유란시아 책
IV 부. 예수의 생애와 교훈
149:0.1 (1668.1)
THE second public preaching tour of Galilee began on Sunday, October 3, a.d. 28, and continued for almost three months, ending on December 30. Participating in this effort were Jesus and his twelve apostles, assisted by the newly recruited corps of 117 evangelists and by numerous other interested persons. On this tour they visited Gadara, Ptolemais, Japhia, Dabaritta, Megiddo, Jezreel, Scythopolis, Tarichea, Hippos, Gamala, Bethsaida-Julias, and many other cities and villages.
149:0.2 (1668.2)
Before the departure on this Sunday morning Andrew and Peter asked Jesus to give the final charge to the new evangelists, but the Master declined, saying that it was not his province to do those things which others could acceptably perform. After due deliberation it was decided that James Zebedee should administer the charge. At the conclusion of James’s remarks Jesus said to the evangelists: “Go now forth to do the work as you have been charged, and later on, when you have shown yourselves competent and faithful, I will ordain you to preach the gospel of the kingdom.”
이번 여행에서는 야고보와 요한만이 예수와 함께 이동했다. 베드로를 비롯하여 다른 사도들은 각각 약 열두 명에 달하는 전도자를 함께 데리고 다녔으며, 전도하고 가르치는 일을 수행하는 동안 그들과 긴밀한 접촉을 유지했다. 사도들은, 신자들이 천국으로 들어올 준비가 되는 즉시 세례를 베풀곤 했다. 예수와 두 동행자는 이 세 달 동안 광범하게 여행했는데, 때로는 하루에 두 도시를 방문하면서 전도자들의 활동을 돌아보고, 천국을 건설하려고 애쓰는 그들에게 용기를 북돋아 줬다. 이 2차 전도여행 전체는 주로, 새로 훈련받은 117명의 이 전도자 단체에게 실질적 체험을 제공하기 위한 운동이었다.
149:0.3 (1668.3)
On this tour only James and John traveled with Jesus. Peter and the other apostles each took with them about one dozen of the evangelists and maintained close contact with them while they carried on their work of preaching and teaching. As fast as believers were ready to enter the kingdom, the apostles would administer baptism. Jesus and his two companions traveled extensively during these three months, often visiting two cities in one day to observe the work of the evangelists and to encourage them in their efforts to establish the kingdom. This entire second preaching tour was principally an effort to afford practical experience for this corps of 117 newly trained evangelists.
이 기간 내내 계속해서, 그리고 예수와 열두 사도가 예루살렘을 향해 마침내 출발할 때까지, 다윗 세베대는 벳새다에 있는 아버지 집에서 천국 업무를 위한 상설 본부를 꾸려나갔다. 이곳은 이 세상에서 예수의 업무를 위한 정보 교환소였고, 다윗이 팔레스틴의 여러 지역과 주변 지역들 사이에 진행했던 심부름꾼 봉사를 위한 교대 장소였다. 그는 이 모든 일을 자신이 주도권을 갖고, 그러나 안드레의 승인을 얻어서 행했다. 다윗은 급속도로 확대되고 확장되는 천국 업무에서 이 정보 분야에 40에서 50명의 심부름꾼을 고용했다. 이런 식으로 일하는 동안, 다윗은 예전의 고기잡이 일에도 시간을 할애하여, 일부나마 경비를 충당했다.
149:0.4 (1668.4)
Throughout this period and subsequently, up to the time of the final departure of Jesus and the twelve for Jerusalem, David Zebedee maintained a permanent headquarters for the work of the kingdom in his father’s house at Bethsaida. This was the clearinghouse for Jesus’ work on earth and the relay station for the messenger service which David carried on between the workers in various parts of Palestine and adjacent regions. He did all of this on his own initiative but with the approval of Andrew. David employed forty to fifty messengers in this intelligence division of the rapidly enlarging and extending work of the kingdom. While thus employed, he partially supported himself by spending some of his time at his old work of fishing.
벳새다 야영지가 해산될 무렵에는, 예수의 명성, 특히 치유자로서의 명성이, 팔레스틴 전 지역은 물론 시리아와 주변의 모든 지방에 퍼졌다. 그들이 벳새다를 떠난 후에도 여러 주 동안 병자들이 계속 거기로 왔다. 그리고 그들이 주님을 만나지 못했을 때에는, 어디에 계신지를 다윗에게서 알아낸 후에 주님을 찾아가곤 했다. 예수께서는 이 여행에서, 소위 기적이라고 불리는 치유를 의도적으로 행하지 않았다. 그럼에도, 고난당하는 수십 명이, 치유를 추구하도록 자신을 재촉하는 끈질긴 신앙에서 나오는 재건하는 능력의 결과로, 건강과 행복을 되찾았다.
149:1.1 (1668.5)
By the time the camp at Bethsaida had been broken up, the fame of Jesus, particularly as a healer, had spread to all parts of Palestine and through all of Syria and the surrounding countries. For weeks after they left Bethsaida, the sick continued to arrive, and when they did not find the Master, on learning from David where he was, they would go in search of him. On this tour Jesus did not deliberately perform any so-called miracles of healing. Nevertheless, scores of afflicted found restoration of health and happiness as a result of the reconstructive power of the intense faith which impelled them to seek for healing.
이 사명을 수행하던 무렵에 --그리고 이 땅에서 예수의 나머지 생애 내내 계속-- 이상하고 설명되지 않는 일련의 치유 현상이 나타나기 시작했다. 이 세 달 동안의 여행 도중에, 유대지방, 이두메, 갈릴리, 시리아, 두로, 시돈, 및 요단강 건너편 지방에서 온 100명 이상의 남녀 어른과 아이들이, 예수의 이런 무의식적 치유를 받았고, 그들은 고향으로 돌아가서 예수의 명성을 더욱 드높였다. 그리고 자생적인 치유가 일어나는 것을 볼 때마다, 혜택을 입은 자들에게 “아무에게도 말하지 말라”고 예수께서 직접 지시했음에도, 그들은 지시를 따르지 않았다.
