유란시아 책
IV 부. 예수의 생애와 교훈
Paper 177
Wednesday, the Rest Day
Wednesday, the Rest Day
177:0.1 (1920.1)
WHEN the work of teaching the people did not press them, it was the custom of Jesus and his apostles to rest from their labors each Wednesday. On this particular Wednesday they ate breakfast somewhat later than usual, and the camp was pervaded by an ominous silence; little was said during the first half of this morning meal. At last Jesus spoke: “I desire that you rest today. Take time to think over all that has happened since we came to Jerusalem and meditate on what is just ahead, of which I have plainly told you. Make sure that the truth abides in your lives, and that you daily grow in grace.”
예수께서 동산 위로 혼자 올라갈 준비가 됐을 때, 다윗 세베대가 그에게 인사하면서 말했다:“주님, 바리새인과 관리들이 당신을 죽이려한다는 것을 잘 알면서, 어떻게 홀로 동산에 올라가려하십니까. 그렇게 하시는 것은 위험하니;당신이 해를 입지 않도록, 보살필 준비가 잘 된 세 사람을 보내겠습니다.” 예수께서는 완전-무장한 건장한 세 갈릴리인을 보면서 다윗에게 말했다:“너의 호의는 고맙지만, 사람의 아들은 자기를 방어해 줄 사람을 아무도 필요로 하지 않는다는 것을 네가 이해하지 못하는 실수를 했구나. 내 아버지 뜻에 따라서 나의 생애를 마치도록 준비되기 전에는, 아무도 나에게 손댈 수 없다. 이 사람들은 나와 동행하지 못한다. 나는 아버지와 소통할 수 있도록 혼자 가기 원한다.”
177:0.3 (1920.3)
When Jesus made ready to go into the hills alone, David Zebedee accosted him, saying: “You well know, Master, that the Pharisees and rulers seek to destroy you, and yet you make ready to go alone into the hills. To do this is folly; I will therefore send three men with you well prepared to see that no harm befalls you.” Jesus looked over the three well-armed and stalwart Galileans and said to David: “You mean well, but you err in that you fail to understand that the Son of Man needs no one to defend him. No man will lay hands on me until that hour when I am ready to lay down my life in conformity to my Father’s will. These men may not accompany me. I desire to go alone, that I may commune with the Father.”
177:0.4 (1920.4)
Upon hearing these words, David and his armed guards withdrew; but as Jesus started off alone, John Mark came forward with a small basket containing food and water and suggested that, if he intended to be away all day, he might find himself hungry. The Master smiled on John and reached down to take the basket.
177:1.1 (1920.5)
As Jesus was about to take the lunch basket from John’s hand, the young man ventured to say: “But, Master, you may set the basket down while you turn aside to pray and go on without it. Besides, if I should go along to carry the lunch, you would be more free to worship, and I will surely be silent. I will ask no questions and will stay by the basket when you go apart by yourself to pray.”
177:1.2 (1920.6)
While making this speech, the temerity of which astonished some of the near-by listeners, John had made bold to hold on to the basket. There they stood, both John and Jesus holding the basket. Presently the Master let go and, looking down on the lad, said: “Since with all your heart you crave to go with me, it shall not be denied you. We will go off by ourselves and have a good visit. You may ask me any question that arises in your heart, and we will comfort and console each other. You may start out carrying the lunch, and when you grow weary, I will help you. Follow on with me.”
예수께서는 이날 저녁 해가 질 때까지 야영지로 돌아오지 않았다. 주님은 진리를-갈망하는 청년과 함께 머물고, 낙원 아버지와 함께 의논하면서, 이 땅에서 평온한 마지막 날을 보냈다. 이 사건은 저 높은 곳에, “한 젊은이가 동산에서 하나님과 함께 시간을 보낸 날”로 알려지게 됐다. 이 장면은, 피조물과 나누는 교제를 창조주께서 얼마나 원하는지를, 우리에게 영원히 보여주는 좋은 예다. 청년일지라도, 마음 속에 정말 최상으로 원하면, 우주의 하나님의 눈길을 끌 수 있고, 사랑스런 동무관계를 누릴 수 있고, 하루 종일 동산에서 홀로 하나님과 함께하는 잊을 수 없는 황홀경을 실제로 체험할 수 있다. 그리고 유대지방 언덕에서 이 수요일에 요한 마가만이 그런 독특한 체험을 했다.
177:1.3 (1921.1)
Jesus did not return to the camp that evening until after sunset. The Master spent this last day of quiet on earth visiting with this truth-hungry youth and talking with his Paradise Father. This event has become known on high as “the day which a young man spent with God in the hills.” Forever this occasion exemplifies the willingness of the Creator to fellowship the creature. Even a youth, if the desire of the heart is really supreme, can command the attention and enjoy the loving companionship of the God of a universe, actually experience the unforgettable ecstasy of being alone with God in the hills, and for a whole day. And such was the unique experience of John Mark on this Wednesday in the hills of Judea.
177:1.4 (1920.8)
Jesus visited much with John, talking freely about the affairs of this world and the next. John told Jesus how much he regretted that he had not been old enough to be one of the apostles and expressed his great appreciation that he had been permitted to follow on with them since their first preaching at the Jordan ford near Jericho, except for the trip to Phoenicia. Jesus warned the lad not to become discouraged by impending events and assured him he would live to become a mighty messenger of the kingdom.
177:1.5 (1920.9)
John Mark was thrilled by the memory of this day with Jesus in the hills, but he never forgot the Master’s final admonition, spoken just as they were about to return to the Gethsemane camp, when he said: “Well, John, we have had a good visit, a real day of rest, but see to it that you tell no man the things which I told you.” And John Mark never did reveal anything that transpired on this day which he spent with Jesus in the hills.
