유란시아 책
IV 부. 예수의 생애와 교훈
제173편
월요일에 예루살렘에서
월요일에 예루살렘에서
Paper 173
Monday in Jerusalem
Monday in Jerusalem
173:0.1 (1888.1)
EARLY on this Monday morning, by prearrangement, Jesus and the apostles assembled at the home of Simon in Bethany, and after a brief conference they set out for Jerusalem. The twelve were strangely silent as they journeyed on toward the temple; they had not recovered from the experience of the preceding day. They were expectant, fearful, and profoundly affected by a certain feeling of detachment growing out of the Master’s sudden change of tactics, coupled with his instruction that they were to engage in no public teaching throughout this Passover week.
173:0.2 (1888.2)
As this group journeyed down Mount Olivet, Jesus led the way, the apostles following closely behind in meditative silence. There was just one thought uppermost in the minds of all save Judas Iscariot, and that was: What will the Master do today? The one absorbing thought of Judas was: What shall I do? Shall I go on with Jesus and my associates, or shall I withdraw? And if I am going to quit, how shall I break off?
173:0.3 (1888.3)
It was about nine o’clock on this beautiful morning when these men arrived at the temple. They went at once to the large court where Jesus so often taught, and after greeting the believers who were awaiting him, Jesus mounted one of the teaching platforms and began to address the gathering crowd. The apostles withdrew for a short distance and awaited developments.
성전 경배에 속하는 예배 및 예식과 관련하여 거대한 상업 거래가 발전되어왔었다. 희생 제물로 바치기에 합당한 여러 종류의 동물을 제공하는 장사가 있었다. 경배자 자신이 직접 희생제물을 가져오는 것도 허용은 되었으나, 이 동물이 레위기의 율법에 비춰 볼 때, 그리고 성전 검사관의 판단으로 볼 때 전혀 “흠”이 없어야 한다는 사실이 여전히 남아있었다. 수많은 경배자들이 완전하다고 생각해서 가져온 동물이 성전 검사관에게 거부당하는 굴욕을 경험했다. 따라서 희생 동물을 성전에서 구입하는 것이 더 일반적인 관행이 되기 시작했고, 구매할 수 있는 장소가 감람원 가까이에도 여러 군데 있었으나, 이 동물을 성전의 가축{家畜} 우리에서 직접 구입하는 일이 성행하게 되었다. 성전 뜰에서 모든 종류의 제물용 동물을 파는 이런 관습이 점점 번창했다. 그리하여 많은 이익을 만들어낼 수 있는 다양한 거래가 이렇게 생겨났다. 이런 소득의 일부는 성전 금고에 비축 되었지만, 더 많은 부분은, 세력을 잡은 대제사장 가족에게 슬그머니 넘겨졌다.
173:1.1 (1888.4)
A huge commercial traffic had grown up in association with the services and ceremonies of the temple worship. There was the business of providing suitable animals for the various sacrifices. Though it was permissible for a worshiper to provide his own sacrifice, the fact remained that this animal must be free from all “blemish” in the meaning of the Levitical law and as interpreted by official inspectors of the temple. Many a worshiper had experienced the humiliation of having his supposedly perfect animal rejected by the temple examiners. It therefore became the more general practice to purchase sacrificial animals at the temple, and although there were several stations on near-by Olivet where they could be bought, it had become the vogue to buy these animals directly from the temple pens. Gradually there had grown up this custom of selling all kinds of sacrificial animals in the temple courts. An extensive business, in which enormous profits were made, had thus been brought into existence. Part of these gains was reserved for the temple treasury, but the larger part went indirectly into the hands of the ruling high-priestly families.
성전에서 이렇게 동물 판매가 번성했던 이유는, 값이 약간 비쌀지 몰라도 경배자가 그런 동물을 사면, 추가 요금을 내지 않아도 되었고, 바치려는 희생제물이 실제 흠 또는 율법에 따른 흠을 빌미로 해서 거부당할 염려가 없었기 때문이다. 어떤 때는 터무니없이 비싼 요금 체계가 서민들에게 적용되었고, 특히 민족의 큰 절기 기간에 그랬다. 한때 탐욕스런 제사장들은 가난한 사람들에게 다만 몇 페니에 팔리게 되어있는 비둘기 한 쌍에 대해, 일 주일 분 노동에 해당되는 값을 요구하기까지 했다. “안나스의 아들들”은 이미 성전 구내{區內}에 매장을 차리기 시작했는데, 바로 이 상점들은 성전 자체가 파괴되기 3년 전에 폭도들로 말미암아 마침내 폐점{閉店}될 때까지 계속 운영되었다.
173:1.2 (1888.5)
This sale of animals in the temple prospered because, when the worshiper purchased such an animal, although the price might be somewhat high, no more fees had to be paid, and he could be sure the intended sacrifice would not be rejected on the ground of possessing real or technical blemishes. At one time or another systems of exorbitant overcharge were practiced upon the common people, especially during the great national feasts. At one time the greedy priests went so far as to demand the equivalent of the value of a week’s labor for a pair of doves which should have been sold to the poor for a few pennies. The “sons of Annas” had already begun to establish their bazaars in the temple precincts, those very merchandise marts which persisted to the time of their final overthrow by a mob three years before the destruction of the temple itself.
