유란시아 책
IV 부. 예수의 생애와 교훈
Paper 150
The Third Preaching Tour
The Third Preaching Tour
150:0.1 (1678.1)
ON SUNDAY evening, January 16, a.d. 29, Abner, with the apostles of John, reached Bethsaida and went into joint conference with Andrew and the apostles of Jesus the next day. Abner and his associates made their headquarters at Hebron and were in the habit of coming up to Bethsaida periodically for these conferences.
150:0.2 (1678.2)
Among the many matters considered by this joint conference was the practice of anointing the sick with certain forms of oil in connection with prayers for healing. Again did Jesus decline to participate in their discussions or to express himself regarding their conclusions. The apostles of John had always used the anointing oil in their ministry to the sick and afflicted, and they sought to establish this as a uniform practice for both groups, but the apostles of Jesus refused to bind themselves by such a regulation.
150:0.4 (1678.4)
The evangelists were sent out in groups of five, while Jesus and the twelve traveled together most of the time, the apostles going out two and two to baptize believers as occasion required. For a period of almost three weeks Abner and his associates also worked with the evangelistic groups, advising them and baptizing believers. They visited Magdala, Tiberias, Nazareth, and all the principal cities and villages of central and southern Galilee, all the places previously visited and many others. This was their last message to Galilee, except to the northern portions.
이 세상 생애와 관련하여, 예수께서 했던 대담한 모든 일 가운데 가장 놀라운 것은, 1월 16일 밤에 있었던 갑작스런 발표였다:“우리는 내일, 천국 일을 보살필 수 있도록 열 명의 여자를 따로 세우겠다.” 사도들과 전도자들이 휴가를 받아 벳새다에서 떠나 있었던 두 주{週} 기간이 시작될 무렵에, 예수께서는 다윗에게, 그의 부모를 집으로 돌아오게 할 것과, 예전의 야영지와 천막 병원 경영에 동참했던 열 명의 경건한 여자를 벳새다로 불러들이도록 심부름꾼을 보내라고 요청했다. 이 여자들은 모두 젊은 전도자들에게 주어졌던 지시에 귀를 기울여 왔었지만, 천국 복음을 가르치고 병자를 돌보는 일을, 예수께서 여자들에게 맡기리라고는, 그들 자신이든지 또는 그들의 선생들이든지 감히 생각해보지도 못했다. 예수께서 선택하고 임명한 이 여자들 열 명은:전에 나사렛 회당의 카잔이었던 사람의 딸 수산나;헤롯 안티파스의 청지기 추자의 아내 요안나;디베랴와 세포리 부자{富者} 유대인의 딸 엘리사벳;안드레와 베드로의 누나 마르다;주님의 육신의 형제인 유다의 아내의-자매인 라헬;시리아 의사{醫師} 엘만의 딸 나산타;사도 도마의 사촌 밀가;레위 마태의 맏딸 룻;로마 백부장의 딸 쎌타;그리고 다마스커스의 과부 아가만 등이었다. 예수께서는 나중에 다른 두 여자--곧 막달라 마리아와 아리마대 요셉의 딸 리브가--를 이 집단에 추가했다.
150:1.1 (1678.5)
Of all the daring things which Jesus did in connection with his earth career, the most amazing was his sudden announcement on the evening of January 16: “On the morrow we will set apart ten women for the ministering work of the kingdom.” At the beginning of the two weeks’ period during which the apostles and the evangelists were to be absent from Bethsaida on their furlough, Jesus requested David to summon his parents back to their home and to dispatch messengers calling to Bethsaida ten devout women who had served in the administration of the former encampment and the tented infirmary. These women had all listened to the instruction given the young evangelists, but it had never occurred to either themselves or their teachers that Jesus would dare to commission women to teach the gospel of the kingdom and minister to the sick. These ten women selected and commissioned by Jesus were: Susanna, the daughter of the former chazan of the Nazareth synagogue; Joanna, the wife of Chuza, the steward of Herod Antipas; Elizabeth, the daughter of a wealthy Jew of Tiberias and Sepphoris; Martha, the elder sister of Andrew and Peter; Rachel, the sister-in-law of Jude, the Master’s brother in the flesh; Nasanta, the daughter of Elman, the Syrian physician; Milcha, a cousin of the Apostle Thomas; Ruth, the eldest daughter of Matthew Levi; Celta, the daughter of a Roman centurion; and Agaman, a widow of Damascus. Subsequently, Jesus added two other women to this group—Mary Magdalene and Rebecca, the daughter of Joseph of Arimathea.
150:1.2 (1679.1)
Jesus authorized these women to effect their own organization and directed Judas to provide funds for their equipment and for pack animals. The ten elected Susanna as their chief and Joanna as their treasurer. From this time on they furnished their own funds; never again did they draw upon Judas for support.
여자가 회당의 본당{本堂}에 들어오는 것도 허락 되지 않던(곧 여자의 방청석으로 제한되던) 그 시절에, 새 천국 복음을 가르치는 권위 있는 선생으로서 인정받고 있는 그들을 바라보는 것은 아주 놀라운 일이었다. 복음을 가르치고 섬기도록, 예수께서 이 열 여자를 지정해서 책무를 부여했던 사건은, 모든 여자에게 영원한 자유를 가져다 준 해방령이 됐으며;남자는 더 이상 여자를 자신보다 영적으로 열등한 사람으로 여길 수 없게 됐다. 이는 열두 사도에게도 분명히 충격적인 일이었다. “하늘 나라에서는 부자도 가난한 자도 없고, 자유로운 자도 매인 자도 없고, 남자도 여자도 없고, 모두가 똑같이 하나님의 아들과 딸이라”고, 주님이 여러 차례 말씀하는 것을 들었음에도, 이 열 여자를 종교 선생으로 임명하고, 그들과 함께 여행하도록 허락할 것을 이렇게 정식으로 제안했을 때, 그들은 글자 그대로 기절할 지경이었다. 이 일로 인해 온 지방이 떠들썩했고, 예수의 적들은 이 기회를 예수를 비난할 큰 구실로 삼았으나, 사방에서 기쁜 소식을 믿는 여신도들은 선택된 자매들을 견고히 뒷받침했으며, 종교적인 일에서 여자의 위치를 이렇게 때늦게나마 인정한 것에 확실하게 동조하는 반응을 보였다. 주님이 떠난 직후에는, 사도들이 이렇게 여자를 당연히 인정하면서 여성의 자유함을 실천했지만, 그 뒤를 이은 세대의 사람들은 다시 옛 관습으로 돌아갔다. 그리스도교 교회의 초기 시절 내내, 여자 교사 및 사역자들을 여집사로 불렀고, 이들은 널리 인정받았다. 그러나 바울은, 이론적으로는 이 모든 것을 인정한 것이 사실이었음에도, 결코 이것을 진정으로 받아들여서 자신의 태도가 되게 하지는 않았으며, 이를 실천하기가 얼마나 어려운지 몸소 발견했다.
