b143 (영한)

P.1607 – §2 The people of southern Samaria heard
Jesus gladly, and the apostles, with the exception of Judas Iscariot,
succeeded in overcoming much of their prejudice against the Samaritans.
It was very difficult for Judas to love these Samaritans. The last week
of July Jesus and his associates made ready to depart for the new Greek
cities of Phasaelis and Archelais near the Jordan.

P.1607 – §3 The first half of the month of August
the apostolic party made its headquarters at the Greek cities of Archelais
and Phasaelis, where they had their first experience preaching to well-nigh
exclusive gatherings of gentiles–Greeks, Romans, and Syrians–for few
Jews dwelt in these two Greek towns. In contacting with these Roman citizens,
the apostles encountered new difficulties in the proclamation of the message
of the coming kingdom, and they met with new objections to the teachings
of Jesus. At one of the many evening conferences with his apostles, Jesus
listened attentively to these objections to the gospel of the kingdom
as the twelve repeated their experiences with the subjects of their personal
labors.

P.1607 – §4 A question asked by Philip was typical
of their difficulties. Said Philip: “Master, these Greeks and Romans
make light of our message, saying that such teachings are fit for only
weaklings and slaves. They assert that the religion of the heathen is
superior to our teaching because it inspires to the acquirement of a strong,
robust, and aggressive character. They affirm that we would convert all
men into enfeebled specimens of passive nonresisters who would soon perish
from the face of the earth. They like you, Master, and freely admit that
your teaching is heavenly and ideal, but they will not take us seriously.
They assert that your religion is not for this world; that men cannot
live as you teach. And now, Master, what shall we say to these gentiles?”

heathen, 이방인

speciman, 종자

P.1608 – §1 “I have come into this world to
do the will of my Father and to reveal his loving character to all mankind.
That, my brethren, is my mission. And this one thing I will do, regardless
of the misunderstanding of my teachings by Jews or gentiles of this day
or of another generation. But you should not overlook the fact that even
divine love has its severe disciplines.

A father’s love for his son oftentimes
impels the father to restrain the unwise acts of his thoughtless offspring.
The child does not always comprehend the wise and loving motives of the
father’s restraining discipline. But I declare to you that my Father in
Paradise does rule a universe of universes by the compelling power of
his love. Love is the greatest of all spirit realities. Truth is a liberating
revelation, but love is the supreme relationship. And no matter what blunders
your fellow men make in their world management of today, in an age to
come the gospel which I declare to you will rule this very world. The
ultimate goal of human progress is the reverent recognition of the fatherhood
of God and the loving materialization of the brotherhood of man.

propel, 앞으로 몰다

compel, 강제하다

P.1608 – §2 “But who told you that my gospel
was intended only for slaves and weaklings? Do you, my chosen apostles,
resemble weaklings? Did John look like a weakling? Do you observe that
I am enslaved by fear? True, the poor and oppressed of this generation
have the gospel preached to them. The religions of this world have neglected
the poor, but my Father is no respecter of persons. Besides, the poor
of this day are the first to heed the call to repentance and acceptance
of sonship. The gospel of the kingdom is to be preached to all men–Jew
and gentile, Greek and Roman, rich and poor, free and bond–and equally
to young and old, male and female.

P.1608 – §3 “Because my Father is a God of love
and delights in the practice of mercy, do not imbibe the idea that the
service of the kingdom is to be one of monotonous ease. The Paradise ascent
is the supreme adventure of all time, the rugged achievement of eternity.
The service of the kingdom on earth will call for all the courageous manhood
that you and your coworkers can muster. Many of you will be put to death
for your loyalty to the gospel of this kingdom. It is easy to die in the
line of physical battle when your courage is strengthened by the presence
of your fighting comrades, but it requires a higher and more profound
form of human courage and devotion calmly and all alone to lay down your
life for the love of a truth enshrined in your mortal heart.

monotone (not changing, boring), 단조로운

muster = assemble, 모집

enshrine = 보존하다 (존중받도록)

The courage
of the flesh is the lowest form of bravery. Mind bravery is a higher type
of human courage, but the highest and supreme is uncompromising loyalty
to the enlightened convictions of profound spiritual realities. And such
courage constitutes the heroism of the God-knowing man. And you are all
God-knowing men; you are in very truth the personal associates of the
Son of Man.”

P.1608 – §5 This was not all that Jesus said on that
occasion, but it is the introduction of his address, and he went on at
great length in amplification and in illustration of this pronouncement.
This was one of the most impassioned addresses which

P.1609 – §0 Jesus ever delivered to the twelve. Seldom
did the Master speak to his apostles with evident strong feeling, but
this was one of those few occasions when he spoke with manifest earnestness,
accompanied by marked emotion.

