유란시아 책
IV 부. 예수의 생애와 교훈
185:0.1 (1987.1)
SHORTLY after six o’clock on this Friday morning, April 7, a.d. 30, Jesus was brought before Pilate, the Roman procurator who governed Judea, Samaria, and Idumea under the immediate supervision of the legatus of Syria. The Master was taken into the presence of the Roman governor by the temple guards, bound, and was accompanied by about fifty of his accusers, including the Sanhedrist court (principally Sadduceans), Judas Iscariot, and the high priest, Caiaphas, and by the Apostle John. Annas did not appear before Pilate.
185:0.2 (1987.2)
Pilate was up and ready to receive this group of early morning callers, having been informed by those who had secured his consent, the previous evening, to employ the Roman soldiers in arresting the Son of Man, that Jesus would be early brought before him. This trial was arranged to take place in front of the praetorium, an addition to the fortress of Antonia, where Pilate and his wife made their headquarters when stopping in Jerusalem.
185:0.3 (1987.3)
Though Pilate conducted much of Jesus’ examination within the praetorium halls, the public trial was held outside on the steps leading up to the main entrance. This was a concession to the Jews, who refused to enter any gentile building where leaven might be used on this day of preparation for the Passover. Such conduct would not only render them ceremonially unclean and thereby debar them from partaking of the afternoon feast of thanksgiving but would also necessitate their subjection to purification ceremonies after sundown, before they would be eligible to partake of the Passover supper.
185:0.4 (1987.4)
Although these Jews were not at all bothered in conscience as they intrigued to effect the judicial murder of Jesus, they were nonetheless scrupulous regarding all these matters of ceremonial cleanness and traditional regularity. And these Jews have not been the only ones to fail in the recognition of high and holy obligations of a divine nature while giving meticulous attention to things of trifling importance to human welfare in both time and eternity.
본디오 빌라도가 작은 지역들을 다스리는 제법 충실한 총독이 아니었다면, 티베리우스가 그를 유대지방 행정관으로서 10년이나 남아있게 하지 않았을 것이다. 그는 그런대로 선한 통치자였으나, 도덕적으로는 비겁했다. 유대인의 총독으로서 자신이 맡은 과제의 본질을 납득하기에 충분할 만큼 도량이 넓지는 못했다. 진짜 종교, 즉 기꺼이 목숨을 바칠 수 있는 신앙을 이 히브리인들이 지니고 있다는 사실과, 수백만 히브리인이 여기저기 흩어져 살면서, 예루살렘을 신앙의 성지로 우러러보고 산헤드린을 이 세상에서 가장 높은 법정으로 존중한다는 사실을, 그는 파악하지 못했다.
185:1.1 (1987.5)
If Pontius Pilate had not been a reasonably good governor of the minor provinces, Tiberius would hardly have suffered him to remain as procurator of Judea for ten years. Although he was a fairly good administrator, he was a moral coward. He was not a big enough man to comprehend the nature of his task as governor of the Jews. He failed to grasp the fact that these Hebrews had a real religion, a faith for which they were willing to die, and that millions upon millions of them, scattered here and there throughout the empire, looked to Jerusalem as the shrine of their faith and held the Sanhedrin in respect as the highest tribunal on earth.
빌라도는 유대인을 사랑하지 않았고, 이런 뿌리-깊은 증오심은 일찍부터 고개를 들기 시작했다. 모든 로마 식민지 가운데, 유대지방보다 더 다스리기 힘든 곳은 없었다. 빌라도는 유대인을 다룰 때 수반되는 문제를 똑바로 이해한 적이 없었고, 그렇기 때문에 총독으로서 부임하던 초기에 거의 치명적이고 자멸할만한 일련의 큰 실책을 범했다. 그리고 이 실책으로 인해, 유대인은 그를 움직일 수 있는 힘을 갖게 됐다. 그의 결정에 영향을 미치고 싶을 때에는, 모두 반란을 일으킬 듯한 행동을 취하면 됐고, 빌라도는 곧 승복하곤 했다. 행정관의 이런 명백한 우유부단, 곧 도덕적 용기의 부족은, 주로 그가 유대인과 가졌던 몇 번의 논쟁에 대한 기억 때문이었고, 그때마다 저희가 그를 이겼기 때문이다. 유대인은 빌라도가 자기네를 두려워하는 것, 즉 티베리우스로부터 지위를 박탈당하게 될 것을 염려한다는 사실을 알았고, 여러 번에 걸쳐서 총독을 크게 불리하게 만드는 일에 이 경험을 이용했다.
185:1.2 (1988.1)
Pilate did not love the Jews, and this deep-seated hatred early began to manifest itself. Of all the Roman provinces, none was more difficult to govern than Judea. Pilate never really understood the problems involved in the management of the Jews and, therefore, very early in his experience as governor, made a series of almost fatal and well-nigh suicidal blunders. And it was these blunders that gave the Jews such power over him. When they wanted to influence his decisions, all they had to do was to threaten an uprising, and Pilate would speedily capitulate. And this apparent vacillation, or lack of moral courage, of the procurator was chiefly due to the memory of a number of controversies he had had with the Jews and because in each instance they had worsted him. The Jews knew that Pilate was afraid of them, that he feared for his position before Tiberius, and they employed this knowledge to the great disadvantage of the governor on numerous occasions.
빌라도가 유대인의 눈 밖에 나게 된 것은, 몇 차례의 유감스런 충돌 결과로 발생됐다. 우선, 그는 우상 숭배를 상징하는 모든 형상을 배격하는, 그들의 뿌리 깊은 편견을 심각하게 받아들이지 못했다. 따라서 그는, 전임자의 수하에 있던 로마 군대의 관행대로, 자기 병사들이 가이사의 형상을 새긴 기를 들고 예루살렘에 들어가도록 허락했다. 유대인을 대표하는 많은 사람이, 5일 동안이나 빌라도 앞에 나와서, 군기{軍旗}에서 이 형상을 제거하라고 요구했다. 그는 단호히 그들의 청을 거절했고 즉시 사형에 처하겠다고 위협했다. 빌라도는 무신론자였으므로, 강한 종교적 심성을 지닌 사람들이 자신의 종교적 신념을 위해서라면 서슴지 않고 목숨을 바친다는 것을 이해하지 못했으며;따라서 그들이 반항하는 태도로 저택 앞에 몰려와, 얼굴을 땅에 대고 엎드린 채, 죽을 각오가 돼있다는 말을 전했을 때 크게 당황했다. 그때 빌라도는 자신이 기꺼이 실행하지도 못할 말로 위협했다는 것을 알게 됐다. 그는 결국 굴복해서, 예루살렘에 있는 군기에서 형상을 제거하도록 명령했고, 이렇게 하여, 그날 이후로 계속 유대인 지도자들의 변덕스러움에 자신이 지배받고 있다는 것을 알게 됐는데, 그들은, 실행하지도 못할 말로 위협했던 그의 태도에서 약점을 발견했다.