150:1.3 (1679.2)
It was most astounding in that day, when women were not even allowed on the main floor of the synagogue (being confined to the women’s gallery), to behold them being recognized as authorized teachers of the new gospel of the kingdom. The charge which Jesus gave these ten women as he set them apart for gospel teaching and ministry was the emancipation proclamation which set free all women and for all time; no more was man to look upon woman as his spiritual inferior. This was a decided shock to even the twelve apostles. Notwithstanding they had many times heard the Master say that “in the kingdom of heaven there is neither rich nor poor, free nor bond, male nor female, all are equally the sons and daughters of God,” they were literally stunned when he proposed formally to commission these ten women as religious teachers and even to permit their traveling about with them. The whole country was stirred up by this proceeding, the enemies of Jesus making great capital out of this move, but everywhere the women believers in the good news stood stanchly behind their chosen sisters and voiced no uncertain approval of this tardy acknowledgment of woman’s place in religious work. And this liberation of women, giving them due recognition, was practiced by the apostles immediately after the Master’s departure, albeit they fell back to the olden customs in subsequent generations. Throughout the early days of the Christian church women teachers and ministers were called deaconesses and were accorded general recognition. But Paul, despite the fact that he conceded all this in theory, never really incorporated it into his own attitude and personally found it difficult to carry out in practice.
사도 일행이 벳새다로부터 길을 떠나자 그 여자들이 뒤에 따라왔다. 회담을 진행하는 동안 그들은 항상 연설자 오른 쪽 앞자리에 앉았다. 점점 더 많은 여자가 천국 복음을 믿는 자들이 됐으며, 그들이 예수나 혹은 사도 가운데 한 사람과 개인상담하기를 원할 때, 이것은 많은 어려움과 끝없는 당혹감의 근원이 돼왔었다. 이제는 이 모든 상황이 바뀌었다. 여자 가운데 누구든지 주님을 만나고자하거나 사도들과 상의하고자할 때, 수산나에게 갔고, 열두 여전도자 가운데 한 사람이 동행하여, 바로 주님 앞으로 또는 사도 가운데 한 사람 앞으로 가게 됐다.
150:2.1 (1679.3)
As the apostolic party journeyed from Bethsaida, the women traveled in the rear. During the conference time they always sat in a group in front and to the right of the speaker. Increasingly, women had become believers in the gospel of the kingdom, and it had been a source of much difficulty and no end of embarrassment when they had desired to hold personal converse with Jesus or one of the apostles. Now all this was changed. When any of the women believers desired to see the Master or confer with the apostles, they went to Susanna, and in company with one of the twelve women evangelists, they would go at once into the presence of the Master or one of his apostles.
막달라에서 여자들이 처음으로 쓸모 있음을 보여줬고, 그들을 택한 것이 지혜로웠음을 입증했다. 안드레는, 여자, 특히 평판이 좋지 않은 성품의 여자와 함께 개인적으로 일하는 것과 관련하여, 동료들에게 상당히 엄한 규율을 제정했었다. 그 집단이 막달라에 갔을 때, 이 열 여자는 자유롭게 사창가에 들어가서, 그곳 사람들에게 직접 희소식을 전파할 수 있었다. 그리고 병자를 방문했을 때, 이 여전도자들은 고난당하는 자매들에게 아주 가까이 다가가서 치료할 수 있었다. (나중에는 열두 여자로 알려진) 이 열 여전도자가 봉사한 결과로, 막달라 마리아가 천국에 들어왔다. 연달아 불행이 겹치고 그렇게 판단을 잘못 내렸던 여자들에 대하여, 명망 있는 계층이 취한 태도로 말미암아, 이 여자는 막달라에서 악질적 사창가들 가운데 하나에 빠져들었다. 그런 처지의 사람에게도 천국 문이 항상 열려 있다고 마리아에게 분명히 말해준 사람은 마르다와 라헬이었다. 마리아는 그 기쁜 소식을 믿고 이튿날 베드로에게 세례를 받았다.
150:2.2 (1680.1)
It was at Magdala that the women first demonstrated their usefulness and vindicated the wisdom of their choosing. Andrew had imposed rather strict rules upon his associates about doing personal work with women, especially with those of questionable character. When the party entered Magdala, these ten women evangelists were free to enter the evil resorts and preach the glad tidings directly to all their inmates. And when visiting the sick, these women were able to draw very close in their ministry to their afflicted sisters. As the result of the ministry of these ten women (afterward known as the twelve women) at this place, Mary Magdalene was won for the kingdom. Through a succession of misfortunes and in consequence of the attitude of reputable society toward women who commit such errors of judgment, this woman had found herself in one of the nefarious resorts of Magdala. It was Martha and Rachel who made plain to Mary that the doors of the kingdom were open to even such as she. Mary believed the good news and was baptized by Peter the next day.
150:2.3 (1680.2)
Mary Magdalene became the most effective teacher of the gospel among this group of twelve women evangelists. She was set apart for such service, together with Rebecca, at Jotapata about four weeks subsequent to her conversion. Mary and Rebecca, with the others of this group, went on through the remainder of Jesus’ life on earth, laboring faithfully and effectively for the enlightenment and uplifting of their downtrodden sisters; and when the last and tragic episode in the drama of Jesus’ life was being enacted, notwithstanding the apostles all fled but one, these women were all present, and not one either denied or betrayed him.
