.1678 – §1 On Sunday evening, January
16, A.D. 29, Abner, with the apostles of John, reached Bethsaida and went
into joint conference with Andrew and the apostles of Jesus the next day.
Abner and his associates made their headquarters at Hebron and were in
the habit of coming up to Bethsaida periodically for these conferences.
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joint conference, 합동 회의
periodical, 정기적
세례받은 지 3년 되었다. (January, AD 26)
1st tour, January AD 28
2nd tour, October, AD 28
3rd tour, January, AD 29 |
P.1678 – §2 Among the many matters considered by
this joint conference was the practice of anointing the sick with certain
forms of oil in connection with prayers for healing. Again did Jesus decline
to participate in their discussions or to express himself regarding their
conclusions. The apostles of John had always used the anointing oil in
their ministry to the sick and afflicted, and they sought to establish
this as a uniform practice for both groups, but the apostles of Jesus
refused to bind themselves by such a regulation. |
anoint <in + ungere (기름으로 문지르다)
bind oneself, 구속하다. 묶다. |
P.1678 – §3 On Tuesday, January 18, the twenty-four
were joined by the tested evangelists, about seventy-five in number, at
the Zebedee house in Bethsaida preparatory to being sent forth on the
third preaching tour of Galilee. This third mission continued for a period
of seven weeks. |
preparatory < prepare 준비하다 |
P.1678 – §4 The evangelists were sent out in groups
of five, while Jesus and the twelve traveled together most of the time,
the apostles going out two and two to baptize believers as occasion required.
For a period of almost three weeks Abner and his associates also worked
with the evangelistic groups, advising them and baptizing believers. They
visited Magdala, Tiberias, Nazareth, and all the principal cities and
villages of central and southern Galilee, all the places previously visited
and many others. This was their last message to Galilee, except to the
northern portions. |
go out two and two, 둘씩 나가다
principal cities, 주요한 도시 |
1. THE WOMEN’S EVANGELISTIC CORPS – P.1678
P.1678 – §5 Of all the daring things which Jesus
did in connection with his earth career, the most amazing was his sudden
announcement on the evening of January 16: “On the morrow we will
set apart ten women for the ministering work of the kingdom.” At
the beginning of the two weeks’ period during which the apostles and the
evangelists were to be absent from Bethsaida on their furlough, Jesus
requested David to summon his parents back to their home and to dispatch
messengers calling to Bethsaida ten devout women who had served in the
administration of the former encampment and the tented infirmary. These
women had all listened to the instruction given the young evangelists,
but it had never occurred to either themselves or their teachers that
Jesus would dare to commission women to teach the gospel of the kingdom
and minister to
P.1679 – §0 the sick. These ten women selected and
commissioned by Jesus were: Susanna, the daughter of the former chazan
of the Nazareth synagogue; Joanna, the wife of Chuza, the steward of Herod
Antipas; Elizabeth, the daughter of a wealthy Jew of Tiberias and Sepphoris;
Martha, the elder sister of Andrew and Peter; Rachel, the sister-in-law
of Jude, the Master’s brother in the flesh; Nasanta, the daughter of Elman,
the Syrian physician; Milcha, a cousin of the Apostle Thomas; Ruth, the
eldest daughter of Matthew Levi; Celta, the daughter of a Roman centurion;
and Agaman, a widow of Damascus. Subsequently, Jesus added two other women
to this group–Mary Magdalene and Rebecca, the daughter of Joseph of Arimathea.
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여인 전도단 |
P.1679 – §1 Jesus authorized these women to effect
their own organization and directed Judas to provide funds for their equipment
and for pack animals. The ten elected Susanna as their chief and Joanna
as their treasurer. From this time on they furnished their own funds;
never again did they draw upon Judas for support.
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authorize, 권한을 주다
treasurer, 회계 |
P.1679 – §2 It was most astounding in that day, when
women were not even allowed on the main floor of the synagogue (being
confined to the women’s gallery), to behold them being recognized as authorized
teachers of the new gospel of the kingdom. The charge which Jesus gave
these ten women as he set them apart for gospel teaching and ministry
was the emancipation proclamation which set free all women and for all
time; no more was man to look upon woman as his spiritual inferior. This
was a decided shock to even the twelve apostles. Notwithstanding they
had many times heard the Master say that “in the kingdom of heaven
there is neither rich nor poor, free nor bond, male nor female, all are
equally the sons and daughters of God,” they were literally stunned
when he proposed formally to commission these ten women as religious teachers
and even to permit their traveling about with them.