185:1.3 (1988.2)
Pilate’s disfavor with the Jews came about as a result of a number of unfortunate encounters. First, he failed to take seriously their deep-seated prejudice against all images as symbols of idol worship. Therefore he permitted his soldiers to enter Jerusalem without removing the images of Caesar from their banners, as had been the practice of the Roman soldiers under his predecessor. A large deputation of Jews waited upon Pilate for five days, imploring him to have these images removed from the military standards. He flatly refused to grant their petition and threatened them with instant death. Pilate, himself being a skeptic, did not understand that men of strong religious feelings will not hesitate to die for their religious convictions; and therefore was he dismayed when these Jews drew themselves up defiantly before his palace, bowed their faces to the ground, and sent word that they were ready to die. Pilate then realized that he had made a threat which he was unwilling to carry out. He surrendered, ordered the images removed from the standards of his soldiers in Jerusalem, and found himself from that day on to a large extent subject to the whims of the Jewish leaders, who had in this way discovered his weakness in making threats which he feared to execute.
185:1.4 (1988.3)
Pilate subsequently determined to regain this lost prestige and accordingly had the shields of the emperor, such as were commonly used in Caesar worship, put up on the walls of Herod’s palace in Jerusalem. When the Jews protested, he was adamant. When he refused to listen to their protests, they promptly appealed to Rome, and the emperor as promptly ordered the offending shields removed. And then was Pilate held in even lower esteem than before.
유대인이 그를 냉대하게 된 또 다른 사건은, 큰 종교 축제가 있을 때마다 예루살렘으로 오는 수백만의 사람에게, 충분한 물을 공급할 수 있도록 새 수로를 건설하는 비용을 충당하려고, 감히 성전 재정에서 돈을 취하려한 일이었다. 유대인은 오직 산헤드린만이 성전 재정을 지출할 수 있도록 허용했고, 빌라도의 이런 주제넘은 통치에 대항하여 끊임없이 비난했다. 이 결정 때문에 20회 이상 폭동이 일어났고, 많은 피를 흘리는 결과를 가져왔다. 이런 심각한 소요 가운데 가장 최근에 일어난 것 때문에 많은 갈릴리인이 학살당했는데, 심지어 제단에서 경배하다가 학살되기도 했다.
185:1.5 (1988.4)
Another thing which brought him into great disfavor with the Jews was that he dared to take money from the temple treasury to pay for the construction of a new aqueduct to provide increased water supply for the millions of visitors to Jerusalem at the times of the great religious feasts. The Jews held that only the Sanhedrin could disburse the temple funds, and they never ceased to inveigh against Pilate for this presumptuous ruling. No less than a score of riots and much bloodshed resulted from this decision. The last of these serious outbreaks had to do with the slaughter of a large company of Galileans even as they worshiped at the altar.
우유부단한 이 로마 통치자가, 유대인을 두려워하기 때문에, 그리고 자신의 개인적 지위를 보장하려고 예수를 희생제물로 삼았지만, 성전의 기물이 그리심산에 묻혀있다고 주장하면서 큰 무리를 이끌고 거기로 올라간, 거짓 메시야의 야심과 관련하여;그의 약속과 달리, 신성시되는 기물을 숨겼다는 장소를 찾지 못하자 격렬한 소요가 일어났는데, 이것을 구실로 쓸데없이 사마리아인을 학살한 탓에, 그가 결국 자리에서 물러나게 됐음은 의미심장하다. 이 사건의 결과로, 시리아 지방총독이 빌라도에게 로마로 가도록 명했다. 티베리우스는 빌라도가 로마로 가고 있을 때 죽었고, 그는 유대지방 행정관으로서 재임명 받지 못했다. 그는 예수를 십자가형에 처하도록 허락한 죄를 유감스럽게 생각했지만, 그 느낌에서 결코 온전히 벗어나지 못했다. 새 황제의 눈에서도 벗어났고, 퇴직하여 로잔느 지방으로 갔고, 나중에 거기서 자살했다.
185:1.6 (1988.5)
It is significant that, while this vacillating Roman ruler sacrificed Jesus to his fear of the Jews and to safeguard his personal position, he finally was deposed as a result of the needless slaughter of Samaritans in connection with the pretensions of a false Messiah who led troops to Mount Gerizim, where he claimed the temple vessels were buried; and fierce riots broke out when he failed to reveal the hiding place of the sacred vessels, as he had promised. As a result of this episode, the legatus of Syria ordered Pilate to Rome. Tiberius died while Pilate was on the way to Rome, and he was not reappointed as procurator of Judea. He never fully recovered from the regretful condemnation of having consented to the crucifixion of Jesus. Finding no favor in the eyes of the new emperor, he retired to the province of Lausanne, where he subsequently committed suicide.
185:1.8 (1989.2)
And all this explains much that transpired on this tragic Friday forenoon. It is easy to understand why the Jews presumed to dictate to Pilate—to get him up at six o’clock to try Jesus—and also why they did not hesitate to threaten to charge him with treason before the emperor if he dared to refuse their demands for Jesus’ death.
185:1.9 (1989.3)
A worthy Roman governor who had not become disadvantageously involved with the rulers of the Jews would never have permitted these bloodthirsty religious fanatics to bring about the death of a man whom he himself had declared to be innocent of their false charges and without fault. Rome made a great blunder, a far-reaching error in earthly affairs, when she sent the second-rate Pilate to govern Palestine. Tiberius had better have sent to the Jews the best provincial administrator in the empire.