150:3.1 (1680.3)
The Sabbath services of the apostolic party had been put in the hands of the women by Andrew, upon instructions from Jesus. This meant, of course, that they could not be held in the new synagogue. The women selected Joanna to have charge of this occasion, and the meeting was held in the banquet room of Herod’s new palace, Herod being away in residence at Julias in Perea. Joanna read from the Scriptures concerning woman’s work in the religious life of Israel, making reference to Miriam, Deborah, Esther, and others.
150:3.2 (1680.4)
Late that evening Jesus gave the united group a memorable talk on “Magic and Superstition.” In those days the appearance of a bright and supposedly new star was regarded as a token indicating that a great man had been born on earth. Such a star having then recently been observed, Andrew asked Jesus if these beliefs were well founded. In the long answer to Andrew’s question the Master entered upon a thoroughgoing discussion of the whole subject of human superstition. The statement which Jesus made at this time may be summarized in modern phraseology as follows:
150:3.7 (1681.2)
5. Casting lots, while it may be a convenient way of settling many minor difficulties, is not a method designed to disclose the divine will. Such outcomes are purely matters of material chance. The only means of communion with the spiritual world is embraced in the spirit endowment of mankind, the indwelling spirit of the Father, together with the outpoured spirit of the Son and the omnipresent influence of the Infinite Spirit.
150:3.11 (1681.6)
9. The practices of the enchanters, the wizards, the magicians, and the sorcerers, were derived from the superstitions of the Egyptians, the Assyrians, the Babylonians, and the ancient Canaanites. Amulets and all sorts of incantations are futile either to win the protection of good spirits or to ward off supposed evil spirits.
이튿날 저녁에, 열두 사도와 요한의 사도들 그리고 새로 임명된 여자 집단을 한자리에 모아 놓고 예수께서 말씀했다:“추수할 것은 많으나 일꾼이 적은 것을 너희도 직접 봤을 것이다. 그러므로 우리 모두, 추수를 주관하시는 주께 기도하여, 추수할 일꾼을 훨씬 더 많이 밭으로 보내주시도록 요청하자. 내가 남아서 새로 된 교사들을 위로하고 가르치는 동안, 먼저 된 교사들을 둘씩 내보내서, 아직은 형편이 좋고 평온한 시절 동안 천국 복음을 전파하여 갈릴리 전역에 빨리 퍼지게 하려고 한다.” 그리고 나서 그가 원하는대로 내보낼 사도들을 쌍으로 정해줬는데, 다음과 같다:안드레와 베드로, 야고보 세베대와 요한 세베대, 빌립과 나다니엘, 도마와 마태, 야고보 알패오와 유다 알패오, 열심당 시몬과 가룟 유다.
150:4.1 (1681.8)
The next evening, having gathered together the twelve apostles, the apostles of John, and the newly commissioned women’s group, Jesus said: “You see for yourselves that the harvest is plenteous, but the laborers are few. Let us all, therefore, pray the Lord of the harvest that he send forth still more laborers into his fields. While I remain to comfort and instruct the younger teachers, I would send out the older ones two and two that they may pass quickly over all Galilee preaching the gospel of the kingdom while it is yet convenient and peaceful.” Then he designated the pairs of apostles as he desired them to go forth, and they were: Andrew and Peter, James and John Zebedee, Philip and Nathaniel, Thomas and Matthew, James and Judas Alpheus, Simon Zelotes and Judas Iscariot.
예수께서는 나사렛에서 열두 사도가 다시 만날 날을 정했고, 헤어지면서 말씀했다:“이번 사명에서는 어떤 이방인 도시에도 가지 말고, 사마리아에도 가지 말고, 대신 이스라엘 집안의 길 잃은 양에게로 가라. 천국 복음을 전파하고, 사람이 하나님의 자녀라는 구원하는 진리를 선포해라. 제자가 선생보다 높지 않고, 종이 그 주인보다 크지 않음을 기억해라. 제자가 선생과 같고 종이 주인처럼 되면 족하다. 어떤 사람들이 집 주인을 바알세불과 관련된 자라고 감히 말했다면, 그 집안 사람들에 대해 얼마나 더 심한 말을 하겠느냐! 그러나 너희는 믿지 않는 적들을 두려워 말아라. 너희에게 선포하는데, 감춰진 것 중에 드러나지 않을 것이 없으며;숨겨진 것 중에 알려지지 않을 것이 없다. 내가 사적{私的}으로 너희에게 가르친 것을, 지혜롭게 공공연히 전파해라. 내가 골방에서 너희에게 드러내온 것을, 너희는 지붕 위에서 이 약속의 계절에 선포하게 돼있다. 내 친구이자 제자인 너희에게 말하는데, 몸은 죽일 수 있으되 혼은 파괴할 수 없는 자를 두려워하지 말며;오히려 몸을 유지시킬 수 있고 혼을 구원할 수 있는 그분을 신뢰해라.
150:4.2 (1681.9)
Jesus arranged the date for meeting the twelve at Nazareth, and in parting, he said: “On this mission go not to any city of the gentiles, neither go into Samaria, but go instead to the lost sheep of the house of Israel. Preach the gospel of the kingdom and proclaim the saving truth that man is a son of God. Remember that the disciple is hardly above his master nor a servant greater than his lord. It is enough for the disciple to be equal with his master and the servant to become like his lord. If some people have dared to call the master of the house an associate of Beelzebub, how much more shall they so regard those of his household! But you should not fear these unbelieving enemies. I declare to you that there is nothing covered up that is not going to be revealed; there is nothing hidden that shall not be known. What I have taught you privately, that preach with wisdom in the open. What I have revealed to you in the inner chamber, that you are to proclaim in due season from the housetops. And I say to you, my friends and disciples, be not afraid of those who can kill the body, but who are not able to destroy the soul; rather put your trust in Him who is able to sustain the body and save the soul.
