유란시아 책
IV 부. 예수의 생애와 교훈
Paper 148
Training Evangelists at Bethsaida
Training Evangelists at Bethsaida
Sections
- Introduction
- § 1. A New School of the Prophets
- § 2. The Bethsaida Hospital
- § 3. The Father’s Business
- § 4. Evil, Sin, and Iniquity
- § 5. The Purpose of Affliction
- § 6. The Misunderstanding of Suffering—Discourse on Job
- § 7. The Man with the Withered Hand
- § 8. Last Week at Bethsaida
- § 9. Healing the Paralytic
서기 28년 5월 3일부터 10월 3일까지, 예수와 사도 일행은 벳새다에서 세베대의 집에 머물렀다. 다섯 달 동안의 이 건조한 계절 내내, 세베대의 집 근처 해변을 따라서 거대한 야영지가 형성됐고, 늘어나는 예수의 일행에게 잠자리를 제공하려고 크게 확장됐다. 진리 탐구자, 치유를 바라는 자, 호기심 가득한 사람 등이 끊임없이 모여드는 이 해변 야영지에는 500에서 1,500에 달하는 사람이 있었다. 다윗 세베대가 이 천막 도시의 전반적인 감독을 맡았고 알패오 쌍둥이 형제의 도움을 받았다. 그 야영지는, 전반 경영은 물론이고, 질서와 위생 면에서도 모범적이었다. 유형에 따라서 병자들이 분리됐고, 엘만이라는 시리아인 신자{信者} 의사가 관리했다.
148:0.1 (1657.1)
FROM May 3 to October 3, a.d. 28, Jesus and the apostolic party were in residence at the Zebedee home at Bethsaida. Throughout this five months’ period of the dry season an enormous camp was maintained by the seaside near the Zebedee residence, which had been greatly enlarged to accommodate the growing family of Jesus. This seaside camp, occupied by an ever-changing population of truth seekers, healing candidates, and curiosity devotees, numbered from five hundred to fifteen hundred. This tented city was under the general supervision of David Zebedee, assisted by the Alpheus twins. The encampment was a model in order and sanitation as well as in its general administration. The sick of different types were segregated and were under the supervision of a believer physician, a Syrian named Elman.
148:0.2 (1657.2)
Throughout this period the apostles would go fishing at least one day a week, selling their catch to David for consumption by the seaside encampment. The funds thus received were turned over to the group treasury. The twelve were permitted to spend one week out of each month with their families or friends.
148:0.3 (1657.3)
While Andrew continued in general charge of the apostolic activities, Peter was in full charge of the school of the evangelists. The apostles all did their share in teaching groups of evangelists each forenoon, and both teachers and pupils taught the people during the afternoons. After the evening meal, five nights a week, the apostles conducted question classes for the benefit of the evangelists. Once a week Jesus presided at this question hour, answering the holdover questions from previous sessions.
148:0.4 (1657.4)
In five months several thousand came and went at this encampment. Interested persons from every part of the Roman Empire and from the lands east of the Euphrates were in frequent attendance. This was the longest settled and well-organized period of the Master’s teaching. Jesus’ immediate family spent most of this time at either Nazareth or Cana.
148:0.5 (1657.5)
The encampment was not conducted as a community of common interests, as was the apostolic family. David Zebedee managed this large tent city so that it became a self-sustaining enterprise, notwithstanding that no one was ever turned away. This ever-changing camp was an indispensable feature of Peter’s evangelistic training school.
148:1.1 (1657.6)
Peter, James, and Andrew were the committee designated by Jesus to pass upon applicants for admission to the school of evangelists. All the races and nationalities of the Roman world and the East, as far as India, were represented among the students in this new school of the prophets. This school was conducted on the plan of learning and doing. What the students learned during the forenoon they taught to the assembly by the seaside during the afternoon. After supper they informally discussed both the learning of the forenoon and the teaching of the afternoon.
사도 선생들은 각자 천국 복음에 대한 자신의 견해를 가르쳤다. 똑같이 가르치려고 시도하지 않았으며;신학적 교리를 표준화하거나 독단적으로 공식화하지도 않았다. 모두가 동일한 진리를 가르쳤음에도, 각 사도마다 주님의 가르침에 대한 자신의 개인 해석을 제시했다. 예수께서는 천국 일을 하면서 얻은 개인 체험의 다양성을 이렇게 발표하는 것을 지지했고, 한편으로는 매 주 한 번 질문 시간을 통해서, 복음에 대한 그런 다양한 견해를 반드시 조화시키고 조정했다. 가르치는 문제에서는 상당한 개인적 자유가 있었음에도, 시몬 베드로의 영향력이 전도자 학교의 신학을 지배하는 경향이 있었다. 베드로 다음으로는 세베대의 아들 야고보가 개인 영향력을 가장 크게 발휘했다.
148:1.2 (1658.1)
Each of the apostolic teachers taught his own view of the gospel of the kingdom. They made no effort to teach just alike; there was no standardized or dogmatic formulation of theologic doctrines. Though they all taught the same truth, each apostle presented his own personal interpretation of the Master’s teaching. And Jesus upheld this presentation of the diversity of personal experience in the things of the kingdom, unfailingly harmonizing and co-ordinating these many and divergent views of the gospel at his weekly question hours. Notwithstanding this great degree of personal liberty in matters of teaching, Simon Peter tended to dominate the theology of the school of evangelists. Next to Peter, James Zebedee exerted the greatest personal influence.
148:1.3 (1658.2)
The one hundred and more evangelists trained during this five months by the seaside represented the material from which (excepting Abner and John’s apostles) the later seventy gospel teachers and preachers were drawn. The school of evangelists did not have everything in common to the same degree as did the twelve.
148:1.4 (1658.3)
These evangelists, though they taught and preached the gospel, did not baptize believers until after they were later ordained and commissioned by Jesus as the seventy messengers of the kingdom. Only seven of the large number healed at the sundown scene at this place were to be found among these evangelistic students. The nobleman’s son of Capernaum was one of those trained for gospel service in Peter’s school.
해변의 야영지와 관련하여, 시리아인 의사 엘만이, 젊은 여자 25명과 열두 남자로 구성된 한 단체의 도움을 받으면서, 천국의 첫 병원이라고 할 수 있는 기관을 조직하여 네 달 동안 운영했다. 그들은 천막 도시 중심에서 남쪽으로 약간 떨어진 곳에 자리잡은 이 병원에서, 기도하고 신앙으로 격려하는 영적 관행뿐 아니라, 이미 알려진 모든 물질적 방법을 동원하여 병자를 치료했다. 예수께서는 한 주에 세 번 이상 이 야영지의 병자들을 방문했고, 고생하는 자들 각자와 친히 만났다. 우리가 아는 한, 고난당하고 병약했던 1,000명이 호전되거나 고침을 받아서 이 진료소{診療所}를 떠났으나, 그들 가운데서 소위 초자연적 치유의 기적이 일어난 경우는 없었다. 그렇지만 혜택을 입은 개인들 대부분은, 예수께서 자기를 치유했다고 알리기를 멈추지 않았다.