185:2.1 (1989.4)
When Jesus and his accusers had gathered in front of Pilate’s judgment hall, the Roman governor came out and, addressing the company assembled, asked, “What accusation do you bring against this fellow?” The Sadducees and councilors who had taken it upon themselves to put Jesus out of the way had determined to go before Pilate and ask for confirmation of the death sentence pronounced upon Jesus, without volunteering any definite charge. Therefore did the spokesman for the Sanhedrist court answer Pilate: “If this man were not an evildoer, we should not have delivered him up to you.”
185:2.2 (1989.5)
When Pilate observed that they were reluctant to state their charges against Jesus, although he knew they had been all night engaged in deliberations regarding his guilt, he answered them: “Since you have not agreed on any definite charges, why do you not take this man and pass judgment on him in accordance with your own laws?”
185:2.4 (1989.7)
To come before the Roman governor with this attempt at evasion discloses both the ill-will and the ill-humor of the Sanhedrists toward Jesus as well as their lack of respect for the fairness, honor, and dignity of Pilate. What effrontery for these subject citizens to appear before their provincial governor asking for a decree of execution against a man before affording him a fair trial and without even preferring definite criminal charges against him!
185:2.5 (1989.8)
Pilate knew something of Jesus’ work among the Jews, and he surmised that the charges which might be brought against him had to do with infringements of the Jewish ecclesiastical laws; therefore he sought to refer the case back to their own tribunal. Again, Pilate took delight in making them publicly confess that they were powerless to pronounce and execute the death sentence upon even one of their own race whom they had come to despise with a bitter and envious hatred.
185:2.6 (1990.1)
It was a few hours previously, shortly before midnight and after he had granted permission to use Roman soldiers in effecting the secret arrest of Jesus, that Pilate had heard further concerning Jesus and his teaching from his wife, Claudia, who was a partial convert to Judaism, and who later on became a full-fledged believer in Jesus’ gospel.
185:2.7 (1990.2)
Pilate would have liked to postpone this hearing, but he saw the Jewish leaders were determined to proceed with the case. He knew that this was not only the forenoon of preparation for the Passover, but that this day, being Friday, was also the preparation day for the Jewish Sabbath of rest and worship.
185:2.8 (1990.3)
Pilate, being keenly sensitive to the disrespectful manner of the approach of these Jews, was not willing to comply with their demands that Jesus be sentenced to death without a trial. When, therefore, he had waited a few moments for them to present their charges against the prisoner, he turned to them and said: “I will not sentence this man to death without a trial; neither will I consent to examine him until you have presented your charges against him in writing.”
185:2.14 (1990.9)
Jesus had not been regularly tried nor legally convicted on any of these charges. He did not even hear these charges when first stated, but Pilate had him brought from the praetorium, where he was in the keeping of the guards, and he insisted that these charges be repeated in Jesus’ hearing.
185:2.15 (1990.10)
When Jesus heard these accusations, he well knew that he had not been heard on these matters before the Jewish court, and so did John Zebedee and his accusers, but he made no reply to their false charges. Even when Pilate bade him answer his accusers, he opened not his mouth. Pilate was so astonished at the unfairness of the whole proceeding and so impressed by Jesus’ silent and masterly bearing that he decided to take the prisoner inside the hall and examine him privately.
185:2.16 (1990.11)
Pilate was confused in mind, fearful of the Jews in his heart, and mightily stirred in his spirit by the spectacle of Jesus’ standing there in majesty before his bloodthirsty accusers and gazing down on them, not in silent contempt, but with an expression of genuine pity and sorrowful affection.
빌라도는 경비병을 바깥방에 남겨둔 채, 아무도 없는 방으로 예수와 요한 세베대만 데려갔으며, 죄수를 앉게 하고, 자신도 그 옆에 앉아서 몇 가지 질문을 했다. 빌라도는 그에 대한 첫 기소 항목:즉 그가 민족을 나쁜 길로 인도하는 자요 반역을 선동하는 자라는 내용을 자기는 믿지 않는다고 확신시키면서 예수께 말하기 시작했다. 그리고 나서, “네가 가이사에게 세를 바치지 말라고 가르쳤느냐?”고 물었다. 예수께서는 요한을 가리키면서 말씀했다:“저 사람, 또는 내 가르침을 들은 사람들에게 물어보라.” 그러자 빌라도가 세금과 관련된 이 문제에 대해 요한에게 질문했으며, 요한은 주님의 가르침에 대해 증언했고, 예수와 사도들이 가이사의 세와 성전 세를 다 납부했다고 설명했다. 빌라도는 요한에게 질문을 마친 후에, “내가 너와 말한 것을 아무에게도 말하지 말라”고 했다. 그리고 요한은 이 일을 결코 말하지 않았다.
185:3.1 (1991.1)
Pilate took Jesus and John Zebedee into a private chamber, leaving the guards outside in the hall, and requesting the prisoner to sit down, he sat down by his side and asked several questions. Pilate began his talk with Jesus by assuring him that he did not believe the first count against him: that he was a perverter of the nation and an inciter to rebellion. Then he asked, “Did you ever teach that tribute should be refused Caesar?” Jesus, pointing to John, said, “Ask him or any other man who has heard my teaching.” Then Pilate questioned John about this matter of tribute, and John testified concerning his Master’s teaching and explained that Jesus and his apostles paid taxes both to Caesar and to the temple. When Pilate had questioned John, he said, “See that you tell no man that I talked with you.” And John never did reveal this matter.
이때 빌라도가 예수께 더 질문하려고 돌아서서 말했다:“자, 이제 너에 대한 셋째 기소 내용에 대해서인데, 네가 유대인의 왕이냐?” 이렇게 묻는 빌라도의 목소리가 사뭇 진지했으므로, 예수께서는 그 행정관에게 미소 지으면서 말씀했다:“빌라도야, 네가 스스로 이것을 묻느냐, 아니면 나를 고발하는 저들에게서 이 질문을 취했느냐?” 그러자 총독이 조금 분개하는 목소리로 대답했다:“내가 유대인이냐? 너의 동족과 수석 제사장들이 너를 끌고 와서 사형을 언도하라고 요청했다. 나는 그들의 고소가 타당한지를 물어보는 것이며, 네가 행한 것을 내가 몸소 알아보려는 것뿐이다. 나에게 말하라, 네가 유대인의 왕이라고 했느냐? 그리고 새 왕국을 세우려고 도모했느냐?”