“참새 두 마리가 동전 하나에 팔리지 않느냐? 그러나 하나님은 그중에서 하나도 잊지 않으신다는 것을 내가 단언한다. 너희 머리털까지 다 세신 바 됐음을 알지 못하느냐? 그러므로 두려워 말라;너희는 매우 많은 참새보다 귀하다. 내 가르침을 부끄러워 말며;가서 평화와 선한 뜻을 선포해라;그러나 속지 말라--너희가 전도할 때 화평이 항상 뒤따르지는 않을 것이다. 내가 이 세상에 평화를 주러 왔으나, 사람들이 내 선물을 거부할 때에는 분리와 혼란이 따라온다. 가족 전부가 천국 복음을 받아들이면 진정으로 평화가 그 집에 깃들지만;가족 중에서 일부만 천국에 들어가고 나머지가 복음을 배척할 때, 그런 분리는 단지 슬픔과 비극을 초래할 뿐이다. 사람이 서로 원수 되는 일이 자기 집의 것이 되지 않도록, 온 가족을 구원하기 위하여 열심히 수고하라. 그러나, 너희가 온 가족을 위하여 최선을 다한 후에는, 내가 선언하는데, 아버지나 어머니를 이 복음보다 더 사랑하는 자는 천국에 합당치 않다.”
150:4.3 (1682.1)
“Are not two sparrows sold for a penny? And yet I declare that not one of them is forgotten in God’s sight. Know you not that the very hairs of your head are all numbered? Fear not, therefore; you are of more value than a great many sparrows. Be not ashamed of my teaching; go forth proclaiming peace and good will, but be not deceived—peace will not always attend your preaching. I came to bring peace on earth, but when men reject my gift, division and turmoil result. When all of a family receive the gospel of the kingdom, truly peace abides in that house; but when some of the family enter the kingdom and others reject the gospel, such division can produce only sorrow and sadness. Labor earnestly to save the whole family lest a man’s foes become those of his own household. But, when you have done your utmost for all of every family, I declare to you that he who loves father or mother more than this gospel is not worthy of the kingdom.”
150:5.1 (1682.3)
One evening at Shunem, after John’s apostles had returned to Hebron, and after Jesus’ apostles had been sent out two and two, when the Master was engaged in teaching a group of twelve of the younger evangelists who were laboring under the direction of Jacob, together with the twelve women, Rachel asked Jesus this question: “Master, what shall we answer when women ask us, What shall I do to be saved?” When Jesus heard this question, he answered:
“남녀가 구원받기 위하여 무엇을 해야 되느냐고 묻는다면, 너희는, 이 천국 복음을 믿고;신{神}의 용서를 받아들이라고 대답해라. 내주하는 하나님의 영을 신앙으로 알아보고 받아들이는 그것이, 너희를 하나님의 자녀로 만든다. ‘주 안에서 내가 의{義}와 힘을 갖는다’는 말을 성서에서 읽지 못했느냐? 또한 아버지께서 말씀하셨다;‘내 의가 가까우며;내 구원이 나갔은즉, 내 팔이 내 백성을 감쌀 것이다.’ ‘내 혼이 내 하나님의 사랑으로 인해 즐거워하리니, 이는 그가 구원의 옷을 나에게 입히시고 의의 겉옷으로 나를 덮으시기 때문이다.’ 너희는 또한 아버지에 관하여, 그의 이름이 ‘주, 우리의 의라, 일컬음을 받으리라’는 것을 읽지 못했느냐? ‘독선의 더러운 옷을 벗어버리고, 신성한 의로움과 영원한 구원의 옷으로 내 아들을 입히라.’ ‘의인은 신앙으로 말미암아 살리라’는 것은 영원히 진실이다. 아버지 나라의 문은 활짝 열려있지만, 그 안에 존속하기 위해서는, 진보가--곧 은혜 안에서 성장하는 것이-- 필수조건이다.
150:5.2 (1682.4)
“When men and women ask what shall we do to be saved, you shall answer, Believe this gospel of the kingdom; accept divine forgiveness. By faith recognize the indwelling spirit of God, whose acceptance makes you a son of God. Have you not read in the Scriptures where it says, ‘In the Lord have I righteousness and strength.’ Also where the Father says, ‘My righteousness is near; my salvation has gone forth, and my arms shall enfold my people.’ ‘My soul shall be joyful in the love of my God, for he has clothed me with the garments of salvation and has covered me with the robe of his righteousness.’ Have you not also read of the Father that his name ‘shall be called the Lord our righteousness.’ ‘Take away the filthy rags of self-righteousness and clothe my son with the robe of divine righteousness and eternal salvation.’ It is forever true, ‘the just shall live by faith.’ Entrance into the Father’s kingdom is wholly free, but progress—growth in grace—is essential to continuance therein.
150:5.3 (1682.5)
“Salvation is the gift of the Father and is revealed by his Sons. Acceptance by faith on your part makes you a partaker of the divine nature, a son or a daughter of God. By faith you are justified; by faith are you saved; and by this same faith are you eternally advanced in the way of progressive and divine perfection. By faith was Abraham justified and made aware of salvation by the teachings of Melchizedek. All down through the ages has this same faith saved the sons of men, but now has a Son come forth from the Father to make salvation more real and acceptable.”
150:5.4 (1683.1)
When Jesus had left off speaking, there was great rejoicing among those who had heard these gracious words, and they all went on in the days that followed proclaiming the gospel of the kingdom with new power and with renewed energy and enthusiasm. And the women rejoiced all the more to know they were included in these plans for the establishment of the kingdom on earth.
마지막 말씀을 결론지으면서 예수께서 말씀했다:“너희는 구원을 돈으로 살 수 없으며;의로움을 수고함으로 획득할 수 없다. 구원은 하나님의 선물이며, 의로움은 천국에서의 아들신분에 해당하는 영으로-탄생된 생명이 맺는 자연스런 열매다. 너희가 의로운 인생을 살았기에 구원받는 것이 아니라, 오히려 너희가 이미 구원받았기에 하나님의 선물로서 아들신분을 인식하고, 천국에서 봉사하는 것이 이 세상 인생의 최고 환희라는 것을 알았기에 의로운 삶을 산다. 하나님의 선하심을 드러내는 이 복음을 믿을 때, 저희는 사람이 아는 모든 죄를 스스로 회개할 것이다. 아들신분을 깨닫는 것은, 죄를 범하고자하는 욕망과 공존할 수 없다. 천국을 믿는 자는 의에 굶주리고 신성한 완벽성에 목말라 한다.”