148:2.1 (1658.4)
In connection with the seaside encampment, Elman, the Syrian physician, with the assistance of a corps of twenty-five young women and twelve men, organized and conducted for four months what should be regarded as the kingdom’s first hospital. At this infirmary, located a short distance to the south of the main tented city, they treated the sick in accordance with all known material methods as well as by the spiritual practices of prayer and faith encouragement. Jesus visited the sick of this encampment not less than three times a week and made personal contact with each sufferer. As far as we know, no so-called miracles of supernatural healing occurred among the one thousand afflicted and ailing persons who went away from this infirmary improved or cured. However, the vast majority of these benefited individuals ceased not to proclaim that Jesus had healed them.
148:2.2 (1658.5)
Many of the cures effected by Jesus in connection with his ministry in behalf of Elman’s patients did, indeed, appear to resemble the working of miracles, but we were instructed that they were only just such transformations of mind and spirit as may occur in the experience of expectant and faith-dominated persons who are under the immediate and inspirational influence of a strong, positive, and beneficent personality whose ministry banishes fear and destroys anxiety.
148:2.3 (1658.6)
Elman and his associates endeavored to teach the truth to these sick ones concerning the “possession of evil spirits,” but they met with little success. The belief that physical sickness and mental derangement could be caused by the dwelling of a so-called unclean spirit in the mind or body of the afflicted person was well-nigh universal.
148:2.4 (1659.1)
In all his contact with the sick and afflicted, when it came to the technique of treatment or the revelation of the unknown causes of disease, Jesus did not disregard the instructions of his Paradise brother, Immanuel, given ere he embarked upon the venture of the Urantia incarnation. Notwithstanding this, those who ministered to the sick learned many helpful lessons by observing the manner in which Jesus inspired the faith and confidence of the sick and suffering.
148:3.2 (1659.4)
Not since his baptism had the Master been so much alone as during this period of the evangelists’ training encampment at Bethsaida. Whenever any one of the apostles ventured to ask Jesus why he was absent so much from their midst, he would invariably answer that he was “about the Father’s business.”
148:3.3 (1659.5)
During these periods of absence, Jesus was accompanied by only two of the apostles. He had released Peter, James, and John temporarily from their assignment as his personal companions that they might also participate in the work of training the new evangelistic candidates, numbering more than one hundred. When the Master desired to go to the hills about the Father’s business, he would summon to accompany him any two of the apostles who might be at liberty. In this way each of the twelve enjoyed an opportunity for close association and intimate contact with Jesus.
이 기록을 위한 목적으로는 계시되지 않았지만, 언덕에서 그렇게 혼자 지내던 이 여러 기간에, 주님은 우주 직무에 관여하는 주요 지휘관들과 직접 행정적인 관계를 맺고 있었다고 우리는 추측해왔다. 대략 그가 세례 받았던 시기 이후로 줄곧, 우리 우주의 이 육신화된 주권자는, 특정한 국면의 우주 경영을 지시하는데 더욱 의도적으로 적극 참여하게 됐다. 그가 이 세상 직무에 적게 참여 했던 이 기간에, 항상 측근 동역자들에게는 드러나지 않는 어떤 방식으로, 광대한 우주의 운영을 책임 맡은 그 높은 영 지성체들을 지시하는 일로 바빴다고 우리는 생각해왔으며, 인간 예수께서는 그런 활동에서 자신의 역할에 대해, “아버지의 일을 돌본다”고 표명하기로 선택했다는 의견을 유지해왔다.
148:3.4 (1659.6)
It has not been revealed for the purposes of this record, but we have been led to infer that the Master, during many of these solitary seasons in the hills, was in direct and executive association with many of his chief directors of universe affairs. Ever since about the time of his baptism this incarnated Sovereign of our universe had become increasingly and consciously active in the direction of certain phases of universe administration. And we have always held the opinion that, in some way not revealed to his immediate associates, during these weeks of decreased participation in the affairs of earth he was engaged in the direction of those high spirit intelligences who were charged with the running of a vast universe, and that the human Jesus chose to designate such activities on his part as being “about his Father’s business.”
148:3.5 (1659.7)
Many times, when Jesus was alone for hours, but when two of his apostles were near by, they observed his features undergo rapid and multitudinous changes, although they heard him speak no words. Neither did they observe any visible manifestation of celestial beings who might have been in communication with their Master, such as some of them did witness on a subsequent occasion.
148:4.1 (1659.8)
It was the habit of Jesus two evenings each week to hold special converse with individuals who desired to talk with him, in a certain secluded and sheltered corner of the Zebedee garden. At one of these evening conversations in private Thomas asked the Master this question: “Why is it necessary for men to be born of the spirit in order to enter the kingdom? Is rebirth necessary to escape the control of the evil one? Master, what is evil?” When Jesus heard these questions, he said to Thomas:
148:4.2 (1660.1)
“Do not make the mistake of confusing evil with the evil one, more correctly the iniquitous one. He whom you call the evil one is the son of self-love, the high administrator who knowingly went into deliberate rebellion against the rule of my Father and his loyal Sons. But I have already vanquished these sinful rebels. Make clear in your mind these different attitudes toward the Father and his universe. Never forget these laws of relation to the Father’s will:
“본래, 영으로 다시 태어나기 전에는, 선천적으로 악한 경향에 필사적 사람이 지배되지만, 선천적으로 완벽하지 못한 그런 행실은 죄가 아니고 죄악도 아니다. 필사적 사람은, 낙원에 계신 아버지의 완벽함에 이르는 긴 오르막길을 막 내딛고 있다. 타고난 재능에서 불완전하거나 한쪽으로 치우친 것은 죄가 아니다. 사람은 정말로 악에 굴복하기 쉽지만, 알면서도 고의로 죄의 길과 죄악의 삶을 선택하지 않는 한, 어떤 의미에서도 악한 존재의 자녀가 아니다. 악은 이 세상의 자연 질서에 본래부터 있지만, 죄는 영적인 빛으로부터 짙은 어둠 속으로 빠진 자들로 말미암아 이 세상에 들어온, 의식하면서 반역하는 태도다.
148:4.6 (1660.5)
“By nature, before the rebirth of the spirit, mortal man is subject to inherent evil tendencies, but such natural imperfections of behavior are neither sin nor iniquity. Mortal man is just beginning his long ascent to the perfection of the Father in Paradise. To be imperfect or partial in natural endowment is not sinful. Man is indeed subject to evil, but he is in no sense the child of the evil one unless he has knowingly and deliberately chosen the paths of sin and the life of iniquity. Evil is inherent in the natural order of this world, but sin is an attitude of conscious rebellion which was brought to this world by those who fell from spiritual light into gross darkness.
148:4.7 (1660.6)
“You are confused, Thomas, by the doctrines of the Greeks and the errors of the Persians. You do not understand the relationships of evil and sin because you view mankind as beginning on earth with a perfect Adam and rapidly degenerating, through sin, to man’s present deplorable estate. But why do you refuse to comprehend the meaning of the record which discloses how Cain, the son of Adam, went over into the land of Nod and there got himself a wife? And why do you refuse to interpret the meaning of the record which portrays the sons of God finding wives for themselves among the daughters of men?