185:3.2 (1991.2)
Pilate then turned around to question Jesus further, saying: “And now about the third accusation against you, are you the king of the Jews?” Since there was a tone of possibly sincere inquiry in Pilate’s voice, Jesus smiled on the procurator and said: “Pilate, do you ask this for yourself, or do you take this question from these others, my accusers?” Whereupon, in a tone of partial indignation, the governor answered: “Am I a Jew? Your own people and the chief priests delivered you up and asked me to sentence you to death. I question the validity of their charges and am only trying to find out for myself what you have done. Tell me, have you said that you are the king of the Jews, and have you sought to found a new kingdom?”
185:3.3 (1991.3)
Then said Jesus to Pilate: “Do you not perceive that my kingdom is not of this world? If my kingdom were of this world, surely would my disciples fight that I should not be delivered into the hands of the Jews. My presence here before you in these bonds is sufficient to show all men that my kingdom is a spiritual dominion, even the brotherhood of men who, through faith and by love, have become the sons of God. And this salvation is for the gentile as well as for the Jew.”
185:3.4 (1991.4)
“Then you are a king after all?” said Pilate. And Jesus answered: “Yes, I am such a king, and my kingdom is the family of the faith sons of my Father who is in heaven. For this purpose was I born into this world, even that I should show my Father to all men and bear witness to the truth of God. And even now do I declare to you that every one who loves the truth hears my voice.”
빌라도는 예수의 말씀을 헤아릴 수 없었고, 그의 영적인 나라의 본질을 이해할 수도 없었으나, 이 죄수가 죽을만한 일을 하지 않았다는 것만큼은 확신했다. 온화하고 지친, 그러나 당당하고 꼿꼿한 이 사람이, 자신을 위하여 이스라엘의 세속 권좌를 차지하려는 염원으로, 거칠고 위험한 혁명을 일으킬 수 없다는 것을 확신하기에는, 빌라도마저 예수를 직접 대면하여 한 번 만나는 것으로 충분했다. 빌라도는, “지혜 있는 자가 곧 왕이라”고 선언하는 스토아 철학자들의 교훈에 익숙했으므로, 자신을 왕이라고 한 예수의 뜻을 어느 정도 이해할 수 있다고 생각했다. 빌라도는, 예수가 위험한 선동꾼이라기보다는, 무해한 몽상가 곧 순진한 광신자에 불과하다고 온전히 확신했다.
185:3.6 (1991.6)
Pilate was not able to fathom Jesus’ words, nor was he able to understand the nature of his spiritual kingdom, but he was now certain that the prisoner had done nothing worthy of death. One look at Jesus, face to face, was enough to convince even Pilate that this gentle and weary, but majestic and upright, man was no wild and dangerous revolutionary who aspired to establish himself on the temporal throne of Israel. Pilate thought he understood something of what Jesus meant when he called himself a king, for he was familiar with the teachings of the Stoics, who declared that “the wise man is king.” Pilate was thoroughly convinced that, instead of being a dangerous seditionmonger, Jesus was nothing more or less than a harmless visionary, an innocent fanatic.
주님께 질문을 마친 후에, 빌라도는 예수를 고발하는 자들과 수석 제사장들에게 돌아가서 말했다:“내가 이 사람을 심문했으나, 그에게서 아무 허물도 발견하지 못했다. 나는 너희가 그에 대해 기소한 내용처럼 그가 죄를 지었다고 생각하지 않으며;풀어줘야 한다고 생각한다.” 이 말을 들은 유대인은 몹시 화가 나서 동요했고, 예수를 죽여야한다고 격렬하게 고함쳤으며;산헤드린 회원 가운데 한 사람이 직접 빌라도 옆으로 올라와서 말했다:“이 사람은 갈릴리에서 시작하여, 온 유대지방을 두루 다니면서 민족을 선동했습니다. 해독을 끼치는 자이며 악을 행하는 자입니다. 이 사악한 자를 풀어준다면 당신은 오래도록 후회할 것입니다.”
185:3.7 (1991.7)
After questioning the Master, Pilate went back to the chief priests and the accusers of Jesus and said: “I have examined this man, and I find no fault in him. I do not think he is guilty of the charges you have made against him; I think he ought to be set free.” And when the Jews heard this, they were moved with great anger, so much so that they wildly shouted that Jesus should die; and one of the Sanhedrists boldly stepped up by the side of Pilate, saying: “This man stirs up the people, beginning in Galilee and continuing throughout all Judea. He is a mischief-maker and an evildoer. You will long regret it if you let this wicked man go free.”
185:3.8 (1992.1)
Pilate was hard pressed to know what to do with Jesus; therefore, when he heard them say that he began his work in Galilee, he thought to avoid the responsibility of deciding the case, at least to gain time for thought, by sending Jesus to appear before Herod, who was then in the city attending the Passover. Pilate also thought that this gesture would help to antidote some of the bitter feeling which had existed for some time between himself and Herod, due to numerous misunderstandings over matters of jurisdiction.
헤롯 안티파스는, 예루살렘에 들릴 때, 헤롯 대왕이 소유했던 옛 마카비 궁전에 머물렀으며, 예수께서 성전 경비병들에게 끌려간 곳은, 전에 왕의 처소였던 그 궁전이었고, 고발인들과 점점 늘어나는 대중이 그 뒤를 따라왔다. 헤롯은 오래 전부터 예수에 대해 들었고, 그에 관하여 호기심이 많았다. 이 금요일 아침에, 사람의 아들이 자기 앞에 섰을 때, 이 사악한 이두메인은, 그가 바로, 공공건물 가운데 하나에서 일하다가 사고로 사망한 아버지에게 지급돼야 할 돈에 대해 정당한 결정을 해달라고, 수년 전에 세포리에서 자기에게 항변하면서 서있던 그 소년임을, 조금도 기억하지 못했다. 헤롯은 자기가 기억하기로, 예수의 일이 주로 갈릴리에 집중됐을 때 그에 대해 크게 염려한 적은 있었지만, 그를 직접 만나지는 않았다고 생각했다. 그가 빌라도와 유대지방 사람에게 체포돼있으므로, 앞으로 예수 때문에 어떤 문제가 생겨도 안전할 것이라고 느끼면서, 헤롯은 그를 보고 싶어 했다. 헤롯은 예수가 행한 기적에 대해 많이 들었고, 그가 아무 이적이든지 행하는 것을 정말로 보리라고 기대했다.