149:1.2 (1669.1)
There began to appear about the time of this mission—and continued throughout the remainder of Jesus’ life on earth—a peculiar and unexplained series of healing phenomena. In the course of this three months’ tour more than one hundred men, women, and children from Judea, Idumea, Galilee, Syria, Tyre, and Sidon, and from beyond the Jordan were beneficiaries of this unconscious healing by Jesus and, returning to their homes, added to the enlargement of Jesus’ fame. And they did this notwithstanding that Jesus would, every time he observed one of these cases of spontaneous healing, directly charge the beneficiary to “tell no man.”
149:1.3 (1669.2)
It was never revealed to us just what occurred in these cases of spontaneous or unconscious healing. The Master never explained to his apostles how these healings were effected, other than that on several occasions he merely said, “I perceive that power has gone forth from me.” On one occasion he remarked when touched by an ailing child, “I perceive that life has gone forth from me.”
149:1.4 (1669.3)
In the absence of direct word from the Master regarding the nature of these cases of spontaneous healing, it would be presuming on our part to undertake to explain how they were accomplished, but it will be permissible to record our opinion of all such healing phenomena. We believe that many of these apparent miracles of healing, as they occurred in the course of Jesus’ earth ministry, were the result of the coexistence of the following three powerful, potent, and associated influences:
149:1.7 (1669.6)
3. Along with the faith of the creature and the life of the Creator it should also be noted that this God-man was the personified expression of the Father’s will. If, in the contact of the human need and the divine power to meet it, the Father did not will otherwise, the two became one, and the healing occurred unconsciously to the human Jesus but was immediately recognized by his divine nature. The explanation, then, of many of these cases of healing must be found in a great law which has long been known to us, namely, What the Creator Son desires and the eternal Father wills IS.
149:1.8 (1669.7)
It is, then, our opinion that, in the personal presence of Jesus, certain forms of profound human faith were literally and truly compelling in the manifestation of healing by certain creative forces and personalities of the universe who were at that time so intimately associated with the Son of Man. It therefore becomes a fact of record that Jesus did frequently suffer men to heal themselves in his presence by their powerful, personal faith.
149:1.9 (1670.1)
Many others sought healing for wholly selfish purposes. A rich widow of Tyre, with her retinue, came seeking to be healed of her infirmities, which were many; and as she followed Jesus about through Galilee, she continued to offer more and more money, as if the power of God were something to be purchased by the highest bidder. But never would she become interested in the gospel of the kingdom; it was only the cure of her physical ailments that she sought.
149:2.1 (1670.2)
Jesus understood the minds of men. He knew what was in the heart of man, and had his teachings been left as he presented them, the only commentary being the inspired interpretation afforded by his earth life, all nations and all religions of the world would speedily have embraced the gospel of the kingdom. The well-meant efforts of Jesus’ early followers to restate his teachings so as to make them the more acceptable to certain nations, races, and religions, only resulted in making such teachings the less acceptable to all other nations, races, and religions.
사도 바울은, 예수의 교훈을 당시의 특정한 집단들이 호감을 갖도록 만들려고 애쓰면서, 지침과 훈계를 주는 많은 편지를 썼다. 예수의 복음을 가르쳤던 다른 선생들도 그와 비슷한 일을 했는데, 이런 글들 가운데 일부를, 예수의 교훈이 구체화된 것이라고 주장하려는 사람들이 나중에 함께 수집하게 되리라는 것을, 아무도 알지 못했다. 따라서 주님의 복음이, 다른 종교보다는 그리스도교라고 불리는 것에 더 많이 포함돼있기는 하지만, 그리스도교는 예수께서 가르치지 않은 것도 또한 많이 포함하고 있다. 페르시아 신비주의로부터 온 여러 교훈과 많은 그리스 철학이 초기 그리스도교에 들어온 것 외에도, 두 가지 큰 잘못을 저질렀다:
149:2.2 (1670.3)
The Apostle Paul, in his efforts to bring the teachings of Jesus to the favorable notice of certain groups in his day, wrote many letters of instruction and admonition. Other teachers of Jesus’ gospel did likewise, but none of them realized that some of these writings would subsequently be brought together by those who would set them forth as the embodiment of the teachings of Jesus. And so, while so-called Christianity does contain more of the Master’s gospel than any other religion, it does also contain much that Jesus did not teach. Aside from the incorporation of many teachings from the Persian mysteries and much of the Greek philosophy into early Christianity, two great mistakes were made:
149:2.3 (1670.4)
1. The effort to connect the gospel teaching directly onto the Jewish theology, as illustrated by the Christian doctrines of the atonement—the teaching that Jesus was the sacrificed Son who would satisfy the Father’s stern justice and appease the divine wrath. These teachings originated in a praiseworthy effort to make the gospel of the kingdom more acceptable to disbelieving Jews. Though these efforts failed as far as winning the Jews was concerned, they did not fail to confuse and alienate many honest souls in all subsequent generations.
2. 초기에 주님을 따르던 자들이 저지른 두 번째 대단히 큰 실책, 그리고 모든 후세 세대가 지속적으로 범한 실책은, 그리스도교의 가르침을, 아주 철저하게 예수라는 인격자에 관한 것으로 조직한 것이었다. 그리스도교 신학에서 예수의 인격에 관한 이런 과잉 강조가 그의 교훈을 애매하게 만들었고, 이 모든 것이, 유대인, 모하멧 교도, 힌두인, 그리고 동방의 다른 종교인들이 예수의 교훈을 받아들이는 것을 더욱 어렵게 만들었다. 예수의 이름을 지니고 있을 법한 종교에서 예수라는 인격자의 위치를 우리는 과소평가하지 않지만, 그런 배려가 그의 영감 어린 생애를 덮어버리거나, 그의 구원의 메시지, 즉:하나님이 아버지시고 사람이 형제관계라는 것을 대신하도록 허용하지는 않을 것이다.