The whole country
was stirred up by this proceeding, the enemies of Jesus making great capital
out of this move, but everywhere the women believers in the good news
stood stanchly behind their chosen sisters and voiced no uncertain approval
of this tardy acknowledgment of woman’s place in religious work. And this
liberation of women, giving them due recognition, was practiced by the
apostles immediately after the Master’s departure, albeit they fell back
to the olden customs in subsequent generations. Throughout the early days
of the Christian church women teachers and ministers were called deaconesses
and were accorded general recognition. But Paul, despite the fact that
he conceded all this in theory, never really incorporated it into his
own attitude and personally found it difficult to carry out in practice. |
make great capital out of, 크게 이용하다
stir up, 휘젓다
concede < con (completely) + cedere (yield) 인정하다 |
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2. THE STOP AT MAGDALA – P.1679
P.1679 – §3 As the apostolic party journeyed from
Bethsaida, the women traveled in the rear. During the conference time
they always sat in a group in front and to the right of the speaker. Increasingly,
women had become believers in the gospel of the kingdom, and it had been
a source of much difficulty and no end of embarrassment when they had
desired to hold personal converse with Jesus or one of the apostles. Now
all this was changed. When any of the women believers desired to see the
Master or confer with the apostles, they went to Susanna, and in company
with one of the twelve women evangelists, they would go at once into the
presence of the Master or one of his apostles. |
at once, 당장에 |
P.1680 – §1 It was at Magdala that the women first
demonstrated their usefulness and vindicated the wisdom of their choosing.
Andrew had imposed rather strict rules upon his associates about doing personal
work with women, especially with those of questionable character. When the
party entered Magdala, these ten women evangelists were free to enter the
evil resorts and preach the glad tidings directly to all their inmates.
And when visiting the sick, these women were able to draw very close in
their ministry to their afflicted sisters. As the result of the ministry
of these ten women (afterward known as the twelve women) at this place,
Mary Magdalene was won for the kingdom. Through a succession of misfortunes
and in consequence of the attitude of reputable society toward women who
commit such errors of judgment, this woman had found herself in one of the
nefarious resorts of Magdala. It was Martha and Rachel who made plain to
Mary that the doors of the kingdom were open to even such as she. Mary believed
the good news and was baptized by Peter the next day. |
 
resort, 유흥지
inmate, 입원 환자, 수감자
nefarious < ne (not) + fas (divine law), 사악한 |
P.1680 – §2 Mary Magdalene became the most effective
teacher of the gospel among this group of twelve women evangelists. She
was set apart for such service, together with Rebecca, at Jotapata about
four weeks subsequent to her conversion. Mary and Rebecca, with the others
of this group, went on through the remainder of Jesus’ life on earth,
laboring faithfully and effectively for the enlightenment and uplifting
of their downtrodden sisters; and when the last and tragic episode in
the drama of Jesus’ life was being enacted, notwithstanding the apostles
all fled but one, these women were all present, and not one either denied
or betrayed him. |
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3. SABBATH AT TIBERIAS – P.1680
P.1680 – §3 The Sabbath services of the apostolic
party had been put in the hands of the women by Andrew, upon instructions
from Jesus. This meant, of course, that they could not be held in the
new synagogue. The women selected Joanna to have charge of this occasion,
and the meeting was held in the banquet room of Herod’s new palace, Herod
being away in residence at Julias in Perea. Joanna read from the Scriptures
concerning woman’s work in the religious life of Israel, making reference
to Miriam, Deborah, Esther, and others. |
make reference to ~을 언급하다 |
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P.1680 – §4 Late that evening Jesus gave the united
group a memorable talk on “Magic and Superstition.” In those
days the appearance of a bright and supposedly new star was regarded as
a token indicating that a great man had been born on earth. Such a star
having then recently been observed, Andrew asked Jesus if these beliefs
were well founded. In the long answer to Andrew’s question the Master
entered upon a thoroughgoing discussion of the whole subject of human
superstition. The statement which Jesus made at this time may be summarized
in modern phraseology as follows:
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as follows: (다음과 같이)
memorable, 기억에 남을
token, 징표
well founded, 좋은 근거가 있다
superstition, 미신 |
P.1680 – §5 1. The courses of the stars in the heavens
have nothing whatever to do with the events of human life on earth. Astronomy
is a proper pursuit of science, but astrology is a mass of superstitious
error which has no place in the gospel of the kingdom.
