유란시아 책
IV 부. 예수의 생애와 교훈
베레아에서 사역한 이 기간 내내, 70인이 활동하던 여러 장소에 예수와 사도들이 방문한 것을 언급할 때 상기해야 할 점은, 적어도 두 사도는 펠라에서 대중을 가르치려고 남았으므로, 대개 열 사도만이 주님과 함께 있었다는 것이다. 예수께서 필라델피아로 계속 여행하려고 준비했을 때, 시몬 베드로와 형제 안드레는, 모인 사람을 가르치려고 펠라 야영지로 돌아갔다. 주님이 베레아를 방문하려고 펠라 야영지를 떠났을 때, 300내지 500명이 그를 따랐던 것은 특기할만한 일이 아니었다. 필라델피아에 도착했을 때에는 600명 이상의 무리가 그를 따라왔다.
167:0.1 (1833.1)
THROUGHOUT this period of the Perean ministry, when mention is made of Jesus and the apostles visiting the various localities where the seventy were at work, it should be recalled that, as a rule, only ten were with him since it was the practice to leave at least two of the apostles at Pella to instruct the multitude. As Jesus prepared to go on to Philadelphia, Simon Peter and his brother, Andrew, returned to the Pella encampment to teach the crowds there assembled. When the Master left the camp at Pella to visit about Perea, it was not uncommon for from three to five hundred of the campers to follow him. When he arrived at Philadelphia, he was accompanied by over six hundred followers.
167:0.2 (1833.2)
No miracles had attended the recent preaching tour through the Decapolis, and, excepting the cleansing of the ten lepers, thus far there had been no miracles on this Perean mission. This was a period when the gospel was proclaimed with power, without miracles, and most of the time without the personal presence of Jesus or even of his apostles.
167:0.3 (1833.3)
Jesus and the ten apostles arrived at Philadelphia on Wednesday, February 22, and spent Thursday and Friday resting from their recent travels and labors. That Friday night James spoke in the synagogue, and a general council was called for the following evening. They were much rejoiced over the progress of the gospel at Philadelphia and among the near-by villages. The messengers of David also brought word of the further advancement of the kingdom throughout Palestine, as well as good news from Alexandria and Damascus.
167:1.1 (1833.4)
There lived in Philadelphia a very wealthy and influential Pharisee who had accepted the teachings of Abner, and who invited Jesus to his house Sabbath morning for breakfast. It was known that Jesus was expected in Philadelphia at this time; so a large number of visitors, among them many Pharisees, had come over from Jerusalem and from elsewhere. Accordingly, about forty of these leading men and a few lawyers were bidden to this breakfast, which had been arranged in honor of the Master.
167:1.2 (1833.5)
As Jesus lingered by the door, speaking with Abner, and after the host had seated himself, there came into the room one of the leading Pharisees of Jerusalem, a member of the Sanhedrin, and as was his habit, he made straight for the seat of honor at the left of the host. But since this place had been reserved for the Master and that on the right for Abner, the host beckoned the Jerusalem Pharisee to sit four seats to the left, and this dignitary was much offended because he did not receive the seat of honor.
167:1.3 (1834.1)
Soon they were all seated and enjoying the visiting among themselves since the majority of those present were disciples of Jesus or else were friendly to the gospel. Only his enemies took notice of the fact that he did not observe the ceremonial washing of his hands before he sat down to eat. Abner washed his hands at the beginning of the meal but not during the serving.
식사가 거의 끝날 무렵에, 오랫동안 만성병으로 고난당하다가 이제는 수종{水腫} 증세를 보이는 한 사람이 길에서 안으로 들어왔다. 이 사람은 신자였고, 최근에 아브넬의 동역자에게서 세례를 받았다. 예수께 치유를 요청하지는 않았지만, 고난당하던 이 사람이, 자신을 밀치는 인파를 피하면서 주님의 관심을 끌어보려고 이 식사 자리에 들어왔다는 것을, 주님은 잘 알았다. 이 사람은, 당시에 기적이 거의 실행되지 않는다는 것을 알았으나;아무튼, 자신의 딱한 상태가 주님의 동정을 살 수도 있을 것이라고 속으로 생각했다. 그리고 그가 틀리지 않았는데, 방에 들어서자, 예루살렘에서 온 독선적인 바리새인과 예수께서 그가 들어오는 것에 주목했기 때문이다. 바리새인은, 이런 사람은 결코 이 방에 들어올 수 없다고 하면서 즉시 분개하여 소리쳤다. 그러나 예수께서 그 병자를 보고 아주 온화한 미소를 지었으므로, 그가 다가와서 바닥에 앉았다. 식사가 끝나자, 주님은 동료 손님들을 바라보고, 수종증에 걸린 사람을 의미심장하게 잠깐 쳐다본 후에 말씀했다:“친구들아, 이스라엘의 선생과 학식 있는 율법사들아, 내가 한 가지 질문을 너희에게 하고 싶다:병들어 괴로워하는 자를 안식일에 치유하는 것이 율법에 합당하냐, 아니냐?” 그러나 거기에 있던 자들은 예수를 너무 잘 알았으므로;잠자코 있었으며;그의 질문에 대답하지 않았다.
167:1.4 (1834.2)
Near the end of the meal there came in from the street a man long afflicted with a chronic disease and now in a dropsical condition. This man was a believer, having recently been baptized by Abner’s associates. He made no request of Jesus for healing, but the Master knew full well that this afflicted man came to this breakfast hoping thereby to escape the crowds which thronged him and thus be more likely to engage his attention. This man knew that few miracles were then being performed; however, he had reasoned in his heart that his sorry plight might possibly appeal to the Master’s compassion. And he was not mistaken, for, when he entered the room, both Jesus and the self-righteous Pharisee from Jerusalem took notice of him. The Pharisee was not slow to voice his resentment that such a one should be permitted to enter the room. But Jesus looked upon the sick man and smiled so benignly that he drew near and sat down upon the floor. As the meal was ending, the Master looked over his fellow guests and then, after glancing significantly at the man with dropsy, said: “My friends, teachers in Israel and learned lawyers, I would like to ask you a question: Is it lawful to heal the sick and afflicted on the Sabbath day, or not?” But those who were there present knew Jesus too well; they held their peace; they answered not his question.
