것을 그들에게 드러내고 싶은 마음이 불탔으나, 항상 잠자코 있도록 자신을 잘 다스렸다.
139:7.8 (1560.4)
Matthew received freely tendered offerings from believing disciples and the immediate auditors of the Master’s teachings, but he never openly solicited funds from the multitudes. He did all his financial work in a quiet and personal way and raised most of the money among the more substantial class of interested believers. He gave practically the whole of his modest fortune to the work of the Master and his apostles, but they never knew of this generosity, save Jesus, who knew all about it. Matthew hesitated openly to contribute to the apostolic funds for fear that Jesus and his associates might regard his money as being tainted; so he gave much in the names of other believers. During the earlier months, when Matthew knew his presence among them was more or less of a trial, he was strongly tempted to let them know that his funds often supplied them with their daily bread, but he did not yield. When evidence of the disdain of the publican would become manifest, Levi would burn to reveal to them his generosity, but always he managed to keep still.
일주일 동안에 필요한 기금이 예산보다 모자랄 때, 레위는 자기 개인 재산에서 많이 빼서 쓰곤 했다. 또한 때때로 예수의 가르침에 대단히 흥미를 느꼈을 때, 필요한 기금이 걷히지 않아서 자기가 대신 개인적으로 그 기금을 충당해야했음에도, 남아서 그 설명을 듣기를 더 좋아했다. 그러나 레위는, 많은 돈이 자기 주머니에서 나왔다는 것을 예수께서 알아주셨으면 하고 간절히 소망했다. 주님께서 그것에 관해 전부 알고 있음을 그는 거의 인지하지 못했다. 박해가 시작된 후 천국 복음을 전파하러 나갈 때, 마태에게 거의 동전 하나 남아있지 않을 정도로 마태가 그들의 후원자였음을, 사도들은 죽을 때까지 몰랐다.
139:7.9 (1560.5)
When the funds for the week were short of the estimated requirements, Levi would often draw heavily upon his own personal resources. Also, sometimes when he became greatly interested in Jesus’ teaching, he preferred to remain and hear the instruction, even though he knew he must personally make up for his failure to solicit the necessary funds. But Levi did so wish that Jesus might know that much of the money came from his pocket! He little realized that the Master knew all about it. The apostles all died without knowing that Matthew was their benefactor to such an extent that, when he went forth to proclaim the gospel of the kingdom after the beginning of the persecutions, he was practically penniless.
139:7.10 (1560.6)
When these persecutions caused the believers to forsake Jerusalem, Matthew journeyed north, preaching the gospel of the kingdom and baptizing believers. He was lost to the knowledge of his former apostolic associates, but on he went, preaching and baptizing, through Syria, Cappadocia, Galatia, Bithynia, and Thrace. And it was in Thrace, at Lysimachia, that certain unbelieving Jews conspired with the Roman soldiers to encompass his death. And this regenerated publican died triumphant in the faith of a salvation he had so surely learned from the teachings of the Master during his recent sojourn on earth.
139:8.1 (1561.1)
Thomas was the eighth apostle, and he was chosen by Philip. In later times he has become known as “doubting Thomas,” but his fellow apostles hardly looked upon him as a chronic doubter. True, his was a logical, skeptical type of mind, but he had a form of courageous loyalty which forbade those who knew him intimately to regard him as a trifling skeptic.
139:8.2 (1561.2)
When Thomas joined the apostles, he was twenty-nine years old, was married, and had four children. Formerly he had been a carpenter and stone mason, but latterly he had become a fisherman and resided at Tarichea, situated on the west bank of the Jordan where it flows out of the Sea of Galilee, and he was regarded as the leading citizen of this little village. He had little education, but he possessed a keen, reasoning mind and was the son of excellent parents, who lived at Tiberias. Thomas had the one truly analytical mind of the twelve; he was the real scientist of the apostolic group.
