b146 (영한)

By encyclo3 February 10, 2024 제4부
P.1637 – §1 The first public preaching
tour of Galilee began on Sunday, January 18, A.D. 28, and continued for
about two months, ending with the return to Capernaum on March 17. On
this tour Jesus and the twelve apostles, assisted by the former apostles
of John, preached the gospel and baptized believers in Rimmon, Jotapata,
Ramah, Zebulun, Iron, Gischala, Chorazin, Madon, Cana, Nain, and Endor.
In these cities they tarried and taught, while in many other smaller towns
they proclaimed the gospel of the kingdom as they passed through.

P.1637 – §2 This was the first time Jesus permitted
his associates to preach without restraint. On this tour he cautioned
them on only three occasions; he admonished them to remain away from Nazareth
and to be discreet when passing through Capernaum and Tiberias. It was
a source of great satisfaction to the apostles at last to feel they were
at liberty to preach and teach without restriction, and they threw themselves
into the work of preaching the gospel, ministering to the sick, and baptizing
believers, with great earnestness and joy.

AD 26, January, baptism of Jesus

AD 28, January, first preaching tour

사도들에게 전도를 허락, 나사렛을 멀리 할 것.
1. PREACHING AT RIMMON – P.1637

P.1637 – §3 The small city of Rimmon had once been
dedicated to the worship of a Babylonian god of the air, Ramman. Many
of the earlier Babylonian and later Zoroastrian teachings were still embraced
in the beliefs of the Rimmonites; therefore did Jesus and the twenty-four
devote much of their time to the task of making plain the difference between
these older beliefs and the new gospel of the kingdom. Peter here preached
one of the great sermons of his early career on “Aaron and the Golden
Calf.”

 older beliefs, 옛 신앙
 

P.1637 – §4 Although many of the citizens of Rimmon
became believers in Jesus’ teachings, they made great trouble for their
brethren in later years. It is difficult to convert nature worshipers
to the full fellowship of the adoration of a spiritual ideal during the
short space of a single lifetime.

한 세대 안에 개종은 어렵다
P.1637 – §5 Many of the better of the Babylonian
and Persian ideas of light and darkness, good and evil, time and eternity,
were later incorporated in the doctrines of so-called Christianity, and
their inclusion rendered the Christian teachings more immediately acceptable
to the peoples of the Near East. In like manner, the inclusion of many
of Plato’s theories of the ideal spirit or invisible patterns of all things
visible and material, as later adapted by Philo to the Hebrew theology,
made Paul’s Christian teachings more easy of acceptance by the western
Greeks.		 페르샤: 이원론

incorporate < in (into) + corporare, 육으로 만들다, 흡수하다,
P.1637 – §6 It was at Rimmon that Todan first heard
the gospel of the kingdom, and he later carried this message into Mesopotamia
and far beyond. He was among the first to preach the good news to those
who dwelt beyond the Euphrates.		 Todan, 이 사람에 대한 기록 없음
2. AT JOTAPATA – P.1638

P.1638 – §1 While the common people of Jotapata heard
Jesus and his apostles gladly and many accepted the gospel of the kingdom,
it was the discourse of Jesus to the twenty-four on the second evening
of their sojourn in this small town that distinguishes the Jotapata mission.
Nathaniel was confused in his mind about the Master’s teachings concerning
prayer, thanksgiving, and worship, and in response to his question Jesus
spoke at great length in further explanation of his teaching. Summarized
in modern phraseology, this discourse may be presented as emphasizing
the following points:

 discourse, 강론
P.1638 – §2 1. The conscious and persistent regard
for iniquity in the heart of man gradually destroys the prayer connection
of the human soul with the spirit circuits of communication between man
and his Maker. Naturally God hears the petition of his child, but when
the human heart deliberately and persistently harbors the concepts of
iniquity, there gradually ensues the loss of personal communion between
the earth child and his heavenly Father.		 iniquity = in(not) + aequus (just, equal), unjust 부당한
 

P.1638 – §3 2. That prayer which is inconsistent
with the known and established laws of God is an abomination to the Paradise
Deities. If man will not listen to the Gods as they speak to their creation
in the laws of spirit, mind, and matter, the very act of such deliberate
and conscious disdain by the creature turns the ears of spirit personalities
away from hearing the personal petitions of such lawless and disobedient
mortals. Jesus quoted to his apostles from the Prophet Zechariah: “But
they refused to hearken and pulled away the shoulder and stopped their
ears that they should not hear.