150:5.5 (1683.2)
In summing up his final statement, Jesus said: “You cannot buy salvation; you cannot earn righteousness. Salvation is the gift of God, and righteousness is the natural fruit of the spirit-born life of sonship in the kingdom. You are not to be saved because you live a righteous life; rather is it that you live a righteous life because you have already been saved, have recognized sonship as the gift of God and service in the kingdom as the supreme delight of life on earth. When men believe this gospel, which is a revelation of the goodness of God, they will be led to voluntary repentance of all known sin. Realization of sonship is incompatible with the desire to sin. Kingdom believers hunger for righteousness and thirst for divine perfection.”
예수께서는 저녁 토론에서 여러 주제{主題}에 대해 말씀했다. 이 여행의 나머지 기간--곧 그들 모두가 나사렛에서 다시 결합하기 전--에, “하나님의 사랑,” “꿈과 환상들,” “악의,” “겸손함과 온유함,” “용기와 충성심,” “음악과 경배,” “봉사와 순종,” “자존심과 주제넘음,” “회개에 관련한 용서,” “평강과 완벽성,” “악한 말과 시기,” “악과 죄와 유혹,” “의심과 불신,” “지혜와 경배”에 관해 토론했다. 먼저 된 선배 사도들이 자리에 없었으므로, 나중 된 이 남녀 집단은 주님과 함께 더 거리낌 없이 이런 토론을 시작했다.
150:6.1 (1683.3)
At the evening discussions Jesus talked upon many subjects. During the remainder of this tour—before they all reunited at Nazareth—he discussed “The Love of God,” “Dreams and Visions,” “Malice,” “Humility and Meekness,” “Courage and Loyalty,” “Music and Worship,” “Service and Obedience,” “Pride and Presumption,” “Forgiveness in Relation to Repentance,” “Peace and Perfection,” “Evil Speaking and Envy,” “Evil, Sin, and Temptation,” “Doubts and Unbelief,” “Wisdom and Worship.” With the older apostles away, these younger groups of both men and women more freely entered into these discussions with the Master.
150:6.2 (1683.4)
After spending two or three days with one group of twelve evangelists, Jesus would move on to join another group, being informed as to the whereabouts and movements of all these workers by David’s messengers. This being their first tour, the women remained much of the time with Jesus. Through the messenger service each of these groups was kept fully informed concerning the progress of the tour, and the receipt of news from other groups was always a source of encouragement to these scattered and separated workers.
150:6.3 (1683.5)
Before their separation it had been arranged that the twelve apostles, together with the evangelists and the women’s corps, should assemble at Nazareth to meet the Master on Friday, March 4. Accordingly, about this time, from all parts of central and southern Galilee these various groups of apostles and evangelists began moving toward Nazareth. By midafternoon, Andrew and Peter, the last to arrive, had reached the encampment prepared by the early arrivals and situated on the highlands to the north of the city. And this was the first time Jesus had visited Nazareth since the beginning of his public ministry.
금요일 오후에, 예수께서는 전혀 눈에 띄지 않은 채, 그리고 아무도 알아보지 못하게 나사렛을 두루 거닐었다. 어린 시절의 집과 목공소를 지나갔고, 소년 시절에 자주 즐겼던 언덕에서 반 시간 정도 보냈다. 요단강에서 요한으로부터 세례를 받은 후로, 사람의 아들이 자기 혼 속에서 이때처럼 인간 감정의 홍수로 격동된 적은 일찍이 없었다. 산에서 내려오는 동안, 나사렛에서 자라던 소년 시절에 그토록 여러 번 들어왔던, 해 질 무렵을 알리는 귀에 익은 나팔소리를 들었다. 야영지로 돌아오기 전에, 자신이 다녔던 학교인 회당 옆으로 걸어 내려갔고, 어린 시절에 대한 많은 추억을 마음에 떠올렸다. 예수께서는, 이날 일찍 도마를 회당 지도자에게 보내서, 안식일 아침 예배에 자신이 설교할 수 있도록 준비시켰다.
150:7.1 (1683.6)
This Friday afternoon Jesus walked about Nazareth quite unobserved and wholly unrecognized. He passed by the home of his childhood and the carpenter shop and spent a half hour on the hill which he so much enjoyed when a lad. Not since the day of his baptism by John in the Jordan had the Son of Man had such a flood of human emotion stirred up within his soul. While coming down from the mount, he heard the familiar sounds of the trumpet blast announcing the going down of the sun, just as he had so many, many times heard it when a boy growing up in Nazareth. Before returning to the encampment, he walked down by the synagogue where he had gone to school and indulged his mind in many reminiscences of his childhood days. Earlier in the day Jesus had sent Thomas to arrange with the ruler of the synagogue for his preaching at the Sabbath morning service.
나사렛 사람들은 경건하고 올바른 삶을 산다는 평판을 얻은 적이 없었다. 세월이 지남에 따라, 이 동네는 가까이 있는 세포리의 낮은 도덕 수준의 영향을 더욱 많이 받았다. 예수의 어린 시절과 젊은 어른시절 동안, 나사렛에서는 그에 관해 의견이 나뉘어있었다. 가버나움으로 옮겨갔을 때, 사람들은 무척 분개했다. 나사렛 주민은 예전의 목수가 행한 일에 관한 소문을 듣기는 했어도, 그가 자기 고향 마을을 초기 전도여행 가운데 어디에도 포함시키지 않은 것으로 인해 기분이 상했다. 그들은 예수의 명성을 들었으나, 대다수의 시민은 그가 어린 시절을 보낸 마을에서는 아무런 위대한 일도 행하지 않았다는 이유로 화가 나 있었다. 나사렛 사람들이 예수에 대해 여러 달 동안 많이 토론했으나, 그에 대한 의견은 대체로 호의적이지 않았다.