그러자 예수께서는 앉아있는 병자에게 가서, 그의 손을 잡아 일으키면서 말씀했다:“일어나서 너의 길을 가라. 네가 고쳐달라고 요청하지 않았지만, 나는 네 마음의 소원과 네 혼의 신앙을 안다.” 예수께서는 그 사람이 방을 나서기 전에 자리로 돌아와서, 식탁에 앉은 그들을 향해 말씀했다:“내 아버지께서 이런 일을 하시는 것은, 천국에 들어오라고 너희를 유혹하려는 것이 아니라, 이미 천국에 들어온 자들에게 자신을 나타내시려는 것이다. 바로 그런 일을 하는 것이 아버지답다는 것을 너희도 알 수 있을 것인데, 왜냐하면, 너희 가운데 누구라도 자신의 애지중지하는 동물이 안식일에 우물에 빠지면, 즉시 가서 건져내지 않겠느냐?” 그러자 아무도 대답하려하지 않았고, 무엇이든지 하시고자 하는 것을 그 주인이 분명하게 승낙했으므로, 예수께서 일어나서 모든 참석자들에게 말씀했다:“형제들아, 너희가 결혼 잔치에 초대받거든, 높은 자리에 앉지 말라. 그렇게 하지 않으면, 아마 너보다 더 높은 사람이 초대됐기 때문에, 주인이 너에게 와서 그 손님에게 자리를 내주라고 요청할 것이다. 이런 경우에 너는 부끄러움을 당하면서 낮은 자리로 옮겨야 하리라. 일종의 지혜일 것인데, 잔치에 초대받거든, 잔칫상에 가서 제일 낮은 자리를 찾아서 거기 앉아라. 그러면 주인이 손님들을 훑어보다가 너에게, ‘친구여, 왜 가장 낮은 자리에 앉았습니까? 와서 높은 자리에 앉으십시오’라고 말할 것이니;이렇게 되면 다른 손님들 앞에서 영화로운 자가 될 것이다. 자신을 높이려는 자는 누구든지 낮아질 것이요, 반면에 자신을 낮추려는 자는 높아지리라는 것을 잊지 말라. 그러니, 저녁식사나 만찬을 베풀 때마다, 친구나 형제, 너와 가까운 사람, 또는 부유한 이웃들만 청하지 말라. 그들은 답례로 너를 잔치에 초대할 것이므로, 네가 모든 보상을 받게 될 것이다. 잔치를 베풀 때, 가난한 자, 불구자, 눈 먼 자들을 가끔 초대해라. 이렇게 하면 네 마음에 복을 받을 것이니, 절름발이와 불구자들은 너희의 사랑의 섬김에 대해 갚을 수 없다는 것을 네가 잘 알기 때문이다.”
167:1.5 (1834.3)
Then went Jesus over to where the sick man sat and, taking him by the hand, said: “Arise and go your way. You have not asked to be healed, but I know the desire of your heart and the faith of your soul.” Before the man left the room, Jesus returned to his seat and, addressing those at the table, said: “Such works my Father does, not to tempt you into the kingdom, but to reveal himself to those who are already in the kingdom. You can perceive that it would be like the Father to do just such things because which one of you, having a favorite animal that fell in the well on the Sabbath day, would not go right out and draw him up?” And since no one would answer him, and inasmuch as his host evidently approved of what was going on, Jesus stood up and spoke to all present: “My brethren, when you are bidden to a marriage feast, sit not down in the chief seat, lest, perchance, a more honored man than you has been invited, and the host will have to come to you and request that you give your place to this other and honored guest. In this event, with shame you will be required to take a lower place at the table. When you are bidden to a feast, it would be the part of wisdom, on arriving at the festive table, to seek for the lowest place and take your seat therein, so that, when the host looks over the guests, he may say to you: ‘My friend, why sit in the seat of the least? come up higher’; and thus will such a one have glory in the presence of his fellow guests. Forget not, every one who exalts himself shall be humbled, while he who truly humbles himself shall be exalted. Therefore, when you entertain at dinner or give a supper, invite not always your friends, your brethren, your kinsmen, or your rich neighbors that they in return may bid you to their feasts, and thus will you be recompensed. When you give a banquet, sometimes bid the poor, the maimed, and the blind. In this way you shall be blessed in your heart, for you well know that the lame and the halt cannot repay you for your loving ministry.”
167:2.1 (1835.1)
As Jesus finished speaking at the breakfast table of the Pharisee, one of the lawyers present, desiring to relieve the silence, thoughtlessly said: “Blessed is he who shall eat bread in the kingdom of God”—that being a common saying of those days. And then Jesus spoke a parable, which even his friendly host was compelled to take to heart. He said:
“어떤 성주{城主}가 큰 만찬을 베풀면서 많은 손님을 초대했고, 만찬 시간이 되자 초대받은 사람에게 종들을 보내서, ‘모든 것이 준비됐으니 오십시오’라고 했다. 그런데 그들은 이구동성으로 핑계를 대기 시작했다. 첫 사람이 말했다:‘방금 농장을 샀기 때문에, 이를 확인하러 가야하니;나를 용서하기 바랍니다.’ 다른 사람은, ‘다섯 쌍의 소를 샀으므로, 그것들을 받으러 가야하니;나를 용서하기 바랍니다’라고 말했다. 또 다른 사람은 이렇게 말했다:‘나는 아내와 방금 결혼했기 때문에 갈 수 없습니다.’ 그래서 종들은 돌아와서 이 모든 것을 주인에게 보고했다. 이 말을 들은 집 주인은 무척 화가 나서 종들에게 말했다:‘내가 이 결혼 잔치를 준비시켰으며;살찐 송아지들을 잡았고 손님 맞을 준비가 다 됐지만, 그들이 내 초대를 거절했으며;각자 자기 땅과 일터로 가버렸고, 내 잔치에 초대하러 간 종들을 무례히 대했다. 그러므로, 성읍 길거리와 골목, 큰길은 물론 샛길로 빨리 나가서, 가난한 자와 버림받은 자, 눈 먼 자와 절름발이를 막론하고 모두 데려와서, 결혼 잔치에 손님들이 있게 하라.’ 그리고 종들이 주인의 명대로 했지만, 아직도 손님을 위한 자리가 비어있었다. 그러자 주인이 종들에게 말했다:‘길거리와 시골에 지금 가서, 거기 있는 사람들을 강제로 데려다가 내 집을 채우도록 하라. 내가 선언하는데, 처음에 초대받았던 자들은 아무도 내 잔치를 맛보지 못할 것이다.’ 그리고 종들이 주인의 명대로 해서 그 집이 가득 찼다.”