Yes, they made their hearts adamant like
a stone, lest they should hear my law and the words which I sent by my
spirit through the prophets; therefore did the results of their evil thinking
come as a great wrath upon their guilty heads. And so it came to pass
that they cried for mercy, but there was no ear open to hear.” And
then Jesus quoted the proverb of the wise man who said: “He who turns
away his ear from hearing the divine law, even his prayer shall be an
abomination.”

 abominable = ab (off) + omen (bad sign)

혐오할

disdain = dis (opposite) + dignus (worthy), 멸시하다.

 

 
P.1638 – §4 3. By opening the human end of the channel
of the God-man communication, mortals make immediately available the ever-flowing
stream of divine ministry to the creatures of the worlds. When man hears
God’s spirit speak within the human heart, inherent in such an experience
is the fact that God simultaneously hears that man’s prayer. Even the
forgiveness of sin operates in this same unerring fashion.

The Father
in heaven has forgiven you even before you have thought to ask him, but
such forgiveness is not available in your personal religious experience
until such a time as you forgive your fellow men. God’s forgiveness in
fact is not conditioned upon your forgiving your fellows, but in experience
it is exactly so conditioned. And this fact of the synchrony of divine
and human forgiveness was thus recognized and linked together in the prayer
which Jesus taught the apostles.

 신의 용서는 무조건,

용서의 체험은 조건에 달려있다.

synchronous = syn (together) +G: khronos (time)

동시성
P.1638 – §5 4. There is a basic law of justice in
the universe which mercy is powerless to circumvent. The unselfish glories
of Paradise are not possible of reception by a thoroughly selfish creature
of the realms of time and space. Even the infinite love of God cannot
force the salvation of eternal survival upon any mortal creature who does
not choose to survive. Mercy has great latitude of bestowal,


P.1639 – §0 but, after all, there are mandates of
justice which even love combined with mercy cannot effectively abrogate.
Again Jesus quoted from the Hebrew scriptures: “I have called and
you refused to hear; I stretched out my hand, but no man regarded. You
have set at naught all my counsel, and you have rejected my reproof, and
because of this rebellious attitude it becomes inevitable that you shall
call upon me and fail to receive an answer. Having rejected the way of
life, you may seek me diligently in your times of suffering, but you will
not find me.”

 circum (around) + venire (go, come), 우회하다. 돌아가다.

mandate < manu (hand) + dare (give), 손으로 직접 주는 명령, 명령하다.

abrogate < ab (off) + rogare (ask, propose), 취소하다.
P.1639 – §1 5. They who would receive mercy must
show mercy; judge not that you be not judged. With the spirit with which
you judge others you also shall be judged. Mercy does not wholly abrogate
universe fairness. In the end it will prove true: “Whoso stops his
ears to the cry of the poor, he also shall some day cry for help, and
no one will hear him.” The sincerity of any prayer is the assurance
of its being heard; the spiritual wisdom and universe consistency of any
petition is the determiner of the time, manner, and degree of the answer.
A wise father does not literally answer the foolish prayers of his ignorant
and inexperienced children, albeit the children may derive much pleasure
and real soul satisfaction from the making of such absurd petitions.

 judge not that (so that), ~하지 않도록 판단하지 말라.

stop ears, 귀를 막다

absurd < ab (off) + surdus (deaf), out of tune, 조리가 없는

불합리한 기도를 드려도, 자식들은 혼의 만족을 얻는다.
P.1639 – §2 6. When you have become wholly dedicated
to the doing of the will of the Father in heaven, the answer to all your
petitions will be forthcoming because your prayers will be in full accordance
with the Father’s will, and the Father’s will is ever manifest throughout
his vast universe. What the true son desires and the infinite Father wills
IS. Such a prayer cannot remain unanswered, and no other sort of petition
can possibly be fully answered.