177:2.1 (1921.5)
In the course of this day’s visiting with John Mark, Jesus spent considerable time comparing their early childhood and later boyhood experiences. Although John’s parents possessed more of this world’s goods than had Jesus’ parents, there was much experience in their boyhood which was very similar. Jesus said many things which helped John better to understand his parents and other members of his family. When the lad asked the Master how he could know that he would turn out to be a “mighty messenger of the kingdom,” Jesus said:
“나는 너의 현 신앙과 사랑이, 네가 어려서부터 가정에서 역할을 맡으면서 받아온 훈련에 기초하고 있다는 것을 확신할 수 있기 때문에, 네가 천국 복음에 충성스러울 것임을 안다. 너는 부모가 서로 진실한 애정을 품는 가정의 영향을 받고 자랐으며, 따라서 자신을-중요시하는 개념을 해롭게 높일 만큼 과도한 사랑을 받지는 않았다. 또한 너의 인격은, 너의 확신과 충성심 곧 서로 상반되는 두 가지를, 부모가 아무 사랑도 없이 교묘하게 이용함으로써 왜곡되는 체험을 하지도 않았다. 너는 건전한 자기-확신을 불어넣고 정상적인 안정감을 촉진시키는 부모의 사랑을 누려왔다. 그러나 너는, 너의 부모가 사랑뿐 아니라 지혜도 소유했던 행운을 누렸으며;한편 너의 부모는 너를 이웃 놀이친구들과 함께 회당 학교에 보냈고, 돈으로 살 수 있는 각종 탐닉이나 많은 사치품에 빠지지 않도록 지혜롭게 인도했고, 또한 네가 독창적인 체험을 할 수 있도록 허락함으로써, 이 세상에서 살아가는 방법을 배우도록 너에게 용기를 줬다. 너는 너의 어린 친구 아모스와 함께, 우리가 전도하고 요한의 제자들이 세례를 주던 요단강에 왔었다. 너희 둘이 우리를 따라오려고 했다. 네가 예루살렘으로 돌아갔을 때, 너의 부모는 나를 따르는 일에 동의했고;아모스의 부모는 거절했으며;그들은 아들을 지나치게 사랑했기 때문에, 네가 했던 복된 체험, 더욱이 네가 오늘 누리는 이 체험도 하지 못하게 했다. 아모스는 집에서 도망침으로써 우리와 함께 할 수도 있었겠으나, 그렇게 했다면 그는 사랑에 상처를 입히고 충성심을 희생시켰을 것이다. 그런 과정이 현명했더라도, 체험과 독립과 자유를 얻으려고 엄청난 값을 치렀을지 모른다. 너의 부모 같은 그런 현명한 부모는 반드시, 자녀가 너의 나이까지 자랐을 때, 독립심을 키워주고 건전한 자유를 누리게 하려고 사랑에 상처를 주거나 충성심을 억압할 필요가 없도록 처리할 것이다.
177:2.2 (1921.6)
“I know you will prove loyal to the gospel of the kingdom because I can depend upon your present faith and love when these qualities are grounded upon such an early training as has been your portion at home. You are the product of a home where the parents bear each other a sincere affection, and therefore you have not been overloved so as injuriously to exalt your concept of self-importance. Neither has your personality suffered distortion in consequence of your parents’ loveless maneuvering for your confidence and loyalty, the one against the other. You have enjoyed that parental love which insures laudable self-confidence and which fosters normal feelings of security. But you have also been fortunate in that your parents possessed wisdom as well as love; and it was wisdom which led them to withhold most forms of indulgence and many luxuries which wealth can buy while they sent you to the synagogue school along with your neighborhood playfellows, and they also encouraged you to learn how to live in this world by permitting you to have original experience. You came over to the Jordan, where we preached and John’s disciples baptized, with your young friend Amos. Both of you desired to go with us. When you returned to Jerusalem, your parents consented; Amos’s parents refused; they loved their son so much that they denied him the blessed experience which you have had, even such as you this day enjoy. By running away from home, Amos could have joined us, but in so doing he would have wounded love and sacrificed loyalty. Even if such a course had been wise, it would have been a terrible price to pay for experience, independence, and liberty. Wise parents, such as yours, see to it that their children do not have to wound love or stifle loyalty in order to develop independence and enjoy invigorating liberty when they have grown up to your age.
177:2.3 (1922.1)
“Love, John, is the supreme reality of the universe when bestowed by all-wise beings, but it is a dangerous and oftentimes semiselfish trait as it is manifested in the experience of mortal parents. When you get married and have children of your own to rear, make sure that your love is admonished by wisdom and guided by intelligence.
“너의 어린 친구 아모스도 네가 믿는 만큼 이 천국 복음을 믿지만, 나는 그를 전적으로 믿을만하지는 않으며;그가 앞으로 무슨 일을 하게 될지 잘 모르겠다. 어렸을 때 그의 가정생활은, 아주 믿음직스런 사람으로 키울 수 없는 그런 상태였다. 아모스는, 정상적이고 사랑스럽고 현명한 가정교육을 누리지 못한, 사도 가운데 하나와 너무도 흡사하다. 너는 정상적이고 잘 정돈된 가정에서 인생의 첫 8년을 보냈기 때문에, 이제부터 너의 모든 삶은 더욱 행복하고 믿음직스러울 것이다. 너는 사랑이 넘치고 지혜가 지배하는 가정에서 자랐으므로, 강건하고 원만한 성품을 지녔다. 그런 어린 시절의 훈련으로 인해 생성된 유형의 충성심이, 네가 첫 발을 내디딘 그 과정을 잘 통과하리라는 확신을 나에게 줬다.”