P.1680 – §6 2. The examination of the internal organs
of an animal recently killed can reveal nothing about weather, future
events, or the outcome of human affairs. |
nothing to do ~와 아무 상관이 없다
astrology, 점성술
internal organs, 내장 |
P.1680 – §7 3. The spirits of the dead do not come
back to communicate with their families or their onetime friends among
the living.
P.1681 – §1 4. Charms and relics are impotent to
heal disease, ward off disaster, or influence evil spirits; the belief
in all such material means of influencing the spiritual world is nothing
but gross superstition.
|
죽은 사람의 영은 돌아오지 않는다
charm, 부적
relic, 유물, e.g., Spear of Destiny (예수의 옆구리를 찔렀다고 소문이 난 창 (Hitler가 소유) |
P.1681 – §2 5. Casting lots, while it may be a convenient
way of settling many minor difficulties, is not a method designed to disclose
the divine will. Such outcomes are purely matters of material chance.
The only means of communion with the spiritual world is embraced in the
spirit endowment of mankind, the indwelling spirit of the Father, together
with the outpoured spirit of the Son and the omnipresent influence of
the Infinite Spirit.
|
제비 뽑기는 신의 의도를 드러내지 않는다.
신과 교통하는 방법
(a) 조절자
(b) 아들의 영: 진실의 영)
(c) 성령 |
P.1681 – §3 6. Divination, sorcery, and witchcraft
are superstitions of ignorant minds, as also are the delusions of magic.
The belief in magic numbers, omens of good luck, and harbingers of bad
luck, is pure and unfounded superstition. |
divine, 점을 치다
unfounded, 근거 없는 |
P.1681 – §4 7. The interpretation of dreams is largely
a superstitious and groundless system of ignorant and fantastic speculation.
The gospel of the kingdom must have nothing in common with the soothsayer
priests of primitive religion.
P.1681 – §5 8. The spirits of good or evil cannot
dwell within material symbols of clay, wood, or metal; idols are nothing
more than the material of which they are made. |
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P.1681 – §6 9. The practices of the enchanters, the
wizards, the magicians, and the sorcerers, were derived from the superstitions
of the Egyptians, the Assyrians, the Babylonians, and the ancient Canaanites.
Amulets and all sorts of incantations are futile either to win the protection
of good spirits or to ward off supposed evil spirits.
P.1681 – §7 10. He exposed and denounced their belief
in spells, ordeals, bewitching, cursing, signs, mandrakes, knotted cords,
and all other forms of ignorant and enslaving superstition. |
 
mandrake, 독이 있는 식물 종류 |
4. SENDING THE APOSTLES OUT TWO AND TWO – P.1681
P.1681 – §8 The next evening, having gathered together
the twelve apostles, the apostles of John, and the newly commissioned
women’s group, Jesus said: “You see for yourselves that the harvest
is plenteous, but the laborers are few. Let us all, therefore, pray the
Lord of the harvest that he send forth still more laborers into his fields.
While I remain to comfort and instruct the younger teachers, I would send
out the older ones two and two that they may pass quickly over all Galilee
preaching the gospel of the kingdom while it is yet convenient and peaceful.”
Then he designated the pairs of apostles as he desired them to go forth,
and they were: Andrew and Peter, James and John Zebedee, Philip and Nathaniel,
Thomas and Matthew, James and Judas Alpheus, Simon Zelotes and Judas Iscariot.
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laborer, 일꾼 |
P.1681 – §9 Jesus arranged the date for meeting the
twelve at Nazareth, and in parting, he said: “On this mission go
not to any city of the gentiles, neither go into Samaria, but go instead
to the lost sheep of the house of Israel. Preach the gospel of the kingdom
and proclaim the saving truth that man is a son of God. Remember that
the disciple is hardly above his master nor a servant greater than his
lord. It is enough for the disciple to be equal with his master and the
servant to become like his lord. If some people have dared to call the
master of the house an associate of Beelzebub, how much more shall they
so regard those of his household! But you should not fear these unbelieving
enemies. I declare
P.1682 – §0 to you that there is nothing covered
up that is not going to be revealed; there is nothing hidden that shall
not be known. What I have taught you privately, that preach with wisdom
in the open. What I have revealed to you in the inner chamber, that you
are to proclaim in due season from the housetops. And I say to you, my
friends and disciples, be not afraid of those who can kill the body, but
who are not able to destroy the soul; rather put your trust in Him who
is able to sustain the body and save the soul.
