유란시아 책
IV 부. 예수의 생애와 교훈
Paper 146
First Preaching Tour of Galilee
First Preaching Tour of Galilee
146:0.1 (1637.1)
THE first public preaching tour of Galilee began on Sunday, January 18, a.d. 28, and continued for about two months, ending with the return to Capernaum on March 17. On this tour Jesus and the twelve apostles, assisted by the former apostles of John, preached the gospel and baptized believers in Rimmon, Jotapata, Ramah, Zebulun, Iron, Gischala, Chorazin, Madon, Cana, Nain, and Endor. In these cities they tarried and taught, while in many other smaller towns they proclaimed the gospel of the kingdom as they passed through.
146:0.2 (1637.2)
This was the first time Jesus permitted his associates to preach without restraint. On this tour he cautioned them on only three occasions; he admonished them to remain away from Nazareth and to be discreet when passing through Capernaum and Tiberias. It was a source of great satisfaction to the apostles at last to feel they were at liberty to preach and teach without restriction, and they threw themselves into the work of preaching the gospel, ministering to the sick, and baptizing believers, with great earnestness and joy.
146:1.1 (1637.3)
The small city of Rimmon had once been dedicated to the worship of a Babylonian god of the air, Ramman. Many of the earlier Babylonian and later Zoroastrian teachings were still embraced in the beliefs of the Rimmonites; therefore did Jesus and the twenty-four devote much of their time to the task of making plain the difference between these older beliefs and the new gospel of the kingdom. Peter here preached one of the great sermons of his early career on “Aaron and the Golden Calf.”
146:1.2 (1637.4)
Although many of the citizens of Rimmon became believers in Jesus’ teachings, they made great trouble for their brethren in later years. It is difficult to convert nature worshipers to the full fellowship of the adoration of a spiritual ideal during the short space of a single lifetime.
146:1.3 (1637.5)
Many of the better of the Babylonian and Persian ideas of light and darkness, good and evil, time and eternity, were later incorporated in the doctrines of so-called Christianity, and their inclusion rendered the Christian teachings more immediately acceptable to the peoples of the Near East. In like manner, the inclusion of many of Plato’s theories of the ideal spirit or invisible patterns of all things visible and material, as later adapted by Philo to the Hebrew theology, made Paul’s Christian teachings more easy of acceptance by the western Greeks.
146:2.1 (1638.1)
While the common people of Jotapata heard Jesus and his apostles gladly and many accepted the gospel of the kingdom, it was the discourse of Jesus to the twenty-four on the second evening of their sojourn in this small town that distinguishes the Jotapata mission. Nathaniel was confused in his mind about the Master’s teachings concerning prayer, thanksgiving, and worship, and in response to his question Jesus spoke at great length in further explanation of his teaching. Summarized in modern phraseology, this discourse may be presented as emphasizing the following points:
146:2.2 (1638.2)
1. The conscious and persistent regard for iniquity in the heart of man gradually destroys the prayer connection of the human soul with the spirit circuits of communication between man and his Maker. Naturally God hears the petition of his child, but when the human heart deliberately and persistently harbors the concepts of iniquity, there gradually ensues the loss of personal communion between the earth child and his heavenly Father.
2. 이미 알려지고 확립된 하나님의 법칙에 어긋나는 기도는 낙원 신격들에게 가증스런 것이다. 하나님들께서 영과 정신과 물질의 여러 법칙에 의거하여 창조물에게 말씀하실 때 사람이 듣지 않으려고 한다면, 바로 그 고의적이고 의식적인 업신여김이, 영 인격체들로 하여금 그런 불법적이고 불순종하는 필사자의 개인적 간구를 외면하게 만든다. 예수께서는 사도들에게 스가랴 선지서의 말씀을 인용했다:“그러나 그들은 듣기 싫어서 등을 돌리며, 듣지 않으려고 귀를 막았다. 그렇다, 그들은 내가 선지자들을 통해서 내 영{靈}으로 보낸 율법과 말씀을 듣지 못하도록, 자기 마음을 돌처럼 딱딱하게 만들었으며;따라서 그들의 악한 생각의 결과가, 그들의 간악한 머리에 큰 진노가 임하게 했다. 그리하여 그들이 자비를 구하는 소리를 외치게 됐으나, 아무도 귀를 기울이지 않았다.” 그리고 나서 예수께서는 지혜자의 속담을 인용했다:“신성한 율법을 듣지 않으려고 귀를 돌리는 자는, 자신의 기도조차 증오하게 되리라.”
146:2.3 (1638.3)
2. That prayer which is inconsistent with the known and established laws of God is an abomination to the Paradise Deities. If man will not listen to the Gods as they speak to their creation in the laws of spirit, mind, and matter, the very act of such deliberate and conscious disdain by the creature turns the ears of spirit personalities away from hearing the personal petitions of such lawless and disobedient mortals. Jesus quoted to his apostles from the Prophet Zechariah: “But they refused to hearken and pulled away the shoulder and stopped their ears that they should not hear. Yes, they made their hearts adamant like a stone, lest they should hear my law and the words which I sent by my spirit through the prophets; therefore did the results of their evil thinking come as a great wrath upon their guilty heads. And so it came to pass that they cried for mercy, but there was no ear open to hear.” And then Jesus quoted the proverb of the wise man who said: “He who turns away his ear from hearing the divine law, even his prayer shall be an abomination.”
3. 필사자는, 하나님과-사람의 대화 경로에서 인간 쪽을 열어 놓음으로써, 여러 세계의 피조물에게 베푸는 신성한 보살핌이라는, 항상-밀려오는 흐름을 즉시 이용할 수 있게 된다. 인간의 마음 속에서 하나님의 영이 말씀하는 것을 사람이 들을 때, 하나님께서 동시에 그 사람의 기도를 들으신다는 사실이 그런 체험에 내재돼있다. 죄를 용서하는 것조차, 틀림없이 바로 이 방식으로 작용한다. 하늘에 계신 아버지께서는 네가 구하기도 전에 이미 용서하셨으나, 그런 용서는, 네가 동료 사람들을 용서하기 전에는 너의 개인 종교 체험에서 효력이 없다. 하나님이 용서하신다는 사실은 네가 동료를 용서하는 것에 좌우되지 않지만, 하나님의 용서를 체험하는 것은 틀림없이 좌우된다. 이처럼 신{神}의 용서와 인간의 용서가 동시에 일어난다는 이 사실은, 예수께서 사도들에게 가르쳤던 기도에서 인식되고 함께 연결돼있었다.