177:2.4 (1922.2)
“Your young friend Amos believes this gospel of the kingdom just as much as you, but I cannot fully depend upon him; I am not certain about what he will do in the years to come. His early home life was not such as would produce a wholly dependable person. Amos is too much like one of the apostles who failed to enjoy a normal, loving, and wise home training. Your whole afterlife will be more happy and dependable because you spent your first eight years in a normal and well-regulated home. You possess a strong and well-knit character because you grew up in a home where love prevailed and wisdom reigned. Such a childhood training produces a type of loyalty which assures me that you will go through with the course you have begun.”
예수와 요한은 가정생활에 대한 이 토의를 한 시간 넘게 계속했다. 어린아이가 인간관계나 신{神}과 갖는 관계에 대해 처음 알 수 있는 모든 것을 가족이 보여주기 때문에, 어린아이는 자신의 지적인 것과 사회적인 것과 도덕적인 것 그리고 영적인 것에 대해서도 그 초기 개념을 얻는 데 부모는 물론 관련된 가정생활에 전적으로 의존한다고, 주님은 요한에게 계속 설명했다. 자녀는 우주에 대한 첫 인상을 어머니의 보살핌에서 얻으며;하늘 아버지에 대한 첫 개념은, 육신의 아버지와 갖는 관계에 전적으로 의존한다. 자녀의 이어지는 생애는, 그의 어린 시절의 정신적 및 감정적 생활에 따라서, 행복하게 되거나 불행하게 되고, 편안하게 되거나 어렵게 되는데, 가정의 이 사회 관계와 영적 관계에 좌우된다. 인간의 전체 여생은, 태어난 후 처음 몇 년 동안 무슨 일이 일어나는가에 크게 영향 받는다.
177:2.5 (1922.3)
For more than an hour Jesus and John continued this discussion of home life. The Master went on to explain to John how a child is wholly dependent on his parents and the associated home life for all his early concepts of everything intellectual, social, moral, and even spiritual since the family represents to the young child all that he can first know of either human or divine relationships. The child must derive his first impressions of the universe from the mother’s care; he is wholly dependent on the earthly father for his first ideas of the heavenly Father. The child’s subsequent life is made happy or unhappy, easy or difficult, in accordance with his early mental and emotional life, conditioned by these social and spiritual relationships of the home. A human being’s entire afterlife is enormously influenced by what happens during the first few years of existence.
예수께서 가르친, 아버지-자녀 관계에 기초를 둔 그 복음은, 문명화된 현대 민족들의 가정생활이 더 많은 사랑과 더 많은 지혜를 갖게 될 그런 때에야, 비로소 전 세계적으로 받아들여질 수 있을 것이라고 우리는 믿는다. 가정을 개선하고 가정생활을 고귀하게 만들기에 필요한 지식과 진리를, 20세기에 살고 있는 부모들이 더 많이 가졌음에도, 예수의 복음을 받아들이면 가정생활이 즉시 개선되는 결과를 가져오게 되더라도, 갈릴리에 있었던 예수의 가정이나 유대지방에 있었던 마가의 가정처럼 훌륭한 환경을 이루는 경우는, 현대 가정에서도 아주 드문 것이 여전히 사실이다. 현명한 가정의 사랑하는 생활과 참된 종교에 대한 충실한 헌신, 이 두 가지는 서로에게 깊은 영향을 미친다. 그런 가정생활은 종교심을 향상시키고, 진정한 종교심은 가정을 반드시 영화롭게 한다.
177:2.6 (1922.4)
It is our sincere belief that the gospel of Jesus’ teaching, founded as it is on the father-child relationship, can hardly enjoy a world-wide acceptance until such a time as the home life of the modern civilized peoples embraces more of love and more of wisdom. Notwithstanding that parents of the twentieth century possess great knowledge and increased truth for improving the home and ennobling the home life, it remains a fact that very few modern homes are such good places in which to nurture boys and girls as Jesus’ home in Galilee and John Mark’s home in Judea, albeit the acceptance of Jesus’ gospel will result in the immediate improvement of home life. The love life of a wise home and the loyal devotion of true religion exert a profound reciprocal influence upon each other. Such a home life enhances religion, and genuine religion always glorifies the home.
이런 옛 유대인 가정에 있었던, 발육을 방해하는 잘못된 영향과 속박하는 특색 가운데 다수가, 더 잘 통제된 현대 가정의 영향으로 인해 실질적으로 줄어든 것이 사실이다. 정말로, 더 자연스런 해방과 훨씬 더 개인적인 자유가 있지만, 이 자유는 사랑에 의해 억제되거나, 충성심에 의해 동기가 부여되거나, 지혜가 주는 지성적 규율에 의해 통제되지 않는다. 우리가 “하늘에 계신 우리 아버지여”라고 기도하도록 아이들을 가르치는 한, 아버지라는 그 단어가, 자라나는 모든 아이의 마음과 정신에 훌륭하게 간직되도록, 가정을 다스리고 그렇게 살아야 할 엄청난 책임이, 이 땅의 모든 육신의 아버지에게 주어졌다.
177:2.7 (1923.1)
It is true that many of the objectionable stunting influences and other cramping features of these olden Jewish homes have been virtually eliminated from many of the better-regulated modern homes. There is, indeed, more spontaneous freedom and far more personal liberty, but this liberty is not restrained by love, motivated by loyalty, nor directed by the intelligent discipline of wisdom. As long as we teach the child to pray, “Our Father who is in heaven,” a tremendous responsibility rests upon all earthly fathers so to live and order their homes that the word father becomes worthily enshrined in the minds and hearts of all growing children.
177:3.1 (1923.2)
The apostles spent most of this day walking about on Mount Olivet and visiting with the disciples who were encamped with them, but early in the afternoon they became very desirous of seeing Jesus return. As the day wore on, they grew increasingly anxious about his safety; they felt inexpressibly lonely without him. There was much debating throughout the day as to whether the Master should have been allowed to go off by himself in the hills, accompanied only by an errand boy. Though no man openly so expressed his thoughts, there was not one of them, save Judas Iscariot, who did not wish himself in John Mark’s place.