그러나 희생 제물용 동물과 잡다한 물품에 대한 거래만이 성전 뜰을 더럽히는 유일한 방법은 아니었다. 이 무렵, 성전 경내에서 운영되는 광범한 은행업과 상업용 환전{換錢} 체제가 조성되어있었다. 그리고 이 모든 것은 다음과 같은 방법으로 이뤄졌다:아스모니아 왕조 시절, 유대인은 자기네 특유의 은전을 만들었으며, 성전 세로 반 세겔을 내도록 요구하는 관행이 생겨났고, 다른 모든 성전 입장료도 이 유대인용 동전으로 바치도록 했다. 이 규칙으로 말미암아, 팔레스틴 전역은 물론 로마제국 각 지방에서 통용되는 여러 종류의 돈을, 유대인용 동전으로 유일하게 인정받을 수 있는 세겔로 바꿔주는 환전상{換錢商}들이 허가를 받아야 할 필요가 생겼다. 여자, 종, 및 미성년자를 제외한 모든 사람이 내야 하는 성전 인두세{人頭稅}는 반 세겔이었고, 10센트 짜리 동전과 같은 크기에, 두께는 두 배쯤 되는 동전이었다. 예수의 시절까지 제사장들은 성전세 납부 의무에서도 면제되어왔었다. 이에 따라, 유월절에 앞서 그 달 15일부터 25일까지, 공인된 환전상들은 유대인들이 예루살렘에 도착한 후 성전세를 바칠 수 있도록 합당한 돈으로 바꿔주기 위해 팔레스틴 주요 성읍마다 환전소를 설치했다. 이 10일 동안의 기간이 끝나면, 환전상들은 예루살렘으로 이동해 성전 뜰에 탁자를 설치하고 돈을 바꿔줬다. 그들은 약 10센트에 해당되는 돈을 바꿔줄 때마다 3내지 4센트를 수수료로 받을 수 있도록 허용되었고, 큰 금액을 바꿔줄 때는 두 배까지 징수하는 것도 가능했다. 마찬가지로 이 성전 은행가들은, 희생 제물용 동물을 사거나 서원{誓願}을 위한 대금 또는 헌금하기 위한 돈을 바꿔 주는 일을 통해 이득을 취했다.
173:1.3 (1889.1)
But traffic in sacrificial animals and sundry merchandise was not the only way in which the courts of the temple were profaned. At this time there was fostered an extensive system of banking and commercial exchange which was carried on right within the temple precincts. And this all came about in the following manner: During the Asmonean dynasty the Jews coined their own silver money, and it had become the practice to require the temple dues of one-half shekel and all other temple fees to be paid with this Jewish coin. This regulation necessitated that money-changers be licensed to exchange the many sorts of currency in circulation throughout Palestine and other provinces of the Roman Empire for this orthodox shekel of Jewish coining. The temple head tax, payable by all except women, slaves, and minors, was one-half shekel, a coin about the size of a ten-cent piece but twice as thick. By the times of Jesus the priests had also been exempted from the payment of temple dues. Accordingly, from the 15th to the 25th of the month preceding the Passover, accredited money-changers erected their booths in the principal cities of Palestine for the purpose of providing the Jewish people with proper money to meet the temple dues after they had reached Jerusalem. After this ten-day period these money-changers moved on to Jerusalem and proceeded to set up their exchange tables in the courts of the temple. They were permitted to charge the equivalent of from three to four cents commission for the exchange of a coin valued at about ten cents, and in case a coin of larger value was offered for exchange, they were allowed to collect double. Likewise did these temple bankers profit from the exchange of all money intended for the purchase of sacrificial animals and for the payment of vows and the making of offerings.
173:1.4 (1889.2)
These temple money-changers not only conducted a regular banking business for profit in the exchange of more than twenty sorts of money which the visiting pilgrims would periodically bring to Jerusalem, but they also engaged in all other kinds of transactions pertaining to the banking business. Both the temple treasury and the temple rulers profited tremendously from these commercial activities. It was not uncommon for the temple treasury to hold upwards of ten million dollars while the common people languished in poverty and continued to pay these unjust levies.
173:1.5 (1889.3)
In the midst of this noisy aggregation of money-changers, merchandisers, and cattle sellers, Jesus, on this Monday morning, attempted to teach the gospel of the heavenly kingdom. He was not alone in resenting this profanation of the temple; the common people, especially the Jewish visitors from foreign provinces, also heartily resented this profiteering desecration of their national house of worship. At this time the Sanhedrin itself held its regular meetings in a chamber surrounded by all this babble and confusion of trade and barter.
예수께서 막 연설을 시작하려 할 때, 그의 주의를 끄는 두 가지 일이 발생되었다. 가까이 있던 환전상의 돈 바꿔주는 탁자에서, 어느 알렉산드리아 유대인이 바가지를 썼다고 우겨댐으로써 맹렬하고 격한 다툼이 일어났으며, 동시에 백 마리 정도나 되는 황소 떼가 소리를 지르면서 한 가축우리에서 다른 곳으로 옮겨가는 바람에, 분위기가 어수선해졌다. 예수께서는 잠시 멈추고, 조용히 그러나 주의 깊게 이런 상업적이고 혼란스런 광경을 숙고하는 중에, 한때 아이론에서 대화했던 적 있는 한 순박한 기질의 갈릴리 사람이, 거만하고 잘난 척하는 유대지방 사람들에게 조롱거리가 되어 이리저리 떠밀리는 것을 가까이서 보았으며;이 모든 것이 결합되어, 예수의 혼에 기이하게 이따금 일어나는 분개한 감정이 솟구쳤다.
173:1.6 (1890.1)
As Jesus was about to begin his address, two things happened to arrest his attention. At the money table of a near-by exchanger a violent and heated argument had arisen over the alleged overcharging of a Jew from Alexandria, while at the same moment the air was rent by the bellowing of a drove of some one hundred bullocks which was being driven from one section of the animal pens to another. As Jesus paused, silently but thoughtfully contemplating this scene of commerce and confusion, close by he beheld a simple-minded Galilean, a man he had once talked with in Iron, being ridiculed and jostled about by supercilious and would-be superior Judeans; and all of this combined to produce one of those strange and periodic uprisings of indignant emotion in the soul of Jesus.
예수께서 연단에서 내려와, 뜰을 가로질러 가축을 몰고 가는 사람에게 가서, 끈으로 된 채찍을 빼앗아 그 동물들을 성전에서 신속히 몰아내자, 곧 이어 벌어질 일에 가담하기를 두려워하면서 가까이 서있던 사도들은 몹시 놀랐다. 그러나 그것만이 아니었는데;그는 성전 뜰에 모여 놀라면서 바라보고 있는 수천 명 앞을 지나, 가장 멀리 있는 가축우리로 당당하게 걸어갔고, 모든 가축우리 문을 열고 안에 갇혀 있던 동물을 전부 몰아냈다. 이때, 모여 있던 순례자들은 흥분하여 큰 소리를 지르며 매장이 있는 곳으로 달려가, 환전하는 자들의 탁자를 뒤집어엎기 시작했다. 5분도 채 안 되어, 모든 거래행위가 성전에서 깨끗이 사라졌다. 이때, 가까이 있던 로마인 호위병들이 나타나자 모두 조용해지고, 인파는 질서를 되찾았으며;예수께서는 단상으로 돌아와 대중에게 말씀했다:“‘내 집은 모든 민족을 위한 기도하는 집이라고 불려야겠으나, 너희가 강도의 소굴로 만들었다’고 성서에 씌어있는 그것을, 너희가 오늘 목격했다.”