146:2.4 (1638.4)
3. By opening the human end of the channel of the God-man communication, mortals make immediately available the ever-flowing stream of divine ministry to the creatures of the worlds. When man hears God’s spirit speak within the human heart, inherent in such an experience is the fact that God simultaneously hears that man’s prayer. Even the forgiveness of sin operates in this same unerring fashion. The Father in heaven has forgiven you even before you have thought to ask him, but such forgiveness is not available in your personal religious experience until such a time as you forgive your fellow men. God’s forgiveness in fact is not conditioned upon your forgiving your fellows, but in experience it is exactly so conditioned. And this fact of the synchrony of divine and human forgiveness was thus recognized and linked together in the prayer which Jesus taught the apostles.
4. 우주에는 자비가 영향력을 미칠 수 없는, 근본적인 응보의 법칙이 있다. 시공간의 영역에서 철저히 이기적인 피조물은, 낙원의 이타적인 영광을 받아들이는 것이 불가능하다. 하나님의 무한한 사랑조차, 생존하기를 바라지 않는 유한한 어떤 피조물에게든지, 영원히 생존하는 구원을 강제로 줄 수 없다. 자비를 베푸는 범위는 넓지만, 결국, 사랑이 자비와 합동할지라도 효과적으로 폐기할 수 없는 응보의 명령이 있다. 예수께서 다시 히브리 성서에서 인용했다:“내가 불렀지만 너희가 듣기를 거부했고;내가 손을 폈지만 돌아보는 자가 없었다. 너희는 나의 모든 조언을 멸시하고 나의 책망을 받지 않았으며, 이런 반역하는 태도로 인해, 너희가 나를 찾을지라도 대답을 듣지 못하게 될 수밖에 없다. 생명의 길을 배척했으므로, 너희가 고통스러워할 때 나를 간절히 구해도 너희는 나를 찾지 못할 것이다.”
146:2.5 (1638.5)
4. There is a basic law of justice in the universe which mercy is powerless to circumvent. The unselfish glories of Paradise are not possible of reception by a thoroughly selfish creature of the realms of time and space. Even the infinite love of God cannot force the salvation of eternal survival upon any mortal creature who does not choose to survive. Mercy has great latitude of bestowal, but, after all, there are mandates of justice which even love combined with mercy cannot effectively abrogate. Again Jesus quoted from the Hebrew scriptures: “I have called and you refused to hear; I stretched out my hand, but no man regarded. You have set at naught all my counsel, and you have rejected my reproof, and because of this rebellious attitude it becomes inevitable that you shall call upon me and fail to receive an answer. Having rejected the way of life, you may seek me diligently in your times of suffering, but you will not find me.”
5. 자비를 받고자 하는 자는 자비를 베풀어야하며;비판을 받지 않으려면 비판하지 말아야한다. 너희가 남을 비판하는 마음으로 너희 역시 비판 받을 것이다. 자비가 우주의 공평성을 전적으로 폐기하지는 못한다. 결국에는:“귀를 막아서, 가난한 자의 부르짖는 소리를 듣지 않는 자마다, 자신이 부르짖을 때 들을 자가 없으리라”는 말이 참되다는 것이 증명될 것이다. 어떤 기도든지 들으심을 진지함이 보증하며;어떤 간구든지 거기에 깔려있는 영적 지혜와 우주적 일관성이, 응답의 시기와 방식과 정도를 결정하는 요인이다. 지혜로운 아버지는 우둔하고 미숙한 자녀의 어리석은 기도를 글자 그대로 들어주지는 않지만, 그럼에도 자녀는 그런 우둔한 간구를 하면서 많은 기쁨과 혼의 진정한 충족감을 얻을 것이다.
146:2.6 (1639.1)
5. They who would receive mercy must show mercy; judge not that you be not judged. With the spirit with which you judge others you also shall be judged. Mercy does not wholly abrogate universe fairness. In the end it will prove true: “Whoso stops his ears to the cry of the poor, he also shall some day cry for help, and no one will hear him.” The sincerity of any prayer is the assurance of its being heard; the spiritual wisdom and universe consistency of any petition is the determiner of the time, manner, and degree of the answer. A wise father does not literally answer the foolish prayers of his ignorant and inexperienced children, albeit the children may derive much pleasure and real soul satisfaction from the making of such absurd petitions.
146:2.7 (1639.2)
6. When you have become wholly dedicated to the doing of the will of the Father in heaven, the answer to all your petitions will be forthcoming because your prayers will be in full accordance with the Father’s will, and the Father’s will is ever manifest throughout his vast universe. What the true son desires and the infinite Father wills IS. Such a prayer cannot remain unanswered, and no other sort of petition can possibly be fully answered.
146:2.8 (1639.3)
7. The cry of the righteous is the faith act of the child of God which opens the door of the Father’s storehouse of goodness, truth, and mercy, and these good gifts have long been in waiting for the son’s approach and personal appropriation. Prayer does not change the divine attitude toward man, but it does change man’s attitude toward the changeless Father. The motive of the prayer gives it right of way to the divine ear, not the social, economic, or outward religious status of the one who prays.
8. 시간을 단축하거나 공간의 제한을 초월하려고 기도를 이용해서는 안 된다. 기도는, 자아를 과장하거나 동료들보다 유리한 자리를 부당하게 차지하기 위한 기법으로서 고안되지 않았다. 철저하게 이기적인 혼은, 진정한 의미의 말로 기도할 수 없다. 예수께서 말씀했다:“너의 최상의 환희를 하나님의 성품에 맞춰라, 그러면 그가 네 마음의 진지한 소망을 너에게 분명히 이뤄 주시리라.” “너의 길을 주께 위탁하고;그를 신뢰하라, 그러면 그가 행하실 것이다.” “주께서는 궁핍한 자의 부르짖음을 들으시고, 가난한 자의 기도에 주목하실 것이기 때문이다.”
146:2.9 (1639.4)
8. Prayer may not be employed to avoid the delays of time or to transcend the handicaps of space. Prayer is not designed as a technique for aggrandizing self or for gaining unfair advantage over one’s fellows. A thoroughly selfish soul cannot pray in the true sense of the word. Said Jesus: “Let your supreme delight be in the character of God, and he shall surely give you the sincere desires of your heart.” “Commit your way to the Lord; trust in him, and he will act.” “For the Lord hears the cry of the needy, and he will regard the prayer of the destitute.”
146:2.10 (1639.5)
9. “I have come forth from the Father; if, therefore, you are ever in doubt as to what you would ask of the Father, ask in my name, and I will present your petition in accordance with your real needs and desires and in accordance with my Father’s will.” Guard against the great danger of becoming self-centered in your prayers. Avoid praying much for yourself; pray more for the spiritual progress of your brethren. Avoid materialistic praying; pray in the spirit and for the abundance of the gifts of the spirit.