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in due season, 때가 되면, 마땅한 때에 |
P.1682 – §1 “Are not two sparrows sold for a
penny? And yet I declare that not one of them is forgotten in God’s sight.
Know you not that the very hairs of your head are all numbered? Fear not,
therefore; you are of more value than a great many sparrows. Be not ashamed
of my teaching; go forth proclaiming peace and good will, but be not deceived–peace
will not always attend your preaching. I came to bring peace on earth,
but when men reject my gift, division and turmoil result. When all of
a family receive the gospel of the kingdom, truly peace abides in that
house; but when some of the family enter the kingdom and others reject
the gospel, such division can produce only sorrow and sadness. Labor earnestly
to save the whole family lest a man’s foes become those of his own household.
But, when you have done your utmost for all of every family, I declare
to you that he who loves father or mother more than this gospel is not
worthy of the kingdom.”
|
참새를 먹었다 |
P.1682 – §2 When the twelve had heard these words,
they made ready to depart. And they did not again come together until
the time of their assembling at Nazareth to meet with Jesus and the other
disciples as the Master had arranged. |
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5. WHAT MUST I DO TO BE SAVED? – P.1682
P.1682 – §3 One evening at Shunem, after John’s apostles
had returned to Hebron, and after Jesus’ apostles had been sent out two
and two, when the Master was engaged in teaching a group of twelve of
the younger evangelists who were laboring under the direction of Jacob,
together with the twelve women, Rachel asked Jesus this question: “Master,
what shall we answer when women ask us, What shall I do to be saved?”
When Jesus heard this question, he answered: |
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P.1682 – §4 “When men and women ask what shall
we do to be saved, you shall answer, Believe this gospel of the kingdom;
accept divine forgiveness. By faith recognize the indwelling spirit of
God, whose acceptance makes you a son of God. Have you not read in the
Scriptures where it says, `In the Lord have I righteousness and strength.’
Also where the Father says, `My righteousness is near; my salvation has
gone forth, and my arms shall enfold my people.’
`My soul shall be joyful
in the love of my God, for he has clothed me with the garments of salvation
and has covered me with the robe of his righteousness.’ Have you not also
read of the Father that his name `shall be called the Lord our righteousness.’
`Take away the filthy rags of self-righteousness and clothe my son with
the robe of divine righteousness and eternal salvation.’ It is forever
true, `the just shall live by faith.’ Entrance into the Father’s kingdom
is wholly free, but progress–growth in grace–is essential to continuance
therein.
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garment, 옷
|
P.1682 – §5 “Salvation is the gift of the Father
and is revealed by his Sons. Acceptance by faith on your part makes you
a partaker of the divine nature, a son or a daughter of God. By faith
you are justified; by faith are you saved; and by this same faith are
you eternally advanced in the way of progressive and divine perfection.
By faith was Abraham justified and made aware of salvation by the
P.1683 – §0 teachings of Melchizedek. All down through
the ages has this same faith saved the sons of men, but now has a Son
come forth from the Father to make salvation more real and acceptable.” |
on your part, 너희 편에서 |
P.1683 – §1 When Jesus had left off speaking, there
was great rejoicing among those who had heard these gracious words, and
they all went on in the days that followed proclaiming the gospel of the
kingdom with new power and with renewed energy and enthusiasm. And the
women rejoiced all the more to know they were included in these plans
for the establishment of the kingdom on earth.
|
all the more, 더군다나 |
|
P.1683 – §2 In summing up his final statement, Jesus
said: “You cannot buy salvation; you cannot earn righteousness. Salvation
is the gift of God, and righteousness is the natural fruit of the spirit-born
life of sonship in the kingdom. You are not to be saved because you live
a righteous life; rather is it that you live a righteous life because
you have already been saved, have recognized sonship as the gift of God
and service in the kingdom as the supreme delight of life on earth. When
men believe this gospel, which is a revelation of the goodness of God,
they will be led to voluntary repentance of all known sin. Realization
of sonship is incompatible with the desire to sin. Kingdom believers hunger
for righteousness and thirst for divine perfection.” |
올바른 생애를 산다고 구원을 받는 것이 아니다. |
6. THE EVENING LESSONS – P.1683
P.1683 – §3 At the evening discussions Jesus talked
upon many subjects. During the remainder of this tour–before they all
reunited at Nazareth–he discussed “The Love of God,” “Dreams
and Visions,” “Malice,” “Humility and Meekness,”
“Courage and Loyalty,” “Music and Worship,” “Service
and Obedience,” “Pride and Presumption,” “Forgiveness
in Relation to Repentance,” “Peace and Perfection,” “Evil
Speaking and Envy,” “Evil, Sin, and Temptation,” “Doubts
and Unbelief,” “Wisdom and Worship.” With the older apostles
away, these younger groups of both men and women more freely entered into
these discussions with the Master.