173:1.7 (1890.2)
To the amazement of his apostles, standing near at hand, who refrained from participation in what so soon followed, Jesus stepped down from the teaching platform and, going over to the lad who was driving the cattle through the court, took from him his whip of cords and swiftly drove the animals from the temple. But that was not all; he strode majestically before the wondering gaze of the thousands assembled in the temple court to the farthest cattle pen and proceeded to open the gates of every stall and to drive out the imprisoned animals. By this time the assembled pilgrims were electrified, and with uproarious shouting they moved toward the bazaars and began to overturn the tables of the money-changers. In less than five minutes all commerce had been swept from the temple. By the time the near-by Roman guards had appeared on the scene, all was quiet, and the crowds had become orderly; Jesus, returning to the speaker’s stand, spoke to the multitude: “You have this day witnessed that which is written in the Scriptures: ‘My house shall be called a house of prayer for all nations, but you have made it a den of robbers.’”
그러나 말씀을 이어가기도 전에 거대한 집회장은 호산나 찬미의 함성으로 터져나갈 듯 했으며, 곧이어 인파 속에서 젊은이들 무리가 앞으로 나아와, 신성모독을 일삼고 폭리를 취하는 상인들이 신성시되는 성전에서 쫓겨난 것에 대한 감사 찬양을 불렀다. 이때 몇몇 제사장들이 도착했고, 그중 하나가 예수께 말했다:“레위인의 자녀들이 뭐라고 말하는지 안 들리느냐?” 그러자 주님은, “‘젖먹이 아이들의 입으로 드리는 찬양이 완벽하게 이뤄졌다’는 말씀을 읽어보지 못했느냐?”고 대답했다. 그리고 예수께서 이때부터 하루 종일 가르치는 동안, 병사들이 사람들 옆에 서서 모든 통로를 지켰고, 누구든 빈 그릇이라도 들고 성전 뜰을 지나가지 못하게 했다.
173:1.8 (1890.3)
But before he could utter other words, the great assembly broke out in hosannas of praise, and presently a throng of youths stepped out from the crowd to sing grateful hymns of appreciation that the profane and profiteering merchandisers had been ejected from the sacred temple. By this time certain of the priests had arrived on the scene, and one of them said to Jesus, “Do you not hear what the children of the Levites say?” And the Master replied, “Have you never read, ‘Out of the mouths of babes and sucklings has praise been perfected’?” And all the rest of that day while Jesus taught, guards set by the people stood watch at every archway, and they would not permit anyone to carry even an empty vessel across the temple courts.
173:1.9 (1890.4)
When the chief priests and the scribes heard about these happenings, they were dumfounded. All the more they feared the Master, and all the more they determined to destroy him. But they were nonplused. They did not know how to accomplish his death, for they greatly feared the multitudes, who were now so outspoken in their approval of his overthrow of the profane profiteers. And all this day, a day of quiet and peace in the temple courts, the people heard Jesus’ teaching and literally hung on his words.
173:1.10 (1890.5)
This surprising act of Jesus was beyond the comprehension of his apostles. They were so taken aback by this sudden and unexpected move of their Master that they remained throughout the whole episode huddled together near the speaker’s stand; they never lifted a hand to further this cleansing of the temple. If this spectacular event had occurred the day before, at the time of Jesus’ triumphal arrival at the temple at the termination of his tumultuous procession through the gates of the city, all the while loudly acclaimed by the multitude, they would have been ready for it, but coming as it did, they were wholly unprepared to participate.
이런 성전 청소는, 상업화된 종교 관행에 대한 주님의 태도는 물론, 가난한 자들과 무식한 자들을 희생시켜 부당 이득을 취하는 일과 모든 형태의 편협함에 대한 주님의 혐오감을 밝히 드러낸다. 또한 이 사건은 정치적, 재정적, 또는 성직의 권력을 등에 업고 기득권을 공고히 다질 수 있는 불의한 소수 집단의 불공정하고 혹사하는 관행으로부터 특정 인간 집단 대다수를 보호하기 위해 무력{武力}을 행사한다면, 예수께서도 이를 거부하지 않으실 것 같을 모습을 보여주기도 한다. 이상주의적 신념 때문에 자기를-방어하기 위해 또는 칭찬받을만한 인생 설계를 추진하기 위해 폭력에 의존하는 것을 싫어하는 사람들을, 교활하고 사악하고 술책을 꾸미는 자들이 착취하고 억압하기 위해 자기들끼리 조직을 결성하도록 묵인해서는 안 된다.
173:1.11 (1891.1)
This cleansing of the temple discloses the Master’s attitude toward commercializing the practices of religion as well as his detestation of all forms of unfairness and profiteering at the expense of the poor and the unlearned. This episode also demonstrates that Jesus did not look with approval upon the refusal to employ force to protect the majority of any given human group against the unfair and enslaving practices of unjust minorities who may be able to entrench themselves behind political, financial, or ecclesiastical power. Shrewd, wicked, and designing men are not to be permitted to organize themselves for the exploitation and oppression of those who, because of their idealism, are not disposed to resort to force for self-protection or for the furtherance of their laudable life projects.
일요일에 있었던 승리의 예루살렘 입성이 유대인 지도자들을 너무나도 압도했으므로, 그들은 예수를 체포하지 않았다. 마찬가지로 오늘, 성전을 청소하는 이런 엄청난 사건도, 주님의 체포를 효과적으로 연기시켰다. 유대인 관리들은 매일같이 더욱 확고하게 그를 죽이고자 결심했으나, 두 가지 두려움으로 인한 정신적 혼란이 결행 시간을 연기하도록 작용했다. 수석 제사장들과 서기관들은, 대중이 분개함으로 광포해져 자신들을 공격할지도 모른다는 두려움 때문에 예수를 공공연히 체포하기를 꺼렸으며;민중의 폭동을 진압하려고 로마 병사들이 소집될 가능성에 대해서도 또한 우려했다.
