{"id":2266,"date":"2023-10-15T01:08:31","date_gmt":"2023-10-15T01:08:31","guid":{"rendered":"https:\/\/lightandlife.org\/?p=2266"},"modified":"2023-12-03T10:38:37","modified_gmt":"2023-12-03T10:38:37","slug":"b143-%ec%98%81%ed%95%9c","status":"publish","type":"post","link":"https:\/\/lightandlife.org\/?p=2266","title":{"rendered":"b143 (\uc601\ud55c)"},"content":{"rendered":"\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
P.1607 – \u00a71 At the end of June, A.D.
\n27, because of the increasing opposition of the Jewish religious rulers,
\nJesus and the twelve departed from Jerusalem, after sending their tents
\nand meager personal effects to be stored at the home of Lazarus at Bethany.
\nGoing north into Samaria, they tarried over the Sabbath at Bethel. Here
\nthey preached for several days to the people who came from Gophna and
\nEphraim. A group of citizens from Arimathea and Thamna came over to invite
\nJesus to visit their villages. The Master and his apostles spent more
\nthan two weeks teaching the Jews and Sa<\/font>maritans of this region, many of
\nwhom came from as far as Antipatris to hear the good news of the kingdom.
\n<\/font><\/p>\n

P.1607 – \u00a72 The people of southern Samaria heard
\nJesus gladly, and the apostles, with the exception of Judas Iscariot,
\nsucceeded in overcoming much of their prejudice against the Samaritans.
\nIt was very difficult for Judas to love these Samaritans. The last week
\nof July Jesus and his associates made ready to depart for the new Greek
\ncities of Phasaelis and Archelais near the Jordan.
\n<\/font><\/td>\n

 <\/font><\/td>\n<\/tr>\n
1. PREACHING AT ARCHELAIS – P.1607
\n<\/font><\/p>\n

P.1607 – \u00a73 The first half of the month of August
\nthe apostolic party made its headquarters at the Greek cities of Archelais
\nand Phasaelis, where they had their first experience preaching to well-nigh
\nexclusive gatherings of gentiles–Greeks, Romans, and Syrians–for few
\nJews dwelt in these two Greek towns. In contacting with these Roman citizens,
\nthe apostles encountered new difficulties in the proclamation of the message
\nof the coming kingdom, and they met with new objections to the teachings
\nof Jesus. At one of the many evening conferences with his apostles, Jesus
\nlistened attentively to these objections to the gospel of the kingdom
\nas the twelve repeated their experiences with the subjects of their personal
\nlabors.
\n<\/font><\/td>\n

 <\/td>\n<\/tr>\n
 <\/p>\n

P.1607 – \u00a74 A question asked by Philip was typical
\nof their difficulties. Said Philip: “Master, these Greeks and Romans
\nmake light of our message, saying that such teachings are fit for only
\nweaklings and slaves. They assert that the religion of the heathen is
\nsuperior to our teaching because it inspires to the acquirement of a strong,
\nrobust, and aggressive character. They affirm that we would convert all
\nmen into enfeebled specimens of passive nonresisters who would soon perish
\nfrom the face of the earth. They like you, Master, and freely admit that
\nyour teaching is heavenly and ideal, but they will not take us seriously.
\nThey assert that your religion is not for this world; that men cannot
\nlive as you teach. And now, Master, what shall we say to these gentiles?”
\n<\/font><\/td>\n

typical, \u5178\u578b<\/p>\n

heathen, \uc774\ubc29\uc778<\/p>\n

speciman, \uc885\uc790<\/td>\n<\/tr>\n

P.1607 – \u00a75 After Jesus had heard similar objections
\nto the gospel of the kingdom presented by Thomas, Nathaniel, Simon Zelotes,
\nand Matthew, he said to the twelve: <\/font><\/p>\n

P.1608 – \u00a71 “I have come into this world to
\ndo the will of my Father and to reveal his loving character to all mankind.
\nThat, my brethren, is my mission. And this one thing I will do, regardless
\nof the misunderstanding of my teachings by Jews or gentiles of this day
\nor of another generation. But you should not overlook the fact that even
\ndivine love has its severe disciplines. <\/font><\/p>\n

A father’s love for his son oftentimes
\nimpels the father to restrain the unwise acts of his thoughtless offspring.
\nThe child does not always comprehend the wise and loving motives of the
\nfather’s restraining discipline. But I declare to you that my Father in
\nParadise does rule a universe of universes by the compelling power of
\nhis love. Love is the greatest of all spirit realities. Truth is a liberating
\nrevelation, but love is the supreme relationship. And no matter what blunders
\nyour fellow men make in their world management of today, in an age to
\ncome the gospel which I declare to you will rule this very world. The
\nultimate goal of human progress is the reverent recognition of the fatherhood
\nof God and the loving materialization of the brotherhood of man.
\n<\/font><\/td>\n

impel = in +pellere (drive), \ubab0\ub2e4<\/p>\n

propel, \uc55e\uc73c\ub85c \ubab0\ub2e4<\/p>\n

compel, \uac15\uc81c\ud558\ub2e4<\/td>\n<\/tr>\n

 <\/p>\n

P.1608 – \u00a72 “But who told you that my gospel
\nwas intended only for slaves and weaklings? Do you, my chosen apostles,
\nresemble weaklings? Did John look like a weakling? Do you observe that
\nI am enslaved by fear? True, the poor and oppressed of this generation
\nhave the gospel preached to them. The religions of this world have neglected
\nthe poor, but my Father is no respecter of persons. Besides, the poor
\nof this day are the first to heed the call to repentance and acceptance
\nof sonship. The gospel of the kingdom is to be preached to all men–Jew
\nand gentile, Greek and Roman, rich and poor, free and bond–and equally
\nto young and old, male and female.
\n<\/font><\/td>\n

no respecter of persons, \uc0ac\ub78c\uc744 \ucc28\ubcc4\ud558\uc9c0 \uc54a\ub294 \uc774.<\/td>\n<\/tr>\n
 <\/p>\n