167:2.2 (1835.2)
“A certain ruler gave a great supper, and having bidden many guests, he dispatched his servants at suppertime to say to those who were invited, ‘Come, for everything is now ready.’ And they all with one accord began to make excuses. The first said, ‘I have just bought a farm, and I must needs go to prove it; I pray you have me excused.’ Another said, ‘I have bought five yoke of oxen, and I must go to receive them; I pray you have me excused.’ And another said, ‘I have just married a wife, and therefore I cannot come.’ So the servants went back and reported this to their master. When the master of the house heard this, he was very angry, and turning to his servants, he said: ‘I have made ready this marriage feast; the fatlings are killed, and all is in readiness for my guests, but they have spurned my invitation; they have gone every man after his lands and his merchandise, and they even show disrespect to my servants who bid them come to my feast. Go out quickly, therefore, into the streets and lanes of the city, out into the highways and the byways, and bring hither the poor and the outcast, the blind and the lame, that the marriage feast may have guests.’ And the servants did as their lord commanded, and even then there was room for more guests. Then said the lord to his servants: ‘Go now out into the roads and the countryside and constrain those who are there to come in that my house may be filled. I declare that none of those who were first bidden shall taste of my supper.’ And the servants did as their master commanded, and the house was filled.”
167:2.3 (1835.3)
And when they heard these words, they departed; every man went to his own place. At least one of the sneering Pharisees present that morning comprehended the meaning of this parable, for he was baptized that day and made public confession of his faith in the gospel of the kingdom. Abner preached on this parable that night at the general council of believers.
167:2.4 (1835.4)
The next day all of the apostles engaged in the philosophic exercise of endeavoring to interpret the meaning of this parable of the great supper. Though Jesus listened with interest to all of these differing interpretations, he steadfastly refused to offer them further help in understanding the parable. He would only say, “Let every man find out the meaning for himself and in his own soul.”
이 안식일에 주님이 회당에서 가르칠 수 있도록 아브넬이 준비해뒀는데, 산헤드린의 명령으로 그의 교훈이 모두 금지된 이후 처음으로 예수께서 회당에 모습을 드러냈다. 예배를 마치면서, 예수께서는 잔뜩 구부러진 모습과 풀 죽은 표정으로 앞에 있는 나이 든 어떤 여자를 내려다봤다. 이 여자는 오랫동안 두려움에 시달려왔고, 모든 기쁨이 이 여자의 인생에서 사라졌다. 예수께서는 설교단에서 내려와 그 여자에게 가서, 활같이 휘어진 어깨에 손을 대면서 말씀했다:“여자여, 네가 믿기만 한다면, 무기력한 기질{氣質}에서 온전히 풀려날 것이다.” 18년 이상이나 두려워하는 우울증에 사로잡혔고 굽어졌던 이 여자는 주님의 말씀을 믿었고, 신앙으로 즉시 똑바로 서게 됐다. 이 여자는 똑바로 선 자신을 보자 소리 높여 하나님께 영광을 돌렸다.
167:3.1 (1835.5)
Abner had arranged for the Master to teach in the synagogue on this Sabbath day, the first time Jesus had appeared in a synagogue since they had all been closed to his teachings by order of the Sanhedrin. At the conclusion of the service Jesus looked down before him upon an elderly woman who wore a downcast expression, and who was much bent in form. This woman had long been fear-ridden, and all joy had passed out of her life. As Jesus stepped down from the pulpit, he went over to her and, touching her bowed-over form on the shoulder, said: “Woman, if you would only believe, you could be wholly loosed from your spirit of infirmity.” And this woman, who had been bowed down and bound up by the depressions of fear for more than eighteen years, believed the words of the Master and by faith straightened up immediately. When this woman saw that she had been made straight, she lifted up her voice and glorified God.
이 여자의 고통은 온전히 정신적인 것이었고, 휘어진 모습 역시 억압된 정신의 결과였음에도, 사람들은 예수께서 실제적인 육체의 질환을 치유했다고 생각했다. 필라델피아 회당의 회중은 예수의 교훈에 우호적이었으나, 그 회당의 최고 책임자는 우호적이지 않은 바리새인이었다. 그가 예수께서 육체의 질환을 치유한 것에 대해 회중과 의견을 나누다가, 예수께서 감히 안식일에 그런 일을 했다는 것에 분개하면서, 회중 앞으로 나아가 말했다:“사람이 무엇이든지 자기 일을 할 수 있는 날이 엿새나 되지 않는가? 그러므로 일할 수 있는 그런 날에는 와서 치유 받으라, 그러나 안식일에는 안 된다.”
167:3.2 (1836.1)
Notwithstanding that this woman’s affliction was wholly mental, her bowed-over form being the result of her depressed mind, the people thought that Jesus had healed a real physical disorder. Although the congregation of the synagogue at Philadelphia was friendly toward the teachings of Jesus, the chief ruler of the synagogue was an unfriendly Pharisee. And as he shared the opinion of the congregation that Jesus had healed a physical disorder, and being indignant because Jesus had presumed to do such a thing on the Sabbath, he stood up before the congregation and said: “Are there not six days in which men should do all their work? In these working days come, therefore, and be healed, but not on the Sabbath day.”
167:3.3 (1836.2)
When the unfriendly ruler had thus spoken, Jesus returned to the speaker’s platform and said: “Why play the part of hypocrites? Does not every one of you, on the Sabbath, loose his ox from the stall and lead him forth for watering? If such a service is permissible on the Sabbath day, should not this woman, a daughter of Abraham who has been bound down by evil these eighteen years, be loosed from this bondage and led forth to partake of the waters of liberty and life, even on this Sabbath day?” And as the woman continued to glorify God, his critic was put to shame, and the congregation rejoiced with her that she had been healed.