 IS: 이미 존재한다.
P.1639 – §3 7. The cry of the righteous is the faith
act of the child of God which opens the door of the Father’s storehouse
of goodness, truth, and mercy, and these good gifts have long been in
waiting for the son’s approach and personal appropriation. Prayer does
not change the divine attitude toward man, but it does change man’s attitude
toward the changeless Father. The motive of the prayer gives it right
of way to the divine ear, not the social, economic, or outward religious
status of the one who prays.		 right of way, 우선 통행권
 

P.1639 – §4 8. Prayer may not be employed to avoid
the delays of time or to transcend the handicaps of space. Prayer is not
designed as a technique for aggrandizing self or for gaining unfair advantage
over one’s fellows. A thoroughly selfish soul cannot pray in the true
sense of the word. Said Jesus: “Let your supreme delight be in the
character of God, and he shall surely give you the sincere desires of
your heart.” “Commit your way to the Lord; trust in him, and
he will act.” “For the Lord hears the cry of the needy, and
he will regard the prayer of the destitute.”

 aggrandize self, 자기 권력의 확대

destitute, 궁핍, de + statuere (set up)
P.1639 – §5 9. “I have come forth from the Father;
if, therefore, you are ever in doubt as to what you would ask of the Father,
ask in my name, and I will present your petition in accordance with your
real needs and desires and in accordance with my Father’s will.”
Guard against the great danger of becoming self-centered in your prayers.
Avoid praying much for yourself; pray more for the spiritual progress
of your brethren. Avoid materialistic praying; pray in the spirit and
for the abundance of the gifts of the spirit.

 come forth, 나서다
P.1639 – §6 10. When you pray for the sick and afflicted,
do not expect that your petitions will take the place of loving and intelligent
ministry to the necessities of these afflicted ones. Pray for the welfare
of your families, friends, and fellows,
P.1640 – §0 but especially pray for those who curse you, and make
loving petitions for those who persecute you. “But when to pray,
I will not say. Only the spirit that dwells within you may move you to
the utterance of those petitions which are expressive of your inner relationship
with the Father of spirits.”		 실제로 도움 주지 않고 기도로 때우지 말 것.
P.1640 – §1 11. Many resort to prayer only when in
trouble. Such a practice is thoughtless and misleading. True, you do well
to pray when harassed, but you should also be mindful to speak as a son
to your Father even when all goes well with your soul. Let your real petitions
always be in secret. Do not let men hear your personal prayers. Prayers
of thanksgiving are appropriate for groups of worshipers, but the prayer
of the soul is a personal matter. There is but one form of prayer which
is appropriate for all God’s children, and that is: “Nevertheless,
your will be done.”

 문제가 있을 때에야 기도하는 자.
P.1640 – §2 12. All believers in this gospel should
pray sincerely for the extension of the kingdom of heaven. Of all the
prayers of the Hebrew scriptures he commented most approvingly on the
petition of the Psalmist: “Create in me a clean heart, O God, and
renew a right spirit within me. Purge me from secret sins and keep back
your servant from presumptuous transgression.” Jesus commented at
great length on the relation of prayer to careless and offending speech,
quoting: “Set a watch, O Lord, before my mouth; keep the door of
my lips.” “The human tongue,” said Jesus, “is a member
which few men can tame, but the spirit within can transform this unruly
member into a kindly voice of tolerance and an inspiring minister of mercy.”