173:2.1 (1891.2)
On Sunday the triumphal entry into Jerusalem so overawed the Jewish leaders that they refrained from placing Jesus under arrest. Today, this spectacular cleansing of the temple likewise effectively postponed the Master’s apprehension. Day by day the rulers of the Jews were becoming more and more determined to destroy him, but they were distraught by two fears, which conspired to delay the hour of striking. The chief priests and the scribes were unwilling to arrest Jesus in public for fear the multitude might turn upon them in a fury of resentment; they also dreaded the possibility of the Roman guards being called upon to quell a popular uprising.
산헤드린의 정오 회의에서는, 주님을 지지하는 이가 아무도 참석하지 못했으므로, 예수를 신속하게 죽이자는 안이 만장일치로 가결되었다. 그러나 언제 어떻게 체포할 것인지에 대해서는 합의하지 못했다. 마침내 다섯 무리를 뽑아 사람들 가운데로 보내, 그의 가르침을 뒤엉키게 하든지, 또는 그의 훈육에 귀 기울이는 사람들 앞에서 그에게 망신을 주도록 모색하자는 안에 모두 동의했다. 따라서, 2시 무렵, “아들신분의 자유함”에 대해 예수께서 말씀을 막 시작했을 때, 한 무리의 이 이스라엘 장로들이 예수께 가까이 나아와, 관습에 따라 말씀을 가로막고 질문했다:“무슨 권세로 네가 이런 일을 하느냐? 누가 이런 권세를 너에게 줬느냐?”
173:2.2 (1891.3)
At the noon session of the Sanhedrin it was unanimously agreed that Jesus must be speedily destroyed, inasmuch as no friend of the Master attended this meeting. But they could not agree as to when and how he should be taken into custody. Finally they agreed upon appointing five groups to go out among the people and seek to entangle him in his teaching or otherwise to discredit him in the sight of those who listened to his instruction. Accordingly, about two o’clock, when Jesus had just begun his discourse on “The Liberty of Sonship,” a group of these elders of Israel made their way up near Jesus and, interrupting him in the customary manner, asked this question: “By what authority do you do these things? Who gave you this authority?”
성전 관리들과 유대 산헤드린 관원들이, 예수 특유의 비범한 방식으로 감히 가르치고 실행하려는 어떤 사람에게든지 이렇게 질문하는 것은 지극히 합당한 일이었으며, 특히 성전에서 모든 매매를 중지시킨 최근 행위와 관련해서는 더욱 그랬다. 이 상인과 환전상들은 모두 최고 관리들로부터 직접 허락받아 운영했고, 그들의 수입 가운데 일정한 부분은 곧바로 성전 금고로 들어가게 되어있었다. 권세라는 말이 모든 유대민족의 표어였음을 기억하라. 선지자들은 권세 없이, 즉 율법학자를 배출하는 학교에서 정식 교육을 받은 후 산헤드린의 공식 임명을 받지 않은 채, 권세 없이 감히 가르치려 했다는 이유 때문에 항상 고난당해야 했다. 이런 권세가 없음에도 감히 공개적으로 가르치려 하는 것은, 무례하고 무식한 행동 또는 공공연한 반역으로 간주되었다. 이때 당시에는 오직 산헤드린만이 장로나 교사를 임명할 수 있었고, 그런 예식은, 이미 전에 그렇게 임명받은 사람이 적어도 셋 이상 있어야 거행될 수 있었다. 그런 임직식을 통해 교사는 “랍비”라는 칭호를 부여받았을 뿐만 아니라, “판결을 요청하여 제기된 사안들을 매거나 풀 수 있는” 재판관으로서의 자격 역시 주어졌다.
173:2.3 (1891.4)
It was altogether proper that the temple rulers and the officers of the Jewish Sanhedrin should ask this question of anyone who presumed to teach and perform in the extraordinary manner which had been characteristic of Jesus, especially as concerned his recent conduct in clearing the temple of all commerce. These traders and money-changers all operated by direct license from the highest rulers, and a percentage of their gains was supposed to go directly into the temple treasury. Do not forget that authority was the watchword of all Jewry. The prophets were always stirring up trouble because they so boldly presumed to teach without authority, without having been duly instructed in the rabbinic academies and subsequently regularly ordained by the Sanhedrin. Lack of this authority in pretentious public teaching was looked upon as indicating either ignorant presumption or open rebellion. At this time only the Sanhedrin could ordain an elder or teacher, and such a ceremony had to take place in the presence of at least three persons who had previously been so ordained. Such an ordination conferred the title of “rabbi” upon the teacher and also qualified him to act as a judge, “binding and loosing such matters as might be brought to him for adjudication.”
이날 오후 무렵, 성전 관리들은 예수의 가르침뿐만 아니라 행적까지도 문제 삼았다. 예수께서는 바로 이 사람들이, 예수의 가르침의 권세가 사탄에게서 왔고, 그가 행한 모든 기적이 마귀들 두목의 능력으로 된 것이라고 오랫동안 공개적으로 가르쳤던 자들임을 잘 알았다. 그러므로 주님은 그들에게 역질문을 함으로써 그들의 질문에 대답하기 시작했다. 예수께서 말씀했다:“나도 너희에게 한 가지 묻겠는데, 너희가 나에게 대답하면, 나도 무슨 권세로 내가 이런 일을 하는지 너희에게 말하겠다. 요한의 세례가 어디서 왔느냐? 요한은 그 권세를 하늘에서 받았느냐? 아니면 사람에게서 받았느냐?”
173:2.4 (1892.1)
The rulers of the temple came before Jesus at this afternoon hour challenging not only his teaching but his acts. Jesus well knew that these very men had long publicly taught that his authority for teaching was Satanic, and that all his mighty works had been wrought by the power of the prince of devils. Therefore did the Master begin his answer to their question by asking them a counter-question. Said Jesus: “I would also like to ask you one question which, if you will answer me, I likewise will tell you by what authority I do these works. The baptism of John, whence was it? Did John get his authority from heaven or from men?”