P.1609 – §2 The Master was a perfected specimen of
human self-control. When he was reviled, he reviled not; when he suffered,
he uttered no threats against his tormentors; when he was denounced by
his enemies, he simply committed himself to the righteous judgment of
the Father in heaven.

self forgetfulness, 자기를 잊는 태도,

P.1609 – §4 “Verily, verily, I say to you, he
who rules his own self is greater than he who captures a city. Self-mastery
is the measure of man’s moral nature and the indicator of his spiritual
development. In the old order you fasted and prayed; as the new creature
of the rebirth of the spirit, you are taught to believe and rejoice. In
the Father’s kingdom you are to become new creatures; old things are to
pass away; behold I show you how all things are to become new. And by
your love for one another you are to convince the world that you have
passed from bondage to liberty, from death into life everlasting.

pass away, 사라지다, 죽다

partake, 조각을 취하다

P.1610 – §0 foolish fears, divers lusts, enslaving
pleasures, malice, envy, and even vengeful hatred!

divers, 몇 가지의

diverse, 다양한

privilege < privus(private) + leg (law), 특권

P.1610 – §2 “Your sonship is grounded in faith,
and you are to remain unmoved by fear. Your joy is born of trust in the
divine word, and you shall not therefore be led to doubt the reality of
the Father’s love and mercy. It is the very goodness of God that leads
men into true and genuine repentance. Your secret of the mastery of self
is bound up with your faith in the indwelling spirit, which ever works
by love. Even this saving faith you have not of yourselves; it also is
the gift of God. And if you are the children of this living faith, you
are no longer the bondslaves of self but rather the triumphant masters
of yourselves, the liberated sons of God.

3. DIVERSION AND RELAXATION – P.1610

P.1610 – §4 About this time a state of great nervous
and emotional tension developed among the apostles and their immediate
disciple associates. They had hardly become accustomed to living and working
together. They were experiencing increasing difficulties in maintaining
harmonious relations with John’s disciples. The contact with the gentiles
and the Samaritans was a great trial to these Jews. And besides all this,
the recent utterances of Jesus had augmented their disturbed state of
mind. Andrew was almost beside himself; he did not know what next to do,
and so he went to the Master with his problems and perplexities. When
Jesus had listened to the apostolic chief relate his troubles, he said:
“Andrew, you cannot talk men out of their perplexities when they
reach such a stage of involvement, and when so many persons with strong
feelings are concerned. I cannot do what you ask of me–I will not participate
in these personal social difficulties–but I will join you in the enjoyment
of a three-day period of rest and relaxation. Go to your brethren and
announce that all of you are to go with me up on Mount Sartaba, where
I desire to rest for a day or two.

P.1611 – §0 matter?’ In this way privately and personally
approach each of your brethren.” And Andrew did as the Master had
instructed him.

vex, 성가시게 굴다

stress, 압박

P.1611 – §3 When they went up the mountain, Andrew’s
head was full of problems. John was inordinately perplexed in his heart.
James was grievously troubled in his soul. Matthew was hard pressed for
funds inasmuch as they had been sojourning among the gentiles. Peter was
overwrought and had recently been more temperamental than usual. Judas
was suffering from a periodic attack of sensitiveness and selfishness.
Simon was unusually upset in his efforts to reconcile his patriotism with
the love of the brotherhood of man. Philip was more and more nonplused
by the way things were going. Nathaniel had been less humorous since they
had come in contact with the gentile populations, and Thomas was in the
midst of a severe season of depression. Only the twins were normal and
unperturbed. All of them were exceedingly perplexed about how to get along
peaceably with John’s disciples.

overwrought = overworked

nonplused = no more can be added, 극도로 당황하다

P.1611 – §4 The third day when they started down
the mountain and back to their camp, a great change had come over them.
They had made the important discovery that many human perplexities are
in reality nonexistent, that many pressing troubles are the creations
of exaggerated fear and the offspring of augmented apprehension. They
had learned that all such perplexities are best handled by being forsaken;
by going off they had left such problems to solve themselves.

P.1612 – §1 For more than six hundred years the Jews
of Judea, and later on those of Galilee also, had been at enmity with
the Samaritans. This ill feeling between the Jews and the Samaritans came
about in this way: About seven hundred years b.c., Sargon, king of Assyria,
in subduing a revolt in central Palestine, carried away and into captivity
over twenty-five thousand Jews of the northern kingdom of Israel and installed
in their place an almost equal number of the descendants of the Cuthites,
Sepharvites, and the Hamathites. Later on, Ashurbanipal sent still other
colonies to dwell in Samaria.

In return for their friendship Alexander gave the Samaritans
permission to build a temple on Mount Gerizim, where they worshiped Yahweh
and their tribal gods and offered sacrifices much after the order of the
temple services at Jerusalem. At least they continued this worship up
to the time of the Maccabees, when John Hyrcanus destroyed their temple
on Mount Gerizim. The Apostle Philip, in his labors for the Samaritans
after the death of Jesus, held many meetings on the site of this old Samaritan
temple.

P.1612 – §4 When the Master and the twelve arrived
at Jacob’s well, Jesus, being weary from the journey, tarried by the well
while Philip took the apostles with him to assist in bringing food and
tents from Sychar, for they were disposed to stay in this vicinity for
a while. Peter and the Zebedee sons would have remained with Jesus, but
he requested that they go with their brethren, saying: “Have no fear
for me; these Samaritans will be friendly; only our brethren, the Jews,
seek to harm us.” And it was almost six o’clock on this summer’s
evening when Jesus sat down by the well to await the return of the apostles.