“사람은 정말로 본래 악하지만, 그들에게 반드시 죄가 있다고 할 수는 없다. 새로 태어남--곧 영으로 세례 받음--은 악에서 벗어나기 위한 필수 조건이며, 하늘 나라로 들어가기 위해서도 필요하지만, 이 중에 아무 것도, 사람이 하나님의 아들이라는 사실을 부정할 수 없다. 잠재적 악이 이렇게 선천적으로 현존하는 것은, 하늘에 계신 아버지로부터 사람이 어떤 신비로운 방법으로 떨어져나가서, 외지인이나 외국인 또는 양자로서 아버지께 합법적으로 입양되기를, 어떤 방법으로든지 추구해야한다는 것을 의미하지도 않는다. 그런 모든 의견은, 첫째로 네가 아버지를 오해한 데서, 둘째로 사람의 기원과 본성과 운명을 몰라서 생긴다.
148:4.8 (1660.7)
“Men are, indeed, by nature evil, but not necessarily sinful. The new birth—the baptism of the spirit—is essential to deliverance from evil and necessary for entrance into the kingdom of heaven, but none of this detracts from the fact that man is the son of God. Neither does this inherent presence of potential evil mean that man is in some mysterious way estranged from the Father in heaven so that, as an alien, foreigner, or stepchild, he must in some manner seek for legal adoption by the Father. All such notions are born, first, of your misunderstanding of the Father and, second, of your ignorance of the origin, nature, and destiny of man.
148:4.9 (1660.8)
“The Greeks and others have taught you that man is descending from godly perfection steadily down toward oblivion or destruction; I have come to show that man, by entrance into the kingdom, is ascending certainly and surely up to God and divine perfection. Any being who in any manner falls short of the divine and spiritual ideals of the eternal Father’s will is potentially evil, but such beings are in no sense sinful, much less iniquitous.
“도마야, ‘너희는 주 너희 하나님의 자녀다.’ ‘내가 그의 아버지가 되겠고, 그는 내 아들이 될 것이다.’ ‘내가 그를 아들로 택했으며, 내가 그의 아버지가 될 것이다.’ ‘내 아들들을 먼 곳에서 데려오고, 내 딸들을 땅 끝에서 오게 하며;내 이름으로 부름 받는 자들도 다 오게 할 것이니, 이것은 내가 내 영광을 위하여 창조한 자들이기 때문이다.’ ‘너희는 살아계신 하나님의 아들이다.’ ‘하나님의 영을 지닌 자는 진정으로 하나님의 아들이라’는 기록을 성서에서 읽어보지 못했느냐? 친자식에게는 인간 아버지를 닮은 물질 부분이 있는 반면, 천국의 신앙 아들마다 하늘 아버지를 닮은 영적 부분이 그 안에 있다.”
148:4.10 (1661.1)
“Thomas, have you not read about this in the Scriptures, where it is written: ‘You are the children of the Lord your God.’ ‘I will be his Father and he shall be my son.’ ‘I have chosen him to be my son—I will be his Father.’ ‘Bring my sons from far and my daughters from the ends of the earth; even every one who is called by my name, for I have created them for my glory.’ ‘You are the sons of the living God.’ ‘They who have the spirit of God are indeed the sons of God.’ While there is a material part of the human father in the natural child, there is a spiritual part of the heavenly Father in every faith son of the kingdom.”
148:4.11 (1661.2)
All this and much more Jesus said to Thomas, and much of it the apostle comprehended, although Jesus admonished him to “speak not to the others concerning these matters until after I shall have returned to the Father.” And Thomas did not mention this interview until after the Master had departed from this world.
148:5.1 (1661.3)
At another of these private interviews in the garden Nathaniel asked Jesus: “Master, though I am beginning to understand why you refuse to practice healing indiscriminately, I am still at a loss to understand why the loving Father in heaven permits so many of his children on earth to suffer so many afflictions.” The Master answered Nathaniel, saying:
148:5.2 (1661.4)
“Nathaniel, you and many others are thus perplexed because you do not comprehend how the natural order of this world has been so many times upset by the sinful adventures of certain rebellious traitors to the Father’s will. And I have come to make a beginning of setting these things in order. But many ages will be required to restore this part of the universe to former paths and thus release the children of men from the extra burdens of sin and rebellion. The presence of evil alone is sufficient test for the ascension of man—sin is not essential to survival.
“그러나 얘야, 아버지께서 일부러 자녀들을 괴롭히지 않으신다는 것을 알아야한다. 사람은 신의 뜻을 따라서 좀 더 나은 길로 걸어가기를 끊임없이 거절한 결과로, 불필요한 고난을 자초한다. 고난이 악에 잠재돼있으나, 대부분의 고난은 죄와 죄악으로 인해 생겼다. 많은 유별난 사건이 이 세상에 일어났고, 분별 있는 모든 사람이, 고생하면서 괴로워하는 장면을 목격함으로 당황하게 되는 것은 이상하지 않다. 그러나 다음 한 가지를 네가 확신해도 좋은데:아버지께서는 잘못된 행위에 대한 독단적 형벌로 고난을 주시지 않는다. 악에 속하는 불리한 조건과 완벽하지 못함은 본래부터 있으며;죄에 대한 벌은 피할 수 없으며;죄악의 파괴하는 영향력은 변경될 수 없다. 사람은, 자신이 그렇게 살기로 선택한 삶의 자연스런 결과인 그런 고난에 대해, 하나님을 탓해서는 안 되며;또한 이 세상에서 살아갈 때 삶의 한 부분인 그런 체험을 불평해서도 안 된다. 필사적 사람은 이 세상에서 자기 신분상태를 개선하는 쪽으로 끊임없이 지속적으로 일해야 한다는 것이, 아버지 뜻이다. 사람은 총명하게 머리를 씀으로써, 이 세상에서 겪는 불행을 많이 극복할 수 있다.
148:5.3 (1661.5)
“But, my son, you should know that the Father does not purposely afflict his children. Man brings down upon himself unnecessary affliction as a result of his persistent refusal to walk in the better ways of the divine will. Affliction is potential in evil, but much of it has been produced by sin and iniquity. Many unusual events have transpired on this world, and it is not strange that all thinking men should be perplexed by the scenes of suffering and affliction which they witness. But of one thing you may be sure: The Father does not send affliction as an arbitrary punishment for wrongdoing. The imperfections and handicaps of evil are inherent; the penalties of sin are inevitable; the destroying consequences of iniquity are inexorable. Man should not blame God for those afflictions which are the natural result of the life which he chooses to live; neither should man complain of those experiences which are a part of life as it is lived on this world. It is the Father’s will that mortal man should work persistently and consistently toward the betterment of his estate on earth. Intelligent application would enable man to overcome much of his earthly misery.
“나다니엘아, 사람들이 저희의 영적 문제를 풀어나가도록 도와주는 것, 그리고 다양한 물질 문제를 열심히 해결하기 위하여 저희가 더 잘 준비되고 영감을 받도록 이렇게 그들의 정신을 자극하는 것이 우리 사명이다. 네가 성서를 읽으면서 혼동하고 있다는 것을 나는 안다. 무지한 사람이, 이해할 수 없는 모든 것을 하나님 탓으로 돌리는 경향이 너무 흔히 만연돼왔다. 네가 납득하지 못하는 모든 것이 아버지의 직접 책임은 아니다. 네가 몰라서 또는 고의로 그런 신성한 법령을 어긴 까닭에, 아버지께서 제정한 정확하고 현명한 어떤 율법이 어쩌다가 너를 괴롭혔다는 바로 그 이유로, 아버지의 사랑을 의심해서는 안 된다.