167:3.6 (1836.5)
Jesus taught again in the synagogue on Sunday, and many were baptized by Abner at noon on that day in the river which flowed south of the city. On the morrow Jesus and the ten apostles would have started back to the Pella encampment but for the arrival of one of David’s messengers, who brought an urgent message to Jesus from his friends at Bethany, near Jerusalem.
2월 26일 일요일 아주 늦은 밤에, 베다니에서 한 심부름꾼이 필라델피아에 도착했고, 마르다와 마리아로부터, “주님, 당신이 사랑하시는 그가 매우 아픕니다”라는 소식을 가져왔다. 이 소식은, 저녁 회담이 끝나고 예수께서 잠자려고 사도들을 떠날 무렵에 전해졌다. 처음에는 예수께서 아무 대답도 하지 않았다. 그가 몸 바깥 저편의 어떤 다른 존재와 대화하는 것처럼 보이는 이상한 순간이 이번에도 있었다. 그리고 나서, 올려다보면서, 사도들도 들을 수 있는 정도로 그 전달자에게 말씀했다:“이 병으로는 결코 죽지 않을 것이다. 이것이 하나님을 찬미하고 아들을 높이는 데 사용될 것임을 의심하지 말라.”
167:4.1 (1836.6)
Very late on Sunday night, February 26, a runner from Bethany arrived at Philadelphia, bringing a message from Martha and Mary which said, “Lord, he whom you love is very sick.” This message reached Jesus at the close of the evening conference and just as he was taking leave of the apostles for the night. At first Jesus made no reply. There occurred one of those strange interludes, a time when he appeared to be in communication with something outside of, and beyond, himself. And then, looking up, he addressed the messenger in the hearing of the apostles, saying: “This sickness is really not to the death. Doubt not that it may be used to glorify God and exalt the Son.”
예수께서는 마르다와 마리아 그리고 그들의 형제인 나사로를 무척 좋아했으며;뜨거운 애정으로 그들을 사랑했다. 그에게 인간적으로 처음 생각난 것은 도와주러 즉시 가는 것이었지만, 통합된 정신에 다른 생각이 떠올랐다. 예루살렘의 유대인 지도자들이 천국을 언젠가 받아들일 것이라는 희망을 거의 포기했으나, 그는 여전히 자기 민족을 사랑했고, 예루살렘의 바리새인과 서기관들이 자신의 교훈을 받아들이도록, 한 번 더 기회를 주려는 계획이 방금 떠올랐으며;이 땅에서 자신의 삶 가운데 가장 난해하고 엄청난 외적{外的} 활동을 마지막으로 예루살렘에 보여주기로, 아버지 뜻에 따라 결정했다. 유대인은 기적을-행하는 구원자 관념에 젖어있었다. 물질적 기적을 연출함에 의존하거나, 정치적 능력을 잠시 드러내는 행사에 의존하기를 거부했었지만, 이제까지 나타내지 않은 삶과 죽음에 대한 권능을 보여줄 수 있도록, 이제 그는 아버지의 허락을 요청했다.
167:4.2 (1837.1)
Jesus was very fond of Martha, Mary, and their brother, Lazarus; he loved them with a fervent affection. His first and human thought was to go to their assistance at once, but another idea came into his combined mind. He had almost given up hope that the Jewish leaders at Jerusalem would ever accept the kingdom, but he still loved his people, and there now occurred to him a plan whereby the scribes and Pharisees of Jerusalem might have one more chance to accept his teachings; and he decided, his Father willing, to make this last appeal to Jerusalem the most profound and stupendous outward working of his entire earth career. The Jews clung to the idea of a wonder-working deliverer. And though he refused to stoop to the performance of material wonders or to the enactment of temporal exhibitions of political power, he did now ask the Father’s consent for the manifestation of his hitherto unexhibited power over life and death.
유대인은 죽은 그날로 시신을 묻는 것이 관습이었는데;이런 무더운 날씨에는 꼭 필요한 조치였다. 다만 혼수상태에 있는 사람을 무덤에 둠으로써, 둘째 날 또는 심지어 셋째 날에도 무덤에서 나오는 일이 종종 있었다. 그러나 유대인은, 영이나 혼이 육신 근처에서 이틀이나 사흘 동안 떠돌아다니지만, 셋째 날이 지나면 머물지 않는다는 것과;넷째 날에는 부패가 상당히 진행된다는 것, 그리고 그 기간이 지나간 후에는 아무도 무덤에서 돌아온 적이 없다는 것을 믿었다. 그리고 예수께서 베다니를 향해 출발할 준비를 하기 전에, 만 이틀을 더 필라델피아에 머문 것은, 이런 이유 때문이었다.
167:4.3 (1837.2)
The Jews were in the habit of burying their dead on the day of their demise; this was a necessary practice in such a warm climate. It often happened that they put in the tomb one who was merely comatose, so that on the second or even the third day, such a one would come forth from the tomb. But it was the belief of the Jews that, while the spirit or soul might linger near the body for two or three days, it never tarried after the third day; that decay was well advanced by the fourth day, and that no one ever returned from the tomb after the lapse of such a period. And it was for these reasons that Jesus tarried yet two full days in Philadelphia before he made ready to start for Bethany.
따라서, 수요일 아침 일찍 예수께서 사도들에게 말씀했다:“당장에 다시 유대지방으로 갈 준비를 하자.” 이런 주님의 말씀을 들은 사도들은 자기들끼리 물러나서 서로 의논했다. 야고보가 회담을 진행했고, 예수께서 다시 유대지방으로 들어가도록 내버려두는 것은 어리석은 짓이라는 데 그들 모두 의견이 일치했고, 한 마음이 되어 돌아가서 보고했다. 야고보가 말했다:“주님, 몇 주 전에 예루살렘에 계실 때, 지도자들이 당신을 죽이려했고, 사람들은 당신께 돌을 던지려 했습니다. 그 사람들에게는 진리를 받아들일 수 있는 기회를 그때 주셨으니, 다시 유대지방으로 가시려는 것을 우리는 허락하지 않겠습니다.”