149:2.4 (1670.5)
2. The second great blunder of the Master’s early followers, and one which all subsequent generations have persisted in perpetuating, was to organize the Christian teaching so completely about the person of Jesus. This overemphasis of the personality of Jesus in the theology of Christianity has worked to obscure his teachings, and all of this has made it increasingly difficult for Jews, Mohammedans, Hindus, and other Eastern religionists to accept the teachings of Jesus. We would not belittle the place of the person of Jesus in a religion which might bear his name, but we would not permit such consideration to eclipse his inspired life or to supplant his saving message: the fatherhood of God and the brotherhood of man.
그런 특이한 시기에, 예수의 명성은 주로 치유자로서의 평판에 의거했지만, 그렇게 오래 지속되지는 않았다. 시간이 지나면서, 점점 더 많은 사람이 영적 도움을 구하려고 그를 찾아왔다. 그러나 일반 사람에게 아주 즉시 직접 호소한 것은 역시 육신의 치유였다. 도덕적으로 예속되고 정신적으로 괴로워하는 희생자들이 더 많이 예수를 찾았으며, 그는 구원되는 길을 변함없이 그들에게 가르쳤다. 아버지들은 아들을 다루는 것에 대해 조언을 구했고, 어머니들은 딸을 지도하는 것에 대해 도움을 요청했다. 어둠 속에 앉아있던 자들이 그에게로 나왔고, 그는 그들에게 생명의 빛을 드러냈다. 그의 귀는 언제나 인류의 슬픔을 향해서 열려 있었고, 그의 보살핌을 구하는 자들을 늘 도와줬다.
149:2.6 (1671.1)
While, at that particular time, the fame of Jesus rested chiefly upon his reputation as a healer, it does not follow that it continued so to rest. As time passed, more and more he was sought for spiritual help. But it was the physical cures that made the most direct and immediate appeal to the common people. Jesus was increasingly sought by the victims of moral enslavement and mental harassments, and he invariably taught them the way of deliverance. Fathers sought his advice regarding the management of their sons, and mothers came for help in the guidance of their daughters. Those who sat in darkness came to him, and he revealed to them the light of life. His ear was ever open to the sorrows of mankind, and he always helped those who sought his ministry.
149:2.7 (1671.2)
When the Creator himself was on earth, incarnated in the likeness of mortal flesh, it was inevitable that some extraordinary things should happen. But you should never approach Jesus through these so-called miraculous occurrences. Learn to approach the miracle through Jesus, but do not make the mistake of approaching Jesus through the miracle. And this admonition is warranted, notwithstanding that Jesus of Nazareth is the only founder of a religion who performed supermaterial acts on earth.
149:2.8 (1671.3)
The most astonishing and the most revolutionary feature of Michael’s mission on earth was his attitude toward women. In a day and generation when a man was not supposed to salute even his own wife in a public place, Jesus dared to take women along as teachers of the gospel in connection with his third tour of Galilee. And he had the consummate courage to do this in the face of the rabbinic teaching which declared that it was “better that the words of the law should be burned than delivered to women.”
149:2.9 (1671.4)
In one generation Jesus lifted women out of the disrespectful oblivion and the slavish drudgery of the ages. And it is the one shameful thing about the religion that presumed to take Jesus’ name that it lacked the moral courage to follow this noble example in its subsequent attitude toward women.
예수께서 사람들과 함께 지내는 동안, 그들은 예수께서 그 시대의 미신의 영향을 전혀 받지 않는 것을 발견했다. 아무런 종교적 편견도 없었으며;결코 편협하지 않았다. 사회적 적대감과 비슷한 어떤 것도 마음에 담아두지 않았다. 선조{先祖}의 종교에서 좋은 점은 따르는 반면, 미신이나 노예신분 같은, 사람이-만든 전통을 무시하는 데는 조금도 주저하지 않았다. 자연의 재난, 뜻밖의 사고, 그리고 기타 재앙은, 신이 내리는 심판이나 섭리의 신비로운 처방이 아니라고, 대담하게 가르쳤다. 의미 없는 예식절차에 노예처럼 헌신하는 것을 비난했고, 물질적 숭배라는 궤변을 폭로했다. 그는 사람의 영적 해방을 담대하게 선포했고, 육신을 입은 필사자들은 정말로 그리고 진실로, 살아계신 하나님의 아들이라고 담대하게 가르쳤다.
149:2.10 (1671.5)
As Jesus mingled with the people, they found him entirely free from the superstitions of that day. He was free from religious prejudices; he was never intolerant. He had nothing in his heart resembling social antagonism. While he complied with the good in the religion of his fathers, he did not hesitate to disregard man-made traditions of superstition and bondage. He dared to teach that catastrophes of nature, accidents of time, and other calamitous happenings are not visitations of divine judgments or mysterious dispensations of Providence. He denounced slavish devotion to meaningless ceremonials and exposed the fallacy of materialistic worship. He boldly proclaimed man’s spiritual freedom and dared to teach that mortals of the flesh are indeed and in truth sons of the living God.
149:2.11 (1671.6)
Jesus transcended all the teachings of his forebears when he boldly substituted clean hearts for clean hands as the mark of true religion. He put reality in the place of tradition and swept aside all pretensions of vanity and hypocrisy. And yet this fearless man of God did not give vent to destructive criticism or manifest an utter disregard of the religious, social, economic, and political usages of his day. He was not a militant revolutionist; he was a progressive evolutionist. He engaged in the destruction of that which was only when he simultaneously offered his fellows the superior thing which ought to be.
149:2.12 (1672.1)
Jesus received the obedience of his followers without exacting it. Only three men who received his personal call refused to accept the invitation to discipleship. He exercised a peculiar drawing power over men, but he was not dictatorial. He commanded confidence, and no man ever resented his giving a command. He assumed absolute authority over his disciples, but no one ever objected. He permitted his followers to call him Master.
뿌리-깊은 종교적 편견에 빠진 자들, 또는 그의 교훈에서 정치적 위험을 식별했다고 생각하는 자들을 제외하면, 주님은 만나는 모든 사람으로부터 존경을 받았다. 사람들은 그의 가르침의 독창성과 권위에 감탄했고, 우둔하고 성가신 질문자들에게 인내심으로 대하는 그의 태도에 경탄했다. 그는 자신의 활동 영역에 들어온 모든 사람의 마음 속에 희망과 확신을 심어 줬다. 그를 만나보지 못한 사람들만 그를 두려워했으며, 어떤 값을 치르더라도 매달리기로 그들이 작정했던 악과 오류를 뒤집어엎게 돼있는 진리를 그가 옹호한다고 생각한 사람들만 그를 미워했다.