오후 중반쯤에, 나다니엘이 6명 정도의 사도와 여러 제자 앞에서 “최상의 욕망”에 대해 연설했고, 이렇게 끝맺었다:“우리 대부분에게 잘못된 점은 속으로 망설인다는 것이다. 주님이 우리를 사랑하는 만큼 우리는 주님을 사랑하지 못했다. 요한 마가가 한 것처럼 우리 모두 그를 따라가고자 했다면, 틀림없이 우리를 전부 데리고 가셨을 것이다. 우리가 가만히 서 있는 동안, 그 아이는 주님 앞으로 달려가서 바구니를 내밀었고, 주님이 그것을 잡으려고 하실 때 물러서려고 하지 않았다. 그래서 주님은 우리를 여기 남겨두고, 바구니와 소년뿐 아니라 모든 것을 갖고 동산으로 가버리셨다.”
177:3.2 (1923.3)
It was about midafternoon when Nathaniel made his speech on “Supreme Desire” to about half a dozen of the apostles and as many disciples, the ending of which was: “What is wrong with most of us is that we are only halfhearted. We fail to love the Master as he loves us. If we had all wanted to go with him as much as John Mark did, he would surely have taken us all. We stood by while the lad approached the Master and offered him the basket, but when the Master took hold of it, the lad would not let go. And so the Master left us here while he went off to the hills with basket, boy, and all.”
네 시쯤 되어, 심부름꾼들이 다윗 세베대에게, 벳새다에 있는 그의 어머니로부터 그리고 예수의 어머니로부터, 소식을 갖고 왔다. 다윗은 수석 제사장들과 관리들이 예수를 죽이려한다는 것을 며칠 전에 확신했다. 다윗은 그들이 주님을 죽이기로 결의했음을 알았고, 예수께서 자신을 보호하기 위해서는 신의 권능을 사용하지 않으려한다는 것과, 그를 방어하려고 무력을 사용하는 것도 제자들에게 허락하지 않으려한다는 사실을 깨달았다. 이런 결론에 도달하자, 그는 지체하지 않고 자기 어머니에게 사람을 보내서, 예수의 어머니와 그의 가족을 모두 데리고 즉시 예루살렘으로 오도록 재촉했다.
177:3.3 (1923.4)
About four o’clock, runners came to David Zebedee bringing him word from his mother at Bethsaida and from Jesus’ mother. Several days previously David had made up his mind that the chief priests and rulers were going to kill Jesus. David knew they were determined to destroy the Master, and he was about convinced that Jesus would neither exert his divine power to save himself nor permit his followers to employ force in his defense. Having reached these conclusions, he lost no time in dispatching a messenger to his mother, urging her to come at once to Jerusalem and to bring Mary the mother of Jesus and every member of his family.
177:3.4 (1923.5)
David’s mother did as her son requested, and now the runners came back to David bringing the word that his mother and Jesus’ entire family were on the way to Jerusalem and should arrive sometime late on the following day or very early the next morning. Since David did this on his own initiative, he thought it wise to keep the matter to himself. He told no one, therefore, that Jesus’ family was on the way to Jerusalem.
177:3.5 (1924.1)
Shortly after noon, more than twenty of the Greeks who had met with Jesus and the twelve at the home of Joseph of Arimathea arrived at the camp, and Peter and John spent several hours in conference with them. These Greeks, at least some of them, were well advanced in the knowledge of the kingdom, having been instructed by Rodan at Alexandria.
이 모든 일이 야영지에서 일어나는 동안, 예루살렘에서는 대중에게 연설하려고 예수가 다시 나타나지 않은 것에 대해 수석 제사장들과 장로들이 몹시 놀랐다. 정말로, 하루 전날, 그가 성전을 떠나면서, “너희 집을 너희에게 황폐하게 남겨두고 나는 떠난다”고 말씀했었다. 그러나 그들은, 인파의 호의적인 태도 속에서 부추길 수 있는 좋은 기회를, 왜 의도적으로 그냥 지나쳐버리려고 하는지 이해할 수 없었다. 그가 사람들 가운데서 폭동을 일으키지 않을까 하면서 그들이 두려워한 반면, 주님이 대중에게 한 마지막 말씀은, “모세의 자리에 앉은”그들의 권세에 모든 합당한 방법으로 순응하라는 권고였다. 그러나 그들이 유월절을 준비하는 동시에 예수를 죽이기 위한 계획을 진행하는 동안, 그 성{城}에서는 하루가 바쁘게 지나갔다.
177:3.7 (1924.3)
While all of this was going on at the camp, in Jerusalem the chief priests and elders were amazed that Jesus did not return to address the multitudes. True, the day before, when he left the temple, he had said, “I leave your house to you desolate.” But they could not understand why he would be willing to forgo the great advantage which he had built up in the friendly attitude of the crowds. While they feared he would stir up a tumult among the people, the Master’s last words to the multitude had been an exhortation to conform in every reasonable manner with the authority of those “who sit in Moses’ seat.” But it was a busy day in the city as they simultaneously prepared for the Passover and perfected their plans for destroying Jesus.
예수와 요한 마가가 야영지에서 떠난 직후에, 가룟 유다는 형제들 가운데서 사라졌고, 그날 오후 늦게까지 돌아오지 않았다. 혼란에 빠지고 불만으로 가득 찬 이 사도는, 예루살렘에 들어가지 말라는 주님의 특별한 명령이 있었음에도, 대제사장 가야바의 집에서 예수를 대적하는 자들과 만나기로 한 약속을 지키려고, 서둘러 예루살렘으로 들어갔다. 이것은 산헤드린의 비공식 모임이었고, 아침 열 시 조금 지나서 시작하도록 약속됐다. 이 모임은, 예수를 고발하는 데 쓰일 죄의 목록의 본질을 의논하고, 그들이 이미 그에게 선고했던 사형 언도에 필수인, 국가의 승인을 확보할 목적으로, 예수를 로마 권세자 앞으로 끌고 오는 일에 어떤 절차를 이용할 것인지 결정하기 위하여 소집됐다.