146:2.11 (1639.6)
10. When you pray for the sick and afflicted, do not expect that your petitions will take the place of loving and intelligent ministry to the necessities of these afflicted ones. Pray for the welfare of your families, friends, and fellows, but especially pray for those who curse you, and make loving petitions for those who persecute you. “But when to pray, I will not say. Only the spirit that dwells within you may move you to the utterance of those petitions which are expressive of your inner relationship with the Father of spirits.”
11. 많은 사람이, 어려움에 빠졌을 때에야 기도한다. 그런 습관은 경솔하고 잘못으로 이끈다. 정말로, 네가 곤란에 처했을 때 기도하는 것도 잘하는 일이지만, 또한 너의 혼이 원하는 대로 모든 일이 잘 이뤄질 때에도, 아버지께 자녀로서 기도해야한다는 것을 명심해야한다. 너의 진정한 간구는 반드시 은밀히 드려라. 다른 사람들이 너의 개인 기도를 듣게 하지 말라. 경배하는 자들 무리가 감사드리는 기도는 적절하지만, 혼의 기도는 개인적인 문제다. 하나님의 모든 자녀에게 적합한 기도 형식이 오직 하나 있는데, 그것은, “그럼에도, 아버지의 뜻이 이루어지이다”라는 것이다.
146:2.12 (1640.1)
11. Many resort to prayer only when in trouble. Such a practice is thoughtless and misleading. True, you do well to pray when harassed, but you should also be mindful to speak as a son to your Father even when all goes well with your soul. Let your real petitions always be in secret. Do not let men hear your personal prayers. Prayers of thanksgiving are appropriate for groups of worshipers, but the prayer of the soul is a personal matter. There is but one form of prayer which is appropriate for all God’s children, and that is: “Nevertheless, your will be done.”
12. 이 복음을 믿는 모든 사람은, 하늘 나라가 확장되도록 진지하게 기도해야한다. 그는 히브리 성서의 모든 기도 가운데, 시편 기자들의 간구를 가장 긍정적으로 논평했다:“오, 하나님이여, 내 속에 깨끗한 심성을 창조하시고, 내 안에 정직한 기질을 새롭게 해주십시오. 은밀한 죄를 씻어 주시고, 주제넘게 죄를 범하지 않도록 이 종을 붙들어 주십시오.” 예수께서는 경솔하고 불쾌감을 주는 말로 하는 기도에 관련하여 길게 언급하면서 다음 글을 인용했다:“오, 주여, 내 입에 파수꾼을 세우시고, 내 입술의 문을 지켜주십시오.” “인간의 혀는 거의 아무도 길들일 수 없는 신체기관이지만, 안에 있는 영만이, 이 통제할 수 없는 지체를 부드러운 아량의 목소리와 자비의 영감 어린 봉사로 변화시킬 수 있다”고 예수께서 말씀했다.
146:2.13 (1640.2)
12. All believers in this gospel should pray sincerely for the extension of the kingdom of heaven. Of all the prayers of the Hebrew scriptures he commented most approvingly on the petition of the Psalmist: “Create in me a clean heart, O God, and renew a right spirit within me. Purge me from secret sins and keep back your servant from presumptuous transgression.” Jesus commented at great length on the relation of prayer to careless and offending speech, quoting: “Set a watch, O Lord, before my mouth; keep the door of my lips.” “The human tongue,” said Jesus, “is a member which few men can tame, but the spirit within can transform this unruly member into a kindly voice of tolerance and an inspiring minister of mercy.”
13. 예수께서는, 아버지 뜻을 알고자하는 간구 다음으로 중요한 것은, 이 세상 생애의 행로에 대한 신{神}의 안내를 구하는 기도라고 가르쳤다. 실제로 이것은 신의 지혜를 얻으려는 기도를 의미한다. 예수께서는 결코, 인간의 지식과 특별한 솜씨를 기도로 얻을 수 있다고 가르치지 않았다. 그러나, 사람이 신의 영 현존을 받아들일 수 있는 능력을 확장시키는 한 요소가 기도라고 가르쳤다. 예수께서 동역자들에게 영으로 진리 안에서 기도하라고 가르쳤을 때, 진지하게 자신의 깨우침에 따라서 기도하는 것, 즉 온 마음을 다하고 지성적으로, 열심히 확고하게 기도하는 것을 의미한다고 설명했다.
146:2.14 (1640.3)
13. Jesus taught that the prayer for divine guidance over the pathway of earthly life was next in importance to the petition for a knowledge of the Father’s will. In reality this means a prayer for divine wisdom. Jesus never taught that human knowledge and special skill could be gained by prayer. But he did teach that prayer is a factor in the enlargement of one’s capacity to receive the presence of the divine spirit. When Jesus taught his associates to pray in the spirit and in truth, he explained that he referred to praying sincerely and in accordance with one’s enlightenment, to praying wholeheartedly and intelligently, earnestly and steadfastly.
14. 예수께서는 따르는 자들에게, 화려한 문체를 사용한 반복, 유창한 말, 금식, 참회, 또는 희생제물이 기도를 더 효험 있게 해줄 것이라고 생각하는 것에 대해 경고했다. 그러나, 감사를 통하여 참된 경배로 끌어올리는 수단으로서 기도를 사용하라고, 신자들에게 훈계했다. 예수께서는 따르는 자들의 기도와 경배에서 감사하는 기질이 거의 나타나지 않는다는 점을 한탄했다. 그는 이 경우에 관하여 성서에서 글을 인용했다:“주께 감사하며, 지고자의 이름을 찬송하며, 아침마다 그의 인애를 인정하고 밤마다 그의 신실하심을 인정하는 것은 유익한 일인데, 하나님께서 직접 역사하심으로써 나를 기쁘게 하셨기 때문입니다. 범사에 하나님의 뜻대로 감사하겠습니다.”
146:2.15 (1640.4)
14. Jesus warned his followers against thinking that their prayers would be rendered more efficacious by ornate repetitions, eloquent phraseology, fasting, penance, or sacrifices. But he did exhort his believers to employ prayer as a means of leading up through thanksgiving to true worship. Jesus deplored that so little of the spirit of thanksgiving was to be found in the prayers and worship of his followers. He quoted from the Scriptures on this occasion, saying: “It is a good thing to give thanks to the Lord and to sing praises to the name of the Most High, to acknowledge his loving-kindness every morning and his faithfulness every night, for God has made me glad through his work. In everything I will give thanks according to the will of God.”