185:4.1 (1992.3)
When Herod Antipas stopped in Jerusalem, he dwelt in the old Maccabean palace of Herod the Great, and it was to this home of the former king that Jesus was now taken by the temple guards, and he was followed by his accusers and an increasing multitude. Herod had long heard of Jesus, and he was very curious about him. When the Son of Man stood before him, on this Friday morning, the wicked Idumean never for one moment recalled the lad of former years who had appeared before him in Sepphoris pleading for a just decision regarding the money due his father, who had been accidentally killed while at work on one of the public buildings. As far as Herod knew, he had never seen Jesus, although he had worried a great deal about him when his work had been centered in Galilee. Now that he was in custody of Pilate and the Judeans, Herod was desirous of seeing him, feeling secure against any trouble from him in the future. Herod had heard much about the miracles wrought by Jesus, and he really hoped to see him do some wonder.
185:4.2 (1992.4)
When they brought Jesus before Herod, the tetrarch was startled by his stately appearance and the calm composure of his countenance. For some fifteen minutes Herod asked Jesus questions, but the Master would not answer. Herod taunted and dared him to perform a miracle, but Jesus would not reply to his many inquiries or respond to his taunts.
그리고 나서, 헤롯은 고개를 돌려서 수석 제사장들과 사두개인들이 고발하는 말에 귀를 기울였고, 사람의 아들이 행했다고 주장하는 악행에 대해 빌라도가 들은 모든 것 외에 더 많은 것을 들었다. 마침내, 예수께서 아무 말도 하지 않으리라는 것과, 자기를 위하여 기적을 베풀지도 않을 것임을 알고, 헤롯은 그를 몇 차례 희롱한 후에, 왕족이 입는 낡은 자주색 예복을 입히고, 빌라도에게 돌려보냈다. 헤롯은 유대지방에 있던 예수에 대해 관할권이 없다는 것을 알았다. 그는 마침내 예수를 갈릴리에서 몰아내게 됐음을 기뻐했지만, 그를 죽이는 책임이 빌라도에게 있다는 것에 감사했다. 헤롯은, 세례 요한을 죽인 결과로 자기에게 저주가 임하리라는 두려움에서 온전히 벗어난 적이 없었다. 헤롯은 예수께서 죽음에서 살아난 요한이 아닌가 하는 두려움에 빠진 때도 있었다. 감히 자신의 사생활을 폭로하고 비난했던, 거리낌 없고 불같은 그 선지자에 비해, 예수가 전혀 다른 부류의 사람임을 봤으므로, 그는 이제 그런 두려움에서 해방됐다.
185:4.3 (1992.5)
Then Herod turned to the chief priests and the Sadducees and, giving ear to their accusations, heard all and more than Pilate had listened to regarding the alleged evil doings of the Son of Man. Finally, being convinced that Jesus would neither talk nor perform a wonder for him, Herod, after making fun of him for a time, arrayed him in an old purple royal robe and sent him back to Pilate. Herod knew he had no jurisdiction over Jesus in Judea. Though he was glad to believe that he was finally to be rid of Jesus in Galilee, he was thankful that it was Pilate who had the responsibility of putting him to death. Herod never had fully recovered from the fear that cursed him as a result of killing John the Baptist. Herod had at certain times even feared that Jesus was John risen from the dead. Now he was relieved of that fear since he observed that Jesus was a very different sort of person from the outspoken and fiery prophet who dared to expose and denounce his private life.
경비병들이 예수를 다시 빌라도에게 끌고 왔을 때, 그는 재판석이 차려진 집정관 관저 앞 계단에 나와 있었고, 수석 제사장들과 산헤드린 회원들을 불러 모은 후에 그들에게 말했다:“너희는, 이 사람이 민족을 나쁜 길로 이끌고, 세금을 내지 못하게 하고, 유대인의 왕이라고 주장한다는 죄목으로 내 앞에 데려왔다. 나는 그를 심문했지만 그가 이런 혐의에 대해 책임 있음을 발견하지 못했다. 사실, 그에게서 아무런 허물도 찾지 못했다. 그래서 그를 헤롯에게 보냈고, 그 영주도 같은 결론에 도달할 수밖에 없었으므로 우리에게 다시 돌려보냈다. 이 사람을 죽일만한 아무 이유도 없음이 분명하다. 너희가 그에게 훈육이 필요하다고 여전히 생각한다면, 나는 그를 놓아주기 전에 혼내줄 용의가 있다.”
185:5.1 (1993.1)
When the guards had brought Jesus back to Pilate, he went out on the front steps of the praetorium, where his judgment seat had been placed, and calling together the chief priests and Sanhedrists, said to them: “You brought this man before me with charges that he perverts the people, forbids the payment of taxes, and claims to be king of the Jews. I have examined him and fail to find him guilty of these charges. In fact, I find no fault in him. Then I sent him to Herod, and the tetrarch must have reached the same conclusion since he has sent him back to us. Certainly, nothing worthy of death has been done by this man. If you still think he needs to be disciplined, I am willing to chastise him before I release him.”
유대인이 예수의 석방에 반대하여 소리 지르려는 순간, 유월절 축제를 기념하여 죄수 한 사람을 방면해 달라고 빌라도에게 요청하기 위해, 큰 인파가 집정관 저택으로 행진해왔다. 유월절 기간에, 유죄 판결을 받고 감옥에 갇힌 한 사람을 놓아주도록 민중이 요청할 때, 로마 총독이 이를 허락하는 것이 한동안 관습이었다. 그리고 지금 이 인파가 죄수 한 명을 풀어 달라고 요청하려고 그 앞으로 왔으며, 예수께서 최근에 대중으로부터 큰 호응을 받았으므로, 예수가 지금 재판석 앞에 있는 죄인이니, 유월절에 선정{善政}을 베푸는 표시로 이 갈릴리 사람을 풀어주겠다고 이 무리에게 제안함으로써, 이 궁지에서 벗어날 수 있을지 모른다는 생각이 빌라도에게 떠올랐다.