177:4.1 (1924.5)
Shortly after Jesus and John Mark left the camp, Judas Iscariot disappeared from among his brethren, not returning until late in the afternoon. This confused and discontented apostle, notwithstanding his Master’s specific request to refrain from entering Jerusalem, went in haste to keep his appointment with Jesus’ enemies at the home of Caiaphas the high priest. This was an informal meeting of the Sanhedrin and had been appointed for shortly after ten o’clock that morning. This meeting was called to discuss the nature of the charges which should be lodged against Jesus and to decide upon the procedure to be employed in bringing him before the Roman authorities for the purpose of securing the necessary civil confirmation of the death sentence which they had already passed upon him.
유다는 전날에, 예수가 악의 없는 몽상가인 동시에 이상주의자이고, 고대하던 이스라엘의 구원자가 아니라는 결론을 내리게 됐음을, 친척과 아버지 가족의 어떤 사두개인 친구들에게 내비쳤다. 유다는 전체 활동으로부터 은혜롭게 물러설 수 있는 어떤 방법을 찾아내기를 몹시 원한다고 진술했다. 친구들은, 그의 탈퇴가 유대인 관리들에게 큰 사건으로서 환영받을 것이고, 그를 위해서는 그보다 더 좋은 일이 없을 것이라고 치켜세우면서 그를 안심시켰다. 그들은 그가 산헤드린에서 큰 존경을 받게 될 것이고, 선의이기는 했으나 “무식한 갈릴리인과 불행하게 연합함”으로 인한 오점{汚點}을 결국 씻을 것이라고 믿도록 유도했다.
177:4.2 (1924.6)
On the preceding day Judas had disclosed to some of his relatives and to certain Sadducean friends of his father’s family that he had reached the conclusion that, while Jesus was a well-meaning dreamer and idealist, he was not the expected deliverer of Israel. Judas stated that he would very much like to find some way of withdrawing gracefully from the whole movement. His friends flatteringly assured him that his withdrawal would be hailed by the Jewish rulers as a great event, and that nothing would be too good for him. They led him to believe that he would forthwith receive high honors from the Sanhedrin, and that he would at last be in a position to erase the stigma of his well-meant but “unfortunate association with untaught Galileans.”
유다는, 주님이 행했던 기적이 마귀들 두목의 능력으로 말미암은 것이었다고 믿을 수는 없었지만, 이제 예수께서 자신의 권력을 강화하려고 권능을 쓰지 않으리라는 것을 마침내 확신했으며;예수께서 유대인 관리들에게 죽임 당하도록 자신을 내어 주리라는 것을 마침내 확신하게 됐고, 실패로 끝나는 활동에 자기도 함께 했다는 굴욕적인 생각을 참을 수 없었다. 명백한 실패를, 그는 받아들일 수 없었다. 주님의 불굴의 성품과 위엄 있고 자비로운 정신의 예리함을 유다는 충분히 이해했으나, 친척 가운데 한 사람이, 예수는 악의-없는 광신자인 동시에, 아마 온전치 못한 정신을 갖고 있을 것이며;항상 이상하고 속을 알 수 없는 사람으로 보였다고 제시하는 말을 부분적으로 기꺼이 받아들이는 것조차 즐거워했다.
177:4.3 (1924.7)
Judas could not quite believe that the mighty works of the Master had been wrought by the power of the prince of devils, but he was now fully convinced that Jesus would not exert his power in self-aggrandizement; he was at last convinced that Jesus would allow himself to be destroyed by the Jewish rulers, and he could not endure the humiliating thought of being identified with a movement of defeat. He refused to entertain the idea of apparent failure. He thoroughly understood the sturdy character of his Master and the keenness of that majestic and merciful mind, yet he derived pleasure from even the partial entertainment of the suggestion of one of his relatives that Jesus, while he was a well-meaning fanatic, was probably not really sound of mind; that he had always appeared to be a strange and misunderstood person.
그리고 이제 유다는, 전과는 달리, 예수께서 자기에게 더 큰 명예로운 지위를 주지 않았던 것에 대해, 이상스러울 만큼 분개하게 되는 것을 알아차렸다. 지금까지는 사도들의 회계라는 명예에 대해 항상 감사하게 생각했었지만, 이제는 자기가 인정받았던 것이 아니었으며;자신의 재능을 제대로 평가받지 못했다고 생각하기 시작했다. 베드로와 야고보와 요한이 예수와 가까이 교제하면서 많은 칭찬을 받았을 것이라는 분노가 갑자기 그에게 엄습했고, 대제사장의 집으로 가는 도중에, 예수를 팔려는 생각보다는 베드로와 야고보와 요한에게 앙갚음하려는 마음이 더 컸다. 그러나 무엇보다도, 바로 그때, 새롭고 압도적인 생각이 그의 의식하는 정신을 점유하기 시작했는데:그는 스스로 명예를 얻기에 착수했고, 이것이 그의 생애에서 가장 큰 실망을 안겨줬던 자들에게 복수하는 것과 동시에 이뤄질 수 있다면 훨씬 낫겠다고 생각했다. 혼동과 자존심과 절박함 그리고 편향이 끔찍하게 뭉쳐서 그를 사로잡았다. 따라서 유다가 가야바의 집으로 가는 길에 예수를 배반하기로 결정한 것은, 돈 때문이 아니었음이 확실하다.