146:2.16 (1640.5)
15. And then Jesus said: “Be not constantly overanxious about your common needs. Be not apprehensive concerning the problems of your earthly existence, but in all these things by prayer and supplication, with the spirit of sincere thanksgiving, let your needs be spread out before your Father who is in heaven.” Then he quoted from the Scriptures: “I will praise the name of God with a song and will magnify him with thanksgiving. And this will please the Lord better than the sacrifice of an ox or bullock with horns and hoofs.”
16. 예수께서는 따르는 자들에게, 그들이 아버지께 기도할 때 한동안 조용히 받아들이는 자세를 취함으로써, 들으려는 혼에게 말씀할 수 있는 더 나은 기회를 내주하는 영에게 제공해야한다고 가르쳤다. 아버지의 영은, 사람의 정신이 참된 경배 자세를 취할 때 가장 잘 말씀할 수 있다. 우리는, 아버지의 내주하는 영의 도움과 진리의 공헌을 통해서 인간 정신이 빛을 비춤으로 하나님께 경배 드린다. 예수께서는, 경배가, 경배 받으시는 분을 사람이 점점 더 닮아가게 한다고 가르쳤다. 경배는, 유한자가 무한자 현존에 점차 접근하고, 궁극에 그분께 도달하게 하는, 사람을 변화시키는 체험이다.
146:2.17 (1641.1)
16. Jesus taught his followers that, when they had made their prayers to the Father, they should remain for a time in silent receptivity to afford the indwelling spirit the better opportunity to speak to the listening soul. The spirit of the Father speaks best to man when the human mind is in an attitude of true worship. We worship God by the aid of the Father’s indwelling spirit and by the illumination of the human mind through the ministry of truth. Worship, taught Jesus, makes one increasingly like the being who is worshiped. Worship is a transforming experience whereby the finite gradually approaches and ultimately attains the presence of the Infinite.
예수께서는 라마에서 연로한 그리스인 철학자와 기억에 남을 만한 토의를 했는데, 이 철학자는 과학과 철학만으로도 인간 체험에서 생기는 결핍을 만족시키기에 충분하다고 가르쳤다. 예수께서는 인내심과 동정심을 갖고 이 그리스 선생의 말을 들었으며, 그가 말한 많은 것이 진리임을 인정했지만, 그가 말을 마치자, 인간 실존에 대해 토의할 때, “어떻게, 왜, 어디로”를 설명하는 것을 빠뜨렸다는 점만 지적하면서 이렇게 덧붙였다:“당신이 끝낸 지점에서 우리는 시작합니다. 종교는, 정신만으로는 결코 발견할 수 없거나 충분히 헤아릴 수 없는 영적 실체를 다루는, 사람의 혼에 대한 계시입니다. 지적 갈망이 생명에 관한 사실을 드러낼 수 있겠으나, 천국 복음은 존재에 관한 진리를 밝혀줍니다. 당신은 진리의 물질적 그림자를 언급했는데;이제 나는, 필사자 실존의 물질적 사실이라는 이런 일시적 시간 그림자를 벗어버린, 영원하고 영적인 실체에 대해 말하려는데, 들어보겠습니까?” 예수께서 이 그리스인에게 천국 복음의 구원하는 진리를 한 시간 이상 가르쳤다. 연로한 철학자는 주님의 접근 방법을 쉽게 따라 왔고, 진지하게 정직한 마음으로 이 구원의 복음을 빨리 믿었다.
146:3.1 (1641.3)
At Ramah Jesus had the memorable discussion with the aged Greek philosopher who taught that science and philosophy were sufficient to satisfy the needs of human experience. Jesus listened with patience and sympathy to this Greek teacher, allowing the truth of many things he said but pointing out that, when he was through, he had failed in his discussion of human existence to explain “whence, why, and whither,” and added: “Where you leave off, we begin. Religion is a revelation to man’s soul dealing with spiritual realities which the mind alone could never discover or fully fathom. Intellectual strivings may reveal the facts of life, but the gospel of the kingdom unfolds the truths of being. You have discussed the material shadows of truth; will you now listen while I tell you about the eternal and spiritual realities which cast these transient time shadows of the material facts of mortal existence?” For more than an hour Jesus taught this Greek the saving truths of the gospel of the kingdom. The old philosopher was susceptible to the Master’s mode of approach, and being sincerely honest of heart, he quickly believed this gospel of salvation.
사도들은 그리스인의 여러 주장에 공공연히 찬성하는 예수의 태도 때문에 약간 당황했지만, 예수께서 나중에 사적으로 그들에게 말씀했다:“얘들아, 내가 그리스인의 철학에 관용을 베푼 것에 놀라지 말라. 참되고 순수한 내적 확실성이 있으면 외적 분석을 조금도 두려워하지 않으며, 또한 진리는 정직한 비판에 화내지 않는다. 불관용은 자기 믿음의 진실성을 은밀하게 의심하고 있다는 것을 감추려는 가면임을, 너희는 절대로 잊지 말아라. 누구든지 자기가 항상 온 마음을 다해 믿고 있는 그것이 진리임에 대해 완전히 확신하고 있을 때에는, 이웃의 태도로 인해 언제라도 방해받지 않는다. 용기는, 그가 믿는다고 내세우는 그런 일들에 대해 갖고 있는 철저히 정직한 신념이다. 진지한 사람은, 자신의 참된 신념과 고상한 이상{理想}을 비판적인 눈으로 따져보기를 두려워하지 않는다.”
146:3.2 (1641.4)
The apostles were a bit disconcerted by the open manner of Jesus’ assent to many of the Greek’s propositions, but Jesus afterward privately said to them: “My children, marvel not that I was tolerant of the Greek’s philosophy. True and genuine inward certainty does not in the least fear outward analysis, nor does truth resent honest criticism. You should never forget that intolerance is the mask covering up the entertainment of secret doubts as to the trueness of one’s belief. No man is at any time disturbed by his neighbor’s attitude when he has perfect confidence in the truth of that which he wholeheartedly believes. Courage is the confidence of thoroughgoing honesty about those things which one professes to believe. Sincere men are unafraid of the critical examination of their true convictions and noble ideals.”
146:3.4 (1641.6)
And Jesus said to Thomas: “Your assurance that you have entered into the kingdom family of the Father, and that you will eternally survive with the children of the kingdom, is wholly a matter of personal experience—faith in the word of truth. Spiritual assurance is the equivalent of your personal religious experience in the eternal realities of divine truth and is otherwise equal to your intelligent understanding of truth realities plus your spiritual faith and minus your honest doubts.