149:2.13 (1672.2)
The Master was admired by all who met him except by those who entertained deep-seated religious prejudices or those who thought they discerned political dangers in his teachings. Men were astonished at the originality and authoritativeness of his teaching. They marveled at his patience in dealing with backward and troublesome inquirers. He inspired hope and confidence in the hearts of all who came under his ministry. Only those who had not met him feared him, and he was hated only by those who regarded him as the champion of that truth which was destined to overthrow the evil and error which they had determined to hold in their hearts at all cost.
149:2.14 (1672.3)
On both friends and foes he exercised a strong and peculiarly fascinating influence. Multitudes would follow him for weeks, just to hear his gracious words and behold his simple life. Devoted men and women loved Jesus with a well-nigh superhuman affection. And the better they knew him the more they loved him. And all this is still true; even today and in all future ages, the more man comes to know this God-man, the more he will love and follow after him.
평민들이 예수와 그의 교훈을 호의적으로 받아들였음에도, 예루살렘의 종교 지도자들은 경계심과 적대감을 더욱 품게 됐다. 바리새인은 조직적이고 독단적인 신학을 형성했다. 예수께서는 기회가 주어지는대로 가르치는 선생이었으며;규칙을 따르는 선생이 아니었다. 예수께서는, 율법에 의거해서 가르치는 것이 아니라, 생활에서 비유를 들어 가르쳤다. (그가 자신의 메시지를 예를 들어 설명하려고 비유를 사용했을 때, 그 목적을 위하여, 이야기의 단 한 가지 특색만 이용하려고 계획했다. 그의 비유에서 우화{寓話}를 만들어내려고 시도함으로써, 예수의 교훈에 관한 잘못된 관념이 많이 만들어질 수 있다.)
149:3.1 (1672.4)
Notwithstanding the favorable reception of Jesus and his teachings by the common people, the religious leaders at Jerusalem became increasingly alarmed and antagonistic. The Pharisees had formulated a systematic and dogmatic theology. Jesus was a teacher who taught as the occasion served; he was not a systematic teacher. Jesus taught not so much from the law as from life, by parables. (And when he employed a parable for illustrating his message, he designed to utilize just one feature of the story for that purpose. Many wrong ideas concerning the teachings of Jesus may be secured by attempting to make allegories out of his parables.)
149:3.2 (1672.5)
The religious leaders at Jerusalem were becoming well-nigh frantic as a result of the recent conversion of young Abraham and by the desertion of the three spies who had been baptized by Peter, and who were now out with the evangelists on this second preaching tour of Galilee. The Jewish leaders were increasingly blinded by fear and prejudice, while their hearts were hardened by the continued rejection of the appealing truths of the gospel of the kingdom. When men shut off the appeal to the spirit that dwells within them, there is little that can be done to modify their attitude.
예수께서 벳새다 야영지에서 전도자들과 처음 만났을 때, 강연을 마치면서 말씀했다:“육체와 정신 속에서 --감정적으로-- 사람들이 서로 다르게 반응한다는 것을 너희는 기억해야한다. 사람들에게 유일하게 한결같은 것은 내주하는 영이다. 체험의 본질과 정도가 다소 다를지라도, 신성한 영들은 모든 영적 호소에 한결같이 반응한다. 인류는 오직 이 영을 통해서만, 그리고 이 영에게 호소함으로써만, 언제라도 하나가 되고 형제관계를 달성할 수 있다.” 그러나 유대인 지도자 가운데 다수는 복음의 영적 호소에 마음 문을 닫았다. 그들은 이날부터 계속, 주님을 제거하려는 계획과 음모를 멈추지 않았다. 종교 범죄자, 즉 유대의 신성시되는 율법의 주요 교훈을 어긴 자로서 예수를 체포하고, 유죄를 선고하여 처형해야한다고 그들은 확신했다.
149:3.3 (1672.6)
When Jesus first met with the evangelists at the Bethsaida camp, in concluding his address, he said: “You should remember that in body and mind—emotionally—men react individually. The only uniform thing about men is the indwelling spirit. Though divine spirits may vary somewhat in the nature and extent of their experience, they react uniformly to all spiritual appeals. Only through, and by appeal to, this spirit can mankind ever attain unity and brotherhood.” But many of the leaders of the Jews had closed the doors of their hearts to the spiritual appeal of the gospel. From this day on they ceased not to plan and plot for the Master’s destruction. They were convinced that Jesus must be apprehended, convicted, and executed as a religious offender, a violator of the cardinal teachings of the Jewish sacred law.
149:4.1 (1673.1)
Jesus did very little public work on this preaching tour, but he conducted many evening classes with the believers in most of the cities and villages where he chanced to sojourn with James and John. At one of these evening sessions one of the younger evangelists asked Jesus a question about anger, and the Master, among other things, said in reply:
“분노는 대체로, 지능과 육체의 혼합된 본성을 영적 본성이 통제하지 못한 정도를 나타내는 물질적 증상이다. 분노는, 너그러운 형제다운 사랑이 모자라고, 자존감과 자기-통제가 모자람을 가리킨다. 분노는 건강을 해치고, 정신의 질을 저하시키고, 사람의 혼을 가르치는 영 선생을 무력하게 만든다. ‘진노가 어리석은 사람을 죽인다’, 사람은 ‘분노해서 스스로를 파괴한다’, 그리고 ‘진노하기를 더디 하는 자는 크게 명철하지만,’ 반면에 ‘마음이 조급한 자는 어리석음을 나타낸다’는 글을 너희가 성서에서 읽지 않았느냐? 너희는 모두 이런 말도 잘 알고 있다:‘유순한 대답은 진노를 가라앉혀도, 과격한 말은 분노를 격동시킨다.’ ‘신중함이 분노를 지연시킨다.’ ‘자신을 통제하지 않는 자는 성벽 없는 무방비한 성과 같다.’ ‘진노는 잔인하고 분노는 난폭하다.’ ‘분노하는 자는 다툼을 일으키고, 격노하는 자는 계명을 많이 어기게 된다.’ ‘영으로 조급하지 말라, 분노가 우매자의 품에 머물기 때문이다.’” 말씀을 마치기 전에 예수께서 이어서 말했다:“사랑이 너희 마음을 다스려서, 신의 아들신분 지위에 어울리지 않는 동물적 분노를 터뜨리는 경향으로부터, 영 안내자가 너희를 건져내는 데 아무 어려움이 없게 하라.”