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P.1683 – §4 After spending two or three days with
one group of twelve evangelists, Jesus would move on to join another group,
being informed as to the whereabouts and movements of all these workers
by David’s messengers. This being their first tour, the women remained
much of the time with Jesus. Through the messenger service each of these
groups was kept fully informed concerning the progress of the tour, and
the receipt of news from other groups was always a source of encouragement
to these scattered and separated workers. |
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P.1683 – §5 Before their separation it had been arranged
that the twelve apostles, together with the evangelists and the women’s
corps, should assemble at Nazareth to meet the Master on Friday, March
4. Accordingly, about this time, from all parts of central and southern
Galilee these various groups of apostles and evangelists began moving
toward Nazareth. By midafternoon, Andrew and Peter, the last to arrive,
had reached the encampment prepared by the early arrivals and situated
on the highlands to the north of the city. And this was the first time
Jesus had visited Nazareth since the beginning of his public ministry. |
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7. THE SOJOURN AT NAZARETH – P.1683
P.1683 – §6 This Friday afternoon Jesus walked about
Nazareth quite unobserved and wholly unrecognized. He passed by the home
of his childhood and the carpenter
P.1684 – §0 shop and spent a half hour on the hill which he so much
enjoyed when a lad. Not since the day of his baptism by John in the Jordan
had the Son of Man had such a flood of human emotion stirred up within
his soul. While coming down from the mount, he heard the familiar sounds
of the trumpet blast announcing the going down of the sun, just as he
had so many, many times heard it when a boy growing up in Nazareth. Before
returning to the encampment, he walked down by the synagogue where he
had gone to school and indulged his mind in many reminiscences of his
childhood days. Earlier in the day Jesus had sent Thomas to arrange with
the ruler of the synagogue for his preaching at the Sabbath morning service.
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P.1684 – §1 The people of Nazareth were never reputed
for piety and righteous living. As the years passed, this village became
increasingly contaminated by the low moral standards of near-by Sepphoris.
Throughout Jesus’ youth and young manhood there had been a division of
opinion in Nazareth regarding him; there was much resentment when he moved
to Capernaum. While the inhabitants of Nazareth had heard much about the
doings of their former carpenter, they were offended that he had never
included his native village in any of his earlier preaching tours. They
had indeed heard of Jesus’ fame, but the majority of the citizens were
angry because he had done none of his great works in the city of his youth.
For months the people of Nazareth had discussed Jesus much, but their
opinions were, on the whole, unfavorable to him.
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contaminate < con + tangere (touch) 더럽히다, 오염되다 |
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P.1684 – §2 Thus did the Master find himself in the
midst of, not a welcome homecoming, but a decidedly hostile and hypercritical
atmosphere. But this was not all. His enemies, knowing that he was to
spend this Sabbath day in Nazareth and supposing that he would speak in
the synagogue, had hired numerous rough and uncouth men to harass him
and in every way possible make trouble.
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uncouth, 무례한, 교양 없는 |
P.1684 – §3 Most of the older of Jesus’ friends,
including the doting chazan teacher of his youth, were dead or had left
Nazareth, and the younger generation was prone to resent his fame with
strong jealousy. They failed to remember his early devotion to his father’s
family, and they were bitter in their criticism of his neglect to visit
his brother and his married sisters living in Nazareth. The attitude of
Jesus’ family toward him had also tended to increase this unkind feeling
of the citizenry. The orthodox among the Jews even presumed to criticize
Jesus because he walked too fast on the way to the synagogue this Sabbath
morning. |
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8. THE SABBATH SERVICE – P.1684
P.1684 – §4 This Sabbath was a beautiful day, and
all Nazareth, friends and foes, turned out to hear this former citizen
of their town discourse in the synagogue. Many of the apostolic retinue
had to remain without the synagogue; there was not room for all who had
come to hear him. As a young man Jesus had often spoken in this place
of worship, and this morning, when the ruler of the synagogue handed him
the roll of sacred writings from which to read the Scripture lesson, none
present seemed to recall that this was the very manuscript which he had
presented to this synagogue.