148:5.4 (1662.1)
“Nathaniel, it is our mission to help men solve their spiritual problems and in this way to quicken their minds so that they may be the better prepared and inspired to go about solving their manifold material problems. I know of your confusion as you have read the Scriptures. All too often there has prevailed a tendency to ascribe to God the responsibility for everything which ignorant man fails to understand. The Father is not personally responsible for all you may fail to comprehend. Do not doubt the love of the Father just because some just and wise law of his ordaining chances to afflict you because you have innocently or deliberately transgressed such a divine ordinance.
“그러나 나다니엘아, 네가 분별하면서 읽기만 했어도, 성서에서 많은 것을 배웠을 것이다. 이렇게 기록된 글을 기억하지 못하느냐?:‘내 아들아, 주의 징계를 경멸하지 말며;그의 꾸짖음을 싫어하지도 말라, 이는 아버지가 기뻐하는 아들을 꾸짖는 것 같이, 주께서 꾸짖는 그를 사랑하시기 때문이다.’ ‘주께서는 괴롭히기를 좋아하지 않으신다.’ ‘고난당하기 전에는 내가 그릇 행했지만, 이제는 주의 법을 지킵니다. 고난당하는 것이 나에게 유익한데, 이로 인해 내가 신성한 법령을 배울 수 있기 때문입니다.’ ‘내가 너의 슬픔을 안다. 영원하신 하나님이 너의 피난처가 되시니, 영원하신 팔이 그 아래 있다.’ ‘주는 또한 압박당하는 자의 피난처시요, 환난 때의 쉼터시다.’ ‘주께서 고난의 병상에서 그를 강건하게 하시며;주께서는 병자를 잊지 않으신다.’ ‘아비가 자식을 불쌍히 여김 같이, 주께서 그를 경외하는 자를 불쌍히 여기신다. 너의 체질을 아시며;네가 티끌임을 기억하신다.’ ‘상한 마음을 치유하시고, 그 상처를 싸매신다.’ ‘그는 가난한 자들의 희망이시고, 고뇌 가운데 있는 궁핍한 자들의 힘이시고, 폭풍을 피하는 피난처시며, 강력한 더위를 피하는 그늘이 되신다.’ ‘약한 자들에게 능력을 주시고, 무능한 자에게는 힘을 더하신다.’ ‘상한 갈대를 꺾지 않으시며, 연기 나는 등불을 끄지 않으신다.’ ‘네가 고난의 물 가운데로 지나갈 때 내가 너와 함께할 것이며, 역경의 강물이 너에게 넘칠 때에도 너를 버리지 않을 것이다.’ ‘그가 나를 보내서 마음이 상한 자들을 감싸며, 포로 된 자들에게 자유를, 슬픈 자들에게 위로를 주게 하셨다.’ ‘수난 속에는 꾸짖음이 있으며;고난은 티끌에서 솟아나지 않는다.’”
148:5.5 (1662.2)
“But, Nathaniel, there is much in the Scriptures which would have instructed you if you had only read with discernment. Do you not remember that it is written: ‘My son, despise not the chastening of the Lord; neither be weary of his correction, for whom the Lord loves he corrects, even as the father corrects the son in whom he takes delight.’ ‘The Lord does not afflict willingly.’ ‘Before I was afflicted, I went astray, but now do I keep the law. Affliction was good for me that I might thereby learn the divine statutes.’ ‘I know your sorrows. The eternal God is your refuge, while underneath are the everlasting arms.’ ‘The Lord also is a refuge for the oppressed, a haven of rest in times of trouble.’ ‘The Lord will strengthen him upon the bed of affliction; the Lord will not forget the sick.’ ‘As a father shows compassion for his children, so is the Lord compassionate to those who fear him. He knows your body; he remembers that you are dust.’ ‘He heals the brokenhearted and binds up their wounds.’ ‘He is the hope of the poor, the strength of the needy in his distress, a refuge from the storm, and a shadow from the devastating heat.’ ‘He gives power to the faint, and to them who have no might he increases strength.’ ‘A bruised reed shall he not break, and the smoking flax he will not quench.’ ‘When you pass through the waters of affliction, I will be with you, and when the rivers of adversity overflow you, I will not forsake you.’ ‘He has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and to comfort all who mourn.’ ‘There is correction in suffering; affliction does not spring forth from the dust.’”
“얘야, 너는 역경의 의미 또는 수난의 역할을 납득하지 못한다. 너는 셈족속 문학작품의 걸작을--곧 욥의 고난이라는 성서 이야기를-- 읽지 못했느냐? 이 훌륭한 비유가, 주의 종의 물질적 번영을 이야기하면서 시작하는 것을 읽지 못했느냐? 자식, 재산, 명예, 지위, 건강 등, 사람이 현세의 삶에서 가치를 두는 모든 것에서 욥이 복을 받았음을 너는 잘 기억할 것이다. 아브라함의 자녀들의 유서 깊은 교훈에 의하면, 그런 물질적 번영은 신{神}의 은총을 받았다는 아주-충분한 증거였다. 그러나 그런 물질 소유물이나 그런 현세의 번영이 하나님의 은총을 가리키지는 않는다. 하늘에 계신 내 아버지는, 부자와 가난한 자를 똑같이 사랑하는 분이시며;사람을 차별하지 않으신다.
148:6.2 (1662.4)
“My son, you do not comprehend the meaning of adversity or the mission of suffering. Have you not read that masterpiece of Semitic literature—the Scripture story of the afflictions of Job? Do you not recall how this wonderful parable begins with the recital of the material prosperity of the Lord’s servant? You well remember that Job was blessed with children, wealth, dignity, position, health, and everything else which men value in this temporal life. According to the time-honored teachings of the children of Abraham such material prosperity was all-sufficient evidence of divine favor. But such material possessions and such temporal prosperity do not indicate God’s favor. My Father in heaven loves the poor just as much as the rich; he is no respecter of persons.
“신의 율법을 어기면 처벌이라는 결과가 언젠가는 따라오게 마련이고, 사람은 자신이 뿌린 것을 결국 확실히 거두겠으나, 그래도 인간의 수난이 반드시 그전에 있었던 죄에 대한 처벌은 아니라는 것을 알아야한다. 욥과 그의 친구들은, 저희의 난처한 문제에 대한 참된 해답을 찾기에 실패했다. 그리고 네가 지금 안주하고 있는 관점으로 생각할 때, 이 독특한 비유에서 사탄과 하나님이 행하는 일을, 너는 도저히 사탄이나 하나님 탓으로 돌리지 못할 것이다. 욥은, 자신의 지적인 고민에 대한 해답 또는 자신의 철학적인 어려움의 해결책을, 수난을 통해서는 찾지 못했어도, 큰 승리를 거뒀는데;자신의 신학적 방어가 붕괴되는 바로 그 앞에서도, ‘나 자신을 혐오합니다’라고 진지하게 말할 수 있는 영적 경지로 자신을 끌어 올렸으며;그렇게 되자 하나님의 환상을 보는 구원을 받았다. 그리하여 욥은, 오해를 받는 수난을 겪으면서도 도덕적 이해와 영적 통찰력을 얻는, 초인적 경지로 올라갔다. 수난당하는 종이 하나님의 환상을 보게 됐을 때, 어떤 인간도 도저히 이해할 수 없는 혼의 평화가 따라왔다.