149:4.2 (1673.2)
“Anger is a material manifestation which represents, in a general way, the measure of the failure of the spiritual nature to gain control of the combined intellectual and physical natures. Anger indicates your lack of tolerant brotherly love plus your lack of self-respect and self-control. Anger depletes the health, debases the mind, and handicaps the spirit teacher of man’s soul. Have you not read in the Scriptures that ‘wrath kills the foolish man,’ and that man ‘tears himself in his anger’? That ‘he who is slow of wrath is of great understanding,’ while ‘he who is hasty of temper exalts folly’? You all know that ‘a soft answer turns away wrath,’ and how ‘grievous words stir up anger.’ ‘Discretion defers anger,’ while ‘he who has no control over his own self is like a defenseless city without walls.’ ‘Wrath is cruel and anger is outrageous.’ ‘Angry men stir up strife, while the furious multiply their transgressions.’ ‘Be not hasty in spirit, for anger rests in the bosom of fools.’” Before Jesus ceased speaking, he said further: “Let your hearts be so dominated by love that your spirit guide will have little trouble in delivering you from the tendency to give vent to those outbursts of animal anger which are inconsistent with the status of divine sonship.”
바로 이 기회에, 주님은 균형-잡힌 성품을 소유하는 것이 바람직하다는 점에 관하여 그 무리에게 이야기했다. 어떤 직업에 숙련되기까지 몰두하는 것이 대부분의 사람에게 필요하다고 예수께서 인정했다. 그러나 지나치게 전문화되고, 일생의 활동을 편협하게 만들고 제한하는 모든 경향에 대해 개탄했다. 어떤 미덕이든지 극단으로 치우치게 되면 결점이 될 수 있다는 사실에 주의를 환기시켰다. 예수께서는 항상 절제를 설교했고, 일관성--곧 삶의 문제를 균형 있게 조정하는 것--을 가르쳤다. 과잉 동정심과 연민은 심각한 감정적 불안감으로 퇴보할지도 모르며;그 열광이 광신으로 변할지도 모른다고 지적했다. 예수께서는 옛 동역자들 가운데 하나에 관하여, 그의 상상력이 그를 몽상적이고 비실제적인 이행업무 속으로 빠져들게 했다고 언급했다. 동시에 예수께서는, 지나친 보수적 진부함은 둔감한 자가 되게 할 위험이 있다고 경고했다.
149:4.3 (1673.3)
On this same occasion the Master talked to the group about the desirability of possessing well-balanced characters. He recognized that it was necessary for most men to devote themselves to the mastery of some vocation, but he deplored all tendency toward overspecialization, toward becoming narrow-minded and circumscribed in life’s activities. He called attention to the fact that any virtue, if carried to extremes, may become a vice. Jesus always preached temperance and taught consistency—proportionate adjustment of life problems. He pointed out that overmuch sympathy and pity may degenerate into serious emotional instability; that enthusiasm may drive on into fanaticism. He discussed one of their former associates whose imagination had led him off into visionary and impractical undertakings. At the same time he warned them against the dangers of the dullness of overconservative mediocrity.
149:4.4 (1673.4)
And then Jesus discoursed on the dangers of courage and faith, how they sometimes lead unthinking souls on to recklessness and presumption. He also showed how prudence and discretion, when carried too far, lead to cowardice and failure. He exhorted his hearers to strive for originality while they shunned all tendency toward eccentricity. He pleaded for sympathy without sentimentality, piety without sanctimoniousness. He taught reverence free from fear and superstition.
동역자들에게 감명을 준 것은, 균형 잡힌 성품에 관하여 가르친 것보다는, 예수의 생애 자체가 그 가르침의 감동적인 본보기였다는 사실이었다. 압박과 격동 한가운데서 살았으나, 그는 결코 흔들리지 않았다. 적들은 계속해서 그의 앞에 덫을 놓았지만, 그는 결코 걸려들지 않았다. 교활하고 박식한 자들이 그를 넘어뜨리려고 했으나, 그는 비틀거리지 않았다. 그를 논쟁에 휩쓸어 넣으려고 했지만, 그의 대답은 항상 교화를 주고, 위엄 있고, 또한 확정적이었다. 여러 종류의 질문으로 말미암아 강론이 중단됐을 때에도, 그의 대답은 항상 의미심장하고 확실했다. 적의 계속된 압력에 맞서면서, 그는 결코 비열한 술책을 동원하지 않았는데, 그들은 온갖 종류의 거짓되고 부당하고 불의한 방법을 써서 그에게 공격을 퍼부었다.
149:4.5 (1674.1)
It was not so much what Jesus taught about the balanced character that impressed his associates as the fact that his own life was such an eloquent exemplification of his teaching. He lived in the midst of stress and storm, but he never wavered. His enemies continually laid snares for him, but they never entrapped him. The wise and learned endeavored to trip him, but he did not stumble. They sought to embroil him in debate, but his answers were always enlightening, dignified, and final. When he was interrupted in his discourses with multitudinous questions, his answers were always significant and conclusive. Never did he resort to ignoble tactics in meeting the continuous pressure of his enemies, who did not hesitate to employ every sort of false, unfair, and unrighteous mode of attack upon him.
149:4.6 (1674.2)
While it is true that many men and women must assiduously apply themselves to some definite pursuit as a livelihood vocation, it is nevertheless wholly desirable that human beings should cultivate a wide range of cultural familiarity with life as it is lived on earth. Truly educated persons are not satisfied with remaining in ignorance of the lives and doings of their fellows.