 내 입술의 문에 파구꾼을 세우소서
P.1640 – §3 13. Jesus taught that the prayer for
divine guidance over the pathway of earthly life was next in importance
to the petition for a knowledge of the Father’s will. In reality this
means a prayer for divine wisdom. Jesus never taught that human knowledge
and special skill could be gained by prayer. But he did teach that prayer
is a factor in the enlargement of one’s capacity to receive the presence
of the divine spirit. When Jesus taught his associates to pray in the
spirit and in truth, he explained that he referred to praying sincerely
and in accordance with one’s enlightenment, to praying wholeheartedly
and intelligently, earnestly and steadfastly.		  
P.1640 – §4 14. Jesus warned his followers against
thinking that their prayers would be rendered more efficacious by ornate
repetitions, eloquent phraseology, fasting, penance, or sacrifices. But
he did exhort his believers to employ prayer as a means of leading up
through thanksgiving to true worship. Jesus deplored that so little of
the spirit of thanksgiving was to be found in the prayers and worship
of his followers. He quoted from the Scriptures on this occasion, saying:
“It is a good thing to give thanks to the Lord and to sing praises
to the name of the Most High, to acknowledge his loving-kindness every
morning and his faithfulness every night, for God has made me glad through
his work. In everything I will give thanks according to the will of God.”

eloquent < ex (out) loqui (speak)
P.1640 – §5 15. And then Jesus said: “Be not
constantly overanxious about your common needs. Be not apprehensive concerning
the problems of your earthly existence, but in all these things by prayer
and supplication, with the spirit of sincere thanksgiving, let your needs
be spread out before your Father who is in heaven.” Then he quoted
from the Scriptures: “I will praise the name of God with a song and
will magnify him with thanksgiving. And this will please the Lord better
than the sacrifice of an ox or bullock with horns and hoofs.”

 hoof, 발굽
P.1641 – §1 16. Jesus taught his followers that,
when they had made their prayers to the Father, they should remain for
a time in silent receptivity to afford the indwelling spirit the better
opportunity to speak to the listening soul. The spirit of the Father speaks
best to man when the human mind is in an attitude of true worship. We
worship God by the aid of the Father’s indwelling spirit and by the illumination
of the human mind through the ministry of truth. Worship, taught Jesus,
makes one increasingly like the being who is worshiped. Worship is a transforming
experience whereby the finite gradually approaches and ultimately attains
the presence of the Infinite.
 기도한 뒤에, 듣는 자세가 되어 있어야 한다.
 

P.1641 – §2 And many other truths did Jesus tell
his apostles about man’s communion with God, but not many of them could
fully encompass his teaching.

  
3. THE STOP AT RAMAH – P.1641

P.1641 – §3 At Ramah Jesus had the memorable discussion
with the aged Greek philosopher who taught that science and philosophy
were sufficient to satisfy the needs of human experience. Jesus listened
with patience and sympathy to this Greek teacher, allowing the truth of
many things he said but pointing out that, when he was through, he had
failed in his discussion of human existence to explain “whence, why,
and whither,” and added:

“Where you leave off, we begin. Religion
is a revelation to man’s soul dealing with spiritual realities which the
mind alone could never discover or fully fathom. Intellectual strivings
may reveal the facts of life, but the gospel of the kingdom unfolds the
truths of being. You have discussed the material shadows of truth; will
you now listen while I tell you about the eternal and spiritual realities
which cast these transient time shadows of the material facts of mortal
existence?” For more than an hour Jesus taught this Greek the saving
truths of the gospel of the kingdom. The old philosopher was susceptible
to the Master’s mode of approach, and being sincerely honest of heart,
he quickly believed this gospel of salvation.

 fathom, 깊이를 재다, 6 feet. 물의 깊이를 재는 데 쓰인다.

saving truths, 유익한 진실

 
P.1641 – §4 The apostles were a bit disconcerted
by the open manner of Jesus’ assent to many of the Greek’s propositions,
but Jesus afterward privately said to them: “My children, marvel
not that I was tolerant of the Greek’s philosophy.