도마의 초기 가정생활은 불행했으며;그의 부모는 결혼 생활이 원만치 못했고, 이것이 도마의 성년기 체험에 반영됐다. 그는 몹시 사귀기 힘들고 다투기 잘하는 성질을 지니면서 자랐다. 그의 부인도 그가 사도들과 합류하게 된 것을 기뻐했으며;비관적인 남편이 대체로 집을 비우게 됐다는 생각에, 안도의 숨을 내쉬었다. 도마는 또한 의심하는 경향이 있어서, 그와 평화롭게 지내기가 힘들었다. 베드로는 처음에 도마로 인해 매우 화가 나서, 도마는 “비열하고 불쾌하고 항상 의심하는 자”라고, 형 안드레에게 불평을 늘어놓았다. 그러나 동역자들은, 도마를 잘 알아갈수록 더 좋아하게 됐다. 그들은 그가 매우 정직하고 단호하게 충성스럽다는 것을 발견했다. 더 할 나위 없이 진지했고, 분명히 진실했지만, 날 때부터 헐뜯는 사람이었고, 실제로 비관주의자로서 자라왔다. 그의 분석적인 정신은 의심으로 끔찍해졌다. 그는 동료들에 대한 신뢰감을 급속도로 잃어가고 있을 때, 열두 사도와 교제하게 되면서 이처럼 예수의 고상한 성품과 접촉하게 됐다. 주님과 나눈 이런 교제는 도마의 전반적인 기질을 즉시 바꾸기 시작했고, 동료 사람들에 대한 그의 정신적 반응에도 많은 변화가 오도록 영향을 미쳤다.
139:8.3 (1561.3)
The early home life of Thomas had been unfortunate; his parents were not altogether happy in their married life, and this was reflected in Thomas’s adult experience. He grew up having a very disagreeable and quarrelsome disposition. Even his wife was glad to see him join the apostles; she was relieved by the thought that her pessimistic husband would be away from home most of the time. Thomas also had a streak of suspicion which made it very difficult to get along peaceably with him. Peter was very much upset by Thomas at first, complaining to his brother, Andrew, that Thomas was “mean, ugly, and always suspicious.” But the better his associates knew Thomas, the more they liked him. They found he was superbly honest and unflinchingly loyal. He was perfectly sincere and unquestionably truthful, but he was a natural-born faultfinder and had grown up to become a real pessimist. His analytical mind had become cursed with suspicion. He was rapidly losing faith in his fellow men when he became associated with the twelve and thus came in contact with the noble character of Jesus. This association with the Master began at once to transform Thomas’s whole disposition and to effect great changes in his mental reactions to his fellow men.
139:8.5 (1561.5)
In the organization of the twelve Thomas was assigned to arrange and manage the itinerary, and he was an able director of the work and movements of the apostolic corps. He was a good executive, an excellent businessman, but he was handicapped by his many moods; he was one man one day and another man the next. He was inclined toward melancholic brooding when he joined the apostles, but contact with Jesus and the apostles largely cured him of this morbid introspection.
139:8.6 (1561.6)
Jesus enjoyed Thomas very much and had many long, personal talks with him. His presence among the apostles was a great comfort to all honest doubters and encouraged many troubled minds to come into the kingdom, even if they could not wholly understand everything about the spiritual and philosophic phases of the teachings of Jesus. Thomas’s membership in the twelve was a standing declaration that Jesus loved even honest doubters.
다른 사도들은 예수의 충만한 인격에서 어떤 특별하고 탁월한 특징 때문에 그를 존경했으나, 도마는 비할 바 없이 균형 잡힌 주님의 성품 때문에 존경했다. 도마는, 사랑스럽고 자비로우면서도 확고하게 정당하고 공평한;단호하지만 결코 고집스럽지 않은;침착하지만 결코 무관심하지 않은;돕고자 하고 동정심이 많지만 결코 간섭하거나 독재적이지 않은;강하지만 동시에 온화한;긍정적이지만 거칠거나 무례하지 않은;부드럽지만 결코 흔들리지 않는;순수하고 순결하지만 동시에 씩씩하고 적극적이고 강인한;진정으로 용감하지만 결코 성급하거나 경솔하지 않은;자연을 사랑하지만 자연을 숭배하는 모든 경향으로부터 자유로운;해학적이고 쾌활하지만 경솔함과 천박함이 없는 예수를, 더욱 존경하고 받들었다. 도마를 매료시킨 것은, 이렇게 비길 데 없이 균형 잡힌 인품이었다. 그는 아마 열두 사도 가운데 누구보다도, 예수에 대한 최고의 지적 이해와 인격 감상을 누렸을 것이다.