177:4.4 (1925.1)
And now, as never before, Judas found himself becoming strangely resentful that Jesus had never assigned him a position of greater honor. All along he had appreciated the honor of being the apostolic treasurer, but now he began to feel that he was not appreciated; that his abilities were unrecognized. He was suddenly overcome with indignation that Peter, James, and John should have been honored with close association with Jesus, and at this time, when he was on the way to the high priest’s home, he was bent on getting even with Peter, James, and John more than he was concerned with any thought of betraying Jesus. But over and above all, just then, a new and dominating thought began to occupy the forefront of his conscious mind: He had set out to get honor for himself, and if this could be secured simultaneously with getting even with those who had contributed to the greatest disappointment of his life, all the better. He was seized with a terrible conspiracy of confusion, pride, desperation, and determination. And so it must be plain that it was not for money that Judas was then on his way to the home of Caiaphas to arrange for the betrayal of Jesus.
177:4.5 (1925.2)
As Judas approached the home of Caiaphas, he arrived at the final decision to abandon Jesus and his fellow apostles; and having thus made up his mind to desert the cause of the kingdom of heaven, he was determined to secure for himself as much as possible of that honor and glory which he had thought would sometime be his when he first identified himself with Jesus and the new gospel of the kingdom. All of the apostles once shared this ambition with Judas, but as time passed they learned to admire truth and to love Jesus, at least more than did Judas.
유다의 사촌이 배신자를 가야바와 유대인 관리들에게 소개했고, 사촌은 그가 예수의 교활한 가르침에 미혹됐던 것을 발견하여, 갈릴리 사람들과 연합한 것을 공개적으로 그리고 정식으로 체념하고 싶은 처지에 이르렀으며, 동시에 유대지방 형제들의 신임과 교제로 복권{復權}되기를 요청한다고 설명했다. 유다를 위한 이 대변자는, 예수가 체포될 수만 있다면, 그것이 이스라엘의 평화를 위한 최선의 방책임을 유다가 깨달았다고 설명하고, 그런 잘못된 운동에 가담했던 것에 대해 후회하는 증거로, 그리고 이제 모세의 교훈으로 진지하게 다시 돌아왔다는 증거로, 예수를 체포하도록 명령 받은 군대 책임자와 함께 그를 조용히 체포할 수 있게 조처하고, 그리하여 군중을 동요시키는 위험 또는 그의 체포를 유월절 이후로 연기하는 일을 피하도록 하는 일을 조정할 수 있는 한 사람으로서 자청하려고 유다가 산헤드린에 왔다고, 계속 설명했다.
177:4.6 (1925.3)
The traitor was presented to Caiaphas and the Jewish rulers by his cousin, who explained that Judas, having discovered his mistake in allowing himself to be misled by the subtle teaching of Jesus, had arrived at the place where he wished to make public and formal renunciation of his association with the Galilean and at the same time to ask for reinstatement in the confidence and fellowship of his Judean brethren. This spokesman for Judas went on to explain that Judas recognized it would be best for the peace of Israel if Jesus should be taken into custody, and that, as evidence of his sorrow in having participated in such a movement of error and as proof of his sincerity in now returning to the teachings of Moses, he had come to offer himself to the Sanhedrin as one who could so arrange with the captain holding the orders for Jesus’ arrest that he could be taken into custody quietly, thus avoiding any danger of stirring up the multitudes or the necessity of postponing his arrest until after the Passover.
177:4.7 (1925.4)
When his cousin had finished speaking, he presented Judas, who, stepping forward near the high priest, said: “All that my cousin has promised, I will do, but what are you willing to give me for this service?” Judas did not seem to discern the look of disdain and even disgust that came over the face of the hardhearted and vainglorious Caiaphas; his heart was too much set on self-glory and the craving for the satisfaction of self-exaltation.
그러자 가야바가 배반자를 내려다보면서 말했다:“유다야, 너는 수비대 대장에게 가서, 오늘 밤 아니면 내일 밤에 너의 주님을 우리에게 데려올 수 있도록, 그 관원과 협의해라, 그리고 네가 도와서 그를 우리에게 넘겨주면, 너는 이 일에 상당하는 대가{代價}를 받게 될 것이다.” 이 말을 듣자, 유다는 수석 제사장들과 관리들이 있는 곳에서 물러나왔고, 어떤 방법으로 예수를 체포할 것인지에 대해 성전 수비대 대장과 의논했다. 유다는 그때 예수께서 야영지에 있지 않다는 것을 알았고, 그날 밤 언제쯤 돌아올지는 알지 못했으며, 따라서 그들은, (목요일인) 이튿날 밤, 방문 중인 순례자들과 예루살렘 사람들이 모두 잠자리에 들어간 후에, 예수를 체포하기로 동의했다.
177:4.8 (1926.1)
And then Caiaphas looked down upon the betrayer while he said: “Judas, you go to the captain of the guard and arrange with that officer to bring your Master to us either tonight or tomorrow night, and when he has been delivered by you into our hands, you shall receive your reward for this service.” When Judas heard this, he went forth from the presence of the chief priests and rulers and took counsel with the captain of the temple guards as to the manner in which Jesus was to be apprehended. Judas knew that Jesus was then absent from the camp and had no idea when he would return that evening, and so they agreed among themselves to arrest Jesus the next evening (Thursday) after the people of Jerusalem and all of the visiting pilgrims had retired for the night.
유다는 여러 날 동안 맛보지 못했던 위엄과 영광에 대한 생각으로 흥분된 채, 야영지의 동역자들에게 돌아왔다. 그는 예수께서 언젠가 새 왕국에서 위대한 사람이 되기를 기대하면서 그에게 협조했었다. 그는 자기가 예상했던 그런 새 왕국은 건설되지 않을 것임을 마침내 깨달았다. 그러나 그는, 예상했던 새 왕국에서 영광을 얻지 못하여 실망한 것을, 옛 체제에서 즉시 얻는 명예와 보상과 맞바꿀 만큼 그렇게 현명했던 것을 크게 기뻐했으며, 이제 이 옛 체제가 살아남으리라고 믿었고, 예수를, 그리고 그가 대표하는 모든 것을, 이 옛 체제가 파괴할 것이라고 확신했다. 의식하면서 의도한 마지막 동기를 볼 때, 예수에 대한 유다의 배반은, 자신의 행동으로 인해 주님과 옛 동역자들에게 어떤 결과가 일어나든지 상관하지 않고, 오직 자기 안전과 칭송만 생각하는, 이기적 탈선자의 비열한 행동이었다.