True and genuine inward
certainty does not in the least fear outward analysis, nor does truth
resent honest criticism. You should never forget that intolerance is the
mask covering up the entertainment of secret doubts as to the trueness
of one’s belief. No man is at any time disturbed by his neighbor’s attitude
when he has perfect confidence in the truth of that which he wholeheartedly
believes. Courage is the confidence of thoroughgoing honesty about those
things which one professes to believe. Sincere men are unafraid of the
critical examination of their true convictions and noble ideals.”

 proposition, 命題 (증명이 가능한 논리적 진술)

진실은 아무리 분석해도 상처를 입지 않는다.
P.1641 – §5 On the second evening at Ramah, Thomas
asked Jesus this question: “Master, how can a new believer in your
teaching really know, really be certain, about the truth of this gospel
of the kingdom?”
  
 

P.1641 – §6 And Jesus said to Thomas: “Your
assurance that you have entered into the kingdom family of the Father,
and that you will eternally survive with the children of the kingdom,
is wholly a matter of personal experience–faith in the word of truth.
Spiritual assurance is the equivalent of your personal religious experience
in the eternal realities of divine truth and is otherwise equal to your

P.1642 – §0 intelligent understanding of truth realities
plus your spiritual faith and minus your honest doubts.

  
 

P.1642 – §1 “The Son is naturally endowed with
the life of the Father. Having been endowed with the living spirit of
the Father, you are therefore sons of God. You survive your life in the
material world of the flesh because you are identified with the Father’s
living spirit, the gift of eternal life. Many, indeed, had this life before
I came forth from the Father, and many more have received this spirit
because they believed my word; but I declare that, when I return to the
Father, he will send his spirit into the hearts of all men.

 survive your life, 네 일생을 살다가 살아남아서,
 

P.1642 – §2 “While you cannot observe the divine
spirit at work in your minds, there is a practical method of discovering
the degree to which you have yielded the control of your soul powers to
the teaching and guidance of this indwelling spirit of the heavenly Father,
and that is the degree of your love for your fellow men. This spirit of
the Father partakes of the love of the Father, and as it dominates man,
it unfailingly leads in the directions of divine worship and loving regard
for one’s fellows.

At first you believe that you are sons of God because
my teaching has made you more conscious of the inner leadings of our Father’s
indwelling presence; but presently the Spirit of Truth shall be poured
out upon all flesh, and it will live among men and teach all men, even
as I now live among you and speak to you the words of truth. And this
Spirit of Truth, speaking for the spiritual endowments of your souls,
will help you to know that you are the sons of God. It will unfailingly
bear witness with the Father’s indwelling presence, your spirit, then
dwelling in all men as it now dwells in some, telling you that you are
in reality the sons of God.

 조절자에게 어느 정도 인생을 맡기는가? 이웃을 사랑하는 만큼이다.
P.1642 – §3 “Every earth child who follows the
leading of this spirit shall eventually know the will of God, and he who
surrenders to the will of my Father shall abide forever. The way from
the earth life to the eternal estate has not been made plain to you, but
there is a way, there always has been, and I have come to make that way
new and living. He who enters the kingdom has eternal life already–he
shall never perish. But much of this you will the better understand when
I shall have returned to the Father and you are able to view your present
experiences in retrospect.”
 estate, 재산, 사유지

make plain, 설명하다, 분명히 말하다.

in retrospect, 돌이켜 보건대 (retro = back) + specere (look at)
 

P.1642 – §4 And all who heard these blessed words
were greatly cheered. The Jewish teachings had been confused and uncertain
regarding the survival of the righteous, and it was refreshing and inspiring
for Jesus’ followers to hear these very definite and positive words of
assurance about the eternal survival of all true believers.