149:5.1 (1674.3)
When Jesus was visiting the group of evangelists working under the supervision of Simon Zelotes, during their evening conference Simon asked the Master: “Why are some persons so much more happy and contented than others? Is contentment a matter of religious experience?” Among other things, Jesus said in answer to Simon’s question:
“시몬아, 어떤 사람은 천부적으로 남들보다 더 행복해 한다. 사람 안에 거하시는 아버지의 영이 인도하고 지도하시는 것을 그 자신이 얼마나 기꺼이 받아들이는지에, 많은, 아주 많은 것이 달려있다. ‘사람의 영은 주의 등불인데, 중심에 있는 모든 것을 살핀다’고 현자가 한 말을 너는 성서에서 읽지 않았느냐? 또한 그런 영으로 인도된 필사자들이 말했다:‘나에게 줄로 재어 준 구역은 쾌적한 곳에 있으니;그렇다, 내 기업이 실로 아름답다.’ ‘한 의인의 작은 재물이 여러 악인의 풍부한 재물보다 많다.’ ‘선한 사람은 자기 행위로 만족하기 때문이다.’ ‘즐거운 마음은 얼굴을 빛나게 하고, 항상 잔칫날이다. 재물이 적어도 주를 경외하는 것이, 크게 부하고 번뇌하는 것보다 낫다. 채소를 먹고 서로 사랑하는 것이, 살진 소를 먹으면서 서로 증오하는 것보다 낫다. 적은 소득이 의를 겸하면, 많은 소득이 불의를 겸한 것보다 낫다.’ ‘마음의 즐거움은 좋은 약이다.’ ‘한 움큼 밖에 없지만 평온한 것이, 남아돌지만 영이 슬프고 속상한 것보다 낫다.’
149:5.2 (1674.4)
“Simon, some persons are naturally more happy than others. Much, very much, depends upon the willingness of man to be led and directed by the Father’s spirit which lives within him. Have you not read in the Scriptures the words of the wise man, ‘The spirit of man is the candle of the Lord, searching all the inward parts’? And also that such spirit-led mortals say: ‘The lines are fallen to me in pleasant places; yes, I have a goodly heritage.’ ‘A little that a righteous man has is better than the riches of many wicked,’ for ‘a good man shall be satisfied from within himself.’ ‘A merry heart makes a cheerful countenance and is a continual feast. Better is a little with the reverence of the Lord than great treasure and trouble therewith. Better is a dinner of herbs where love is than a fatted ox and hatred therewith. Better is a little with righteousness than great revenues without rectitude.’ ‘A merry heart does good like a medicine.’ ‘Better is a handful with composure than a superabundance with sorrow and vexation of spirit.’
“사람의 슬픔 대부분은, 야망을 이루지 못하고 자존심으로 상처 받는 데서 나온다. 이 세상에서 일생을 최대한 이용해야하는 것이 자신에게 의무일지라도, 이렇게 성실하게 힘쓴 뒤에, 사람들은 자신의 운명을 즐겁게 받아들이고 자기 수중에 들어온 것을 최대한 이용하는 데 창의력을 발휘해야할 것이다. 사람의 허다한 근심거리는 모두, 자신의 평상시 마음 속에 있는 두려움이라는 토양에서 기원된다. ‘악인은 좇아오는 자가 없어도 도망한다.’ ‘악인은 요동치는 바다와 같으니, 잠잠할 수 없고, 그 물이 진창과 쓰레기를 밀어올리기 때문이며;평강이 없음은 사악하기 때문이라고 하나님이 말씀하신다.’
149:5.3 (1674.5)
“Much of man’s sorrow is born of the disappointment of his ambitions and the wounding of his pride. Although men owe a duty to themselves to make the best of their lives on earth, having thus sincerely exerted themselves, they should cheerfully accept their lot and exercise ingenuity in making the most of that which has fallen to their hands. All too many of man’s troubles take origin in the fear soil of his own natural heart. ‘The wicked flee when no man pursues.’ ‘The wicked are like the troubled sea, for it cannot rest, but its waters cast up mire and dirt; there is no peace, says God, for the wicked.’
149:6.1 (1675.2)
It was at Gamala, during the evening conference, that Philip said to Jesus: “Master, why is it that the Scriptures instruct us to ‘fear the Lord,’ while you would have us look to the Father in heaven without fear? How are we to harmonize these teachings?” And Jesus replied to Philip, saying:
“얘들아, 너희가 그런 질문을 하는 것에 나는 놀라지 않는다. 처음에는 사람이 단지 두려움을 통해서 공경을 배울 수 있었지만, 내가 아버지의 사랑을 드러내기 위하여 이 세상에 왔는데, 그리하여 너희가 아버지의 깊고 완전한 사랑을 아들로서 다정하게 인식하고 그에 보답하도록 이끌어서, 영원자를 경배하려는 마음이 너희에게 생기게 하려는 것이다. 노예근성의 두려움으로 너희를 몰아가서, 질투하고 진노가 가득한 왕-하나님께 따분하게 예배드리게 하는, 그 속박으로부터 너희를 구해주려고 한다. 나는 하나님과 사람의 관계가 아버지와-아들의 관계임을 일깨워서, 사랑 많고 정확하고 자비로우신 아버지-하나님께, 숭고하고 탁월하게 자유로운 경배를 너희가 기쁨으로 드리게 하려고 한다.
149:6.2 (1675.3)
“My children, I am not surprised that you ask such questions. In the beginning it was only through fear that man could learn reverence, but I have come to reveal the Father’s love so that you will be attracted to the worship of the Eternal by the drawing of a son’s affectionate recognition and reciprocation of the Father’s profound and perfect love. I would deliver you from the bondage of driving yourselves through slavish fear to the irksome service of a jealous and wrathful King-God. I would instruct you in the Father-son relationship of God and man so that you may be joyfully led into that sublime and supernal free worship of a loving, just, and merciful Father-God.