185:5.2 (1993.2)
Just as the Jews were about to engage in shouting their protests against the release of Jesus, a vast crowd came marching up to the praetorium for the purpose of asking Pilate for the release of a prisoner in honor of the Passover feast. For some time it had been the custom of the Roman governors to allow the populace to choose some imprisoned or condemned man for pardon at the time of the Passover. And now that this crowd had come before him to ask for the release of a prisoner, and since Jesus had so recently been in great favor with the multitudes, it occurred to Pilate that he might possibly extricate himself from his predicament by proposing to this group that, since Jesus was now a prisoner before his judgment seat, he release to them this man of Galilee as the token of Passover good will.
185:5.3 (1993.3)
As the crowd surged up on the steps of the building, Pilate heard them calling out the name of one Barabbas. Barabbas was a noted political agitator and murderous robber, the son of a priest, who had recently been apprehended in the act of robbery and murder on the Jericho road. This man was under sentence to die as soon as the Passover festivities were over.
수석 제사장들이 예수를 데려와서 어떤 죄목으로 그를 사형에 처하기를 요구한다는 것, 그리고 그를 죽일만한 이유가 없다고 생각한다는 것을, 빌라도가 일어서서 인파를 향해 설명했다. 빌라도가 말했다:“그러니, 내가 어느 죄수를 너희에게 풀어주기 원하느냐, 살인자인 이 바라바냐, 아니면 이 갈릴리 예수냐?” 빌라도가 이렇게 말하자, 수석 제사장들과 산헤드린 의원들이 모두 있는 힘을 다해 소리쳤다. “바라바, 바라바!” 그리고 수석 제사장들이 예수를 죽이기로 결심했다는 것을 본 사람들은, 그를 죽이라는 아우성에 재빨리 가담하는 한편, 바라바를 놓아달라고 큰 소리로 외쳤다.
185:5.4 (1993.4)
Pilate stood up and explained to the crowd that Jesus had been brought to him by the chief priests, who sought to have him put to death on certain charges, and that he did not think the man was worthy of death. Said Pilate: “Which, therefore, would you prefer that I release to you, this Barabbas, the murderer, or this Jesus of Galilee?” And when Pilate had thus spoken, the chief priests and the Sanhedrin councilors all shouted at the top of their voices, “Barabbas, Barabbas!” And when the people saw that the chief priests were minded to have Jesus put to death, they quickly joined in the clamor for his life while they loudly shouted for the release of Barabbas.
185:5.5 (1993.5)
A few days before this the multitude had stood in awe of Jesus, but the mob did not look up to one who, having claimed to be the Son of God, now found himself in the custody of the chief priests and the rulers and on trial before Pilate for his life. Jesus could be a hero in the eyes of the populace when he was driving the money-changers and the traders out of the temple, but not when he was a nonresisting prisoner in the hands of his enemies and on trial for his life.
빌라도는, 수석 제사장들이 악명 높은 살인자를 용서해 달라고 시끄럽게 요구하면서 예수를 죽이라고 외치는 모습을 보자 화가 났다. 그들의 악의와 증오심을 봤고, 그들의 편견과 시기심을 감지했다. 그래서 그들에게 말했다:“너희가 어찌하여, 고작해야 자기를 유대인의 왕이라고 상징적으로 부르는 죄를 지은 이 사람보다, 오히려 살인자의 목숨을 선택할 수 있느냐?” 그러나 빌라도가 이렇게 말하는 것은 현명하지 못했다. 유대인은 자존심이 강한 민족이었는데, 지금은 로마의 정치적 압제에 굴복하지만, 위대한 권능과 영광을 보여주면서 자기네를 이방인의 속박에서 벗어나게 할 메시야가 오기를 고대하고 있었다. 이상한 교리를 가르치다가, 이제는 체포되어 죽어 마땅한 죄로 고발당한, 온유한-태도를 지닌 이 선생을 “유대인의 왕”으로 취급하려는 듯한 암시에, 그들은 빌라도가 이해할 수 있는 정도보다 훨씬 더 분개했다. 그들은, 이런 논평이 그들 민족의 존재에서 성스럽고 영예롭게 여기는 모든 것을 모욕한다고 여겼고, 따라서 바라바를 풀어주고 예수를 사형에 처하라고 목이 터져라 힘차게 외쳤다.
185:5.6 (1993.6)
Pilate was angered at the sight of the chief priests clamoring for the pardon of a notorious murderer while they shouted for the blood of Jesus. He saw their malice and hatred and perceived their prejudice and envy. Therefore he said to them: “How could you choose the life of a murderer in preference to this man’s whose worst crime is that he figuratively calls himself the king of the Jews?” But this was not a wise statement for Pilate to make. The Jews were a proud people, now subject to the Roman political yoke but hoping for the coming of a Messiah who would deliver them from gentile bondage with a great show of power and glory. They resented, more than Pilate could know, the intimation that this meek-mannered teacher of strange doctrines, now under arrest and charged with crimes worthy of death, should be referred to as “the king of the Jews.” They looked upon such a remark as an insult to everything which they held sacred and honorable in their national existence, and therefore did they all let loose their mighty shouts for Barabbas’s release and Jesus’ death.
185:5.7 (1994.1)
Pilate knew Jesus was innocent of the charges brought against him, and had he been a just and courageous judge, he would have acquitted him and turned him loose. But he was afraid to defy these angry Jews, and while he hesitated to do his duty, a messenger came up and presented him with a sealed message from his wife, Claudia.
빌라도는 자기 앞에 모인 사람들에게, 당면한 문제를 계속 진행시키기 전에, 방금 전달받은 편지를 먼저 읽어보겠다고 말했다. 빌라도가 개봉해서 읽은 편지에는:“예수라 불리는 결백하고 의로운 이 사람에게, 당신이 아무 일도 하지 않기를 바랍니다. 그 사람 때문에 내가 지난 밤 꿈에 여러 가지로 고통당했습니다”라고 적혀있었다. 클라우디아가 보낸 이 편지는 빌라도를 심히 당황하게 만들었을 뿐만 아니라, 불행하게도, 유대인 관리들이 자유롭게 군중 속으로 돌아다니면서, 바라바를 풀어주고 예수를 십자가형에 처하도록 부르짖으라고, 사람들을 재촉할 수 있는 충분한 시간을 제공했다.
185:5.8 (1994.1)
Pilate indicated to those assembled before him that he wished to read the communication which he had just received before he proceeded further with the matter before him. When Pilate opened this letter from his wife, he read: “I pray you have nothing to do with this innocent and just man whom they call Jesus. I have suffered many things in a dream this night because of him.” This note from Claudia not only greatly upset Pilate and thereby delayed the adjudication of this matter, but it unfortunately also provided considerable time in which the Jewish rulers freely circulated among the crowd and urged the people to call for the release of Barabbas and to clamor for the crucifixion of Jesus.