146:3.5 (1642.1)
“The Son is naturally endowed with the life of the Father. Having been endowed with the living spirit of the Father, you are therefore sons of God. You survive your life in the material world of the flesh because you are identified with the Father’s living spirit, the gift of eternal life. Many, indeed, had this life before I came forth from the Father, and many more have received this spirit because they believed my word; but I declare that, when I return to the Father, he will send his spirit into the hearts of all men.
“너희는 정신 속에서 활동하는 신성한 영을 볼 수 없지만, 혼의 능력을 통제하는 것을, 하늘 아버지의 이 내주하는 영의 가르침과 인도에 얼마나 맡겼는지, 그 정도{程度}를 알아보는 실질적 방법이 있는데, 그것은 너희가 동료를 사랑하는 정도다. 아버지의 이 영이 아버지의 사랑에 동참하며, 이 영이 사람을 지배하게 되면 신성한 경배의 방향으로, 그리고 사랑으로 동료를 대하는 방향으로 어김없이 인도한다. 처음에는 나의 가르침으로 말미암아, 우리 아버지가 내주하는 현존으로서 내적으로 인도하시는 것을 너희가 더욱 의식하게 됨으로써, 너희가 하나님의 아들임을 믿지만;진리의 영이 머지않아 모든 육신에 부어질 것이며, 지금 내가 너희와 함께 있으면서 너희에게 진리의 말씀을 일러주는 것처럼, 그 영이 사람들 가운데 살면서 모든 사람을 가르칠 것이다. 그리고 이 진리의 영이 너희 혼의 영적 천부재능을 대변하고, 또한 너희가 하나님의 아들임을 알도록 도와줄 것이다. 그 영은 반드시 너희 안에 거하시는 아버지 현존 곧 너희의 영을 증거할 것이며, 그다음에는, 지금 몇 사람 안에 거하듯이 모든 사람 안에 거하면서, 너희가 실제로 하나님의 아들이라고 너희에게 말할 것이다.
146:3.6 (1642.2)
“While you cannot observe the divine spirit at work in your minds, there is a practical method of discovering the degree to which you have yielded the control of your soul powers to the teaching and guidance of this indwelling spirit of the heavenly Father, and that is the degree of your love for your fellow men. This spirit of the Father partakes of the love of the Father, and as it dominates man, it unfailingly leads in the directions of divine worship and loving regard for one’s fellows. At first you believe that you are sons of God because my teaching has made you more conscious of the inner leadings of our Father’s indwelling presence; but presently the Spirit of Truth shall be poured out upon all flesh, and it will live among men and teach all men, even as I now live among you and speak to you the words of truth. And this Spirit of Truth, speaking for the spiritual endowments of your souls, will help you to know that you are the sons of God. It will unfailingly bear witness with the Father’s indwelling presence, your spirit, then dwelling in all men as it now dwells in some, telling you that you are in reality the sons of God.
“이 영의 인도하심을 따르는, 이 세상에서 태어난 자녀마다, 결국 하나님 뜻을 알게 될 것이며, 내 아버지 뜻에 복종하는 자는 언제까지나 살 것이다. 너희에게는 이 세상 생애로부터 영원한 신분상태로 가는 길이 명백하게 나타나 있지 않지만, 길이 있고, 항상 있어왔으며, 그 길을 새롭고 생생하게 만들기 위하여 내가 왔다. 천국에 들어가는 자는 이미 영생을 가졌다--그는 결코 멸망하지 않는다. 그러나 내가 아버지께로 돌아간 후에, 이 말씀 가운데 많은 것을 너희가 더 잘 이해할 것이며, 지금 겪고 있는 체험을 돌이켜볼 수 있을 것이다.”
146:3.7 (1642.3)
“Every earth child who follows the leading of this spirit shall eventually know the will of God, and he who surrenders to the will of my Father shall abide forever. The way from the earth life to the eternal estate has not been made plain to you, but there is a way, there always has been, and I have come to make that way new and living. He who enters the kingdom has eternal life already—he shall never perish. But much of this you will the better understand when I shall have returned to the Father and you are able to view your present experiences in retrospect.”
146:3.8 (1642.4)
And all who heard these blessed words were greatly cheered. The Jewish teachings had been confused and uncertain regarding the survival of the righteous, and it was refreshing and inspiring for Jesus’ followers to hear these very definite and positive words of assurance about the eternal survival of all true believers.
146:3.9 (1642.5)
The apostles continued to preach and baptize believers, while they kept up the practice of visiting from house to house, comforting the downcast and ministering to the sick and afflicted. The apostolic organization was expanded in that each of Jesus’ apostles now had one of John’s as an associate; Abner was the associate of Andrew; and this plan prevailed until they went down to Jerusalem for the next Passover.
146:3.10 (1642.6)
The special instruction given by Jesus during their stay at Zebulun had chiefly to do with further discussions of the mutual obligations of the kingdom and embraced teaching designed to make clear the differences between personal religious experience and the amities of social religious obligations. This was one of the few times the Master ever discussed the social aspects of religion. Throughout his entire earth life Jesus gave his followers very little instruction regarding the socialization of religion.
갈릴리와 유대지방에서 작은 축에 속하는 여러 도시와 마찬가지로, 아이론에도 회당이 있었는데, 이런 회당에서 안식일 설교를 하는 것은, 예수의 초기 사역에서 관습처럼 돼있었다. 때때로 그가 아침 예배의 설교를 맡고, 베드로 또는 다른 사도들 가운데 하나가 오후에 설교했다. 또한 예수와 사도들은 회당의 주중 저녁 모임에서도 자주 가르치고 전도하곤 했다. 예수에 대한 예루살렘 종교 지도자들의 적대감이 점차 증대됐음에도, 그들은 그 도시 외곽의 회당들에 대해서는 아직 직접 통제하지 않고 있었다. 예수의 가르침을 거의 모든 회당에서 금지할 만큼, 그를 대적하는 그런 만연된 정서를 그들이 일으킬 수 있었던 것은, 그의 공적 직무에서 후기에 해당됐다. 이 무렵에는 갈릴리와 유대지방의 모든 회당이 그에게 문을 열어놓고 있었다.
146:4.1 (1643.2)
At Iron, as in many of even the smaller cities of Galilee and Judea, there was a synagogue, and during the earlier times of Jesus’ ministry it was his custom to speak in these synagogues on the Sabbath day. Sometimes he would speak at the morning service, and Peter or one of the other apostles would preach at the afternoon hour. Jesus and the apostles would also often teach and preach at the weekday evening assemblies at the synagogue. Although the religious leaders at Jerusalem became increasingly antagonistic toward Jesus, they exercised no direct control over the synagogues outside of that city. It was not until later in Jesus’ public ministry that they were able to create such a widespread sentiment against him as to bring about the almost universal closing of the synagogues to his teaching. At this time all the synagogues of Galilee and Judea were open to him.