  
P.1642 – §5 The apostles continued to preach and
baptize believers, while they kept up the practice of visiting from house
to house, comforting the downcast and ministering to the sick and afflicted.
The apostolic organization was expanded in that each of Jesus’ apostles
now had one of John’s as an associate; Abner was the associate of Andrew;
and this plan prevailed until they went down to Jerusalem for the next
Passover.
 in that ~ 이므로, ~ 점에서,
P.1642 – §6 The special instruction given by Jesus
during their stay at Zebulun had chiefly to do with further discussions
of the mutual obligations of the kingdom and embraced teaching designed
to make clear the differences between personal religious experience and
the amities of social religious obligations. This was one of the few times
the Master ever discussed the social aspects of religion. Throughout

P.1643 – §0 his entire earth life Jesus gave his
followers very little instruction regarding the socialization of religion.

 amity < amicus (friend), 우호적 관계
P.1643 – §1 In Zebulun the people were of a mixed
race, hardly Jew or gentile, and few of them really believed in Jesus,
notwithstanding they had heard of the healing of the sick at Capernaum.		  
4. THE GOSPEL AT IRON – P.1643

P.1643 – §2 At Iron, as in many of even the smaller
cities of Galilee and Judea, there was a synagogue, and during the earlier
times of Jesus’ ministry it was his custom to speak in these synagogues
on the Sabbath day. Sometimes he would speak at the morning service, and
Peter or one of the other apostles would preach at the afternoon hour.
Jesus and the apostles would also often teach and preach at the week-day
evening assemblies at the synagogue. Although the religious leaders at
Jerusalem became increasingly antagonistic toward Jesus, they exercised
no direct control over the synagogues outside of that city. It was not
until later in Jesus’ public ministry that they were able to create such
a widespread sentiment against him as to bring about the almost universal
closing of the synagogues to his teaching. At this time all the synagogues
of Galilee and Judea were open to him.

 후일에 회당을 닫는다는 산헤드린의 결정이 내린다.

 

 
P.1643 – §3 Iron was the site of extensive mineral
mines for those days, and since Jesus had never shared the life of the
miner, he spent most of his time, while sojourning at Iron, in the mines.
While the apostles visited the homes and preached in the public places,
Jesus worked in the mines with these underground laborers. The fame of
Jesus as a healer had spread even to this remote village, and many sick
and afflicted sought help at his hands, and many were greatly benefited
by his healing ministry. But in none of these cases did the Master perform
a so-called miracle of healing save in that of the leper.		  
 

P.1643 – §4 Late on the afternoon of the third day
at Iron, as Jesus was returning from the mines, he chanced to pass through
a narrow side street on his way to his lodging place. As he drew near
the squalid hovel of a certain leprous man, the afflicted one, having
heard of his fame as a healer, made bold to accost him as he passed his
door, saying as he knelt before him: “Lord, if only you would, you
could make me clean. I have heard the message of your teachers, and I
would enter the kingdom if I could be made clean.” And the leper
spoke in this way because among the Jews lepers were forbidden even to
attend the synagogue or otherwise engage in public worship. This man really
believed that he could not be received into the coming kingdom unless
he could find a cure for his leprosy. And when Jesus saw him in his affliction
and heard his words of clinging faith, his human heart was touched, and
the divine mind was moved with compassion. As Jesus looked upon him, the
man fell upon his face and worshiped. Then the Master stretched forth
his hand and, touching him, said: “I will–be clean.” And immediately
he was healed; the leprosy no longer afflicted him.

 squalid < squalidus (더러움)

hovel, 누추한 거소
 

P.1643 – §5 When Jesus had lifted the man upon his
feet, he charged him: “See that you tell no man about your healing
but rather go quietly about your business, showing yourself to the priest
and offering those sacrifices commanded by Moses in testimony of your
cleansing.” But this man did not do as Jesus had instructed him.
Instead, he began to publish abroad throughout the town that Jesus had
cured his leprosy, and since he was known to all the village, the people
could plainly see that he had been cleansed of his disease. He did not
go to the priests

P.1644 – §0 as Jesus had admonished him. As a result
of his spreading abroad the news that Jesus had healed him, the Master
was so thronged by the sick that he was forced to rise early the next
day and leave the village. Although Jesus did not again enter the town,
he remained two days in the outskirts near the mines, continuing to instruct
the believing miners further regarding the gospel of the kingdom.

 charge someone, 당부하다

see that you tell no man, 아무에게도 꼭 이야기하지 않도록 하여라.

publish abroad, 널리 광고하다
P.1644 – §1 This cleansing of the leper was the first
so-called miracle which Jesus had intentionally and deliberately performed
up to this time. And this was a case of real leprosy.