185:5.9 (1994.2)
Finally, Pilate addressed himself once more to the solution of the problem which confronted him, by asking the mixed assembly of Jewish rulers and the pardon-seeking crowd, “What shall I do with him who is called the king of the Jews?” And they all shouted with one accord, “Crucify him! Crucify him!” The unanimity of this demand from the mixed multitude startled and alarmed Pilate, the unjust and fear-ridden judge.
185:6.1 (1994.7)
In all that is transpiring early this Friday morning before Pilate, only the enemies of Jesus are participating. His many friends either do not yet know of his night arrest and early morning trial or are in hiding lest they also be apprehended and adjudged worthy of death because they believe Jesus’ teachings. In the multitude which now clamors for the Master’s death are to be found only his sworn enemies and the easily led and unthinking populace.
빌라도는 마지막으로 한 번 더 그들의 동정심에 호소하려고 했다. 예수의 피를 보려고 외치는 오도{誤導}된 폭도들의 외침이 두려워서, 그들의 말을 감히 무시하지 못하고, 유대인 경비병과 로마 병사들에게 예수를 끌고 가서 채찍으로 때리라고 명했다. 십자가형에 처한 죄수에게만 채찍질하도록 로마의 법이 규정하고 있었으므로, 이것은 원래 정당하지 않고 불법적인 처사였다. 경비병들은 예수께 이런 고통을 가하려고 관저{官邸} 안마당으로 끌고 갔다. 적들은 이 채찍질을 보지 못했으나, 빌라도가 그것을 지켜봤고, 그들이 이 지독한 학대를 끝내기 전에, 채찍질하는 자들을 멈추게 했고, 예수를 끌고 오도록 명했다. 채찍질하는 자들은 채찍기둥에 묶인 예수를 매듭진 채찍으로 때리기 전에, 그에게 자주색 예복을 다시 입혔고 가시관을 엮어서 그의 이마에 씌웠다. 그리고 그들은 그의 손에, 왕을 상징하는 홀{笏} 대신, 마른 갈대를 쥐어준 후에, 그의 앞에 무릎을 꿇고 조롱하면서 말했다:“유대인의 왕이여, 만세!” 그들은 그에게 침을 뱉으면서 손으로 얼굴을 때렸다. 그들 가운데 한 사람은, 빌라도에게 그를 끌고 가기 전에, 갈대를 손에서 빼앗아 그의 머리를 때렸다.
185:6.2 (1995.1)
Pilate would make one last appeal to their pity. Being afraid to defy the clamor of this misled mob who cried for the blood of Jesus, he ordered the Jewish guards and the Roman soldiers to take Jesus and scourge him. This was in itself an unjust and illegal procedure since the Roman law provided that only those condemned to die by crucifixion should be thus subjected to scourging. The guards took Jesus into the open courtyard of the praetorium for this ordeal. Though his enemies did not witness this scourging, Pilate did, and before they had finished this wicked abuse, he directed the scourgers to desist and indicated that Jesus should be brought to him. Before the scourgers laid their knotted whips upon Jesus as he was bound to the whipping post, they again put upon him the purple robe, and plaiting a crown of thorns, they placed it upon his brow. And when they had put a reed in his hand as a mock scepter, they knelt before him and mocked him, saying, “Hail, king of the Jews!” And they spit upon him and struck him in the face with their hands. And one of them, before they returned him to Pilate, took the reed from his hand and struck him upon the head.
185:6.4 (1995.3)
There stood Jesus of Nazareth, clothed in an old purple royal robe with a crown of thorns piercing his kindly brow. His face was bloodstained and his form bowed down with suffering and grief. But nothing can appeal to the unfeeling hearts of those who are victims of intense emotional hatred and slaves to religious prejudice. This sight sent a mighty shudder through the realms of a vast universe, but it did not touch the hearts of those who had set their minds to effect the destruction of Jesus.
그러자 대제사장이 직접 앞으로 걸어 나와 빌라도에게로 올라가면서, 격분하여 선언했다:“우리에게는 신성시되는 율법이 있고, 그 율법에 의하면, 자신이 하나님의 아들이라고 주장하는 이런 자는 반드시 죽이게 돼있소.” 이 말을 들은 빌라도는, 유대인들이 더 무서워졌을 뿐만 아니라, 아내의 편지, 그리고 신들이 땅으로 내려온다는 그리스 신화를 회상하면서, 이제는 예수가 신성한 인물일지도 모른다는 생각에 벌벌 떨었다. 인파에게 조용히 하라고 손짓하면서, 그는 예수를 심문하려고 그의 팔을 붙들고 다시 건물 안으로 데리고 들어갔다. 빌라도는 이제 두려움 때문에 혼돈에 빠졌고, 미신으로 인해 당황했고, 군중의 완고한 태도 때문에 초조했다.
185:6.7 (1995.6)
Then the high priest himself stepped forward and, going up to Pilate, angrily declared: “We have a sacred law, and by that law this man ought to die because he made himself out to be the Son of God.” When Pilate heard this, he was all the more afraid, not only of the Jews, but recalling his wife’s note and the Greek mythology of the gods coming down on earth, he now trembled at the thought of Jesus possibly being a divine personage. He waved to the crowd to hold its peace while he took Jesus by the arm and again led him inside the building that he might further examine him. Pilate was now confused by fear, bewildered by superstition, and harassed by the stubborn attitude of the mob.
그러나 어떤 범죄에도 무관하다고 선언하면서, 사형 선고가 내려지기도 전에 그를 다시 채찍질하도록 허락할 만큼 불의한 재판관, 사람을 두려워하고 연약하고 우유부단한 재판관이 질문 했을 때, 예수께서는 그런 질문에 도저히 대답할 수 없었다. 예수께서는 빌라도의 얼굴을 똑바로 쳐다봤지만, 대답하지 않았다. 그러자 빌라도가 말했다:“나에게 말하기를 거부하느냐? 너를 놓아줄 수 있고 십자가에 못박을 수도 있는 권한이 아직 나에게 있음을 깨닫지 못하겠느냐?” 그러자 예수께서 대답했다:“너는 나에 대해 아무 권한이 없고, 오직 저 높은 곳에서만 허락하실 수 있다. 하늘에 계신 아버지께서 허락하지 않으셨다면, 너는 사람의 아들에게 아무 권한도 행사할 수 없다. 그러나 너는 복음에 무지하니, 그렇게 죄책감을 느끼지 않고 있다. 나를 배반한 자와 나를 너에게 넘겨준 자의 죄가 더 크다.”