그 말을 들은 질문자들은, 어떻게 대답해야 좋을지 자기들끼리 의논하려고 한 쪽으로 물러났다. 대중 앞에서 예수를 당황하게 만들려 했으나, 이제 성전 뜰에 모여 있는 모든 사람 앞에서 오히려 자신들이 혼란에 빠지게 되었다. 그리고 예수께로 돌아와서, “요한의 세례에 대해 대답할 수 없다;우리는 알지 못한다”라고 말했을 때, 그들의 실패는 더욱 명백하게 드러났다. 그렇게 주님께 대답한 것은, 자기들끼리 이렇게 의논했기 때문이다:우리가 하늘에서라고 하면, 너희가 왜 그를 믿지 않았느냐고 하면서, 아마 그가 자기 권세를 요한에게서 받았다고 할 것이며;사람에게서 왔다고 하면, 대부분의 대중이 요한을 선지자로 믿으므로, 저희가 우리를 공격할 것이다. 그리하여 그들은, 예수와 사람들 앞으로 나아와, 자신들 곧 이스라엘의 종교 교사와 지도자들은 요한의 사명에 관해 의견을 표명할 수 없다고 (또는 하지 않겠다고) 고백할 수밖에 없었다. 그들이 말을 마치자, 예수께서는 그들을 내려다보면서, “나도 내가 무슨 권세로 이런 일을 하는지 말하지 않겠다”고 말씀했다.
173:2.5 (1892.2)
And when his questioners heard this, they withdrew to one side to take counsel among themselves as to what answer they might give. They had thought to embarrass Jesus before the multitude, but now they found themselves much confused before all who were assembled at that time in the temple court. And their discomfiture was all the more apparent when they returned to Jesus, saying: “Concerning the baptism of John, we cannot answer; we do not know.” And they so answered the Master because they had reasoned among themselves: If we shall say from heaven, then will he say, Why did you not believe him, and perchance will add that he received his authority from John; and if we shall say from men, then might the multitude turn upon us, for most of them hold that John was a prophet; and so they were compelled to come before Jesus and the people confessing that they, the religious teachers and leaders of Israel, could not (or would not) express an opinion about John’s mission. And when they had spoken, Jesus, looking down upon them, said, “Neither will I tell you by what authority I do these things.”
예수께서는 반대자들을 이런 방식으로 다룰 때, 질문을 회피하려는 의도가 아니었다. 언뜻 보기에는 교묘하게 핑계를 대고 빠져나가는 잘못을 범하는 것처럼 보이지만, 전혀 그렇지 않았다. 예수께서는, 대적하는 자라도 공평하지 못하게 역이용하려는 의도를 가진 적이 결코 없었다. 겉으로는 적당히 둘러대는 듯 보이더라도, 그는 바리새인의 질문에 대답하면서 자신의 사명에 숨겨진 권세를 모든 청중에게 보여줬다. 그들은 그가 마귀들 두목의 권세로 일한다고 주장했다. 예수께서는 하늘에 계신 아버지의 권능과 권세로 가르치고 행한다고 반복해서 주장했다. 이 유대인 지도자들은, 그가 산헤드린에게서 허가받은 적 없으므로 합법적 교사가 아님을 인정하게 해서 궁지에 빠뜨리려 했다. 그가 그렇게 대답함으로써, 요한에게서 권세를 받았다고 주장하지 않으면서도 사람들에게 그 추론을 충분히 납득시켰고, 그를 함정에 빠뜨리려던 적들의 시도는 사실상 그들 자신에게 되돌아감으로써, 그들은 그 자리에 있던 모든 사람 앞에서 훨씬 더 불명예스럽게 되었다.
173:2.7 (1892.4)
In employing this method of dealing with his adversaries, Jesus did not mean to dodge the question. At first it may seem that he was guilty of a masterly evasion, but it was not so. Jesus was never disposed to take unfair advantage of even his enemies. In this apparent evasion he really supplied all his hearers with the answer to the Pharisees’ question as to the authority behind his mission. They had asserted that he performed by authority of the prince of devils. Jesus had repeatedly asserted that all his teaching and works were by the power and authority of his Father in heaven. This the Jewish leaders refused to accept and were seeking to corner him into admitting that he was an irregular teacher since he had never been sanctioned by the Sanhedrin. In answering them as he did, while not claiming authority from John, he so satisfied the people with the inference that the effort of his enemies to ensnare him was effectively turned upon themselves and was much to their discredit in the eyes of all present.
173:2.8 (1892.5)
And it was this genius of the Master for dealing with his adversaries that made them so afraid of him. They attempted no more questions that day; they retired to take further counsel among themselves. But the people were not slow to discern the dishonesty and insincerity in these questions asked by the Jewish rulers. Even the common folk could not fail to distinguish between the moral majesty of the Master and the designing hypocrisy of his enemies. But the cleansing of the temple had brought the Sadducees over to the side of the Pharisees in perfecting the plan to destroy Jesus. And the Sadducees now represented a majority of the Sanhedrin.
트집 잡는 바리새인들이 침묵하면서 앞에 서 있자, 예수께서 그들을 내려다보면서 말씀했다:“너희가 요한의 사명을 의심하고 사람의 아들의 가르침과 행적에 일제히 대적하니, 내가 말하는 한 비유를 들어봐라:어떤 위대하고 존경받는 지주{地主}에게 두 아들이 있었으며, 넓은 토지를 관리하는 데 아들들의 도움을 받고자 하여, 그중 한 아들에게 가서, ‘아들아, 오늘은 내 포도원에 가서 일하라’고 했다. 그러나 경솔한 이 아들은 아버지에게, ‘가지 않겠습니다’라고 했으나, 나중에 뉘우치고 포도원으로 갔다. 다시 큰아들을 찾아가, 그에게도 마찬가지로, ‘아들아, 내 포도원에 가서 일하라’고 했다. 위선적이고 신실치 못한 이 아들은, ‘예, 아버지, 가겠습니다’라고 대답했다. 그러나 아버지가 떠난 후에도 가지 않았다. 너희에게 묻겠는데, 이 두 아들 중에 어느 아들이 정말로 아버지의 뜻을 따른 것이냐?”