139:8.7 (1562.1)
The other apostles held Jesus in reverence because of some special and outstanding trait of his replete personality, but Thomas revered his Master because of his superbly balanced character. Increasingly Thomas admired and honored one who was so lovingly merciful yet so inflexibly just and fair; so firm but never obstinate; so calm but never indifferent; so helpful and so sympathetic but never meddlesome or dictatorial; so strong but at the same time so gentle; so positive but never rough or rude; so tender but never vacillating; so pure and innocent but at the same time so virile, aggressive, and forceful; so truly courageous but never rash or foolhardy; such a lover of nature but so free from all tendency to revere nature; so humorous and so playful, but so free from levity and frivolity. It was this matchless symmetry of personality that so charmed Thomas. He probably enjoyed the highest intellectual understanding and personality appreciation of Jesus of any of the twelve.
열두 사도가 회의하는 중에 도마는 언제나 신중했고, 안전한 정책을 첫째로 옹호했으나, 그의 보수적 의견이 투표로 부결되거나 거부되면, 결정된 계획표를 이행하는 데, 그가 항상 제일 먼저 두려움 없이 뛰어들었다. 그는 무모하고 주제넘은 어떤 기획에 대해서는 계속 반복하여 반대하려고 했으며;격렬한 가운데 끝날 때까지 논쟁하곤 했지만, 안드레가 그 제안을 표결에 부쳐서, 그가 그렇게 격렬하게 반대했던 안건을 열두 사도가 통과시키고 나면, 도마가 제일 먼저 “갑시다!”라고 말했다. 그는 훌륭한 패자였다. 유감을 품지도, 더 키우지도 않았다. 예수께서 자신을 위험에 노출시키는 것을 여러 번 반대했지만, 주님께서 그런 모험을 택하기로 결정하면, “동지들, 어서 갑시다. 가서 그와 함께 죽읍시다”라는 용기 있는 말을 제일 먼저 하면서 사도들을 집결시키는 사람은 항상 도마였다.
139:8.8 (1562.2)
In the councils of the twelve Thomas was always cautious, advocating a policy of safety first, but if his conservatism was voted down or overruled, he was always the first fearlessly to move out in execution of the program decided upon. Again and again would he stand out against some project as being foolhardy and presumptuous; he would debate to the bitter end, but when Andrew would put the proposition to a vote, and after the twelve would elect to do that which he had so strenuously opposed, Thomas was the first to say, “Let’s go!” He was a good loser. He did not hold grudges nor nurse wounded feelings. Time and again did he oppose letting Jesus expose himself to danger, but when the Master would decide to take such risks, always was it Thomas who rallied the apostles with his courageous words, “Come on, comrades, let’s go and die with him.”
139:8.9 (1562.3)
Thomas was in some respects like Philip; he also wanted “to be shown,” but his outward expressions of doubt were based on entirely different intellectual operations. Thomas was analytical, not merely skeptical. As far as personal physical courage was concerned, he was one of the bravest among the twelve.
도마는 몹시 힘든 날들을 어느 정도 겪었는데;종종 우울했고 풀죽어있었다. 아홉 살 때 쌍둥이 여동생을 잃은 것이, 어린 시절에 많은 슬픔을 줬고, 그것이 후반기 생애의 변덕스런 기질적 문제를 악화시켰다. 도마가 낙심하게 되면, 어떤 때에는 나다니엘이, 어떤 때에는 베드로가, 그리고 알패오 쌍둥이 가운데 하나가, 그의 원기를 회복시키는 데 자주 도움을 줬다. 가장 억눌렸을 때, 그는 불행하게도 예수와 직접 대면하지 않도록 피하려고 항상 애썼다. 그러나 주님은 이 모든 것을 알았고, 이 사도가 그렇게 우울증으로 고난당하고 의심으로 지쳤을 때, 그에 대해 이해심 있는 연민의 정을 가졌다.
139:8.10 (1562.4)
Thomas had some very bad days; he was blue and downcast at times. The loss of his twin sister when he was nine years old had occasioned him much youthful sorrow and had added to his temperamental problems of later life. When Thomas would become despondent, sometimes it was Nathaniel who helped him to recover, sometimes Peter, and not infrequently one of the Alpheus twins. When he was most depressed, unfortunately he always tried to avoid coming in direct contact with Jesus. But the Master knew all about this and had an understanding sympathy for his apostle when he was thus afflicted with depression and harassed by doubts.
139:8.11 (1562.5)
Sometimes Thomas would get permission from Andrew to go off by himself for a day or two. But he soon learned that such a course was not wise; he early found that it was best, when he was downhearted, to stick close to his work and to remain near his associates. But no matter what happened in his emotional life, he kept right on being an apostle. When the time actually came to move forward, it was always Thomas who said, “Let’s go!”