185:7.2 (1996.1)
But Jesus could hardly answer such questions when asked by a man-fearing, weak, and vacillating judge who was so unjust as to subject him to flogging even when he had declared him innocent of all crime, and before he had been duly sentenced to die. Jesus looked Pilate straight in the face, but he did not answer him. Then said Pilate: “Do you refuse to speak to me? Do you not realize that I still have power to release you or to crucify you?” Then said Jesus: “You could have no power over me except it were permitted from above. You could exercise no authority over the Son of Man unless the Father in heaven allowed it. But you are not so guilty since you are ignorant of the gospel. He who betrayed me and he who delivered me to you, they have the greater sin.”
빌라도가 예수를 막 풀어주려고 했을 때, 겁먹고 있는 로마 재판관 앞으로 대제사장 가야바가 나와서, 빌라도의 얼굴 앞에 복수하려는 듯이 손가락을 흔들면서, 모든 대중이 들을 수 있을 만큼 화가 난 어투로 말했다:“당신이 이 사람을 풀어준다면, 당신은 가이사의 친구가 아니며, 나는 황제를 만나서 모든 것을 알려줄 것이오.” 이런 공공연한 위협을 빌라도는 도저히 감당할 수 없었다. 자기 개인의 운명이 어찌될까 염려하여, 다른 모든 고려 사항은 빛을 잃게 됐고, 비겁한 총독은 예수를 재판석 앞으로 끌고 오도록 명했다. 주님이 자기 앞에 서자, 그는 예수를 가리키면서 비웃는 투로 말했다:“너희의 왕을 보라.” 그러자 유대인들이 대답했다:“그를 없애버리시오! 그를 십자가에 못박으시오!” 그러자 빌라도는 심히 빈정대고 비꼬면서 말했다:“내가 너희의 왕을 십자가에 못박아야하겠느냐?” 유대인들이 대답했다:“그렇소, 그를 십자가에 못박으시오! 우리에게는 오직 가이사만이 왕입니다.” 그때 빌라도는 자신이 유대인에게 도전할 의사가 없는 한, 예수를 살릴 가망이 전혀 없다는 것을 깨달았다.
185:7.5 (1996.4)
Pilate was just about ready to release Jesus when Caiaphas, the high priest, approached the cowardly Roman judge and, shaking an avenging finger in Pilate’s face, said with angry words which the entire multitude could hear: “If you release this man, you are not Caesar’s friend, and I will see that the emperor knows all.” This public threat was too much for Pilate. Fear for his personal fortunes now eclipsed all other considerations, and the cowardly governor ordered Jesus brought out before the judgment seat. As the Master stood there before them, he pointed to him and tauntingly said, “Behold your king.” And the Jews answered, “Away with him. Crucify him!” And then Pilate said, with much irony and sarcasm, “Shall I crucify your king?” And the Jews answered, “Yes, crucify him! We have no king but Caesar.” And then did Pilate realize that there was no hope of saving Jesus since he was unwilling to defy the Jews.
사람의 아들로서 육신화한 하나님의 아들이 거기에 서있었다. 그는 고소장 없이 체포됐으며;증거 없이 고발당했으며;증인 없이 판결 받았으며;평결 없이 벌을 받았으며;이제는 그에게서 아무 허물도 발견할 수 없다고 고백한 불의한 재판관으로부터, 곧 사형 선고를 받게 됐다. 빌라도가 예수를 “유대인의 왕”이라고 부름으로써 그들의 애국심에 호소하기로 생각하지 않았다면, 철저히 실패하지는 않았을지도 모른다. 유대인은 그런 왕을 전혀 기대하지 않았다. 수석 제사장들과 사두개인이, “우리에게 가이사 외에는 왕이 없다”고 선언했을 때, 경솔한 민중조차 충격을 받았으나, 군중이 감히 주님의 주장을 지지한다 해도, 이제 예수를 구하기에는 너무 늦었다.
185:8.1 (1996.5)
Here stood the Son of God incarnate as the Son of Man. He was arrested without indictment; accused without evidence; adjudged without witnesses; punished without a verdict; and now was soon to be condemned to die by an unjust judge who confessed that he could find no fault in him. If Pilate had thought to appeal to their patriotism by referring to Jesus as the “king of the Jews,” he utterly failed. The Jews were not expecting any such a king. The declaration of the chief priests and the Sadducees, “We have no king but Caesar,” was a shock even to the unthinking populace, but it was too late now to save Jesus even had the mob dared to espouse the Master’s cause.
빌라도는 소요나 폭동이 일어날 것을 염려했다. 유월절 기간에 예루살렘에서 그런 소란이 일어나는 위험을 감당할 마음이 없었다. 최근에 가이사로부터 질책을 받았으므로, 다시 위기에 처하고 싶지 않았다. 그가 바라바를 놓아주라고 명하자 군중은 환호했다. 그리고 나서 그는 물과 대야를 가져오도록 명했고, 대중 앞에서 손을 씻으면서 말했다:“나는 이 사람의 피와 무관하다. 너희는 그를 죽여야한다고 굳게 결심했지만, 나는 그에게서 아무 죄도 발견하지 못했다. 책임이 너희에게 있다. 병사들이 그를 끌어낼 것이다.” 그러자 군중은 환호하면서, “그의 피를 우리와 우리 자손에게 돌리시오”라고 대답했다.
185:8.2 (1996.6)
Pilate was afraid of a tumult or a riot. He dared not risk having such a disturbance during Passover time in Jerusalem. He had recently received a reprimand from Caesar, and he would not risk another. The mob cheered when he ordered the release of Barabbas. Then he ordered a basin and some water, and there before the multitude he washed his hands, saying: “I am innocent of the blood of this man. You are determined that he shall die, but I have found no guilt in him. See you to it. The soldiers will lead him forth.” And then the mob cheered and replied, “His blood be on us and on our children.”