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turn out, 나타나다, 밝혀지다.
retinue, 수행원
without, 바깥에서 |
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P.1684 – §5 The services on this day were conducted
just as when Jesus had attended them as a boy. He ascended the speaking
platform with the ruler of the synagogue, and the service was begun by
the recital of two prayers: “Blessed is the Lord, King of the world,
who forms the light and creates the darkness, who
P.1685 – §0 makes peace and creates everything; who,
in mercy, gives light to the earth and to those who dwell upon it and
in goodness, day by day and every day, renews the works of creation. Blessed
is the Lord our God for the glory of his handiworks and for the light-giving
lights which he has made for his praise. Selah. Blessed is the Lord our
God, who has formed the lights.”
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services, 예배
handiwork, 수공품 |
P.1685 – §1 After a moment’s pause they again prayed:
“With great love has the Lord our God loved us, and with much overflowing
pity has he pitied us, our Father and our King, for the sake of our fathers
who trusted in him. You taught them the statutes of life; have mercy upon
us and teach us. Enlighten our eyes in the law; cause our hearts to cleave
to your commandments; unite our hearts to love and fear your name, and
we shall not be put to shame, world without end. For you are a God who
prepares salvation, and us have you chosen from among all nations and
tongues, and in truth have you brought us near your great name–selah–that
we may lovingly praise your unity. Blessed is the Lord, who in love chose
his people Israel.”
|
pity (불쌍히 여기다)
statute, 법령, 법 조항
cleave, 쪼개다, 고수하다 (달라붙다) |
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P.1685 – §2 The congregation then recited the Shema,
the Jewish creed of faith. This ritual consisted in repeating numerous
passages from the law and indicated that the worshipers took upon themselves
the yoke of the kingdom of heaven, also the yoke of the commandments as
applied to the day and the night.
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creed, 신조 |
P.1685 – §3 And then followed the third prayer: “True
it is that you are Yahweh, our God and the God of our fathers; our King
and the King of our fathers; our Savior and the Savior of our fathers;
our Creator and the rock of our salvation; our help and our deliverer.
Your name is from everlasting, and there is no God beside you. A new song
did they that were delivered sing to your name by the seashore; together
did all praise and own you King and say, Yahweh shall reign, world without
end. Blessed is the Lord who saves Israel.”
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P.1685 – §4 The ruler of the synagogue then took
his place before the ark, or chest, containing the sacred writings and
began the recitation of the nineteen prayer eulogies, or benedictions.
But on this occasion it was desirable to shorten the service in order
that the distinguished guest might have more time for his discourse; accordingly,
only the first and last of the benedictions were recited. The first was:
“Blessed is the Lord our God, and the God of our fathers, the God
of Abraham, and the God of Isaac, and the God of Jacob; the great, the
mighty, and the terrible God, who shows mercy and kindness, who creates
all things, who remembers the gracious promises to the fathers and brings
a savior to their children’s children for his own name’s sake, in love.
O King, helper, savior, and shield! Blessed are you, O Yahweh, the shield
of Abraham.”
P.1685 – §5 Then followed the last benediction: “O
bestow on your people Israel great peace forever, for you are King and
the Lord of all peace. And it is good in your eyes to bless Israel at
all times and at every hour with peace. Blessed are you, Yahweh, who blesses
his people Israel with peace.” The congregation looked not at the
ruler as he recited the benedictions. Following the benedictions he offered
an informal prayer suitable for the occasion, and when this was concluded,
all the congregation joined in saying amen.
P.1685 – §6 Then the chazan went over to the ark
and brought out a roll, which he presented to Jesus that he might read
the Scripture lesson. It was customary to call upon seven persons to read
not less than three verses of the law, but this practice was waived on
this occasion that the visitor might read the lesson of his own selection.
Jesus, taking the roll, stood up and began to read from Deuteronomy: “For
this commandment which I give you this day is not hidden from you,
P.1686 – §0 neither is it far off. It is not in heaven,
that you should say, who shall go up for us to heaven and bring it down
to us that we may hear and do it? Neither is it beyond the sea, that you
should say, who will go over the sea for us to bring the commandment to
us that we may hear and do it? No, the word of life is very near to you,
even in your presence and in your heart, that you may know and obey it.”