도마는, 의심을 품고 그것에 대면하고 극복하는 인간의 위대한 본보기였다. 훌륭한 정신을 지녔으며;트집 잡는 비판자가 아니었다. 논리적 사색가였으며;예수와 동료 사도들에게는 매서운 시험거리였다. 예수와 그의 활동이 진짜가 아니었다면, 도마 같은 사람을 처음부터 끝까지 붙들어 놓을 수 없었다. 그는 사실에 대한 예리하고 확실한 감각을 지니고 있었다. 사기나 속임수가 나타났다면, 도마는 당장 그들 모두를 버렸을 것이다. 예수에 관하여 그리고 그가 이 세상에서 한 일에 관하여, 과학자들은 모든 것을 충분히 이해하기 어려울지 몰라도, 진정한 과학자 정신을 지닌 한 사람은--곧 도마 디두모는-- 주님과 인간 동역자들과 함께 살았고 일했으며, 나사렛 예수를 믿었다.
139:8.12 (1562.6)
Thomas is the great example of a human being who has doubts, faces them, and wins. He had a great mind; he was no carping critic. He was a logical thinker; he was the acid test of Jesus and his fellow apostles. If Jesus and his work had not been genuine, it could not have held a man like Thomas from the start to the finish. He had a keen and sure sense of fact. At the first appearance of fraud or deception Thomas would have forsaken them all. Scientists may not fully understand all about Jesus and his work on earth, but there lived and worked with the Master and his human associates a man whose mind was that of a true scientist—Thomas Didymus—and he believed in Jesus of Nazareth.
도마는 재판과 십자가형이 진행되는 동안 괴로운 시간을 보냈다. 한동안 절망의 수렁에 빠져있었지만, 용기를 되찾았고 사도들에게 합류했으며, 갈릴리 바다에서 예수를 환영하는 자리에 그들과 함께 있었다. 의심으로 인한 억눌림에 한동안 굴복했으나, 결국에는 신앙과 용기를 되찾았다. 오순절 이후에 사도들에게 현명한 조언을 했고, 박해로 신자들이 뿔뿔이 흩어지게 되자, 천국의 희소식을 전파하고 신도들에게 세례를 주면서, 키프로스, 크레테, 북아프리카 해안, 시칠리로 갔다. 그리고 도마는, 로마 정부 대리인들에게 체포되어 말타에서 처형될 때까지, 전도하고 세례 주기를 계속했다. 죽기 불과 몇 주 전에, 그는 예수의 생애와 교훈을 기록하기 시작했다.
139:8.13 (1563.1)
Thomas had a trying time during the days of the trial and crucifixion. He was for a season in the depths of despair, but he rallied his courage, stuck to the apostles, and was present with them to welcome Jesus on the Sea of Galilee. For a while he succumbed to his doubting depression but eventually rallied his faith and courage. He gave wise counsel to the apostles after Pentecost and, when persecution scattered the believers, went to Cyprus, Crete, the North African coast, and Sicily, preaching the glad tidings of the kingdom and baptizing believers. And Thomas continued preaching and baptizing until he was apprehended by the agents of the Roman government and was put to death in Malta. Just a few weeks before his death he had begun the writing of the life and teachings of Jesus.
139:9.2 (1563.3)
There is not much to be said about these two commonplace fisherfolk. They loved their Master and Jesus loved them, but they never interrupted his discourses with questions. They understood very little about the philosophical discussions or the theological debates of their fellow apostles, but they rejoiced to find themselves numbered among such a group of mighty men. These two men were almost identical in personal appearance, mental characteristics, and extent of spiritual perception. What may be said of one should be recorded of the other.
139:9.3 (1563.4)
Andrew assigned them to the work of policing the multitudes. They were the chief ushers of the preaching hours and, in fact, the general servants and errand boys of the twelve. They helped Philip with the supplies, they carried money to the families for Nathaniel, and always were they ready to lend a helping hand to any one of the apostles.
139:9.4 (1563.5)
The multitudes of the common people were greatly encouraged to find two like themselves honored with places among the apostles. By their very acceptance as apostles these mediocre twins were the means of bringing a host of fainthearted believers into the kingdom. And, too, the common people took more kindly to the idea of being directed and managed by official ushers who were very much like themselves.
139:9.6 (1563.7)
James Alpheus especially loved Jesus because of the Master’s simplicity. These twins could not comprehend the mind of Jesus, but they did grasp the sympathetic bond between themselves and the heart of their Master. Their minds were not of a high order; they might even reverently be called stupid, but they had a real experience in their spiritual natures. They believed in Jesus; they were sons of God and fellows of the kingdom.