167:4.4 (1837.3)
Accordingly, early on Wednesday morning he said to his apostles: “Let us prepare at once to go into Judea again.” And when the apostles heard their Master say this, they drew off by themselves for a time to take counsel of one another. James assumed the direction of the conference, and they all agreed that it was only folly to allow Jesus to go again into Judea, and they came back as one man and so informed him. Said James: “Master, you were in Jerusalem a few weeks back, and the leaders sought your death, while the people were minded to stone you. At that time you gave these men their chance to receive the truth, and we will not permit you to go again into Judea.”
그러자 예수께서 말씀했다:“그러나, 안전하게 일할 수 있는 시간이 하루에 열두 시간 있음을 너희가 모르느냐? 사람이 낮에 걸어가면, 빛이 있으므로 넘어지지 않을 것이다. 사람이 밤에 걸어간다면, 빛이 없으므로 자칫 넘어지기 쉬울 것이다. 나의 날이 계속되는 한, 나는 유대지방에 들어가기가 두렵지 않다. 이 유대인에게 한 번 더 기적을 행하려고 하며;바로 그들이 바라는 조건--곧 아버지의 권능과 아들의 사랑에 대한 눈에 보이는 증거와 외적 영광이 있어야한다는 조건--으로라도 믿을 수 있는 기회를 한 번 더 주려고 한다. 게다가, 우리 친구 나사로가 잠들었으니, 내가 가서 깨우고자 함을 깨닫지 못하겠느냐!”
167:4.5 (1837.4)
Then said Jesus: “But do you not understand that there are twelve hours of the day in which work may safely be done? If a man walks in the day, he does not stumble inasmuch as he has light. If a man walks in the night, he is liable to stumble since he is without light. As long as my day lasts, I fear not to enter Judea. I would do one more mighty work for these Jews; I would give them one more chance to believe, even on their own terms—conditions of outward glory and the visible manifestation of the power of the Father and the love of the Son. Besides, do you not realize that our friend Lazarus has fallen asleep, and I would go to awake him out of this sleep!”
그러자 사도 가운데 하나가 말했다:“주님, 나사로가 잠들었으면, 반드시 깨어날 것입니다.” 당시에는 죽음을 잠들었다고 표현하는 것이 유대인의 관습이었으나, 예수께서는 나사로가 이 세상을 떠났다는 의미로 말씀한 것인데, 사도들이 이해하지 못하자, 분명하게 다시 말씀했다:“나사로가 죽었다. 그리고 다른 사람들도 마찬가지지만, 너희를 위하여 내가 거기 없었던 것을 기뻐하고, 결국 너희가 새로운 이유로 나를 믿게 될 것이며;너희가 증거할 그것으로 인해, 너희 모두는 내가 너희를 떠나서 아버지께로 가는 그날을 준비하면서 힘을 얻어야할 것이다.”
167:4.6 (1837.5)
Then said one of the apostles: “Master, if Lazarus has fallen asleep, then will he the more surely recover.” It was the custom of the Jews at that time to speak of death as a form of sleep, but as the apostles did not understand that Jesus meant that Lazarus had departed from this world, he now said plainly: “Lazarus is dead. And I am glad for your sakes, even if the others are not thereby saved, that I was not there, to the end that you shall now have new cause to believe in me; and by that which you will witness, you should all be strengthened in preparation for that day when I shall take leave of you and go to the Father.”
167:4.7 (1838.1)
When they could not persuade him to refrain from going into Judea, and when some of the apostles were loath even to accompany him, Thomas addressed his fellows, saying: “We have told the Master our fears, but he is determined to go to Bethany. I am satisfied it means the end; they will surely kill him, but if that is the Master’s choice, then let us acquit ourselves like men of courage; let us go also that we may die with him.” And it was ever so; in matters requiring deliberate and sustained courage, Thomas was always the mainstay of the twelve apostles.
유대지방으로 가는 길에는, 50명 정도 되는 친구와 반대자 일행이 예수를 따라갔다. 수요일 점심때가 되자, 예수께서는 사도들과 따라오는 무리에게 “구원의 조건”에 대해 말씀했고, 훈계를 마치면서 바리새인과 세리(곧 세금 징수원)에 관한 비유를 이야기했다. 예수께서 말씀했다:“자, 너희도 알다시피, 아버지께서 사람의 자녀에게 구원을 주시는데, 이 구원은 신의 가족 안에서 아들신분을 받아들이는 신앙을 가진 모든 자에게 값없이 주시는 선물이다. 이 구원을 얻기 위하여 사람이 할 수 있는 것은 하나도 없다. 스스로-의롭게 여기는 업적으로는 하나님의 호의를 얻을 수 없으며, 공중 기도를 아무리 많이 했더라도, 가슴 속에 살아있는 신앙의 부족을 보상하지 못한다. 너희의 외적{外的} 예배로 사람은 속일 수 있더라도, 하나님은 너희 혼을 들여다보신다. 내가 너희에게 말하고자 하는 것을, 기도하러 성전에 들어간 두 사람이 잘 설명할 것인데, 하나는 바리새인이고 다른 하나는 세리였다. 바리새인은 서서 혼잣말로:‘오 하나님, 내가 다른 사람들, 즉 착취자, 무식한 자, 불의한 자, 간음한 자, 심지어 이 세리 같은 자가 아님을 감사합니다. 나는 매주 두 번 금식하며;모든 소득의 십일조를 바칩니다’라고 기도했다. 그러나 세리는 멀리 서서 하늘을 우러러보지도 못하고 다만 가슴을 치면서, ‘하나님이여, 이 죄인에게 자비를 베풀어주십시오’라고 했다. 너희에게 말하는데, 바리새인보다 세리가 하나님의 인정을 받고 집으로 돌아갔으니, 자기를 높이려는 자마다 낮아지겠으나, 자기를 낮추는 자는 높아질 것이기 때문이다.”