P.1613 – §0 speak to a woman in public, much less
for a Jew to converse with a Samaritan. Therefore Nalda asked Jesus, “How
is it that you, being a Jew, ask for a drink of me, a Samaritan woman?”
Jesus answered: “I have indeed asked you for a drink, but if you
could only understand, you would ask me for a draught of the living water.”
Then said Nalda: “But, Sir, you have nothing to draw with, and the
well is deep; whence, then, have you this living water? Are you greater
than our father Jacob who gave us this well, and who drank thereof himself
and his sons and his cattle also?”

draught, 물을 잡아 당기기 British spelling. 물 한 바가지.

make advances, 추파를 던지다, 여자에게 접근하다.

P.1613 – §3 By this time Nalda was sobered, and her
better self was awakened. She was not an immoral woman wholly by choice.
She had been ruthlessly and unjustly cast aside by her husband and in
dire straits had consented to live with a certain Greek as his wife, but
without marriage. Nalda now felt greatly ashamed that she had so unthinkingly
spoken to Jesus, and she most penitently addressed the Master, saying:
“My Lord, I repent of my manner of speaking to you, for I perceive
that you are a holy man or maybe a prophet.” And she was just about
to seek direct and personal help from the Master when she did what so
many have done before and since–dodged the issue of personal salvation
by turning to the discussion of theology and philosophy. She quickly turned
the conversation from her own needs to a theological controversy. Pointing
over to Mount Gerizim, she continued: “Our fathers worshiped on this
mountain, and yet you would say that in Jerusalem is the place where men
ought to worship; which, then, is the right place to worship God?”

dire strait, 극심한 곤경, strait (해협, 곤경)

P.1614 – §0 gentile philosophies. The Jews at least
know whom they worship; they have removed all confusion by concentrating
their worship upon one God, Yahweh. But you should believe me when I say
that the hour will soon come–even now is–when all sincere worshipers
will worship the Father in spirit and in truth, for it is just such worshipers
the Father seeks. God is spirit, and they who worship him must worship
him in spirit and in truth. Your salvation comes not from knowing how
others should worship or where but by receiving into your own heart this
living water which I am offering you even now.”

in truth, 진실로

P.1614 – §5 The apostles never ceased to be shocked
by Jesus’ willingness to talk with women, women of questionable character,
even immoral women. It was very difficult for Jesus to teach his apostles
that women, even so-called immoral women, have souls which can choose
God as their Father, thereby becoming daughters of God and candidates
for life everlasting. Even nineteen centuries later many show the same
unwillingness to grasp the Master’s teachings. Even the Christian religion
has been persistently built up around the fact of the death of Christ
instead of around the truth of his life. The world should be more concerned
with his happy and God-revealing life than with his tragic and sorrowful
death.

P.1614 – §6 Nalda told this entire story to the Apostle
John the next day, but he never revealed it fully to the other apostles,
and Jesus did not speak of it in detail to the twelve.

checkered, 얼룩진

P.1615 – §2 On the evening that Nalda drew the crowd
out from Sychar to see Jesus, the twelve had just returned with food,
and they besought Jesus to eat with them instead of talking to the people,
for they had been without food all day and were hungry. But Jesus knew
that darkness would soon be upon them; so he persisted in his determination
to talk to the people before he sent them away. When Andrew sought to
persuade him to eat a bite before speaking to the crowd, Jesus said, “I
have meat to eat that you do not know about.” When the apostles heard
this, they said among themselves: “Has any man brought him aught
to eat? Can it be that the woman gave him food as well as drink?”

십자가가 기독교의 핵심이 된 것을 언급

P.1616 – §2 Jesus and the twelve camped on Mount
Gerizim until the end of August. They preached the good news of the kingdom–the
fatherhood of God–to the Samaritans in the cities by day and spent the
nights at the camp. The work which Jesus and the twelve did in these Samaritan
cities yielded many souls for the kingdom and did much to prepare the
way for the marvelous work of Philip in these regions after Jesus’ death
and resurrection, subsequent to the dispersion of the apostles to the
ends of the earth by the bitter persecution of believers at Jerusalem.

일생이 짧아서 다시 방문할 기회가 없으리라는 것을 때달았다.

P.1616 – §3 At the evening conferences on Mount Gerizim,
Jesus taught many great truths, and in particular he laid emphasis on
the following:

P.1616 – §4 True religion is the act of an individual
soul in its self-conscious relations with the Creator; organized religion
is man’s attempt to socialize the worship of individual religionists.

인격의 시간적 긴장

antidote, 해독

P.1616 – §7 Worship is intended to anticipate the
better life ahead and then to reflect these new spiritual significances
back onto the life which now is. Prayer is spiritually sustaining, but
worship is divinely creative.

simultaneous = simul (same time) + momentaneus (순간), 동시에

P.1616 – §11 Although the apostles grasped only a
few of his teachings at the camp, other worlds did, and other generations
on earth will.