148:6.3 (1663.1)
“Although transgression of divine law is sooner or later followed by the harvest of punishment, while men certainly eventually do reap what they sow, still you should know that human suffering is not always a punishment for antecedent sin. Both Job and his friends failed to find the true answer for their perplexities. And with the light you now enjoy you would hardly assign to either Satan or God the parts they play in this unique parable. While Job did not, through suffering, find the resolution of his intellectual troubles or the solution of his philosophical difficulties, he did achieve great victories; even in the very face of the breakdown of his theological defenses he ascended to those spiritual heights where he could sincerely say, ‘I abhor myself’; then was there granted him the salvation of a vision of God. So even through misunderstood suffering, Job ascended to the superhuman plane of moral understanding and spiritual insight. When the suffering servant obtains a vision of God, there follows a soul peace which passes all human understanding.
“욥의 첫째 친구 엘리바스가 그 고난당하는 자에게, 그가 번성했을 당시에 다른 사람들에게 권했던 동일한 꿋꿋함을 자신의 역경 속에서 보이라고 훈계했다. 이 거짓 위안자가 말했다:‘욥이여, 너의 종교를 신뢰하라;사악한 자가 고통당하는 것이지, 의인은 고통당하지 않는다는 것을 기억하라. 너는 이 벌을 받을 일을 했음에 틀림없으며, 그렇지 않았다면, 너는 고통당하지 않을 것이다. 하나님이 보시기에 의로울 수 있는 자는 하나도 없다는 것을 너는 잘 안다. 사악한 자는 절대로 번성할 수 없다는 것도 너는 안다. 아무튼, 사람은 곤경에 처하도록 예정된 것 같으며, 아마 주께서 너를 좋게 하려고 벌하시는지도 모른다.’ 인간적 수난의 문제에 대한 그런 해석에서, 불쌍한 욥이 크게 위로받지 못한 것은 당연했다.
148:6.4 (1663.2)
“The first of Job’s friends, Eliphaz, exhorted the sufferer to exhibit in his afflictions the same fortitude he had prescribed for others during the days of his prosperity. Said this false comforter: ‘Trust in your religion, Job; remember that it is the wicked and not the righteous who suffer. You must deserve this punishment, else you would not be afflicted. You well know that no man can be righteous in God’s sight. You know that the wicked never really prosper. Anyway, man seems predestined to trouble, and perhaps the Lord is only chastising you for your own good.’ No wonder poor Job failed to get much comfort from such an interpretation of the problem of human suffering.
148:6.5 (1663.3)
“But the counsel of his second friend, Bildad, was even more depressing, notwithstanding its soundness from the standpoint of the then accepted theology. Said Bildad: ‘God cannot be unjust. Your children must have been sinners since they perished; you must be in error, else you would not be so afflicted. And if you are really righteous, God will certainly deliver you from your afflictions. You should learn from the history of God’s dealings with man that the Almighty destroys only the wicked.’
“그리고 나서 욥이 친구들에게 어떻게 대답했는지 너는 기억한다. 그가 말했다:‘도와달라는 나의 외침을 하나님이 듣지 않으신다는 것을 잘 안다. 하나님이 정확하신 동시에 어떻게 그토록 철저히 나의 결백을 무시하실 수 있는가? 내가 전능자에게 호소해도 아무 만족도 얻을 수 없음을 배우고 있다. 사악한 자가 선한 자를 괴롭히도록 하나님께서 묵인하심을 너희는 분별할 수 없는가? 사람이 그토록 약하니, 전능하신 하나님 손에서 대체 무엇을 바라겠는가? 이런 나를 만드신 분도 하나님이고, 그렇게 나를 버리신 분도 하나님이니, 나는 어쩔 수 없다. 어찌하여 하나님은 이런 비참한 모습으로 고난당하도록 나를 만드셨단 말인가?”
148:6.6 (1663.4)
“And then you remember how Job replied to his friends, saying: ‘I well know that God does not hear my cry for help. How can God be just and at the same time so utterly disregard my innocence? I am learning that I can get no satisfaction from appealing to the Almighty. Cannot you discern that God tolerates the persecution of the good by the wicked? And since man is so weak, what chance has he for consideration at the hands of an omnipotent God? God has made me as I am, and when he thus turns upon me, I am defenseless. And why did God ever create me just to suffer in this miserable fashion?’
“친구들의 조언, 그리고 그의 정신을 차지하던 하나님에 대한 잘못된 관념에 비춰볼 때, 누가 욥의 태도에 도전할 수 있겠는가? 욥이 인간다운 하나님을 열망했다는 것, 죽을 수밖에 없는 사람의 신분상태를 알고 또한 낙원으로 올라가는 긴 여행 중에서, 이 첫 생애의 일부분으로서 의인들이 종종 억울하게 고생할 수밖에 없음을 이해하는, 그런 신성한 존재와 대화하기에 욥이 몹시 갈급했다는 것을, 너희는 모르겠는가? 그래서, 욥이 견딘 고난을 견디라고 요청받을 모든 사람을 이제부터 위로하고 구원할 수 있도록, 사람의 아들이 육신을 입고 인생을 살려고 아버지로부터 왔다.
148:6.7 (1663.5)
“And who can challenge the attitude of Job in view of the counsel of his friends and the erroneous ideas of God which occupied his own mind? Do you not see that Job longed for a human God, that he hungered to commune with a divine Being who knows man’s mortal estate and understands that the just must often suffer in innocence as a part of this first life of the long Paradise ascent? Wherefore has the Son of Man come forth from the Father to live such a life in the flesh that he will be able to comfort and succor all those who must henceforth be called upon to endure the afflictions of Job.
148:6.8 (1663.6)
“Job’s third friend, Zophar, then spoke still less comforting words when he said: ‘You are foolish to claim to be righteous, seeing that you are thus afflicted. But I admit that it is impossible to comprehend God’s ways. Perhaps there is some hidden purpose in all your miseries.’ And when Job had listened to all three of his friends, he appealed directly to God for help, pleading the fact that ‘man, born of woman, is few of days and full of trouble.’
“그다음에 그의 친구들과 두 번째 상담이 시작됐다. 엘리바스는 더욱 단호해졌고, 그를 비난하고 조롱했다. 친구들에 대한 욥의 혐오감에 빌닷은 분개했고, 소발은 우울한 조언을 되풀이했다. 이 무렵에 욥은 친구들에게 불쾌감을 느끼게 됐고, 하나님께 다시 호소했으며, 이제 그는, 친구들의 철학에 유형화돼있고 자신의 종교적 태도에도 간직돼있던 부당한 하나님에 맞서서, 공의의 하나님께 탄원했다. 그다음에 욥은, 필사자 실존에서 생기는 불공정함이 좀 더 정당하게 수정될까 싶은 미래의 삶 속에 피난처를 마련하고자 했다. 사람에게서 도움 받지 못했으므로, 욥은 하나님께로 향하게 됐다. 그러자 그것이 그의 마음 속에서 신앙과 의심 사이에 큰 갈등을 일으켰다. 마침내, 인간 수난자는 생명의 빛을 보기 시작했으며;괴롭힘을 받던 그의 혼이 새로운 희망과 용기를 얻는 높은 경지로 올라갔으며;계속 고생하다가 죽을지도 몰랐지만, 그의 깨달은 혼은 이제, ‘나의 옹호자가 살아계신다!’는 승리의 외침을 부르짖었다.