167:5.1 (1838.2)
On the way to Judea Jesus was followed by a company of almost fifty of his friends and enemies. At their noon lunchtime, on Wednesday, he talked to his apostles and this group of followers on the “Terms of Salvation,” and at the end of this lesson told the parable of the Pharisee and the publican (a tax collector). Said Jesus: “You see, then, that the Father gives salvation to the children of men, and this salvation is a free gift to all who have the faith to receive sonship in the divine family. There is nothing man can do to earn this salvation. Works of self-righteousness cannot buy the favor of God, and much praying in public will not atone for lack of living faith in the heart. Men you may deceive by your outward service, but God looks into your souls. What I am telling you is well illustrated by two men who went into the temple to pray, the one a Pharisee and the other a publican. The Pharisee stood and prayed to himself: ‘O God, I thank you that I am not like the rest of men, extortioners, unlearned, unjust, adulterers, or even like this publican. I fast twice a week; I give tithes of all that I get.’ But the publican, standing afar off, would not so much as lift his eyes to heaven but smote his breast, saying, ‘God be merciful to me a sinner.’ I tell you that the publican went home with God’s approval rather than the Pharisee, for every one who exalts himself shall be humbled, but he who humbles himself shall be exalted.”
그날 밤 여리고에서, 대적하는 바리새인들이, 그들의 동료들이 갈릴리에서 한때 그랬듯이, 결혼과 이혼에 관한 토론에 끌어들임으로써 주님을 함정에 빠뜨리려고 애썼지만, 예수께서는 이혼에 관한 율법에 저촉되도록 자기를 유도하려는 그들의 노력을 기술적으로 피했다. 세리와 바리새인의 이야기가 좋은 종교와 나쁜 종교를 예증했듯이, 그들의 이혼 풍습은, 유대인 관례에 의거한 한결 뛰어난 결혼 예법과, 모세의 이혼 법령을 바리새주의에 맞춰 해석함으로써 수치스러울 정도가 된 방종을 대조하여 보여줬다. 바리새인은 가장 낮은 기준과 비교해서 자기를 판단했고, 세리는 가장 높은 이상에 비교해서 자신을 평가했다. 바리새인에게 헌신은, 자신의 의로움을 증명하는 수단이었고, 영적으로 보장받았다는 거짓된 표시였으며;세리에게 헌신은, 회개와 고백의 필요성을 깨닫고, 자비로운 용서를 신앙으로 받아들이도록 자기 혼을 자극하는 수단이었다. 바리새인은 정당성을 구했지만;세리는 자비를 구했다. 우주의 법칙은 이렇다:간청하라, 그러면 받을 것이요;찾아라, 그러면 발견할 것이다.
167:5.2 (1838.3)
That night, in Jericho, the unfriendly Pharisees sought to entrap the Master by inducing him to discuss marriage and divorce, as did their fellows one time in Galilee, but Jesus artfully avoided their efforts to bring him into conflict with their laws concerning divorce. As the publican and the Pharisee illustrated good and bad religion, their divorce practices served to contrast the better marriage laws of the Jewish code with the disgraceful laxity of the Pharisaic interpretations of these Mosaic divorce statutes. The Pharisee judged himself by the lowest standard; the publican squared himself by the highest ideal. Devotion, to the Pharisee, was a means of inducing self-righteous inactivity and the assurance of false spiritual security; devotion, to the publican, was a means of stirring up his soul to the realization of the need for repentance, confession, and the acceptance, by faith, of merciful forgiveness. The Pharisee sought justice; the publican sought mercy. The law of the universe is: Ask and you shall receive; seek and you shall find.
167:5.3 (1838.4)
Though Jesus refused to be drawn into a controversy with the Pharisees concerning divorce, he did proclaim a positive teaching of the highest ideals regarding marriage. He exalted marriage as the most ideal and highest of all human relationships. Likewise, he intimated strong disapproval of the lax and unfair divorce practices of the Jerusalem Jews, who at that time permitted a man to divorce his wife for the most trifling of reasons, such as being a poor cook, a faulty housekeeper, or for no better reason than that he had become enamored of a better-looking woman.
167:5.4 (1839.1)
The Pharisees had even gone so far as to teach that divorce of this easy variety was a special dispensation granted the Jewish people, particularly the Pharisees. And so, while Jesus refused to make pronouncements dealing with marriage and divorce, he did most bitterly denounce these shameful floutings of the marriage relationship and pointed out their injustice to women and children. He never sanctioned any divorce practice which gave man any advantage over woman; the Master countenanced only those teachings which accorded women equality with men.
167:5.5 (1839.2)
Although Jesus did not offer new mandates governing marriage and divorce, he did urge the Jews to live up to their own laws and higher teachings. He constantly appealed to the written Scriptures in his effort to improve their practices along these social lines. While thus upholding the high and ideal concepts of marriage, Jesus skillfully avoided clashing with his questioners about the social practices represented by either their written laws or their much-cherished divorce privileges.
167:5.6 (1839.3)
It was very difficult for the apostles to understand the Master’s reluctance to make positive pronouncements relative to scientific, social, economic, and political problems. They did not fully realize that his earth mission was exclusively concerned with revelations of spiritual and religious truths.
예수께서 결혼과 이혼에 관한 말씀을 마친 후에, 사도들은 그날 저녁 늦게 은밀히 찾아와서 많은 질문을 했고, 그들의 마음 속에 있었던 많은 잘못된 생각이 이 질문에 대한 그의 대답으로 해결됐다. 예수께서는 이 회담을 마치면서 말씀했다:“결혼은 고상한 것이고 모든 사람이 원하는 바다. 사람의 아들이 이 땅에서 자신의 사명을 홀로 추구한다는 사실은, 결혼이 바람직한가 아닌가를 어떤 면에서도 반영하지 않는다. 내가 그렇게 일해야 하는 것이 아버지의 뜻이지만, 바로 이 아버지께서는 남성과 여성을 창조하도록 지시하셨고, 자녀를 맡아 가르치려고 가정을 세우는 일에서, 즉 부모가 하늘과 땅의 창조주와 협조하여 그들을 탄생시키는 일에서, 남녀가 최선의 봉사를 하고 그 결과로 생기는 기쁨을 찾는 것이 신의 뜻이다. 이런 이유 때문에 남자는 아버지와 어머니를 떠나서 아내와 굳게 결합해야하고, 두 사람이 하나처럼 돼야 할 것이다.”