146:4.2 (1643.3)
Iron was the site of extensive mineral mines for those days, and since Jesus had never shared the life of the miner, he spent most of his time, while sojourning at Iron, in the mines. While the apostles visited the homes and preached in the public places, Jesus worked in the mines with these underground laborers. The fame of Jesus as a healer had spread even to this remote village, and many sick and afflicted sought help at his hands, and many were greatly benefited by his healing ministry. But in none of these cases did the Master perform a so-called miracle of healing save in that of the leper.
아이론에서 셋째 날 늦은 오후에, 예수께서 광산에서 숙소로 돌아가는 길에, 좁은 골목길을 우연히 통과하게 됐다. 어떤 나병환자의 지저분한 오두막집 가까이 왔을 때, 치유자라는 그의 명성을 들은 고통당하던 그 사람은, 예수께서 자기 집 문 앞으로 지나가자, 그에게 감히 나아가 꿇어 엎드려 간구했다:“주여, 당신이 하려고만 하시면 나를 깨끗하게 하실 수 있습니다. 나는 당신의 선생들의 메시지를 들었고, 깨끗하게 될 수 있다면, 나도 천국에 들어가고 싶습니다.” 그가 이런 식으로 말한 것은, 유대인 가운데서 나병환자는 회당에 참석하거나 공중 경배에 참여하는 것이 금지돼있었기 때문이다. 이 사람은 자신이 나병에서 진정으로 고침 받지 못한다면, 다가오는 나라에 받아들여질 수 없다고 진심으로 믿었다. 예수께서는 괴로워하는 그를 보고 신앙으로 매달리는 그의 말을 듣자, 인간 심성이 감동됐고, 신성한 정신이 연민의 정으로 동요됐다. 예수께서 그를 바라보자 그 사람이 엎드려 경배했다. 그때 주님이 손을 내밀어 그에게 대면서 말씀했다:“내가 원하니--깨끗해져라.” 그러자 즉시 치유됐으며;나병은 더 이상 그를 괴롭히지 않았다.
146:4.3 (1643.4)
Late on the afternoon of the third day at Iron, as Jesus was returning from the mines, he chanced to pass through a narrow side street on his way to his lodging place. As he drew near the squalid hovel of a certain leprous man, the afflicted one, having heard of his fame as a healer, made bold to accost him as he passed his door, saying as he knelt before him: “Lord, if only you would, you could make me clean. I have heard the message of your teachers, and I would enter the kingdom if I could be made clean.” And the leper spoke in this way because among the Jews lepers were forbidden even to attend the synagogue or otherwise engage in public worship. This man really believed that he could not be received into the coming kingdom unless he could find a cure for his leprosy. And when Jesus saw him in his affliction and heard his words of clinging faith, his human heart was touched, and the divine mind was moved with compassion. As Jesus looked upon him, the man fell upon his face and worshiped. Then the Master stretched forth his hand and, touching him, said: “I will—be clean.” And immediately he was healed; the leprosy no longer afflicted him.
예수께서 그 사람을 일으켜 세우면서 명령했다:“네가 치유 받은 것에 관해 아무에게도 말하지 말고, 조용히 물러가서 너의 모습을 제사장에게 보이고, 네가 깨끗해진 것에 대한 증거로 모세가 명한 희생제물을 드려라.” 그러나 이 사람은 예수께서 지시한대로 하지 않았다. 그 대신, 온 동네에 다니면서 자신의 나병을 예수께서 고쳤다고 선전하기 시작했고, 모든 동네 사람이 그를 알았으므로, 사람들은 그가 병에서 깨끗하게 됐음을 분명히 알 수 있었다. 그는 예수께서 그에게 제사장에게 가라고 한 훈계를 듣지 않았다. 예수께서 자기를 치유했다는 소식을 그가 온 사방에 퍼뜨린 결과로 많은 병자가 주님께 몰려왔으므로, 어쩔 수 없이 이튿날 일찍 일어나서 그 마을을 떠났다. 예수께서 다시는 그 도시에 들어가지 않았으나, 광산 근처 변두리에서 이틀간 남아있으면서, 신자가 된 광부들에게 천국 복음에 관해 좀 더 가르쳤다.
146:4.4 (1643.5)
When Jesus had lifted the man upon his feet, he charged him: “See that you tell no man about your healing but rather go quietly about your business, showing yourself to the priest and offering those sacrifices commanded by Moses in testimony of your cleansing.” But this man did not do as Jesus had instructed him. Instead, he began to publish abroad throughout the town that Jesus had cured his leprosy, and since he was known to all the village, the people could plainly see that he had been cleansed of his disease. He did not go to the priests as Jesus had admonished him. As a result of his spreading abroad the news that Jesus had healed him, the Master was so thronged by the sick that he was forced to rise early the next day and leave the village. Although Jesus did not again enter the town, he remained two days in the outskirts near the mines, continuing to instruct the believing miners further regarding the gospel of the kingdom.
그들은 아이론으로부터 가이샤라로 가서 이틀 동안 복음을 전파한 후에, 고라신으로 출발했고, 거기서 거의 일주일 동안 기쁜 소식을 전했지만;고라신에서는 천국에 들어오는 신자를 많이 얻을 수 없었다. 예수께서 가르쳤던 어떤 곳에서도, 그의 메시지가 이곳만큼 전반적으로 거부당한 적이 없었다. 고라신에 체류함으로 대부분의 사도들이 몹시 우울해졌고, 안드레와 아브넬은 동료들의 용기를 북돋우는 데 많은 어려움을 겪었다. 그렇게 해서, 그들은 조용히 가버나움을 통과하면서 매돈 마을로 갔는데, 거기서도 역시 조금도 나은 대접을 받지 못했다. 대부분의 사도들 정신 속에는, 자기들이 최근에 방문했던 이 마을들에서 실패했던 이유는, 자기들이 가르치고 전도하는 중에, 예수께서 사도들로 하여금 그를 치유자로 언급하지 못하도록 했기 때문이라는 생각으로 가득했다. 예수께서 또 다른 나병환자를 깨끗하게 하든지, 아니면 다른 방식으로라도 사람들의 관심을 끌도록, 그의 권능을 발휘하기를 그들은 얼마나 소원했던가! 그러나 주님은 그들의 열렬한 간청에 조금도 흔들리지 않았다.