150:7.2 (1684.1)
The people of Nazareth were never reputed for piety and righteous living. As the years passed, this village became increasingly contaminated by the low moral standards of near-by Sepphoris. Throughout Jesus’ youth and young manhood there had been a division of opinion in Nazareth regarding him; there was much resentment when he moved to Capernaum. While the inhabitants of Nazareth had heard much about the doings of their former carpenter, they were offended that he had never included his native village in any of his earlier preaching tours. They had indeed heard of Jesus’ fame, but the majority of the citizens were angry because he had done none of his great works in the city of his youth. For months the people of Nazareth had discussed Jesus much, but their opinions were, on the whole, unfavorable to him.
150:7.3 (1684.2)
Thus did the Master find himself in the midst of, not a welcome homecoming, but a decidedly hostile and hypercritical atmosphere. But this was not all. His enemies, knowing that he was to spend this Sabbath day in Nazareth and supposing that he would speak in the synagogue, had hired numerous rough and uncouth men to harass him and in every way possible make trouble.
예수의 옛 친구 대부분은, 어린 시절에 그를 지극히 사랑했던 카잔 선생을 포함하여, 죽었거나 아니면 이미 나사렛을 떠났고, 젊은 세대들은 강한 질투심으로 그의 명성에 분개하고 있었다. 그들은 예수께서 자기 아버지 가족에게 바쳤던 초기의 헌신을 기억하지 못했고, 나사렛에 살고 있는 형제들 및 결혼한 여동생들을 방문하지 않은 것에 대해 신랄하게 비난했다. 예수에 대한 가족의 태도 역시, 시민의 불친절한 감정을 부채질하는 경향이 있었다. 정통파 유대인들은, 예수께서 안식일 아침에 회당으로 가는 길에서 너무 빨리 걷는다고 비난하기까지 했다.
150:7.4 (1684.3)
Most of the older of Jesus’ friends, including the doting chazan teacher of his youth, were dead or had left Nazareth, and the younger generation was prone to resent his fame with strong jealousy. They failed to remember his early devotion to his father’s family, and they were bitter in their criticism of his neglect to visit his brother and his married sisters living in Nazareth. The attitude of Jesus’ family toward him had also tended to increase this unkind feeling of the citizenry. The orthodox among the Jews even presumed to criticize Jesus because he walked too fast on the way to the synagogue this Sabbath morning.
150:8.1 (1684.4)
This Sabbath was a beautiful day, and all Nazareth, friends and foes, turned out to hear this former citizen of their town discourse in the synagogue. Many of the apostolic retinue had to remain without the synagogue; there was not room for all who had come to hear him. As a young man Jesus had often spoken in this place of worship, and this morning, when the ruler of the synagogue handed him the roll of sacred writings from which to read the Scripture lesson, none present seemed to recall that this was the very manuscript which he had presented to this synagogue.
이날 있었던 예배는 예수께서 소년 시절에 참석했을 때와 마찬가지로 진행됐다. 그는 회당장과 함께 연단으로 올라갔고, 예배는 두 개의 기도를 낭송함으로써 시작됐다:“복되시도다, 세상의 왕이신 주여, 당신은 빛을 지으시고, 어둠을 창조하시고, 평화를 이루시고, 만물을 창조하시나이다;당신은 자비로써 땅과 거기에 거하는 자들에게 빛을 주시고, 선하심으로 매일 매일 그리고 모든 날에 창조의 업적을 새롭게 하시나이다. 그의 창작품의 영광으로 인해, 그를 찬양하라고 지으신 빛을-발하는 빛들로 인해, 우리 하나님 주께서는 복되시도다. 셀라. 복되시도다, 빛을 지으신 주 우리 하나님이시여.”
150:8.2 (1684.5)
The services on this day were conducted just as when Jesus had attended them as a boy. He ascended the speaking platform with the ruler of the synagogue, and the service was begun by the recital of two prayers: “Blessed is the Lord, King of the world, who forms the light and creates the darkness, who makes peace and creates everything; who, in mercy, gives light to the earth and to those who dwell upon it and in goodness, day by day and every day, renews the works of creation. Blessed is the Lord our God for the glory of his handiworks and for the light-giving lights which he has made for his praise. Selah. Blessed is the Lord our God, who has formed the lights.”
그들은 잠시 쉬었다가 다시 기도했다:“주 우리 하나님이 큰 사랑으로 우리를 사랑하셨고, 넘치는 많은 연민으로 우리를 불쌍히 여기셨으니, 우리 아버지, 우리 왕이시여, 그를 신뢰하는 우리 조상을 위함이니이다. 당신께서 저희에게 인생의 법령을 가르치셨으니;우리에게 자비를 베푸시고 가르쳐주소서. 우리 눈을 밝히사 율법을 깨닫게 하시며;우리 마음이 당신의 계명을 향해 나아가게 하시며;우리 마음을 하나로 만들어 당신의 이름을 사랑하고 두려워하게 하소서, 그러시면 세상에서 우리가 영구히 수치를 당하지 않으리이다. 당신은 구원을 준비하시는 하나님이시요, 우리를 모든 나라와 민족들로부터 선별하시고, 참으로 우리를 당신의 크신 이름에 가까이 있게 하셨사오니 --셀라-- 이는 당신이 한 분이심을 우리로 하여금 사랑으로 찬양하게 하셨음이니이다. 복되시도다, 사랑으로 당신의 백성 이스라엘을 택하신 주시여.”
150:8.3 (1685.1)
After a moment’s pause they again prayed: “With great love has the Lord our God loved us, and with much overflowing pity has he pitied us, our Father and our King, for the sake of our fathers who trusted in him. You taught them the statutes of life; have mercy upon us and teach us. Enlighten our eyes in the law; cause our hearts to cleave to your commandments; unite our hearts to love and fear your name, and we shall not be put to shame, world without end. For you are a God who prepares salvation, and us have you chosen from among all nations and tongues, and in truth have you brought us near your great name—selah—that we may lovingly praise your unity. Blessed is the Lord, who in love chose his people Israel.”
150:8.4 (1685.2)
The congregation then recited the Shema, the Jewish creed of faith. This ritual consisted in repeating numerous passages from the law and indicated that the worshipers took upon themselves the yoke of the kingdom of heaven, also the yoke of the commandments as applied to the day and the night.