167:5.7 (1839.4)
After Jesus had talked about marriage and divorce, later on that evening his apostles privately asked many additional questions, and his answers to these inquiries relieved their minds of many misconceptions. At the conclusion of this conference Jesus said: “Marriage is honorable and is to be desired by all men. The fact that the Son of Man pursues his earth mission alone is in no way a reflection on the desirability of marriage. That I should so work is the Father’s will, but this same Father has directed the creation of male and female, and it is the divine will that men and women should find their highest service and consequent joy in the establishment of homes for the reception and training of children, in the creation of whom these parents become copartners with the Makers of heaven and earth. And for this cause shall a man leave his father and mother and shall cleave to his wife, and they two shall become as one.”
그날 저녁에, 결혼에 관련된 예수의 메시지와, 아이들을 축복했다는 소문이 온 여리고에 퍼져서, 이튿날 아침, 예수와 사도들이 떠날 준비를 하기 훨씬 전에, 아침식사시간이 이르기 전인데도, 수십 명의 어머니가 아이를 팔에 안거나 손을 잡고 예수께서 머무는 곳으로 찾아와서, 아이들을 축복해주시기 원했다. 사도들은 아이들과 함께 모여든 어머니들을 보려고 밖으로 나갔다가, 그들을 돌려보내려했지만, 이 여자들은 주님이 아이에게 직접 손을 얹고 축복할 때까지 떠나지 않으려했다. 사도들이 큰 소리로 이 어머니들을 꾸짖자, 예수께서 소란스런 소리를 듣고 나와서 분개하여 그들을 책망했고:“어린아이들이 나에게 오도록 내버려둬라;하늘 나라가 저들의 것이니 막지 말라. 진실로 진실로 너희에게 말하는데, 어린아이처럼 하나님 나라를 받아들이지 않는 자는 누구든지, 도저히 거기에 들어가서 영적으로 온전히 성숙한 수준이 되기까지 자라지 못할 것이라”고 말씀했다.
167:6.1 (1839.6)
That evening Jesus’ message regarding marriage and the blessedness of children spread all over Jericho, so that the next morning, long before Jesus and the apostles prepared to leave, even before breakfast time, scores of mothers came to where Jesus lodged, bringing their children in their arms and leading them by their hands, and desired that he bless the little ones. When the apostles went out to view this assemblage of mothers with their children, they endeavored to send them away, but these women refused to depart until the Master laid his hands on their children and blessed them. And when the apostles loudly rebuked these mothers, Jesus, hearing the tumult, came out and indignantly reproved them, saying: “Suffer little children to come to me; forbid them not, for of such is the kingdom of heaven. Verily, verily, I say to you, whosoever receives not the kingdom of God as a little child shall hardly enter therein to grow up to the full stature of spiritual manhood.”
167:6.3 (1839.8)
Jesus often talked to his apostles about the celestial mansions and taught that the advancing children of God must there grow up spiritually as children grow up physically on this world. And so does the sacred oftentimes appear to be the common, as on this day these children and their mothers little realized that the onlooking intelligences of Nebadon beheld the children of Jericho playing with the Creator of a universe.
신께 경배 드리는 습관을 아이들에게 가르치는 초기의 종교적 훈련 문제를 토론하던 중에, 경배 드리고 싶은 충동으로 이끄는 영향으로서, 특히 아이들의 경우에 아름다움이 대단히 귀중하다는 것을, 예수께서 사도들에게 강조한 것도 여리고에서였다. 창조된 자연 환경에서 창조주께 드리는 경배가 가치 있음을, 주님은 훈계와 실제 예를 통해서 가르쳤다. 주님은, 나무들 사이에서, 자연 세계의 하등 피조물 가운데서, 하늘 아버지와 교제하기를 더 좋아했다. 주님은, 창조주 아들들이 만든 별처럼 빛나는 세계들이 연출하는 영감을 일으키는 광경을 통해서 아버지를 성찰하기를 몹시 기뻐했다.
167:6.5 (1839.10)
It was also at Jericho, in connection with the discussion of the early religious training of children in habits of divine worship, that Jesus impressed upon his apostles the great value of beauty as an influence leading to the urge to worship, especially with children. The Master by precept and example taught the value of worshiping the Creator in the midst of the natural surroundings of creation. He preferred to commune with the heavenly Father amidst the trees and among the lowly creatures of the natural world. He rejoiced to contemplate the Father through the inspiring spectacle of the starry realms of the Creator Sons.
사람은, 자연을 예배당 삼아서 하나님께 경배드릴 수 없는 경우에는, 아름다운 집, 즉 단순한 형태를 갖추고 예술적으로 꾸며진 예배실을 마련하려고 최선의 노력을 다함으로, 하나님과 영적으로 교류하기까지 지적으로 접근함에 동반되어, 가장 고상한 인간 감정이 자극받을 수 있게 해야 한다. 진리와 아름다움과 거룩함은, 참된 경배를 드리기에 효과적인 큰 도움을 제공한다. 그러나 영 교류는, 단순히 사람의 공들이고 허세부리는 예술로 육중하게 장식하거나 과도하게 꾸민다고 해서 증진되지 않는다. 아름다움은 가장 단순하고 자연스러울 때 가장 종교적이다. 아름다운 매력이 결여되고, 유쾌한 기분과 영감을 주는 거룩함을 조금도 연상시키지 못하는, 냉랭하고 재미없는 방에서 드리는 공중 경배 개념을 어린아이들이 처음 소개받을 수밖에 없음은 얼마나 불행한 일인지! 어린이는 먼저 바깥의 자연 속에서 경배하기를 시작해야하고, 종교 모임이 있는 공공 건물로 나중에 부모와 함께 가도록 해야 하는데, 그 건물은 그가 매일 살고 있는 집처럼, 적어도 물질적으로 흥미롭고 예술적으로 아름다워야 한다.