139:9.7 (1564.1)
Judas Alpheus was drawn toward Jesus because of the Master’s unostentatious humility. Such humility linked with such personal dignity made a great appeal to Judas. The fact that Jesus would always enjoin silence regarding his unusual acts made a great impression on this simple child of nature.
쌍둥이는 너그러운 단순한-정신을 지닌 도우미였고, 모두가 그들을 사랑했다. 예수께서는 재주가 하나뿐인 이 젊은이들을 천국에서 자신의 개인 참모라는 명예로운 지위에 받아들였는데, 세상에는 그런 단순하고 두려움에-지배당하는 다른 혼이 셀 수 없이 많이 있으므로, 자기가 퍼부어 줄 진리의 영 안으로, 그리고 자기와 나누는 적극적으로 믿는 공동체 안으로 그들을 환영하고 싶었기 때문이다. 예수께서는 사소함을 경멸하지 않았고, 단지 악과 죄를 경멸했다. 야고보와 유다는 보잘것없었지만, 또한 신실했다. 그들은 단순하고 무지했지만, 또한 도량이-넓고 친절하고 관대했다.
139:9.8 (1564.2)
The twins were good-natured, simple-minded helpers, and everybody loved them. Jesus welcomed these young men of one talent to positions of honor on his personal staff in the kingdom because there are untold millions of other such simple and fear-ridden souls on the worlds of space whom he likewise wishes to welcome into active and believing fellowship with himself and his outpoured Spirit of Truth. Jesus does not look down upon littleness, only upon evil and sin. James and Judas were little, but they were also faithful. They were simple and ignorant, but they were also big-hearted, kind, and generous.
139:9.9 (1564.3)
And how gratefully proud were these humble men on that day when the Master refused to accept a certain rich man as an evangelist unless he would sell his goods and help the poor. When the people heard this and beheld the twins among his counselors, they knew of a certainty that Jesus was no respecter of persons. But only a divine institution—the kingdom of heaven—could ever have been built upon such a mediocre human foundation!
139:9.10 (1564.4)
Only once or twice in all their association with Jesus did the twins venture to ask questions in public. Judas was once intrigued into asking Jesus a question when the Master had talked about revealing himself openly to the world. He felt a little disappointed that there were to be no more secrets among the twelve, and he made bold to ask: “But, Master, when you do thus declare yourself to the world, how will you favor us with special manifestations of your goodness?”
쌍둥이는 끝까지, 재판과 십자가형과 절망의 어두운 날들까지 성실히 봉사했다. 그들은 중심에서 예수에 대한 신앙을 한 번도 잃지 않았으며, (요한을 제외하고) 그의 부활을 처음으로 믿은 사람이었다. 그러나 그들은 천국 설립을 납득할 수 없었다. 주님이 십자가에 못박힌 직후에, 가족에게 돌아가서 고기잡이를 했으며;그들의 업무는 끝났다. 그들에게는 좀 더 복잡한 천국 전투장으로 나갈 역량이 없었다. 그러나 그들은, 한 우주를 지은 주권자이신 하나님의 아들과 가깝게 개인적으로 교제한 4년을, 명예롭고 복 받은 것으로 의식하면서 살다가 죽었다.
139:9.11 (1564.5)
The twins served faithfully until the end, until the dark days of trial, crucifixion, and despair. They never lost their heart faith in Jesus, and (save John) they were the first to believe in his resurrection. But they could not comprehend the establishment of the kingdom. Soon after their Master was crucified, they returned to their families and nets; their work was done. They had not the ability to go on in the more complex battles of the kingdom. But they lived and died conscious of having been honored and blessed with four years of close and personal association with a Son of God, the sovereign maker of a universe.
139:11.1 (1564.6)
Simon Zelotes, the eleventh apostle, was chosen by Simon Peter. He was an able man of good ancestry and lived with his family at Capernaum. He was twenty-eight years old when he became attached to the apostles. He was a fiery agitator and was also a man who spoke much without thinking. He had been a merchant in Capernaum before he turned his entire attention to the patriotic organization of the Zealots.
139:11.3 (1564.8)
Simon’s strength was his inspirational loyalty. When the apostles found a man or woman who floundered in indecision about entering the kingdom, they would send for Simon. It usually required only about fifteen minutes for this enthusiastic advocate of salvation through faith in God to settle all doubts and remove all indecision, to see a new soul born into the “liberty of faith and the joy of salvation.”