173:3.1 (1893.1)
As the caviling Pharisees stood there in silence before Jesus, he looked down on them and said: “Since you are in doubt about John’s mission and arrayed in enmity against the teaching and the works of the Son of Man, give ear while I tell you a parable: A certain great and respected landholder had two sons, and desiring the help of his sons in the management of his large estates, he came to one of them, saying, ‘Son, go work today in my vineyard.’ And this unthinking son answered his father, saying, ‘I will not go’; but afterward he repented and went. When he had found his older son, likewise he said to him, ‘Son, go work in my vineyard.’ And this hypocritical and unfaithful son answered, ‘Yes, my father, I will go.’ But when his father had departed, he went not. Let me ask you, which of these sons really did his father’s will?”
173:3.2 (1893.2)
And the people spoke with one accord, saying, “The first son.” And then said Jesus: “Even so; and now do I declare that the publicans and harlots, even though they appear to refuse the call to repentance, shall see the error of their way and go on into the kingdom of God before you, who make great pretensions of serving the Father in heaven while you refuse to do the works of the Father. It was not you, the Pharisees and scribes, who believed John, but rather the publicans and sinners; neither do you believe my teaching, but the common people hear my words gladly.”
173:3.3 (1893.3)
Jesus did not despise the Pharisees and Sadducees personally. It was their systems of teaching and practice which he sought to discredit. He was hostile to no man, but here was occurring the inevitable clash between a new and living religion of the spirit and the older religion of ceremony, tradition, and authority.
173:3.4 (1893.4)
All this time the twelve apostles stood near the Master, but they did not in any manner participate in these transactions. Each one of the twelve was reacting in his own peculiar way to the events of these closing days of Jesus’ ministry in the flesh, and each one likewise remained obedient to the Master’s injunction to refrain from all public teaching and preaching during this Passover week.
“한 선량한 집주인이 있었는데, 포도원을 조성했다. 울타리를 두르고, 포도즙을 짜기 위한 구덩이를 파고, 파수꾼을 위한 망대를 세웠다. 그리고 나서 다른 나라로 멀리 여행하는 동안, 이 포도원을 소작인들에게 맡겼다. 열매 맺는 계절이 되자, 세를 받으려고 종들을 소작인들에게 보냈다. 그러나 그들은 서로 상의한 끝에, 주인에게 마땅히 돌아가야 할 과실을 바치지 않기로 하고;오히려 그 종들을 공격해서, 하나는 때리고, 다른 하나는 돌로 치고, 나머지 종들은 빈손으로 돌려보냈다. 주인이 이 모든 소식을 듣고, 이 사악한 소작인들을 다루기 위해, 더 신임하는 다른 종들을 보냈으나, 그들은 이 종들에게 상처를 입히고 모욕을 줬다. 그러자 집주인은 가장 아끼는 하인 곧 청지기를 보냈는데, 그들이 그를 죽여 버렸다. 그는 여전히 참고 인내하면서, 여러 다른 종을 보냈지만, 그들은 아무도 받아들이려 하지 않았다. 어떤 종들을 매를 맞았고 더러는 살해당했으며, 집주인은 이런 대접을 받고 나서, ‘저희가 내 종들은 학대했지만, 사랑하는 내 아들은 틀림없이 존경할 것이라’고 속으로 생각하고, 이 배은망덕한 소작인들을 처리하도록 자기 아들을 보내기로 결심했다. 그러나 회개할 줄 모르는 사악한 소작인들은, 아들을 보자 서로 의논했다:‘이 사람은 상속자이니;가서 그를 죽이자. 그러면 유산이 우리 것이 될 것이다.’ 그래서 그들은, 그를 붙잡아 포도원 밖으로 쫓아내 죽여 버렸다. 그 포도원 주인이 자기 아들을 어떻게 배척하고 죽였다는 소식을 듣게 된다면, 이 배은망덕하고 사악한 소작인들에게 어떤 벌을 내리겠느냐?”
173:4.2 (1893.6)
“There was a good man who was a householder, and he planted a vineyard. He set a hedge about it, dug a pit for the wine press, and built a watchtower for the guards. Then he let this vineyard out to tenants while he went on a long journey into another country. And when the season of the fruits drew near, he sent servants to the tenants to receive his rental. But they took counsel among themselves and refused to give these servants the fruits due their master; instead, they fell upon his servants, beating one, stoning another, and sending the others away empty-handed. And when the householder heard about all this, he sent other and more trusted servants to deal with these wicked tenants, and these they wounded and also treated shamefully. And then the householder sent his favorite servant, his steward, and him they killed. And still, in patience and with forbearance, he dispatched many other servants, but none would they receive. Some they beat, others they killed, and when the householder had been so dealt with, he decided to send his son to deal with these ungrateful tenants, saying to himself, ‘They may mistreat my servants, but they will surely show respect for my beloved son.’ But when these unrepentant and wicked tenants saw the son, they reasoned among themselves: ‘This is the heir; come, let us kill him and then the inheritance will be ours.’ So they laid hold on him, and after casting him out of the vineyard, they killed him. When the lord of that vineyard shall hear how they have rejected and killed his son, what will he do to those ungrateful and wicked tenants?”
173:4.3 (1894.1)
And when the people heard this parable and the question Jesus asked, they answered, “He will destroy those miserable men and let out his vineyard to other and honest farmers who will render to him the fruits in their season.” And when some of them who heard perceived that this parable referred to the Jewish nation and its treatment of the prophets and to the impending rejection of Jesus and the gospel of the kingdom, they said in sorrow, “God forbid that we should go on doing these things.”