150:8.5 (1685.3)
And then followed the third prayer: “True it is that you are Yahweh, our God and the God of our fathers; our King and the King of our fathers; our Savior and the Savior of our fathers; our Creator and the rock of our salvation; our help and our deliverer. Your name is from everlasting, and there is no God beside you. A new song did they that were delivered sing to your name by the seashore; together did all praise and own you King and say, Yahweh shall reign, world without end. Blessed is the Lord who saves Israel.”
그리고 나서 회당장은, 신성시되는 글이 들어있는 상자 곧 언약궤 앞에 자기 자리로 가서, 열아홉 개의 축복 기도문인, 축도{祝禱}를 낭송하기 시작했다. 그러나 이날은 특별한 손님이 말씀할 시간을 더 갖도록 예배 시간을 단축하는 것이 바람직했다. 따라서 축도의 처음 부분과 마지막 부분만 낭송했다. 처음 것은 이랬다:“복되시도다, 주 우리 하나님, 우리 조상의 하나님, 아브라함의 하나님, 이삭의 하나님, 야곱의 하나님, 크고 능하고 두려우신 하나님, 자비와 호의를 베푸시고, 만물을 창조하시고, 조상에게 하신 은혜로운 약속을 기억하시고, 당신의 이름을 위하여 저희의 자손의 자손들에게 사랑으로 구원자를 보내는 분이시여. 오, 왕이시여, 돕는 자시여, 구원자시여, 방패시여! 복되시도다, 오, 야훼여, 아브라함의 방패시여.”
150:8.6 (1685.4)
The ruler of the synagogue then took his place before the ark, or chest, containing the sacred writings and began the recitation of the nineteen prayer eulogies, or benedictions. But on this occasion it was desirable to shorten the service in order that the distinguished guest might have more time for his discourse; accordingly, only the first and last of the benedictions were recited. The first was: “Blessed is the Lord our God, and the God of our fathers, the God of Abraham, and the God of Isaac, and the God of Jacob; the great, the mighty, and the terrible God, who shows mercy and kindness, who creates all things, who remembers the gracious promises to the fathers and brings a savior to their children’s children for his own name’s sake, in love. O King, helper, savior, and shield! Blessed are you, O Yahweh, the shield of Abraham.”
150:8.7 (1685.5)
Then followed the last benediction: “O bestow on your people Israel great peace forever, for you are King and the Lord of all peace. And it is good in your eyes to bless Israel at all times and at every hour with peace. Blessed are you, Yahweh, who blesses his people Israel with peace.” The congregation looked not at the ruler as he recited the benedictions. Following the benedictions he offered an informal prayer suitable for the occasion, and when this was concluded, all the congregation joined in saying amen.
그때 카잔이 궤로 가서 두루마리를 꺼내 예수께 건네주고 성서의 본문을 읽게 했다. 관습에 따르면 일곱 사람이 율법 중에서 적어도 세 구절씩 읽도록 돼있었으나, 이날은 그 관행을 접어두고, 방문자가 직접 선택하는 구절의 말씀을 읽게 했다. 예수께서는 두루마리를 받아들고, 일어나서 신명기에서 읽기 시작했다:“내가 오늘날 너에게 명한 이 계명은, 너에게 숨겨진 것도 아니요 먼 것도 아니다. 하늘에 있는 것이 아니니, 네가 이르기를, 누가 우리를 위하여 하늘에 올라가 그 명령을 우리에게 가져와서 우리에게 들려주어 행하게 할까 할 것이 아니요. 이것이 바다 밖에 있는 것이 아니니, 네가 이르기를, 누가 우리를 위하여 바다를 건너가 그 계명을 우리에게 가져와서 우리에게 들려주어 행하게 할까 할 것도 아니다. 오직 생명의 말씀이 너에게 심히 가까워 네 면전에 있으며, 네 마음에 있은즉 네가 이를 행할 수 있다.”
150:8.8 (1685.6)
Then the chazan went over to the ark and brought out a roll, which he presented to Jesus that he might read the Scripture lesson. It was customary to call upon seven persons to read not less than three verses of the law, but this practice was waived on this occasion that the visitor might read the lesson of his own selection. Jesus, taking the roll, stood up and began to read from Deuteronomy: “For this commandment which I give you this day is not hidden from you, neither is it far off. It is not in heaven, that you should say, who shall go up for us to heaven and bring it down to us that we may hear and do it? Neither is it beyond the sea, that you should say, who will go over the sea for us to bring the commandment to us that we may hear and do it? No, the word of life is very near to you, even in your presence and in your heart, that you may know and obey it.”
150:8.9 (1686.1)
And when he had ceased reading from the law, he turned to Isaiah and began to read: “The spirit of the Lord is upon me because he has anointed me to preach good tidings to the poor. He has sent me to proclaim release to the captives and the recovering of sight to the blind, to set at liberty those who are bruised and to proclaim the acceptable year of the Lord.”
150:8.10 (1686.2)
Jesus closed the book and, after handing it back to the ruler of the synagogue, sat down and began to discourse to the people. He began by saying: “Today are these Scriptures fulfilled.” And then Jesus spoke for almost fifteen minutes on “The Sons and Daughters of God.” Many of the people were pleased with the discourse, and they marveled at his graciousness and wisdom.
정식 예배가 다 끝난 후에, 설교자가 남아있으면서 관심 있는 사람들이 질문할 수 있도록 하는 것이 회당의 관습이었다. 따라서, 예수께서는 이 안식일 아침에 질문하려고 앞으로 모여드는 사람들에게로 내려갔다. 이 집단 중에는 정신이 악하게 물들어있는 난폭한 사람이 많이 섞여있었고, 또 한편으로 그 무리 주위에는 예수께 문제를 일으키도록 고용된 천박한 사람들이 둘러싸고 있었다. 밖에 남아있던 사도들과 전도자들 가운데 다수가 이때 회당 안으로 밀고 들어갔으며, 문제가 일어날 기미가 있음을 알아채기는 어려운 일이 아니었다. 그들은 주님이 떠나도록 유도하려고 애썼으나, 그는 그들과 함께 가려하지 않았다.