139:11.4 (1565.1)
Simon’s great weakness was his material-mindedness. He could not quickly change himself from a Jewish nationalist to a spiritually minded internationalist. Four years was too short a time in which to make such an intellectual and emotional transformation, but Jesus was always patient with him.
139:11.6 (1565.3)
Although Simon was a rabid revolutionist, a fearless firebrand of agitation, he gradually subdued his fiery nature until he became a powerful and effective preacher of “Peace on earth and good will among men.” Simon was a great debater; he did like to argue. And when it came to dealing with the legalistic minds of the educated Jews or the intellectual quibblings of the Greeks, the task was always assigned to Simon.
139:11.7 (1565.4)
He was a rebel by nature and an iconoclast by training, but Jesus won him for the higher concepts of the kingdom of heaven. He had always identified himself with the party of protest, but he now joined the party of progress, unlimited and eternal progression of spirit and truth. Simon was a man of intense loyalties and warm personal devotions, and he did profoundly love Jesus.
주님은 시몬과 많이 이야기했지만, 이 열렬한 유대 민족주의자를 국제주의자로 만드는 데 온전히 성공하지는 못했다. 예수께서는 시몬에게, 사회, 경제, 및 정치 질서를 개선시키기 원하는 것은 잘못이 아니라고 자주 말씀했으나, 항상 다음과 같은 말씀을 덧붙였다:“그것은 하늘 나라의 일이 아니다. 우리는 아버지의 뜻을 행하는 데 헌신해야한다. 우리가 할 일은, 높은 곳에 있는 영적 정부의 대사{大使}가 되는 것이며, 신성한 아버지의 뜻과 성품을 대변하는 것 외에 아무 것도 우리가 당장 관여해서는 안 되는데, 아버지는 그 정부의 꼭대기에 계시고, 우리는 그의 신임장을 지니고 있다.” 시몬이 납득하기에는 모든 것이 어려웠지만, 주님의 가르침의 의미 가운데 어떤 것들을 점차 파악하기 시작했다.
139:11.9 (1565.6)
The Master had many talks with Simon, but he never fully succeeded in making an internationalist out of this ardent Jewish nationalist. Jesus often told Simon that it was proper to want to see the social, economic, and political orders improved, but he would always add: “That is not the business of the kingdom of heaven. We must be dedicated to the doing of the Father’s will. Our business is to be ambassadors of a spiritual government on high, and we must not immediately concern ourselves with aught but the representation of the will and character of the divine Father who stands at the head of the government whose credentials we bear.” It was all difficult for Simon to comprehend, but gradually he began to grasp something of the meaning of the Master’s teaching.
139:11.10 (1565.7)
After the dispersion because of the Jerusalem persecutions, Simon went into temporary retirement. He was literally crushed. As a nationalist patriot he had surrendered in deference to Jesus’ teachings; now all was lost. He was in despair, but in a few years he rallied his hopes and went forth to proclaim the gospel of the kingdom.
139:12.1 (1565.9)
Judas Iscariot, the twelfth apostle, was chosen by Nathaniel. He was born in Kerioth, a small town in southern Judea. When he was a lad, his parents moved to Jericho, where he lived and had been employed in his father’s various business enterprises until he became interested in the preaching and work of John the Baptist. Judas’s parents were Sadducees, and when their son joined John’s disciples, they disowned him.
나다니엘이 유다를 다리키아에서 만났을 때, 그는 갈릴리 바다 남쪽 끝에서 생선 말리는 사업에 일자리를 구하는 중이었다. 사도들과 합세했을 때 서른 살이었고 미혼이었다. 열두 사도 가운데 아마 학식이 가장 높았으며, 주님의 사도 일행 중에서 유일한 유대지방 사람이었다. 유다는 개인적 강점이 될 만한 탁월한 특징을 전혀 갖지 않았지만, 겉으로 나타나는 많은 문화적 특징 그리고 훈련으로 말미암는 습관을 갖고 있었다. 훌륭한 사색가였으나, 언제나 진실하게 정직한 사색가는 아니었다. 유다는 자신을 진정으로 이해하지 못했으며;자신에게 정말로 진지하지 않았다.