167:6.6 (1839.11)
When it is not possible to worship God in the tabernacles of nature, men should do their best to provide houses of beauty, sanctuaries of appealing simplicity and artistic embellishment, so that the highest of human emotions may be aroused in association with the intellectual approach to spiritual communion with God. Truth, beauty, and holiness are powerful and effective aids to true worship. But spirit communion is not promoted by mere massive ornateness and overmuch embellishment with man’s elaborate and ostentatious art. Beauty is most religious when it is most simple and naturelike. How unfortunate that little children should have their first introduction to concepts of public worship in cold and barren rooms so devoid of the beauty appeal and so empty of all suggestion of good cheer and inspiring holiness! The child should be introduced to worship in nature’s outdoors and later accompany his parents to public houses of religious assembly which are at least as materially attractive and artistically beautiful as the home in which he is daily domiciled.
167:7.1 (1840.6)
As they journeyed up the hills from Jericho to Bethany, Nathaniel walked most of the way by the side of Jesus, and their discussion of children in relation to the kingdom of heaven led indirectly to the consideration of the ministry of angels. Nathaniel finally asked the Master this question: “Seeing that the high priest is a Sadducee, and since the Sadducees do not believe in angels, what shall we teach the people regarding the heavenly ministers?” Then, among other things, Jesus said:
“천사 무리는 창조된 존재들 가운데 별개의 계층이며;필사 피조물의 물질 체제와는 한결같이 다르고, 우주 지성체들 가운데 독특한 집단으로서 활동한다. 천사는, 성서에서 ‘하나님의 아들들’이라고 불리는 피조물 집단이 아니며;또한 높은 곳에 있는 맨션들을 통해서 이미 진보된 필사적 사람의 영화{靈化}된 영도 아니다. 천사는 직접 창조되고, 스스로 번식하지 못한다. 천사 무리는 인간 종족과 오직 영적인 면에서만 유사성을 가질 뿐이다. 사람은 낙원에 계시는 아버지께로 진보해 가면서, 한때 천사와 비슷한 상태를 거치기는 하지만, 필사적 사람은 결코 천사가 되지 않는다.
167:7.2 (1841.1)
“The angelic hosts are a separate order of created beings; they are entirely different from the material order of mortal creatures, and they function as a distinct group of universe intelligences. Angels are not of that group of creatures called ‘the Sons of God’ in the Scriptures; neither are they the glorified spirits of mortal men who have gone on to progress through the mansions on high. Angels are a direct creation, and they do not reproduce themselves. The angelic hosts have only a spiritual kinship with the human race. As man progresses in the journey to the Father in Paradise, he does traverse a state of being at one time analogous to the state of the angels, but mortal man never becomes an angel.
167:7.3 (1841.2)
“The angels never die, as man does. The angels are immortal unless, perchance, they become involved in sin as did some of them with the deceptions of Lucifer. The angels are the spirit servants in heaven, and they are neither all-wise nor all-powerful. But all of the loyal angels are truly pure and holy.
“그리고 너희가 성별{聖別}된 영적 눈을 갖게 된다면, 하늘들이 열리는 것을 보고, 하나님의 천사들이 오르락내리락하는 것을 보게 되리라고, 내가 전에 너희에게 한 번 말했던 것을 기억하지 못하느냐? 한 세계가 다른 세계들과 계속 접촉할 수 있는 것은 천사들의 섬김 때문이며, 그러므로 내가 이 무리에 들어있지 않은 다른 양들이 있다고 너희에게 여러 번 말하지 않았느냐? 그리고 이 천사들은, 너희를 지켜보면서 너희 마음 속 생각을 아버지께 나아가 고자질하고, 육신의 행위를 보고하는, 영계{靈界}의 첩자가 아니다. 아버지는 자신의 영이 너희 안에 거하기 때문에, 그런 도움을 받으실 필요가 없다. 그러나 이 천사 영들은, 하늘 창조계 가운데 한 부분에게, 우주의 다른 먼 부분들의 행적에 관하여 계속 알려주는 역할을 한다. 그리고 많은 천사들이, 아버지의 정부{政府}와 아들들의 우주들에서 활동하는 한편, 인간 종족들을 섬기는 데 배정된다. 이 스라빔 가운데 다수가 섬기는 영이라고 너희에게 가르쳤을 때, 나는 상징적인 언어나 시적인 선율로 표현하지 않았다. 이런 문제를 납득하기가 너희에게 어렵겠지만, 이것은 모두 사실이다.
167:7.4 (1841.3)
“And do you not remember that I said to you once before that, if you had your spiritual eyes anointed, you would then see the heavens opened and behold the angels of God ascending and descending? It is by the ministry of the angels that one world may be kept in touch with other worlds, for have I not repeatedly told you that I have other sheep not of this fold? And these angels are not the spies of the spirit world who watch upon you and then go forth to tell the Father the thoughts of your heart and to report on the deeds of the flesh. The Father has no need of such service inasmuch as his own spirit lives within you. But these angelic spirits do function to keep one part of the heavenly creation informed concerning the doings of other and remote parts of the universe. And many of the angels, while functioning in the government of the Father and the universes of the Sons, are assigned to the service of the human races. When I taught you that many of these seraphim are ministering spirits, I spoke not in figurative language nor in poetic strains. And all this is true, regardless of your difficulty in comprehending such matters.
167:7.5 (1841.4)
“Many of these angels are engaged in the work of saving men, for have I not told you of the seraphic joy when one soul elects to forsake sin and begin the search for God? I did even tell you of the joy in the presence of the angels of heaven over one sinner who repents, thereby indicating the existence of other and higher orders of celestial beings who are likewise concerned in the spiritual welfare and with the divine progress of mortal man.
167:7.6 (1841.5)
“Also are these angels very much concerned with the means whereby man’s spirit is released from the tabernacles of the flesh and his soul escorted to the mansions in heaven. Angels are the sure and heavenly guides of the soul of man during that uncharted and indefinite period of time which intervenes between the death of the flesh and the new life in the spirit abodes.”
167:7.7 (1841.6)
And he would have spoken further with Nathaniel regarding the ministry of angels, but he was interrupted by the approach of Martha, who had been informed that the Master was drawing near to Bethany by friends who had observed him ascending the hills to the east. And she now hastened to greet him.