177:4.9 (1926.2)
Judas returned to his associates at the camp intoxicated with thoughts of grandeur and glory such as he had not had for many a day. He had enlisted with Jesus hoping some day to become a great man in the new kingdom. He at last realized that there was to be no new kingdom such as he had anticipated. But he rejoiced in being so sagacious as to trade off his disappointment in failing to achieve glory in an anticipated new kingdom for the immediate realization of honor and reward in the old order, which he now believed would survive, and which he was certain would destroy Jesus and all that he stood for. In its last motive of conscious intention, Judas’s betrayal of Jesus was the cowardly act of a selfish deserter whose only thought was his own safety and glorification, no matter what might be the results of his conduct upon his Master and upon his former associates.
그러나 그것은 늘 그런 식이었다. 유다는 오랫동안, 이런 고의적이고, 끈덕지고, 이기적이고, 복수심에 불타는 의식을 마음 속에 꾸준히 키워가면서, 원한과 배반이라는 혐오스럽고 사악한 욕망을 마음 속에 간직해왔다. 예수께서는 다른 사도들을 사랑하고 신뢰했던 것처럼 유다를 사랑하고 신뢰했으나, 유다는 그 보답으로 충실하게 신뢰하는 태도를 키우고 전심으로 사랑함을 체험하는 데 실패했다. 그리고 일단 사리를-꾀함에 집착하고 오랫동안 참아온 음울한 복수심이 크게 발동되자, 얼마나 무시무시한 야심이 생겨났는지! 공허하고 덧없는 시간의 유혹에 시선을 고정시킴으로써, 신성한 가치와 참된 영적 실체의 영원한 세계를 영구히 달성하는, 더 고귀하고 더 실제적인 성취를 바라보지 못하는 어리석은 사람의 삶에서, 실망은 얼마나 파괴적인 것인지 모른다. 유다는 세상적인 명예를 마음 속에 갈구했고, 이 욕망을 점점 더 전심으로 사랑하게 됐으며;다른 사도들 역시 마음 속에 동일한 세상 명예를 갈구했지만, 그들은 진심으로 예수를 사랑했고, 그가 자신들에게 가르친 진리를 사랑하는 방법을 배우고자 최선을 다했다.
177:4.10 (1926.3)
But it was ever just that way. Judas had long been engaged in this deliberate, persistent, selfish, and vengeful consciousness of progressively building up in his mind, and entertaining in his heart, these hateful and evil desires of revenge and disloyalty. Jesus loved and trusted Judas even as he loved and trusted the other apostles, but Judas failed to develop loyal trust and to experience wholehearted love in return. And how dangerous ambition can become when it is once wholly wedded to self-seeking and supremely motivated by sullen and long-suppressed vengeance! What a crushing thing is disappointment in the lives of those foolish persons who, in fastening their gaze on the shadowy and evanescent allurements of time, become blinded to the higher and more real achievements of the everlasting attainments of the eternal worlds of divine values and true spiritual realities. Judas craved worldly honor in his mind and grew to love this desire with his whole heart; the other apostles likewise craved this same worldly honor in their minds, but with their hearts they loved Jesus and were doing their best to learn to love the truths which he taught them.
유다는, 이때 그것을 깨닫지 못했으나, 세례 요한이 헤롯에게 목 베임을 당한 후에 계속 무의식적으로 예수를 비판해왔었다. 유다는 예수께서 요한을 살려주지 않은 것에 대해 항상 마음 속 깊이 원망했다. 유다가 예수를 따르게 되기 전에는 요한의 제자였음을, 너희는 기억해야할 것이다. 그리고 습관적인 미움으로 유다가 자기 혼 속에 쌓아둔 이 모든 인간적 분개와 쓰라린 실망감은, 이제 그의 무의식적인 정신 속에 잘 정리돼 있었고, 형제들의 옹호하는 영향권에서 일단 벗어나는 동시에, 예수를 대적하는 자들의 교묘한 암시와 음흉한 조롱에 노출됐을 때, 용수철처럼 튀어 올라서 그를 삼켜버릴 준비가 돼있었다. 솟구쳐 오른 유다의 기대감을 예수께서 산산 조각내는 말씀이나 행동을 할 때마다, 유다의 마음 속에는 쓰라린 분개의 상처가 남았으며;이 상처들이 깊어졌고, 이제는 마음이 너무나도 자주 고통을 당하게 되어, 선의를-지녔지만 비열하고 자기-중심적인 인격체에게 이런 씁쓸한 체험을 겪게 한 그분에 대한 모든 실제 애정을 금방 잃어버렸다. 유다 자신은 깨닫지 못했으나, 그는 겁쟁이였다. 따라서, 권세나 영광을 거머쥐기가 이제 손쉽게 이뤄지는 것처럼 보였을 때, 예수가 비겁한 바람에 그것을 붙잡기를 그토록 종종 거절했다고, 유다는 늘 예수를 탓하고 싶어 했다. 사랑이 한때는 진실했더라도, 실망과 질투와 오래-지속되는 분개를 겪게 되면, 어떻게 해서 결국 실제적인 미움으로 바뀔 수 있는지, 필사적 사람은 누구나 아주 잘 안다.