148:6.9 (1664.1)
“Then began the second session with his friends. Eliphaz grew more stern, accusing, and sarcastic. Bildad became indignant at Job’s contempt for his friends. Zophar reiterated his melancholy advice. Job by this time had become disgusted with his friends and appealed again to God, and now he appealed to a just God against the God of injustice embodied in the philosophy of his friends and enshrined even in his own religious attitude. Next Job took refuge in the consolation of a future life in which the inequities of mortal existence may be more justly rectified. Failure to receive help from man drives Job to God. Then ensues the great struggle in his heart between faith and doubt. Finally, the human sufferer begins to see the light of life; his tortured soul ascends to new heights of hope and courage; he may suffer on and even die, but his enlightened soul now utters that cry of triumph, ‘My Vindicator lives!’
“하나님이 부모를 벌하려고 그들의 자녀를 괴롭힌다는 교리에 이의를 제기했을 때, 욥이 참으로 옳았다. 욥은 하나님이 의로우시다는 것을 시인할 준비가 언제든 돼있었으나, 영원자의 인격적 성품에 대하여 혼을-만족시키는 어떤 계시를 갈구했다. 그리고 그것이 이 세상에서 우리의 사명이다. 수난당하는 어떤 필사자든지, 하나님의 사랑을 알고 하늘에 계신 아버지의 자비를 이해함으로 위로받을 수 있다는 것이, 더 이상 부인돼서는 안 된다. 하나님이 회오리바람에서 말씀하신다는 것은, 그것이 기록되던 당시에 훌륭한 개념이었지만 너희는 이미, 아버지께서 자신을 그렇게 나타내지 않으시며;오히려 인간의 마음 속에서, 조용하고 작은 목소리로:‘이것이 그 길이니, 이 길로 걸으라’고 말씀하신다는 것을 배웠다. 하나님께서 너의 안에 거하심을, 너를 그분처럼 만들려고 그가 너와 같은 모습으로 오셨음을, 너는 납득하지 못한단 말이냐!”
148:6.10 (1664.2)
“Job was altogether right when he challenged the doctrine that God afflicts children in order to punish their parents. Job was ever ready to admit that God is righteous, but he longed for some soul-satisfying revelation of the personal character of the Eternal. And that is our mission on earth. No more shall suffering mortals be denied the comfort of knowing the love of God and understanding the mercy of the Father in heaven. While the speech of God spoken from the whirlwind was a majestic concept for the day of its utterance, you have already learned that the Father does not thus reveal himself, but rather that he speaks within the human heart as a still, small voice, saying, ‘This is the way; walk therein.’ Do you not comprehend that God dwells within you, that he has become what you are that he may make you what he is!”
그리고 나서 예수께서 끝으로 이렇게 말씀했다:“하늘에 계신 아버지께서는, 사람의 자녀를 고의로 괴롭히지 않으신다. 처음에, 사람은 시간세계의 사건들로 인해, 그리고 미숙한 육체적 실존의 악{惡}인 완벽하지 못함으로 인해 고생한다. 그다음에, 사람은 --생명과 빛의 법을 어긴-- 냉혹한 죄의 결과로 고생한다. 마침내, 사람은 하늘의 의로운 규율에 반역하는 자신의 집요한 사악함의 결실을 이 세상에서 거둔다. 그러나 사람의 곤경은, 불시에 개인에게 임한 신의 심판이 아니다. 사람은 자신이 현세에 겪는 고생을 훨씬 감소시킬 수 있고, 실제로 그렇게 할 것이다. 그러나 마지막으로 한 번 더 말하지만, 악한 자가 부추기는 바람에 하나님이 사람을 괴롭히신다는 미신으로부터 단호히 벗어나라. 욥기를 읽어 보고, 하나님에 대한 얼마나 많은 잘못된 생각이 선한 사람에게도 정직하게 받아들여졌는지 발견하라;그리고 나서 그런 잘못된 교훈에도, 심지어 심하게 고난당하던 욥이 어떻게 위안과 구원의 하나님을 발견했는지 유의하라. 마침내 그의 신앙은 수난의 구름을 꿰뚫었고, 아버지로부터 쏟아져 나오는 생명의 빛이 치유하는 자비요 영원한 의로움이라는 것을 알아봤다.”
148:6.11 (1664.3)
Then Jesus made this final statement: “The Father in heaven does not willingly afflict the children of men. Man suffers, first, from the accidents of time and the imperfections of the evil of an immature physical existence. Next, he suffers the inexorable consequences of sin—the transgression of the laws of life and light. And finally, man reaps the harvest of his own iniquitous persistence in rebellion against the righteous rule of heaven on earth. But man’s miseries are not a personal visitation of divine judgment. Man can, and will, do much to lessen his temporal sufferings. But once and for all be delivered from the superstition that God afflicts man at the behest of the evil one. Study the Book of Job just to discover how many wrong ideas of God even good men may honestly entertain; and then note how even the painfully afflicted Job found the God of comfort and salvation in spite of such erroneous teachings. At last his faith pierced the clouds of suffering to discern the light of life pouring forth from the Father as healing mercy and everlasting righteousness.”
148:6.12 (1664.4)
John pondered these sayings in his heart for many days. His entire afterlife was markedly changed as a result of this conversation with the Master in the garden, and he did much, in later times, to cause the other apostles to change their viewpoints regarding the source, nature, and purpose of commonplace human afflictions. But John never spoke of this conference until after the Master had departed.
148:7.1 (1664.5)
The second Sabbath before the departure of the apostles and the new corps of evangelists on the second preaching tour of Galilee, Jesus spoke in the Capernaum synagogue on the “Joys of Righteous Living.” When Jesus had finished speaking, a large group of those who were maimed, halt, sick, and afflicted crowded up around him, seeking healing. Also in this group were the apostles, many of the new evangelists, and the Pharisaic spies from Jerusalem. Everywhere that Jesus went (except when in the hills about the Father’s business) the six Jerusalem spies were sure to follow.