예수께서는, 군중을 헤치면서 앞으로 나오는 사두개인과 바리새인 무리를 보고, 그들이 가까이 올 때까지 잠시 멈췄다가 말씀했다:“너희 조상이 선지자들을 어떻게 배척했는지 너희가 알며, 사람의 아들을 거부하기로 너희 마음 속에 작정한 것도 잘 알 것이다.” 그리고 나서, 예수께서는 가까이 서 있는 제사장과 장로들을 자세히 둘러보면서 말씀했다:“너희는 성서에서 건축자들이 돌을 버렸으나, 사람들이 그것을 발견하여 모퉁이의 머릿돌로 삼았다는 말씀을 읽어보지 못했느냐? 다시 한 번 너희에게 경고하는데, 너희가 이 복음을 계속 거부하면, 이제 곧 하나님 나라를 너희에게서 빼앗아, 그 기쁜 소식을 기꺼이 받고 영의 열매를 맺게 될 사람들에게 줄 것이다. 그리고 이 돌에는 신비한 점이 있는데, 바로 이 돌 위에 떨어지는 자는 비록 산산조각 나더라도 구원을 받겠지만;이 돌이 누구에게 떨어지든지 그는 흙먼지가 되어 사방으로 흩어질 것이기 때문이다.”
173:4.4 (1894.2)
Jesus saw a group of the Sadducees and Pharisees making their way through the crowd, and he paused for a moment until they drew near him, when he said: “You know how your fathers rejected the prophets, and you well know that you are set in your hearts to reject the Son of Man.” And then, looking with searching gaze upon those priests and elders who were standing near him, Jesus said: “Did you never read in the Scripture about the stone which the builders rejected, and which, when the people had discovered it, was made into the cornerstone? And so once more do I warn you that, if you continue to reject this gospel, presently will the kingdom of God be taken away from you and be given to a people willing to receive the good news and to bring forth the fruits of the spirit. And there is a mystery about this stone, seeing that whoso falls upon it, while he is thereby broken in pieces, shall be saved; but on whomsoever this stone falls, he will be ground to dust and his ashes scattered to the four winds.”
173:4.5 (1894.3)
When the Pharisees heard these words, they understood that Jesus referred to themselves and the other Jewish leaders. They greatly desired to lay hold on him then and there, but they feared the multitude. However, they were so angered by the Master’s words that they withdrew and held further counsel among themselves as to how they might bring about his death. And that night both the Sadducees and the Pharisees joined hands in the plan to entrap him the next day.
“하늘 나라는 마치, 아들을 위해 결혼 잔치를 마련하고, 먼저 잔치에 청함을 받은 사람들에게 심부름꾼을 보내, ‘결혼 잔치가 왕궁에 모두 준비되어있습니다’라고 전하는 어떤 왕과 같다. 그런데 전에 참석하겠다고 약속했던 사람들 대부분이 이제는 오기를 거부했다. 왕은 초대받은 사람들이 거절했다는 소식을 듣고 다른 종과 심부름꾼들을 보내면서 이렇게 말했다:‘초대된 모든 사람에게 가서, 와 보라, 내 만찬이 준비되었다. 내 소와 살찐 짐승들을 잡았고, 앞으로 있을 내 아들의 결혼을 축하할 준비가 다 되었다고 전하라.’ 그러나 어리석은 자들은 왕의 초청을 대수롭지 않게 여겼고, 혹은 농장으로, 혹은 그릇 굽는 곳으로, 혹은 작업장으로, 각기 일터로 가버렸다. 그런데 또 다른 사람들은, 왕의 초청을 경홀히 여기는 것으로 만족하지 않고, 공개적으로 반역을 일으켜 왕의 심부름꾼들을 붙잡아 모욕을 주고, 그들 가운데 일부를 죽이기까지 했다. 왕은 자신이 엄선한 손님들, 즉 사전 초대를 수락하고 결혼 잔치에 참석하겠다고 약속했던 이들조차 결국 자신의 부름을 거절하고 반역하여, 자신이 보낸 심부름꾼들을 공격하여 죽였다는 사실을 알게 되자 극도로 진노했다. 그러자 모욕당한 이 왕은, 자기 군대와 동맹국 군대에 명령하여, 반역한 이 살인자들을 괴멸시키고 그들의 성읍을 불사르게 했다.
173:5.2 (1894.5)
“The kingdom of heaven may be likened to a certain king who made a marriage feast for his son and dispatched messengers to call those who had previously been invited to the feast to come, saying, ‘Everything is ready for the marriage supper at the king’s palace.’ Now, many of those who had once promised to attend, at this time refused to come. When the king heard of these rejections of his invitation, he sent other servants and messengers, saying: ‘Tell all those who were bidden, to come, for, behold, my dinner is ready. My oxen and my fatlings are killed, and all is in readiness for the celebration of the forthcoming marriage of my son.’ But again did the thoughtless make light of this call of their king, and they went their ways, one to the farm, another to the pottery, and others to their merchandise. Still others were not content thus to slight the king’s call, but in open rebellion they laid hands on the king’s messengers and shamefully mistreated them, even killing some of them. And when the king perceived that his chosen guests, even those who had accepted his preliminary invitation and had promised to attend the wedding feast, had finally rejected his call and in rebellion had assaulted and slain his chosen messengers, he was exceedingly wroth. And then this insulted king ordered out his armies and the armies of his allies and instructed them to destroy these rebellious murderers and to burn down their city.
“그리고 그가 자신의 초청을 거절한 자들에 대한 응징을 마친 후, 결혼 잔치를 위해 다른 날을 정하고 심부름꾼들에게 말했다:‘결혼 잔치에 맨 먼저 초대받은 자들은 합당치 않았으니;지금 즉시 거리와 큰길 그리고 성읍 밖으로라도 가서, 낯선 자일지라도 눈에 띄는 대로 많은 사람을 초청하여, 이 결혼 잔치에 참여시키도록 해라.’ 그리하여 이 종들은, 큰길과 시골 구석구석까지 다녀가면서 발견하는 대로 많은 사람, 즉 선량한 자나 불량한 자들, 부자나 가난한 자들을 모아서, 마침내 기꺼이 응하는 손님으로 결혼식장이 가득 차게 되었다. 모든 준비가 끝나자, 왕은 손님들을 둘러보다가, 결혼 예복을 입지 않은 한 사람을 발견하고 깜짝 놀랐다. 왕은 모든 손님에게 결혼 예복을 무료로 줬기 때문에, 그 사람을 가리키면서 말했다:‘친구여, 이런 때에 결혼 예복을 입지 않고 어떻게 나의 접대실에 들어왔단 말이냐?’ 준비하지 않은 이 사람은 유구무언이었다. 그러자 왕이 하인들에게 말했다:‘이 경솔한 손님을 밖으로 쫓아내어, 나의 환대를 거절하고 나의 초청을 거절한 다른 모든 자와 똑같은 운명에 처하게 하라. 나의 초청을 기쁘게 받고, 모두에게 무료로 제공되는 손님용 예복을 입음으로써 나에게 경의를 표하는 자들이 아니면, 결코 들여보내지 않을 것이다.’”