150:8.11 (1686.3)
It was customary in the synagogue, after the conclusion of the formal service, for the speaker to remain so that those who might be interested could ask him questions. Accordingly, on this Sabbath morning Jesus stepped down into the crowd which pressed forward to ask questions. In this group were many turbulent individuals whose minds were bent on mischief, while about the fringe of this crowd there circulated those debased men who had been hired to make trouble for Jesus. Many of the disciples and evangelists who had remained without now pressed into the synagogue and were not slow to recognize that trouble was brewing. They sought to lead the Master away, but he would not go with them.
150:9.1 (1686.4)
Jesus found himself surrounded in the synagogue by a great throng of his enemies and a sprinkling of his own followers, and in reply to their rude questions and sinister banterings he half humorously remarked: “Yes, I am Joseph’s son; I am the carpenter, and I am not surprised that you remind me of the proverb, ‘Physician heal yourself,’ and that you challenge me to do in Nazareth what you have heard I did at Capernaum; but I call you to witness that even the Scriptures declare that ‘a prophet is not without honor save in his own country and among his own people.’”
그러나 그들은 그를 밀치고 손가락질하면서 말했다:“당신이 나사렛 사람들보다 잘났다고 생각하여 우리를 떠났지만, 당신의 형제는 평범한 일꾼이며, 당신의 여동생들은 여전히 우리 가운데 살고 있다. 우리는 당신의 어머니 마리아를 안다. 그들은 오늘날 어디 있는가? 당신이 위대하다는 말을 듣기는 했지만, 당신이 이곳에 돌아왔을 때 어떤 이적 행함도 보지 못했다.” 예수께서 그들에게 대답했다:“나는 내가 자라난 도시에 살고 있는 사람들을 사랑하고 있으며, 너희 모두가 하늘 나라로 들어오는 것을 보면 크게 기뻐할 것이다. 그러나 하나님의 일을 행하는 것은 내가 결정하지 않는다. 은혜로 말미암는 변화는, 받는 자의 살아있는 신앙에 반응하여 일어난다.”
150:9.2 (1686.5)
But they jostled him and, pointing accusing fingers at him, said: “You think you are better than the people of Nazareth; you moved away from us, but your brother is a common workman, and your sisters still live among us. We know your mother, Mary. Where are they today? We hear big things about you, but we notice that you do no wonders when you come back.” Jesus answered them: “I love the people who dwell in the city where I grew up, and I would rejoice to see you all enter the kingdom of heaven, but the doing of the works of God is not for me to determine. The transformations of grace are wrought in response to the living faith of those who are the beneficiaries.”
가장 어린 전도자인 나홀의 도움을 받아서, 사도 가운데 하나인 열심당 시몬이 전략적인 큰 실책을 범하지만 않았다면, 그리고 그동안에 예수의 친구들이 무리 속에서 한군데로 모여서, 주님의 적들에게 나가라고 호전적인 태도로 명령하지 않았다면, 예수께서 그 무리를 기분 좋게 다루고, 심지어 난폭한 적들도 효과적으로 무장해제 시켰을 것이다. 예수께서는 유순한 대답이 진노를 쉬게 한다고 항상 사도들에게 가르쳤으나, 제자들은 자기네가 기꺼이 주님이라고 부르는, 사랑하는 선생님이 그런 식으로 업신여김과 멸시를 당하는 것을 보고만 있을 수 없었다. 그들이 받아들이기에는 너무 심한 것이었기에, 열정적으로 격렬히 분개하게 됐는데, 그 모든 것은 단지, 사악하고 질 낮은 사람들의 군중 심리를 자극했을 뿐이다. 이 무뢰한들은 고용인이 지휘하는대로 예수를 붙들고 회당 밖으로 끌고 나가, 가까이 있는 가파른 언덕 벼랑 끝으로 서둘러 가서, 거기서 그를 아래로 밀어뜨리고자 작정했다. 그런데 그들이 벼랑 끝에서 그를 막 밀치려했을 때, 예수께서 자기를 잡고 있는 자에게로 갑자기 몸을 돌이키고 똑바로 쳐다보면서 그의 팔을 조용히 풀었다. 아무 말도 하지 않았으나, 그가 앞으로 걸어 나가기 시작하자, 폭도들은 길을 비키면서 아무 방해도 하지 않고 지나가도록 내버려뒀는데, 이것을 본 예수의 친구들은 경탄해 마지않았다.
150:9.3 (1686.6)
Jesus would have good-naturedly managed the crowd and effectively disarmed even his violent enemies had it not been for the tactical blunder of one of his own apostles, Simon Zelotes, who, with the help of Nahor, one of the younger evangelists, had meanwhile gathered together a group of Jesus’ friends from among the crowd and, assuming a belligerent attitude, had served notice on the enemies of the Master to go hence. Jesus had long taught the apostles that a soft answer turns away wrath, but his followers were not accustomed to seeing their beloved teacher, whom they so willingly called Master, treated with such discourtesy and disdain. It was too much for them, and they found themselves giving expression to passionate and vehement resentment, all of which only tended to arouse the mob spirit in this ungodly and uncouth assembly. And so, under the leadership of hirelings, these ruffians laid hold upon Jesus and rushed him out of the synagogue to the brow of a near-by precipitous hill, where they were minded to shove him over the edge to his death below. But just as they were about to push him over the edge of the cliff, Jesus turned suddenly upon his captors and, facing them, quietly folded his arms. He said nothing, but his friends were more than astonished when, as he started to walk forward, the mob parted and permitted him to pass on unmolested.
150:9.4 (1687.1)
Jesus, followed by his disciples, proceeded to their encampment, where all this was recounted. And they made ready that evening to go back to Capernaum early the next day, as Jesus had directed. This turbulent ending of the third public preaching tour had a sobering effect upon all of Jesus’ followers. They were beginning to realize the meaning of some of the Master’s teachings; they were awaking to the fact that the kingdom would come only through much sorrow and bitter disappointment.
150:9.5 (1687.2)
They left Nazareth this Sunday morning, and traveling by different routes, they all finally assembled at Bethsaida by noon on Thursday, March 10. They came together as a sober and serious group of disillusioned preachers of the gospel of truth and not as an enthusiastic and all-conquering band of triumphant crusaders.