146:4.6 (1644.2)
From Iron they went to Gischala, spending two days proclaiming the gospel, and then departed for Chorazin, where they spent almost a week preaching the good news; but they were unable to win many believers for the kingdom in Chorazin. In no place where Jesus had taught had he met with such a general rejection of his message. The sojourn at Chorazin was very depressing to most of the apostles, and Andrew and Abner had much difficulty in upholding the courage of their associates. And so, passing quietly through Capernaum, they went on to the village of Madon, where they fared little better. There prevailed in the minds of most of the apostles the idea that their failure to meet with success in these towns so recently visited was due to Jesus’ insistence that they refrain, in their teaching and preaching, from referring to him as a healer. How they wished he would cleanse another leper or in some other manner so manifest his power as to attract the attention of the people! But the Master was unmoved by their earnest urging.
146:5.1 (1644.3)
The apostolic party was greatly cheered when Jesus announced, “Tomorrow we go to Cana.” They knew they would have a sympathetic hearing at Cana, for Jesus was well known there. They were doing well with their work of bringing people into the kingdom when, on the third day, there arrived in Cana a certain prominent citizen of Capernaum, Titus, who was a partial believer, and whose son was critically ill. He heard that Jesus was at Cana; so he hastened over to see him. The believers at Capernaum thought Jesus could heal any sickness.
이 귀족은 가나에서 예수를 찾아내자, 빨리 가버나움으로 가서, 괴로워하는 아들을 치유해달라고 간청했다. 사도들이 숨죽이고 기대감에 차서 옆에 서 있는 동안, 예수께서는 병든 아들의 아버지를 바라보면서 말씀했다:“내가 얼마나 더 오래 너희에게 참아야하는가? 하나님의 권능이 너희 안에 있는데도, 너희는 표적을 보거나 기적을 보지 못하면 도무지 믿지 않는구나.” 그러자 그 귀족이 예수께 간청했다:“내 주여, 내가 믿습니다. 그러나 내 아들이 죽기 전에 가 주십시오. 내가 떠날 때, 그 아이는 거의 죽게 돼있었습니다.” 예수께서 고개를 숙이고 잠시 침묵하면서 묵상하다가 갑자기 말씀했다. “집으로 돌아가라;네 아들이 살 것이다.” 티투스는 예수의 말씀을 믿고 가버나움으로 서둘러 돌아갔다. 돌아가는 도중에, 그의 종들이 그를 만나러 나와서 말했다;“크게 기뻐하십시오 --당신의 아들이 많이 좋아졌습니다-- 그가 살아났습니다.” 그때 티투스가 아들이 낫기 시작한 때를 묻자, “어제 오후 한 시쯤에 열기가 떨어졌습니다”라고 종들이 대답했고, 아버지는 그때가 예수께서 “네 아들이 살 것이라”고 말씀했던 무렵이었음을 회상했다. 티투스는 그때부터 전심으로 믿었고, 그의 온 가족도 믿었다. 이 아이는 천국의 대단한 일꾼이 됐고, 나중에는 로마에서 수난 당하던 자들과 함께 목숨을 바쳤다. 티투스의 온 집안사람과 친구들 그리고 사도들까지도 이 사건을 기적으로 여겼지만, 이것은 기적이 아니었다. 적어도 이것은 육신의 병을 고친 기적은 아니었다. 다만 자연 법칙 과정에 대해 그가 선견{先見}으로 아는 경우였을 뿐이고, 세례 받은 후에 예수께서 자주 의존한 그런 지식이었다.
146:5.2 (1644.4)
When this nobleman had located Jesus in Cana, he besought him to hurry over to Capernaum and heal his afflicted son. While the apostles stood by in breathless expectancy, Jesus, looking at the father of the sick boy, said: “How long shall I bear with you? The power of God is in your midst, but except you see signs and behold wonders, you refuse to believe.” But the nobleman pleaded with Jesus, saying: “My Lord, I do believe, but come ere my child perishes, for when I left him he was even then at the point of death.” And when Jesus had bowed his head a moment in silent meditation, he suddenly spoke, “Return to your home; your son will live.” Titus believed the word of Jesus and hastened back to Capernaum. And as he was returning, his servants came out to meet him, saying, “Rejoice, for your son is improved—he lives.” Then Titus inquired of them at what hour the boy began to mend, and when the servants answered “yesterday about the seventh hour the fever left him,” the father recalled that it was about that hour when Jesus had said, “Your son will live.” And Titus henceforth believed with a whole heart, and all his family also believed. This son became a mighty minister of the kingdom and later yielded up his life with those who suffered in Rome. Though the entire household of Titus, their friends, and even the apostles regarded this episode as a miracle, it was not. At least this was not a miracle of curing physical disease. It was merely a case of preknowledge concerning the course of natural law, just such knowledge as Jesus frequently resorted to subsequent to his baptism.
146:5.3 (1645.1)
Again was Jesus compelled to hasten away from Cana because of the undue attention attracted by the second episode of this sort to attend his ministry in this village. The townspeople remembered the water and the wine, and now that he was supposed to have healed the nobleman’s son at so great a distance, they came to him, not only bringing the sick and afflicted but also sending messengers requesting that he heal sufferers at a distance. And when Jesus saw that the whole countryside was aroused, he said, “Let us go to Nain.”
146:6.1 (1645.2)
These people believed in signs; they were a wonder-seeking generation. By this time the people of central and southern Galilee had become miracle minded regarding Jesus and his personal ministry. Scores, hundreds, of honest persons suffering from purely nervous disorders and afflicted with emotional disturbances came into Jesus’ presence and then returned home to their friends announcing that Jesus had healed them. And such cases of mental healing these ignorant and simple-minded people regarded as physical healing, miraculous cures.
예수께서 가나를 떠나 나인으로 가려고 하자, 수많은 신도와 호기심에 찬 많은 이가 그의 뒤를 따랐다. 그들은 기적과 이적을 보고 싶어 했고, 실망을 겪지 않게 돼있었다. 예수와 제자들이 성문 가까이 왔을 때, 나인에 사는 한 과부의 외아들을 운반하여 근처 공동묘지로 가는 장례 행렬과 마주쳤다. 이 여자는 많이 존경받고 있었으므로, 동네 사람 가운데 반 이상이, 이 죽은 소년의 관을 메고 가는 사람들의 뒤를 따르고 있었다. 장례 행렬이 예수와 제자들 앞까지 왔을 때, 과부와 그 친구들이 주님을 알아보고, 아들을 살려달라고 간청했다. 예수께서 인간의 어떤 병이든지 고칠 수 있다면, 그런 치유자가 죽은 자도 살려내지 못할 이유가 어디 있겠는가라고 생각할 정도로, 기적에 대한 그들의 기대감이 높아진 상태였다. 이렇게 끈질기게 간청하고 있을 때, 예수께서는 앞으로 나가서 관 뚜껑을 열고 그 소년을 살펴봤다. 젊은이가 진짜로 죽은 것이 아님을 발견하고, 자신이 거기에 있게 됨으로써 이 비극을 피할 수 있음을 알게 됐으며;그리하여 어머니를 돌아보면서 말씀했다:“울지 말라. 너의 아들은 죽지 않았으며;자고 있다. 그가 너에게 돌아올 것이다.” 그리고 나서 젊은이의 손을 잡고, “깨어 일어나라”고 말씀했다. 그러자 죽었다고 생각됐던 젊은이가 곧 일어나 앉아서 말하기 시작했고, 예수께서는 그들을 집으로 돌려보냈다.