173:5.3 (1895.1)
“And when he had punished those who spurned his invitation, he appointed yet another day for the wedding feast and said to his messengers: ‘They who were first bidden to the wedding were not worthy; so go now into the parting of the ways and into the highways and even beyond the borders of the city, and as many as you shall find, bid even these strangers to come in and attend this wedding feast.’ And then these servants went out into the highways and the out-of-the-way places, and they gathered together as many as they found, good and bad, rich and poor, so that at last the wedding chamber was filled with willing guests. When all was ready, the king came in to view his guests, and much to his surprise he saw there a man without a wedding garment. The king, since he had freely provided wedding garments for all his guests, addressing this man, said: ‘Friend, how is it that you come into my guest chamber on this occasion without a wedding garment?’ And this unprepared man was speechless. Then said the king to his servants: ‘Cast out this thoughtless guest from my house to share the lot of all the others who have spurned my hospitality and rejected my call. I will have none here except those who delight to accept my invitation, and who do me the honor to wear those guest garments so freely provided for all.’”
이 비유를 마친 후, 예수께서 대중을 흩어 보내려 할 때, 인정 많은 한 신자가 인파 사이를 헤치고 그에게 나와서 물었다:“그렇지만 주님, 우리가 어떻게 하면 이를 알 수 있습니까? 어떻게 하면 왕의 초청을 준비할 수 있습니까? 당신이 하나님의 아들이심을 우리가 알 수 있도록 어떤 표적을 주시겠습니까?” 이 말을 들은 주님은, “너희에게 오직 한 가지 표적만 줄 것이라”고 말씀했다. 그리고 나서 자기 몸을 가리키면서 계속 말씀했다:“이 성전을 무너뜨려라. 내가 사흘 안에 다시 세울 것이다.” 그러나 그들은 그의 말씀을 이해하지 못했으며, “거의 오십 년이나 걸려서 이 성전이 세워졌는데도, 그는 그것을 무너뜨리고 사흘 안에 일으켜 세울 것이라고 말하는구나”라고 자기들끼리 말했다. 심지어 그의 사도들조차 이 말씀의 의미를 납득하지 못했으나, 그가 부활하신 후에야 그 말씀을 떠올렸다.
173:5.4 (1895.2)
After speaking this parable, Jesus was about to dismiss the multitude when a sympathetic believer, making his way through the crowds toward him, asked: “But, Master, how shall we know about these things? how shall we be ready for the king’s invitation? what sign will you give us whereby we shall know that you are the Son of God?” And when the Master heard this, he said, “Only one sign shall be given you.” And then, pointing to his own body, he continued, “Destroy this temple, and in three days I will raise it up.” But they did not understand him, and as they dispersed, they talked among themselves, saying, “Almost fifty years has this temple been in building, and yet he says he will destroy it and raise it up in three days.” Even his own apostles did not comprehend the significance of this utterance, but subsequently, after his resurrection, they recalled what he had said.
173:5.5 (1895.3)
About four o’clock this afternoon Jesus beckoned to his apostles and indicated that he desired to leave the temple and to go to Bethany for their evening meal and a night of rest. On the way up Olivet Jesus instructed Andrew, Philip, and Thomas that, on the morrow, they should establish a camp nearer the city which they could occupy during the remainder of the Passover week. In compliance with this instruction the following morning they pitched their tents in the hillside ravine overlooking the public camping park of Gethsemane, on a plot of ground belonging to Simon of Bethany.
이 월요일 밤, 감람산 서쪽 기슭으로 올라가는 유대인 일행은 모두 다시 침묵했다. 이 열두 남자는 전과는 달리, 어떤 비극적인 일이 일어나려함을 느끼기 시작했다. 아침 일찍 벌어졌던 극적인 성전 청소 사건으로 말미암아, 주님이 자신을 드러내고 강대한 능력을 증거할 것이라고 기대했지만, 오후 내내 있었던 사건들에서 그들은 모두, 유대인 권세자들이 예수의 가르침을 확실히 거부하는 한심한 장면만 볼 수 있었다. 사도들은 불안함으로 가득했고 극도의 불확실성에 단단히 사로잡혔다. 그들은 방금 지나간 날의 사건들과 임박한 파멸의 순간 사이에는 이제 며칠밖에 남지 않았다는 사실을 감지했다. 어떤 중대한 일이 곧 일어나리라고 모두가 느꼈지만, 무엇이 일어날지는 상상하지 못했다. 그들은 휴식을 취하려고 여러 곳으로 흩어졌으나, 거의 잠을 이루지 못했다. 알패오 쌍둥이 형제마저, 주님의 생애에 관계된 사건이 마지막 고비를 향해 신속하게 움직이고 있음을 마침내 깨달았다.
173:5.6 (1896.1)
Again it was a silent group of Jews who made their way up the western slope of Olivet on this Monday night. These twelve men, as never before, were beginning to sense that something tragic was about to happen. While the dramatic cleansing of the temple during the early morning had aroused their hopes of seeing the Master assert himself and manifest his mighty powers, the events of the entire afternoon only operated as an anticlimax in that they all pointed to the certain rejection of Jesus’ teaching by the Jewish authorities. The apostles were gripped by suspense and were held in the firm grasp of a terrible uncertainty. They realized that only a few short days could intervene between the events of the day just passed and the crash of an impending doom. They all felt that something tremendous was about to happen, but they knew not what to expect. They went to their various places for rest, but they slept very little. Even the Alpheus twins were at last aroused to the realization that the events of the Master’s life were moving swiftly toward their final culmination.