“‘주를 두려워하는 것’은 이어지는 여러 시대에 다른 의미를 가졌는데, 두려움에서 시작하여 고통과 근심의 단계를 거쳐서 위엄과 공경의 경지까지 이르렀다. 그리고 이제는 공경에서 시작하여, 인식과 깨달음과 감사함을 통해서 사랑에 이르도록 너희를 인도하겠다. 사람이 하나님의 업적만 알아볼 때에는 지존자를 두려워하게 되지만;살아계신 하나님의 인격과 성품을 비로소 이해하고 체험할 때에는, 점차로 그런 선하고 완전하고 보편적이고 영원하신 아버지를 사랑할 마음이 생기게 된다. 바로 사람과 하나님의 관계를 이렇게 변화시키는 것이, 이 세상에서 사람의 아들의 사명이다.
149:6.3 (1675.4)
“The ‘fear of the Lord’ has had different meanings in the successive ages, coming up from fear, through anguish and dread, to awe and reverence. And now from reverence I would lead you up, through recognition, realization, and appreciation, to love. When man recognizes only the works of God, he is led to fear the Supreme; but when man begins to understand and experience the personality and character of the living God, he is led increasingly to love such a good and perfect, universal and eternal Father. And it is just this changing of the relation of man to God that constitutes the mission of the Son of Man on earth.
149:6.4 (1675.5)
“Intelligent children do not fear their father in order that they may receive good gifts from his hand; but having already received the abundance of good things bestowed by the dictates of the father’s affection for his sons and daughters, these much loved children are led to love their father in responsive recognition and appreciation of such munificent beneficence. The goodness of God leads to repentance; the beneficence of God leads to service; the mercy of God leads to salvation; while the love of God leads to intelligent and freehearted worship.
“너희의 선조는, 하나님이 강력하고 신비로우시기 때문에 그분을 두려워했다. 너희는 하나님의 충만한 사랑과 풍성한 자비와 영광스런 진리로 인해 그분을 흠모하게 될 것이다. 하나님의 권능은 사람의 마음에 두려움을 일으키지만, 그 인격의 고귀함과 의로움은, 공경과 사랑과 자발적인 경배를 초래한다. 본분을 지키고 애정 어린 자녀는, 아버지가 강력하고 고귀할지라도 그를 두려워하거나 무서워하지 않는다. 나는, 두려움 대신 사랑으로, 슬픔 대신 기쁨으로, 공포 대신 확신으로, 노예근성의 굴종과 무의미한 예식 대신 사랑의 봉사와 감사의 경배로 바꾸려고 이 세상에 왔다. 그러나 어둠 속에 앉아있는 자에게는 ‘주를 두려워함이 지혜의 시작이라’는 것이 여전히 사실이다. 하지만 빛이 더욱 충분하게 비췄을 때, 하나님의 자녀는 그 무한자의 행하신 일로 인해 그를 두려워하기보다, 그가 어떤 분이신가로 인해 찬미할 마음이 생긴다.
149:6.5 (1675.6)
“Your forebears feared God because he was mighty and mysterious. You shall adore him because he is magnificent in love, plenteous in mercy, and glorious in truth. The power of God engenders fear in the heart of man, but the nobility and righteousness of his personality beget reverence, love, and willing worship. A dutiful and affectionate son does not fear or dread even a mighty and noble father. I have come into the world to put love in the place of fear, joy in the place of sorrow, confidence in the place of dread, loving service and appreciative worship in the place of slavish bondage and meaningless ceremonies. But it is still true of those who sit in darkness that ‘the fear of the Lord is the beginning of wisdom.’ But when the light has more fully come, the sons of God are led to praise the Infinite for what he is rather than to fear him for what he does.
“아이들이 어리고 생각이 없을 때에는, 부모를 존경하라는 훈계를 받는 것이 반드시 필요하지만;나이가 들어서 부모의 봉사와 보호의 혜택을 좀 더 고마워할 줄 알게 될 때에는, 이해심에서 나오는 존경과 깊어지는 애정을 통해서, 실제로 부모가 행한 일보다는 그의 현존{現存}으로 인해 부모를 실제로 사랑하는 체험 수준까지 올라가게 된다. 아버지는 선천적으로 자식을 사랑하지만, 자녀는 아버지가 할 수 있는 일에 대하여 두려워하다가, 경외하고 무서워하고 의존하고 존경하는 수준을 거쳐서, 사랑을 이해하고 깊이 존중하기까지, 아버지를 사랑하는 마음을 길러야한다.
149:6.6 (1675.7)
“When children are young and unthinking, they must necessarily be admonished to honor their parents; but when they grow older and become somewhat more appreciative of the benefits of the parental ministry and protection, they are led up, through understanding respect and increasing affection, to that level of experience where they actually love their parents for what they are more than for what they have done. The father naturally loves his child, but the child must develop his love for the father from the fear of what the father can do, through awe, dread, dependence, and reverence, to the appreciative and affectionate regard of love.
149:6.7 (1676.1)
“You have been taught that you should ‘fear God and keep his commandments, for that is the whole duty of man.’ But I have come to give you a new and higher commandment. I would teach you to ‘love God and learn to do his will, for that is the highest privilege of the liberated sons of God.’ Your fathers were taught to ‘fear God—the Almighty King.’ I teach you, ‘Love God—the all-merciful Father.’
“나는 하늘 나라를 선포하러 왔는데, 거기에는 높고 강력한 왕이 없으며;이 나라는 신{神}의 가족이다. 보편적으로 인정받고 절대로 경배 받는 중심이시요 지성 존재들의 광범한 형제관계의 머리이신 분이, 내 아버지시요 너희의 아버지시다. 내가 그분의 아들이며, 너희 또한 그분의 아들이다. 따라서 너희와 내가 하늘 신분상태에서 형제라는 사실은 영원한 진리이며, 우리는 이 세상 생활에서도 육신의 형제가 됐기 때문에 더욱 그러하다. 그러니 하나님을 왕으로 두려워하거나 주인으로 섬기기를 그만 둬라;그분을 창조주로 공경하기를 배우며;너희 미숙한 영{靈}의 아버지로 예우하며;자비로운 옹호자로 사랑하며;궁극에는 너희의 좀 더 성숙된 영적 깨달음과 감사함의 대상인, 사랑 많으시고 온전히-지혜로우신 아버지로 경배하라.