P.1644 – §2 From Iron they went to Gischala, spending
two days proclaiming the gospel, and then departed for Chorazin, where
they spent almost a week preaching the good news; but they were unable
to win many believers for the kingdom in Chorazin. In no place where Jesus
had taught had he met with such a general rejection of his message. The
sojourn at Chorazin was very depressing to most of the apostles, and Andrew
and Abner had much difficulty in upholding the courage of their associates.

And so, passing quietly through Capernaum, they went on to the village
of Madon, where they fared little better. There prevailed in the minds
of most of the apostles the idea that their failure to meet with success
in these towns so recently visited was due to Jesus’ insistence that they
refrain, in their teaching and preaching, from referring to him as a healer.
How they wished he would cleanse another leper or in some other manner
so manifest his power as to attract the attention of the people! But the
Master was unmoved by their earnest urging.

  
5. BACK IN CANA – P.1644

P.1644 – §3 The apostolic party was greatly cheered
when Jesus announced, “Tomorrow we go to Cana.” They knew they
would have a sympathetic hearing at Cana, for Jesus was well known there.
They were doing well with their work of bringing people into the kingdom
when, on the third day, there arrived in Cana a certain prominent citizen
of Capernaum, Titus, who was a partial believer, and whose son was critically
ill. He heard that Jesus was at Cana; so he hastened over to see him.
The believers at Capernaum thought Jesus could heal any sickness.

 

 party, 일행
 

P.1644 – §4 When this nobleman had located Jesus
in Cana, he besought him to hurry over to Capernaum and heal his afflicted
son. While the apostles stood by in breathless expectancy, Jesus, looking
at the father of the sick boy, said: “How long shall I bear with
you? The power of God is in your midst, but except you see signs and behold
wonders, you refuse to believe.” But the nobleman pleaded with Jesus,
saying: “My Lord, I do believe, but come ere my child perishes, for
when I left him he was even then at the point of death.” And when
Jesus had bowed his head a moment in silent meditation, he suddenly spoke,
“Return to your home; your son will live.”

Titus believed the
word of Jesus and hastened back to Capernaum. And as he was returning,
his servants came out to meet him, saying, “Rejoice, for your son
is improved–he lives.” Then Titus inquired of them at what hour
the boy began to mend, and when the servants answered “yesterday
about the seventh hour the fever left him,” the father recalled that
it was about that hour when Jesus had said, “Your son will live.”
And Titus henceforth believed with a whole heart, and all his family also
believed. This son became a mighty minister of the kingdom and later yielded
up his life with those who suffered in Rome. Though the entire household
of Titus, their friends, and even the apostles regarded this episode as
a miracle, it was not. At least this

P.1645 – §0 was not a miracle of curing physical
disease. It was merely a case of preknowledge concerning the course of
natural law, just such knowledge as Jesus frequently resorted to subsequent
to his baptism.

 breathless, 숨을 죽이고

at the point of death, 죽을 지경에 있다.
P.1645 – §1 Again was Jesus compelled to hasten away
from Cana because of the undue attention attracted by the second episode
of this sort to attend his ministry in this village. The townspeople remembered
the water and the wine, and now that he was supposed to have healed the
nobleman’s son at so great a distance, they came to him, not only bringing
the sick and afflicted but also sending messengers requesting that he
heal sufferers at a distance. And when Jesus saw that the whole countryside
was aroused, he said, “Let us go to Nain.”		 로마인 시간

summer solstice, 하지, +4 ~ 6 시간

winter solstice, 동지, + 4 ~ 6 시간
6. NAIN AND THE WIDOW’S SON – P.1645

P.1645 – §2 These people believed in signs; they
were a wonder-seeking generation. By this time the people of central and
southern Galilee had become miracle minded regarding Jesus and his personal
ministry. Scores, hundreds, of honest persons suffering from purely nervous
disorders and afflicted with emotional disturbances came into Jesus’ presence
and then returned home to their friends announcing that Jesus had healed
them. And such cases of mental healing these ignorant and simple-minded
people regarded as physical healing, miraculous cures.