139:12.2 (1566.1)
When Nathaniel met Judas at Tarichea, he was seeking employment with a fish-drying enterprise at the lower end of the Sea of Galilee. He was thirty years of age and unmarried when he joined the apostles. He was probably the best-educated man among the twelve and the only Judean in the Master’s apostolic family. Judas had no outstanding trait of personal strength, though he had many outwardly appearing traits of culture and habits of training. He was a good thinker but not always a truly honest thinker. Judas did not really understand himself; he was not really sincere in dealing with himself.
139:12.4 (1566.3)
There was no special trait about Jesus which Judas admired above the generally attractive and exquisitely charming personality of the Master. Judas was never able to rise above his Judean prejudices against his Galilean associates; he would even criticize in his mind many things about Jesus. Him whom eleven of the apostles looked upon as the perfect man, as the “one altogether lovely and the chiefest among ten thousand,” this self-satisfied Judean often dared to criticize in his own heart. He really entertained the notion that Jesus was timid and somewhat afraid to assert his own power and authority.
유다는 훌륭한 사업가였다. 몇몇 사도들의 허둥거리는 사업 방식을 언급하지 않고서라도, 예수 같은 그런 이상주의자의 재정문제를 관리하는 데는, 재치와 역량 그리고 각고의 헌신을 수반하는 참을성이 요구됐다. 유다는 진정으로 훌륭한 행정가, 멀리 내다보는 유능한 재정가였다. 그리고 조직에 대해 까다로운 사람이었다. 열두 사도 중에서 아무도 유다를 비난한 적이 없었다. 그들이 알 수 있는 한, 가룟 유다는 비길 데 없는 회계, 학식 많은 사람, (가끔 비판적이긴 했어도) 충성스런 사도, 그리고 모든 면에서 성공적인 사람이었다. 사도들은 유다를 사랑했으며;그는 진정으로 그들 가운데 하나였다. 그가 예수를 믿었던 것은 틀림없지만, 우리는 그가 온 마음으로 주님을 사랑했는지에 대해서는 의심하고 있다. 유다의 경우는 다음과 같은 말이 옳음을 잘 나타내 준다:“사람에게 바르게 보이지만 그 끝은 죽음인 길이 있다.” 죄와 죽음의 경로로 향하도록 기분 좋게 조정하는 평화스런 속임수에 희생물이 되기는 무척 쉽다. 유다는 재정적으로 주님과 동료 사도들에게 항상 충실했음을 기억하라. 돈 때문에 주님을 배반한 것이 결코 아니었다.
139:12.5 (1566.4)
Judas was a good business man. It required tact, ability, and patience, as well as painstaking devotion, to manage the financial affairs of such an idealist as Jesus, to say nothing of wrestling with the helter-skelter business methods of some of his apostles. Judas really was a great executive, a farseeing and able financier. And he was a stickler for organization. None of the twelve ever criticized Judas. As far as they could see, Judas Iscariot was a matchless treasurer, a learned man, a loyal (though sometimes critical) apostle, and in every sense of the word a great success. The apostles loved Judas; he was really one of them. He must have believed in Jesus, but we doubt whether he really loved the Master with a whole heart. The case of Judas illustrates the truthfulness of that saying: “There is a way that seems right to a man, but the end thereof is death.” It is altogether possible to fall victim to the peaceful deception of pleasant adjustment to the paths of sin and death. Be assured that Judas was always financially loyal to his Master and his fellow apostles. Money could never have been the motive for his betrayal of the Master.
139:12.6 (1566.5)
Judas was an only son of unwise parents. When very young, he was pampered and petted; he was a spoiled child. As he grew up, he had exaggerated ideas about his self-importance. He was a poor loser. He had loose and distorted ideas about fairness; he was given to the indulgence of hate and suspicion. He was an expert at misinterpretation of the words and acts of his friends. All through his life Judas had cultivated the habit of getting even with those whom he fancied had mistreated him. His sense of values and loyalties was defective.
유다는 예수께 신앙의 모험이었다. 주님은 처음부터 이 사도의 약점을 충분히 이해했고, 그를 공동체에 받아들이는 것이 위험하다는 것을 잘 알았다. 그러나 모든 창조된 존재에게, 충분하고 동등한 구원 및 생존 기회를 주는 것이, 하나님의 아들의 본성이다. 예수께서는, 천국에 대한 피조물의 헌신이 진지하고 전심으로 한 것이었는지에 대해 의심이 갈 경우에, 사람의 심판자들이 의심스런 후보자를 온전히 받아들이는 것이 변치 않는 관행임을, 이 세상 필사자들 뿐만 아니라, 수많은 다른 세상에서 구경하고 있는 자들도 알기를 바랐다. 영원한 생명의 문은 모두에게 활짝 열려있으며;“누구든지 들어 갈 수 있으며”;들어오는 그 사람의 신앙 외에는 어떤 제한도, 자격조건도 없다.