177:4.11 (1926.4)
Judas did not realize it at this time, but he had been a subconscious critic of Jesus ever since John the Baptist was beheaded by Herod. Deep down in his heart Judas always resented the fact that Jesus did not save John. You should not forget that Judas had been a disciple of John before he became a follower of Jesus. And all these accumulations of human resentment and bitter disappointment which Judas had laid by in his soul in habiliments of hate were now well organized in his subconscious mind and ready to spring up to engulf him when he once dared to separate himself from the supporting influence of his brethren while at the same time exposing himself to the clever insinuations and subtle ridicule of the enemies of Jesus. Every time Judas allowed his hopes to soar high and Jesus would do or say something to dash them to pieces, there was always left in Judas’s heart a scar of bitter resentment; and as these scars multiplied, presently that heart, so often wounded, lost all real affection for the one who had inflicted this distasteful experience upon a well-intentioned but cowardly and self-centered personality. Judas did not realize it, but he was a coward. Accordingly was he always inclined to assign to Jesus cowardice as the motive which led him so often to refuse to grasp for power or glory when they were apparently within his easy reach. And every mortal man knows full well how love, even when once genuine, can, through disappointment, jealousy, and long-continued resentment, be eventually turned into actual hate.
177:5.1 (1927.2)
Since it was Wednesday, this evening at the camp was a social hour. The Master endeavored to cheer his downcast apostles, but that was well-nigh impossible. They were all beginning to realize that disconcerting and crushing events were impending. They could not be cheerful, even when the Master recounted their years of eventful and loving association. Jesus made careful inquiry about the families of all of the apostles and, looking over toward David Zebedee, asked if anyone had heard recently from his mother, his youngest sister, or other members of his family. David looked down at his feet; he was afraid to answer.
이 시기는, 대중의 지지를 조심하라고 따르는 자들에게 말씀한 예수의 경고에 해당되는 때였다. 많은 군중이 그들을 열광적으로 따르다가, 격렬하게 대적하면서 이전의 믿음과 삶의 형태로 돌아갔던, 갈릴리에서 겪은 체험을 예수께서 다시 이야기했다. 그리고 나서 말씀했다:“그러니 너희는, 성전에서 우리 말을 듣고 우리 교훈을 믿는 것처럼 보이던 많은 인파로 인해 스스로 속지 않도록 조심해야한다. 이 대중이 진리에 귀를 기울이고 그것을 마음 속에 피상적으로 믿지만, 진리의 말씀이 마음 깊은 곳에 생명 있는 뿌리를 내리도록 한 사람은 거의 없다. 정말로 어려움이 닥칠 때에는, 복음을 오직 정신으로만 알고 아직 마음 속에 체험하지 못한 그들로부터 지지를 기대할 수 없다. 유대인 관리들이 사람의 아들을 죽이기로 결의할 때, 그리고 한 마음으로 공격할 때, 대중이 당황해서 도망치든지, 아니면 격노하고 눈이 먼 이 관리들이, 복음의 진리를 가르치는 선생들을 죽이는 동안에, 놀라면서 아무 말 없이 잠잠히 서 있는 것을 너희가 보게 될 것이다. 그리고 나서, 역경과 박해가 너희에게 임하면, 여전히 진리를 사랑한다고 너희가 생각하는 다른 사람들도 흩어질 것이며, 더러는 복음을 부인하고 너희를 배반할 것이다. 우리에게 무척 가까이했던 어떤 자들이 배반하기로 이미 결심했다. 너희는 이제 우리에게 닥칠 그때를 대비하여 오늘 휴식을 취했다. 그러므로 곧 다가올 날들을 맞이하기 위하여 내일은 힘을 낼 수 있도록, 너희는 깨어서 기도해라.”
177:5.2 (1927.3)
This was the occasion of Jesus’ warning his followers to beware of the support of the multitude. He recounted their experiences in Galilee when time and again great throngs of people enthusiastically followed them around and then just as ardently turned against them and returned to their former ways of believing and living. And then he said: “And so you must not allow yourselves to be deceived by the great crowds who heard us in the temple, and who seemed to believe our teachings. These multitudes listen to the truth and believe it superficially with their minds, but few of them permit the word of truth to strike down into the heart with living roots. Those who know the gospel only in the mind, and who have not experienced it in the heart, cannot be depended upon for support when real trouble comes. When the rulers of the Jews reach an agreement to destroy the Son of Man, and when they strike with one accord, you will see the multitude either flee in dismay or else stand by in silent amazement while these maddened and blinded rulers lead the teachers of the gospel truth to their death. And then, when adversity and persecution descend upon you, still others who you think love the truth will be scattered, and some will renounce the gospel and desert you. Some who have been very close to us have already made up their minds to desert. You have rested today in preparation for those times which are now upon us. Watch, therefore, and pray that on the morrow you may be strengthened for the days that are just ahead.”
177:5.3 (1927.4)
The atmosphere of the camp was charged with an inexplicable tension. Silent messengers came and went, communicating with only David Zebedee. Before the evening had passed, certain ones knew that Lazarus had taken hasty flight from Bethany. John Mark was ominously silent after returning to camp, notwithstanding he had spent the whole day in the Master’s company. Every effort to persuade him to talk only indicated clearly that Jesus had told him not to talk.
177:5.4 (1928.1)
Even the Master’s good cheer and his unusual sociability frightened them. They all felt the certain drawing upon them of the terrible isolation which they realized was about to descend with crashing suddenness and inescapable terror. They vaguely sensed what was coming, and none felt prepared to face the test. The Master had been away all day; they had missed him tremendously.
177:5.6 (1928.3)
It was just before midnight when Jesus, knowing this would be the last night he would ever sleep through with his chosen family on earth, said, as he dispersed them for the night: “Go to your sleep, my brethren, and peace be upon you till we rise on the morrow, one more day to do the Father’s will and experience the joy of knowing that we are his sons.”