 miracle minded, 기적 생각만 하는

simpleminded, 생각이 단순한

 
P.1645 – §3 When Jesus sought to leave Cana and go
to Nain, a great multitude of believers and many curious people followed
after him. They were bent on beholding miracles and wonders, and they were
not to be disappointed. As Jesus and his apostles drew near the gate of
the city, they met a funeral procession on its way to the near-by cemetery,
carrying the only son of a widowed mother of Nain. This woman was much respected,
and half of the village followed the bearers of the bier of this supposedly
dead boy. When the funeral procession had come up to Jesus and his followers,
the widow and her friends recognized the Master and besought him to bring
the son back to life. Their miracle expectancy was aroused to such a high
pitch they thought Jesus could cure any human disease, and why could not
such a healer even raise the dead?

 

 bent on, 작정한, 벼르고 있는

bier, 관을 드는 들 것.
Jesus, while being thus importuned, stepped
forward and, raising the covering of the bier, examined the boy. Discovering
that the young man was not really dead, he perceived the tragedy which his
presence could avert; so, turning to the mother, he said: “Weep not.
Your son is not dead; he sleeps. He will be restored to you.” And then,
taking the young man by the hand, he said, “Awake and arise.”
And the youth who was supposed to be dead presently sat up and began to
speak, and Jesus sent them back to their homes.
A mural in the Greek Orthodox Church, Capernaum.
P.1645 – §4 Jesus endeavored to calm the multitude
and vainly tried to explain that the lad was not really dead, that he
had not brought him back from the grave, but it was useless. The multitude
which followed him, and the whole village of Nain, were aroused to the
highest pitch of emotional frenzy. Fear seized many, panic others, while
still others fell to praying and wailing over their sins. And it was not
until long after nightfall that the clamoring multitude could be dispersed.
And, of course, notwithstanding Jesus’ statement that the boy was not
dead, everyone insisted that a miracle had been wrought, even the dead
raised. Although Jesus told them the boy was merely in a deep sleep, they
explained that that was the manner of his speaking and called attention
to the fact that he always in great modesty tried to hide his miracles.

 

 manner of speaking, 말하는 버릇
P.1646 – §1 So the word went abroad throughout Galilee
and into Judea that Jesus had raised the widow’s son from the dead, and
many who heard this report believed it. Never was Jesus able to make even
all his apostles fully understand that the widow’s son was not really
dead when he bade him awake and arise. But he did impress them sufficiently
to keep it out of all subsequent records except that of Luke, who recorded
it as the episode had been related to him. And again was Jesus so besieged
as a physician that he departed early the next day for Endor.		  
7. AT ENDOR – P.1646

P.1646 – §2 At Endor Jesus escaped for a few days
from the clamoring multitudes in quest of physical healing. During their
sojourn at this place the Master recounted for the instruction of the
apostles the story of King Saul and the witch of Endor. Jesus plainly
told his apostles that the stray and rebellious midwayers who had oftentimes
impersonated the supposed spirits of the dead would soon be brought under
control so that they could no more do these strange things. He told his
followers that, after he returned to the Father, and after they had poured
out their spirit upon all flesh, no more could such semispirit beings–so-called
unclean spirits–possess the feeble- and evil-minded among mortals.

  
P.1646 – §3 Jesus further explained to his apostles
that the spirits of departed human beings do not come back to the world
of their origin to communicate with their living fellows. Only after the
passing of a dispensational age would it be possible for the advancing
spirit of mortal man to return to earth and then only in exceptional cases
and as a part of the spiritual administration of the planet.		 귀신은 고향을 방문하지 않는다.
 

P.1646 – §4 When they had rested two days, Jesus
said to his apostles: “On the morrow let us return to Capernaum to
tarry and teach while the countryside quiets down. At home they will have
by this time partly recovered from this sort of excitement.”