139:12.7 (1566.6)
To Jesus, Judas was a faith adventure. From the beginning the Master fully understood the weakness of this apostle and well knew the dangers of admitting him to fellowship. But it is the nature of the Sons of God to give every created being a full and equal chance for salvation and survival. Jesus wanted not only the mortals of this world but the onlookers of innumerable other worlds to know that, when doubts exist as to the sincerity and wholeheartedness of a creature’s devotion to the kingdom, it is the invariable practice of the Judges of men fully to receive the doubtful candidate. The door of eternal life is wide open to all; “whosoever will may come”; there are no restrictions or qualifications save the faith of the one who comes.
139:12.8 (1567.1)
This is just the reason why Jesus permitted Judas to go on to the very end, always doing everything possible to transform and save this weak and confused apostle. But when light is not honestly received and lived up to, it tends to become darkness within the soul. Judas grew intellectually regarding Jesus’ teachings about the kingdom, but he did not make progress in the acquirement of spiritual character as did the other apostles. He failed to make satisfactory personal progress in spiritual experience.
139:12.9 (1567.2)
Judas became increasingly a brooder over personal disappointment, and finally he became a victim of resentment. His feelings had been many times hurt, and he grew abnormally suspicious of his best friends, even of the Master. Presently he became obsessed with the idea of getting even, anything to avenge himself, yes, even betrayal of his associates and his Master.
그러나 이런 사악하고 위험한 생각은, 고마워하는 한 여자가 값진 향유 옥합을 깨뜨려서 예수의 발에 붓기 전에는, 확실한 형태를 갖추지 않았다. 유다에게는 그런 행동이 낭비로 여겨졌으며, 자신의 공개적 반론을 모든 사람이 듣는 앞에서 예수가 묵살했을 때, 그것은 너무 버거웠다. 그 사건은, 평생 축적해온 미움, 상처, 악의, 편견, 질투, 및 원한을 총동원했고, 누구에게 할지 몰랐던 복수를 하기로 작정했으며;그의 불행한 생애에 대한 철저히 야비한 드라마에서 그가 진취적인 빛의 나라로부터 스스로-택한 어둠의 영역으로 들어가는 사건이 벌어질 때, 예수가 우연히 주연{主演} 배우였다는 이유만으로, 그의 모든 악한 본성을 순결한 한 분에게 명확하게 드러냈다.
139:12.10 (1567.3)
But these wicked and dangerous ideas did not take definite shape until the day when a grateful woman broke an expensive box of incense at Jesus’ feet. This seemed wasteful to Judas, and when his public protest was so sweepingly disallowed by Jesus right there in the hearing of all, it was too much. That event determined the mobilization of all the accumulated hate, hurt, malice, prejudice, jealousy, and revenge of a lifetime, and he made up his mind to get even with he knew not whom; but he crystallized all the evil of his nature upon the one innocent person in all the sordid drama of his unfortunate life just because Jesus happened to be the chief actor in the episode which marked his passing from the progressive kingdom of light into that self-chosen domain of darkness.
139:12.11 (1567.4)
The Master many times, both privately and publicly, had warned Judas that he was slipping, but divine warnings are usually useless in dealing with embittered human nature. Jesus did everything possible, consistent with man’s moral freedom, to prevent Judas’s choosing to go the wrong way. The great test finally came. The son of resentment failed; he yielded to the sour and sordid dictates of a proud and vengeful mind of exaggerated self-importance and swiftly plunged on down into confusion, despair, and depravity.
139:12.12 (1567.5)
Judas then entered into the base and shameful intrigue to betray his Lord and Master and quickly carried the nefarious scheme into effect. During the outworking of his anger-conceived plans of traitorous betrayal, he experienced moments of regret and shame, and in these lucid intervals he faintheartedly conceived, as a defense in his own mind, the idea that Jesus might possibly exert his power and deliver himself at the last moment.
139:12.13 (1567.6)
When the sordid and sinful business was all over, this renegade mortal, who thought lightly of selling his friend for thirty pieces of silver to satisfy his long-nursed craving for revenge, rushed out and committed the final act in the drama of fleeing from the realities of mortal existence—suicide.