예수께서 서서 사람들에게 이야기하는 동안, 바리새인 정탐꾼 대표자가 손 마른 사람에게, 예수께 가까이 가서 안식일에 치료 받는 것이 율법적인지, 아니면 다른 날에 치유 받기를 구해야하는지 물어보라고 시켰다. 예수께서 그 사람을 보고, 그의 말을 듣고, 바리새인이 보냈다는 것을 감지하면서 말씀했다:“너에게 물어 볼 것이 있으니, 앞으로 나와라. 너에게 양 한 마리가 있고 안식일에 구덩이에 빠졌으면, 네가 손을 아래로 뻗어 그것을 건져내지 않겠느냐? 안식일에 그런 일 하는 것이 정당하냐?” 그리고 그 사람이 대답했다:“예, 주님, 안식일에 좋은 일 하는 것은 정당합니다.” 그러자 예수께서 그들 모두에게 말씀했다:“너희가 왜 이 사람을 내 앞에 보냈는지 나는 안다. 너희는, 내가 안식일에 자비를 베풀도록 만들어서 나를 공격할 이유를 찾으려고 한다. 너희 모두가 속으로는, 안식일이라도 양을 구덩이에서 끌어 올림이 정당하다는 것에 동의했다. 너희에게 증거하는데, 동물뿐 아니라 사람에게도, 안식일에 인애를 베푸는 것이 정당하다. 사람이 양보다 얼마나 더 귀하냐! 내가 선포하는데, 안식일에 선을 행하는 것이 정당하다.” 그리고 그 앞에 모두 조용히 서 있자, 예수께서 손 마른 사람을 향해서 말씀했다:“모두가 너를 볼 수 있도록 내 옆으로 와서 여기 서라. 안식일에 선을 행하는 것이 내 아버지의 뜻임을 이제 너희가 알게 될 것이다. 너에게 치유 받을 만한 신앙이 있으면, 내가 명하나니, 너의 손을 내밀어라.”
148:7.2 (1665.1)
The leader of the spying Pharisees, as Jesus stood talking to the people, induced a man with a withered hand to approach him and ask if it would be lawful to be healed on the Sabbath day or should he seek help on another day. When Jesus saw the man, heard his words, and perceived that he had been sent by the Pharisees, he said: “Come forward while I ask you a question. If you had a sheep and it should fall into a pit on the Sabbath day, would you reach down, lay hold on it, and lift it out? Is it lawful to do such things on the Sabbath day?” And the man answered: “Yes, Master, it would be lawful thus to do well on the Sabbath day.” Then said Jesus, speaking to all of them: “I know wherefore you have sent this man into my presence. You would find cause for offense in me if you could tempt me to show mercy on the Sabbath day. In silence you all agreed that it was lawful to lift the unfortunate sheep out of the pit, even on the Sabbath, and I call you to witness that it is lawful to exhibit loving-kindness on the Sabbath day not only to animals but also to men. How much more valuable is a man than a sheep! I proclaim that it is lawful to do good to men on the Sabbath day.” And as they all stood before him in silence, Jesus, addressing the man with the withered hand, said: “Stand up here by my side that all may see you. And now that you may know that it is my Father’s will that you do good on the Sabbath day, if you have the faith to be healed, I bid you stretch out your hand.”
이 사람이 마른 손을 내밀자, 그 손이 회복됐다. 사람들이 바리새인을 혼내주려는 마음을 품었지만, 예수께서는 조용히 있으라고 명하면서 말씀했다:“안식일에 선을 행하는 것, 생명을 구하는 것이 옳다고 내가 방금 너희에게 말했다. 그러나 해를 입히라고 하거나, 죽이고 싶은 욕망에 굴복하라고 가르치지 않았다.” 화가 난 바리새인들이 떠났다. 안식일이었음에도, 그들은 디베랴까지 서둘러 가서 헤롯과 의논했고, 예수를 배척하는 데 헤롯 집안이 가담하도록 헤롯에게 편견을 일으킬 만한 일을 하려고, 모든 수고를 아끼지 않았다. 그러나 헤롯은, 예루살렘으로 가서 불평하라고 충고하면서, 예수에 대한 어떤 조치든지 취하기를 거절했다.
148:7.3 (1665.2)
And as this man stretched forth his withered hand, it was made whole. The people were minded to turn upon the Pharisees, but Jesus bade them be calm, saying: “I have just told you that it is lawful to do good on the Sabbath, to save life, but I did not instruct you to do harm and give way to the desire to kill.” The angered Pharisees went away, and notwithstanding it was the Sabbath day, they hastened forthwith to Tiberias and took counsel with Herod, doing everything in their power to arouse his prejudice in order to secure the Herodians as allies against Jesus. But Herod refused to take action against Jesus, advising that they carry their complaints to Jerusalem.
148:7.4 (1665.3)
This is the first case of a miracle to be wrought by Jesus in response to the challenge of his enemies. And the Master performed this so-called miracle, not as a demonstration of his healing power, but as an effective protest against making the Sabbath rest of religion a veritable bondage of meaningless restrictions upon all mankind. This man returned to his work as a stone mason, proving to be one of those whose healing was followed by a life of thanksgiving and righteousness.
148:8.1 (1665.4)
The last week of the sojourn at Bethsaida the Jerusalem spies became much divided in their attitude toward Jesus and his teachings. Three of these Pharisees were tremendously impressed by what they had seen and heard. Meanwhile, at Jerusalem, Abraham, a young and influential member of the Sanhedrin, publicly espoused the teachings of Jesus and was baptized in the pool of Siloam by Abner. All Jerusalem was agog over this event, and messengers were immediately dispatched to Bethsaida recalling the six spying Pharisees.
148:8.2 (1666.1)
The Greek philosopher who had been won for the kingdom on the previous tour of Galilee returned with certain wealthy Jews of Alexandria, and once more they invited Jesus to come to their city for the purpose of establishing a joint school of philosophy and religion as well as an infirmary for the sick. But Jesus courteously declined the invitation.
최면에 빠지는 커메쓰라는 선지자가, 이 무렵에 바그다드로부터 벳새다 야영지에 도착했다. 선지자라고 소문난 이 사람은, 최면에 빠져서 꿈꾸다가 이상한 환상들을 봤고, 잠자다가 교란될 때 이상야릇한 꿈을 꿨다. 그는 야영지에서 상당한 소동을 일으켰고, 그래서 스스로-현혹되는 이 위선자를 열심당 시몬이 다소 엄히 다스리려고 했지만, 예수께서 중재하여 그가 며칠 동안 한결같은 행동의 자유를 갖도록 허락했다. 그의 설교를 들었던 모든 사람은, 그 가르침을 천국 복음에 비춰 판단할 때 건전치 못하다는 것을 곧 알게 됐다. 그는 곧 바그다드로 돌아갔는데, 단지 불안정하고 엉뚱한 사람 여섯 명만 데리고 갔다. 바그다드 선지자를 위하여 예수께서 중재에 나서기 전에, 다윗 세베대가, 자청하는 한 위원회의 도움을 받아 커메쓰를 호수로 데리고 가서 여러 번 물속에 쳐 넣은 후, 여기를 떠나라고--곧 스스로 야영지를 조직하고 건설하라고-- 충고했다.
148:8.3 (1666.2)
About this time there arrived at the Bethsaida encampment a trance prophet from Bagdad, one Kirmeth. This supposed prophet had peculiar visions when in trance and dreamed fantastic dreams when his sleep was disturbed. He created a considerable disturbance at the camp, and Simon Zelotes was in favor of dealing rather roughly with the self-deceived pretender, but Jesus intervened and allowed him entire freedom of action for a few days. All who heard his preaching soon recognized that his teaching was not sound as judged by the gospel of the kingdom. He shortly returned to Bagdad, taking with him only a half dozen unstable and erratic souls. But before Jesus interceded for the Bagdad prophet, David Zebedee, with the assistance of a self-appointed committee, had taken Kirmeth out into the lake and, after repeatedly plunging him into the water, had advised him to depart hence—to organize and build a camp of his own.