P.1686 – §1 And when he had ceased reading from the
law, he turned to Isaiah and began to read: “The spirit of the Lord
is upon me because he has anointed me to preach good tidings to the poor.
He has sent me to proclaim release to the captives and the recovering
of sight to the blind, to set at liberty those who are bruised and to
proclaim the acceptable year of the Lord.”
P.1686 – §2 Jesus closed the book and, after handing
it back to the ruler of the synagogue, sat down and began to discourse
to the people. He began by saying: “Today are these Scriptures fulfilled.”
And then Jesus spoke for almost fifteen minutes on “The Sons and
Daughters of God.” Many of the people were pleased with the discourse,
and they marveled at his graciousness and wisdom.
P.1686 – §3 It was customary in the synagogue, after
the conclusion of the formal service, for the speaker to remain so that
those who might be interested could ask him questions. Accordingly, on
this Sabbath morning Jesus stepped down into the crowd which pressed forward
to ask questions. In this group were many turbulent individuals whose
minds were bent on mischief, while about the fringe of this crowd there
circulated those debased men who had been hired to make trouble for Jesus.
Many of the disciples and evangelists who had remained without now pressed
into the synagogue and were not slow to recognize that trouble was brewing.
They sought to lead the Master away, but he would not go with them. |
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9. THE NAZARETH REJECTION – P.1686
P.1686 – §4 Jesus found himself surrounded in the
synagogue by a great throng of his enemies and a sprinkling of his own
followers, and in reply to their rude questions and sinister banterings
he half humorously remarked: “Yes, I am Joseph’s son; I am the carpenter,
and I am not surprised that you remind me of the proverb, `Physician heal
yourself,’ and that you challenge me to do in Nazareth what you have heard
I did at Capernaum; but I call you to witness that even the Scriptures
declare that `a prophet is not without honor save in his own country and
among his own people.'”
P.1686 – §5 But they jostled him and, pointing accusing
fingers at him, said: “You think you are better than the people of
Nazareth; you moved away from us, but your brother is a common workman,
and your sisters still live among us. We know your mother, Mary. Where
are they today? We hear big things about you, but we notice that you do
no wonders when you come back.” Jesus answered them: “I love
the people who dwell in the city where I grew up, and I would rejoice
to see you all enter the kingdom of heaven, but the doing of the works
of God is not for me to determine. The transformations of grace are wrought
in response to the living faith of those who are the beneficiaries.”
P.1686 – §6 Jesus would have good-naturedly managed
the crowd and effectively disarmed even his violent enemies had it not
been for the tactical blunder of one of his own apostles, Simon Zelotes,
who, with the help of Nahor, one of the younger evangelists, had meanwhile
gathered together a group of Jesus’ friends
P.1687 – §0 from among the crowd and, assuming a
belligerent attitude, had served notice on the enemies of the Master to
go hence. Jesus had long taught the apostles that a soft answer turns
away wrath, but his followers were not accustomed to seeing their beloved
teacher, whom they so willingly called Master, treated with such discourtesy
and disdain. It was too much for them, and they found themselves giving
expression to passionate and vehement resentment, all of which only tended
to arouse the mob spirit in this ungodly and uncouth assembly. And so,
under the leadership of hirelings, these ruffians laid hold upon Jesus
and rushed him out of the synagogue to the brow of a near-by precipitous
hill, where they were minded to shove him over the edge to his death below.
But just as they were about to push him over the edge of the cliff, Jesus
turned suddenly upon his captors and, facing them, quietly folded his
arms. He said nothing, but his friends were more than astonished when,
as he started to walk forward, the mob parted and permitted him to pass
on unmolested.
P.1687 – §1 Jesus, followed by his disciples, proceeded
to their encampment, where all this was recounted. And they made ready
that evening to go back to Capernaum early the next day, as Jesus had
directed. This turbulent ending of the third public preaching tour had
a sobering effect upon all of Jesus’ followers. They were beginning to
realize the meaning of some of the Master’s teachings; they were awaking
to the fact that the kingdom would come only through much sorrow and bitter
disappointment.
P.1687 – §2 They left Nazareth this Sunday morning,
and traveling by different routes, they all finally assembled at Bethsaida
by noon on Thursday, March 10. They came together as a sober and serious
group of disillusioned preachers of the gospel of truth and not as an
enthusiastic and all-conquering band of triumphant crusaders. |
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