149:6.8 (1676.2)
“In the kingdom of heaven, which I have come to declare, there is no high and mighty king; this kingdom is a divine family. The universally recognized and unreservedly worshiped center and head of this far-flung brotherhood of intelligent beings is my Father and your Father. I am his Son, and you are also his sons. Therefore it is eternally true that you and I are brethren in the heavenly estate, and all the more so since we have become brethren in the flesh of the earthly life. Cease, then, to fear God as a king or serve him as a master; learn to reverence him as the Creator; honor him as the Father of your spirit youth; love him as a merciful defender; and ultimately worship him as the loving and all-wise Father of your more mature spiritual realization and appreciation.
149:6.9 (1676.3)
“Out of your wrong concepts of the Father in heaven grow your false ideas of humility and springs much of your hypocrisy. Man may be a worm of the dust by nature and origin, but when he becomes indwelt by my Father’s spirit, that man becomes divine in his destiny. The bestowal spirit of my Father will surely return to the divine source and universe level of origin, and the human soul of mortal man which shall have become the reborn child of this indwelling spirit shall certainly ascend with the divine spirit to the very presence of the eternal Father.
149:6.10 (1676.4)
“Humility, indeed, becomes mortal man who receives all these gifts from the Father in heaven, albeit there is a divine dignity attached to all such faith candidates for the eternal ascent of the heavenly kingdom. The meaningless and menial practices of an ostentatious and false humility are incompatible with the appreciation of the source of your salvation and the recognition of the destiny of your spirit-born souls. Humility before God is altogether appropriate in the depths of your hearts; meekness before men is commendable; but the hypocrisy of self-conscious and attention-craving humility is childish and unworthy of the enlightened sons of the kingdom.
“하나님 앞에서 온유하고 사람 앞에서 자신을-통제하는 것은 잘하는 일이지만, 너희의 온유함이 영적 기원에서 나오게 하고, 독선적 우월감을 자아-의식하는 감각으로 나타내는 자기-기만이 되지 않도록 해라. 선지자가 충고하기를, ‘겸손히 하나님과 함께 걸으라’고 했는데, 하늘에 계신 아버지께서는 무한자시고 영원자시기 때문이며, 그분은 또한 ‘통회하는 마음 그리고 겸손한 영과 함께’ 거하시기 때문이다. 내 아버지는 자존심을 경멸하고, 위선을 싫어하고, 죄악을 혐오하신다. 진지함의 가치를 강조하고, 하늘 아버지가 사랑으로 지원하고 신실하게 인도하심을 완전히 신뢰할 것을 강조하려고, 정신 태도와 영 반응을 보여주는 예로서 내가 무척 종종 어린아이를 언급했는데, 그런 태도와 반응은, 필사적 사람이 하늘 나라의 영 실체들 속으로 들어가는 데 아주 필요하다.
149:6.11 (1676.5)
“You do well to be meek before God and self-controlled before men, but let your meekness be of spiritual origin and not the self-deceptive display of a self-conscious sense of self-righteous superiority. The prophet spoke advisedly when he said, ‘Walk humbly with God,’ for, while the Father in heaven is the Infinite and the Eternal, he also dwells ‘with him who is of a contrite mind and a humble spirit.’ My Father disdains pride, loathes hypocrisy, and abhors iniquity. And it was to emphasize the value of sincerity and perfect trust in the loving support and faithful guidance of the heavenly Father that I have so often referred to the little child as illustrative of the attitude of mind and the response of spirit which are so essential to the entrance of mortal man into the spirit realities of the kingdom of heaven.
“선지자 예레미야가 많은 필사자에 대해 서술하면서 잘 말했다:‘너희가 입으로는 하나님께 가까우나, 마음으로는 멀리 있다.’ 그리고 너희는 또한 무서운 경고를 한 선지자의 말을 읽지 못했느냐?:‘제사장은 삯을 위하여 교훈하고, 선지자는 돈을 위하여 점치면서 신앙심을 말하고, 주께서 그들과 함께 계신다고 선포한다.’ 너희는 ‘이웃에게 화평을 말하나 그 마음에는 악독이 있는’ 사람들과, ‘입으로는 아첨하나 마음으로는 이중으로 거래하는’ 사람들에 대해 경고 받지 않았는가? 신임하는 사람의 모든 슬픔 가운데, ‘믿었던 친구의 집에서 받은 상처’보다 더 지독한 것은 없다.”
149:6.12 (1677.1)
“Well did the Prophet Jeremiah describe many mortals when he said: ‘You are near God in the mouth but far from him in the heart.’ And have you not also read that direful warning of the prophet who said: ‘The priests thereof teach for hire, and the prophets thereof divine for money. At the same time they profess piety and proclaim that the Lord is with them.’ Have you not been well warned against those who ‘speak peace to their neighbors when mischief is in their hearts,’ those who ‘flatter with the lips while the heart is given to double-dealing’? Of all the sorrows of a trusting man, none are so terrible as to be ‘wounded in the house of a trusted friend.’”
149:7.1 (1677.2)
Andrew, in consultation with Simon Peter and with the approval of Jesus, had instructed David at Bethsaida to dispatch messengers to the various preaching groups with instructions to terminate the tour and return to Bethsaida sometime on Thursday, December 30. By supper time on that rainy day all of the apostolic party and the teaching evangelists had arrived at the Zebedee home.
149:7.2 (1677.3)
The group remained together over the Sabbath day, being accommodated in the homes of Bethsaida and near-by Capernaum, after which the entire party was granted a two weeks’ recess to go home to their families, visit their friends, or go fishing. The two or three days they were together in Bethsaida were, indeed, exhilarating and inspiring; even the older teachers were edified by the young preachers as they narrated their experiences.
149:7.3 (1677.4)
Of the 117 evangelists who participated in this second preaching tour of Galilee, only about seventy-five survived the test of actual experience and were on hand to be assigned to service at the end of the two weeks’ recess. Jesus, with Andrew, Peter, James, and John, remained at the Zebedee home and spent much time in conference regarding the welfare and extension of the kingdom.