148:8.5 (1666.4)
The new Jerusalem convert, Abraham the Pharisee, gave all of his worldly goods to the apostolic treasury, and this contribution did much to make possible the immediate sending forth of the one hundred newly trained evangelists. Andrew had already announced the closing of the encampment, and everybody prepared either to go home or else to follow the evangelists into Galilee.
148:9.1 (1666.5)
On Friday afternoon, October 1, when Jesus was holding his last meeting with the apostles, evangelists, and other leaders of the disbanding encampment, and with the six Pharisees from Jerusalem seated in the front row of this assembly in the spacious and enlarged front room of the Zebedee home, there occurred one of the strangest and most unique episodes of all Jesus’ earth life. The Master was, at this time, speaking as he stood in this large room, which had been built to accommodate these gatherings during the rainy season. The house was entirely surrounded by a vast concourse of people who were straining their ears to catch some part of Jesus’ discourse.
집이 이렇게 사람들로 가득차고, 열성적인 경청자들로 빈틈없이 둘러 싸여있는 동안, 중풍병으로 오래 고난당하던 한 사람이, 침상에 누운 채 친구들의 도움으로 가버나움에서 실려 왔다. 이 중풍 병자는, 예수께서 벳새다를 떠나려한다는 소식을 들었고, 아주 최근에 온전케 된 석공{石工} 아론과 이야기한 후에, 치유를 간구할 수 있도록 예수 앞에 실려 가기로 작정했다. 그의 친구들은 앞문과 뒷문을 통해서 세베대의 집으로 들어가려했으나, 사람들로 너무 많이 붐비고 있었다. 그러나 중풍 병자는 실패를 용납하려하지 않았으며;사다리를 가져오라고 친구들에게 지시했고, 그들은 예수께서 말씀하고 있는 방의 지붕으로 올라가서, 기와를 벗긴 후에 대담하게 그 병자를 침상채로 줄에 매달아 주님 바로 앞 바닥에 내려놓았다. 예수께서 그들의 행동을 보고 말씀을 중단했으며, 한편 방안에 그와 함께 있던 다른 사람들은 그 병자와 친구들의 인내심에 감탄했다. 중풍 병자가 말했다:“주님, 당신의 가르침을 방해하려는 것은 아니지만, 나는 낫게 되기를 꼭 원합니다. 나는, 치유 받은 후에 바로 당신의 가르침을 잊어버리는 저들과는 다릅니다. 하늘 나라를 위하여 봉사할 수 있도록 내가 온전해지기 원합니다.” 스스로 인생을 잘못 살아옴으로 인해 이 사람의 고통이 생겼음에도, 이제 그의 신앙을 본 예수께서 그 중풍 병자에게 말씀했다:“얘야, 두려워 말라;네가 죄 사함을 받았다. 너의 신앙이 너를 구원할 것이다.”
148:9.2 (1666.6)
While the house was thus thronged with people and entirely surrounded by eager listeners, a man long afflicted with paralysis was carried down from Capernaum on a small couch by his friends. This paralytic had heard that Jesus was about to leave Bethsaida, and having talked with Aaron the stone mason, who had been so recently made whole, he resolved to be carried into Jesus’ presence, where he could seek healing. His friends tried to gain entrance to Zebedee’s house by both the front and back doors, but too many people were crowded together. But the paralytic refused to accept defeat; he directed his friends to procure ladders by which they ascended to the roof of the room in which Jesus was speaking, and after loosening the tiles, they boldly lowered the sick man on his couch by ropes until the afflicted one rested on the floor immediately in front of the Master. When Jesus saw what they had done, he ceased speaking, while those who were with him in the room marveled at the perseverance of the sick man and his friends. Said the paralytic: “Master, I would not disturb your teaching, but I am determined to be made whole. I am not like those who received healing and immediately forgot your teaching. I would be made whole that I might serve in the kingdom of heaven.” Now, notwithstanding that this man’s affliction had been brought upon him by his own misspent life, Jesus, seeing his faith, said to the paralytic: “Son, fear not; your sins are forgiven. Your faith shall save you.”
예루살렘에서 온 바리새인들이, 그들과 함께 앉아있던 서기관 및 율법사들과 함께 예수의 이런 선언을 듣자, 자기들끼리 수군거리기 시작했다:“이 사람이 어떻게 감히 이렇게 말하는가? 이런 말이 신성모독죄에 해당된다는 것을 모르는가? 하나님 외에 누가 죄를 용서할 수 있단 말인가?” 그들이 마음 속으로 그리고 자기들끼리 그렇게 따지는 것을 예수께서 영으로 감지하고 말씀했다:“너희 심정에 무슨 의논을 하느냐? 너희가 누구기에 나를 비판하는 자리에 앉느냐? 내가 이 중풍 병자에게, 너의 죄가 용서 받았다고 말하는 것과, 일어나서 너의 침상을 들고 걸어가라고 말하는 것이, 무슨 차이가 있느냐? 그러나 사람의 아들이 이 세상에서 죄를 용서하는 권세를 갖고 있음을 너희가 마침내 알도록, 내가 이 병자에게 말하겠다:일어나서 너의 침상을 들고 집으로 가라.” 예수께서 그렇게 말하자, 중풍 병자가 일어났고, 사람들이 그에게 길을 비켜주자, 모두가 보는 앞에서 걸어 나갔다. 이 일을 구경하던 모든 사람이 놀랐다. 베드로가 무리를 해산시켰고, 한편 많은 사람이 기도하고 하나님께 영광을 돌리면서, 이렇게 기이한 일을 전에는 결코 본 적이 없다고 고백했다.
148:9.3 (1667.1)
When the Pharisees from Jerusalem, together with other scribes and lawyers who sat with them, heard this pronouncement by Jesus, they began to say to themselves: “How dare this man thus speak? Does he not understand that such words are blasphemy? Who can forgive sin but God?” Jesus, perceiving in his spirit that they thus reasoned within their own minds and among themselves, spoke to them, saying: “Why do you so reason in your hearts? Who are you that you sit in judgment over me? What is the difference whether I say to this paralytic, your sins are forgiven, or arise, take up your bed, and walk? But that you who witness all this may finally know that the Son of Man has authority and power on earth to forgive sins, I will say to this afflicted man, Arise, take up your bed, and go to your own house.” And when Jesus had thus spoken, the paralytic arose, and as they made way for him, he walked out before them all. And those who saw these things were amazed. Peter dismissed the assemblage, while many prayed and glorified God, confessing that they had never before seen such strange happenings.
148:9.4 (1667.2)
And it was about this time that the messengers of the Sanhedrin arrived to bid the six spies return to Jerusalem. When they heard this message, they fell to earnest debate among themselves; and after they had finished their discussions, the leader and two of his associates returned with the messengers to Jerusalem, while three of the spying Pharisees confessed faith in Jesus and, going immediately to the lake, were baptized by Peter and fellowshipped by the apostles as children of the kingdom.