146:6.2 (1645.3)
When Jesus sought to leave Cana and go to Nain, a great multitude of believers and many curious people followed after him. They were bent on beholding miracles and wonders, and they were not to be disappointed. As Jesus and his apostles drew near the gate of the city, they met a funeral procession on its way to the near-by cemetery, carrying the only son of a widowed mother of Nain. This woman was much respected, and half of the village followed the bearers of the bier of this supposedly dead boy. When the funeral procession had come up to Jesus and his followers, the widow and her friends recognized the Master and besought him to bring the son back to life. Their miracle expectancy was aroused to such a high pitch they thought Jesus could cure any human disease, and why could not such a healer even raise the dead? Jesus, while being thus importuned, stepped forward and, raising the covering of the bier, examined the boy. Discovering that the young man was not really dead, he perceived the tragedy which his presence could avert; so, turning to the mother, he said: “Weep not. Your son is not dead; he sleeps. He will be restored to you.” And then, taking the young man by the hand, he said, “Awake and arise.” And the youth who was supposed to be dead presently sat up and began to speak, and Jesus sent them back to their homes.
예수께서는 무리를 조용히 시킨 후에, 그 청년은 진짜로 죽은 것이 아니었음과, 자신이 무덤에서 그를 다시 불러낸 것이 아니었음을 설명하려고 애썼으나, 아무 소용없었다. 그를 따르던 무리와 나인의 온 동네는 감정적 흥분이 절정에 달했다. 많은 사람이 두려움에 사로잡혔고, 어떤 이들에게는 공포가 엄습했으며, 나머지 사람들은 꿇어앉아서 기도하거나 자신의 죄에 대해 슬퍼하면서 울었다. 소란한 군중이 해산된 것은, 밤이 되고 한참 지난 후였다. 그리고 당연히, 그 소년이 죽은 것이 아니라는 예수의 말씀에도, 모든 사람은 기적이 일어났다고 주장했으며, 죽은 자가 살아났다고 말하기까지 했다. 소년이 단지 깊이 잠들어있었다고 예수께서 말했음에도, 그들은 그것이 평소에 예수가 말하는 방식이라고 설명하면서, 예수께서 항상 아주 겸손하게 기적을 감추려고 애썼던 사실에 주의를 환기시켰다.
146:6.3 (1645.4)
Jesus endeavored to calm the multitude and vainly tried to explain that the lad was not really dead, that he had not brought him back from the grave, but it was useless. The multitude which followed him, and the whole village of Nain, were aroused to the highest pitch of emotional frenzy. Fear seized many, panic others, while still others fell to praying and wailing over their sins. And it was not until long after nightfall that the clamoring multitude could be dispersed. And, of course, notwithstanding Jesus’ statement that the boy was not dead, everyone insisted that a miracle had been wrought, even the dead raised. Although Jesus told them the boy was merely in a deep sleep, they explained that that was the manner of his speaking and called attention to the fact that he always in great modesty tried to hide his miracles.
그리하여 예수께서 과부의 아들을 죽음에서 살려냈다는 이 소문이 갈릴리 전역과 유대지방까지 퍼졌고, 이 소식을 들은 많은 이가 그것을 믿었다. 과부의 아들에게 깨어 일어나라고 말했을 때, 예수께서는 그 소년이 진짜로 죽은 것이 아니었음을 제자들에게도 온전히 이해시킬 수 없었다. 그러나 그들에게 충분히 강조했으므로, 그 사건이 그에게 관련됐었던 것처럼 그것을 기록한 누가의 기록을 제외하고, 후대{後代}의 모든 기록에는 이 사건이 포함되지 않았다. 그리고 예수께서는 또 다시 치료자로서 너무 많은 요청을 받았으므로, 이튿날 일찍 엔돌로 출발했다.
146:6.4 (1646.1)
So the word went abroad throughout Galilee and into Judea that Jesus had raised the widow’s son from the dead, and many who heard this report believed it. Never was Jesus able to make even all his apostles fully understand that the widow’s son was not really dead when he bade him awake and arise. But he did impress them sufficiently to keep it out of all subsequent records except that of Luke, who recorded it as the episode had been related to him. And again was Jesus so besieged as a physician that he departed early the next day for Endor.
예수께서는 육신의 치유를 원하는 소란스런 무리를 피하여 엔돌에서 며칠을 보냈다. 그들이 이곳에 머무는 동안, 주님은 사울 왕과 엔돌의 마녀에 대해 사도들에게 자세히 설명했다. 예수께서는 사도들에게, 타락하여 반역한 중도자들, 즉 죽은 자의 영인 것처럼 때때로 흉내내온 그 존재들은 곧 통제될 것이고, 더 이상 이런 이상한 일을 행하지 못하게 될 것이라고 분명히 말씀했다. 그는 자신이 아버지께로 돌아간 후, 그리고 자신들의 영을 모든 육신에게 쏟아 부어준 후에는, --소위 더러운 영이라고 불리는-- 그런 반{半}영적인 존재들은, 필사자 가운데서 연약한-정신과 악한-정신을 가진 자를 더 이상 사로잡을 수 없다고, 따르는 자들에게 말씀했다.
146:7.1 (1646.2)
At Endor Jesus escaped for a few days from the clamoring multitudes in quest of physical healing. During their sojourn at this place the Master recounted for the instruction of the apostles the story of King Saul and the witch of Endor. Jesus plainly told his apostles that the stray and rebellious midwayers who had oftentimes impersonated the supposed spirits of the dead would soon be brought under control so that they could no more do these strange things. He told his followers that, after he returned to the Father, and after they had poured out their spirit upon all flesh, no more could such semispirit beings—so-called unclean spirits—possess the feeble- and evil-minded among mortals.
146:7.2 (1646.3)
Jesus further explained to his apostles that the spirits of departed human beings do not come back to the world of their origin to communicate with their living fellows. Only after the passing of a dispensational age would it be possible for the advancing spirit of mortal man to return to earth and then only in exceptional cases and as a part of the spiritual administration of the planet.