P.1608 – \u00a73 “Because my Father is a God of love
\nand delights in the practice of mercy, do not imbibe the idea that the
\nservice of the kingdom is to be one of monotonous ease. The Paradise ascent
\nis the supreme adventure of all time, the rugged achievement of eternity.
\nThe service of the kingdom on earth will call for all the courageous manhood
\nthat you and your coworkers can muster. Many of you will be put to death
\nfor your loyalty to the gospel of this kingdom. It is easy to die in the
\nline of physical battle when your courage is strengthened by the presence
\nof your fighting comrades, but it requires a higher and more profound
\nform of human courage and devotion calmly and all alone to lay down your
\nlife for the love of a truth enshrined in your mortal heart.
\n<\/font><\/td>\n

imbibe = in + bibere (drink), \ub9c8\uc2dc\ub2e4<\/p>\n

monotone (not changing, boring), \ub2e8\uc870\ub85c\uc6b4<\/p>\n

muster = assemble, \ubaa8\uc9d1<\/p>\n

enshrine = \ubcf4\uc874\ud558\ub2e4 (\uc874\uc911\ubc1b\ub3c4\ub85d)<\/td>\n<\/tr>\n

P.1608 – \u00a74 “Today, the unbelievers may taunt
\nyou with preaching a gospel of nonresistance and with living lives of
\nnonviolence, but you are the first volunteers of a long line of sincere
\nbelievers in the gospel of this kingdom who will astonish all mankind
\nby their heroic devotion to these teachings. No armies of the world have
\never displayed more courage and bravery than will be portrayed by you
\nand your loyal successors who shall go forth to all the world proclaiming
\nthe good news–the fatherhood of God and the brotherhood of men. <\/font><\/p>\n

The courage
\nof the flesh is the lowest form of bravery. Mind bravery is a higher type
\nof human courage, but the highest and supreme is uncompromising loyalty
\nto the enlightened convictions of profound spiritual realities. And such
\ncourage constitutes the heroism of the God-knowing man. And you are all
\nGod-knowing men; you are in very truth the personal associates of the
\nSon of Man.”
\n<\/font><\/td>\n

taunt, \ub180\ub9ac\ub2e4<\/td>\n<\/tr>\n
 <\/p>\n

P.1608 – \u00a75 This was not all that Jesus said on that
\noccasion, but it is the introduction of his address, and he went on at
\ngreat length in amplification and in illustration of this pronouncement.
\nThis was one of the most impassioned addresses which
\n<\/font><\/p>\n

P.1609 – \u00a70 Jesus ever delivered to the twelve. Seldom
\ndid the Master speak to his apostles with evident strong feeling, but
\nthis was one of those few occasions when he spoke with manifest earnestness,
\naccompanied by marked emotion.<\/font><\/td>\n

 <\/td>\n<\/tr>\n
P.1609 – \u00a71 The result upon the public preaching
\nand personal ministry of the apostles was immediate; from that very day
\ntheir message took on a new note of courageous dominance. The twelve continued
\nto acquire the spirit of positive aggression in the new gospel of the
\nkingdom. From this day forward they did not occupy themselves so much
\nwith the preaching of the negative virtues and the passive injunctions
\nof their Master’s many-sided teaching.
\n<\/font><\/td>\n		take on a new note, \uc0c8\ub85c\uc6b4 \uc74c\uc815\uc744 \ub760\ub2e4<\/td>\n<\/tr>\n
2. LESSON ON SELF-MASTERY – P.1609
\n<\/font><\/p>\n

P.1609 – \u00a72 The Master was a perfected specimen of
\nhuman self-control. When he was reviled, he reviled not; when he suffered,
\nhe uttered no threats against his tormentors; when he was denounced by
\nhis enemies, he simply committed himself to the righteous judgment of
\nthe Father in heaven.
\n<\/font><\/td>\n

torment < torquere (twist), \uace0\ubb38\ud558\ub2e4<\/td>\n<\/tr>\n
P.1609 – \u00a73 At one of the evening conferences, Andrew
\nasked Jesus: “Master, are we to practice self-denial as John taught
\nus, or are we to strive for the self-control of your teaching? Wherein
\ndoes your teaching differ from that of John?” Jesus answered: “John
\nindeed taught you the way of righteousness in accordance with the light
\nand laws of his fathers, and that was the religion of self-examination
\nand self-denial. But I come with a new message of self-forgetfulness and
\nself-control. I show to you the way of life as revealed to me by my Father
\nin heaven.
\n<\/font><\/td>\n		self denial, \uadf9\uae30<\/p>\n

self forgetfulness, \uc790\uae30\ub97c \uc78a\ub294 \ud0dc\ub3c4,<\/td>\n<\/tr>\n

 <\/p>\n

P.1609 – \u00a74 “Verily, verily, I say to you, he
\nwho rules his own self is greater than he who captures a city. Self-mastery
\nis the measure of man’s moral nature and the indicator of his spiritual
\ndevelopment. In the old order you fasted and prayed; as the new creature
\nof the rebirth of the spirit, you are taught to believe and rejoice. In
\nthe Father’s kingdom you are to become new creatures; old things are to
\npass away; behold I show you how all things are to become new. And by
\nyour love for one another you are to convince the world that you have
\npassed from bondage to liberty, from death into life everlasting.
\n<\/font><\/td>\n

old order, \uc61b \uccb4\uc81c<\/p>\n

pass away, \uc0ac\ub77c\uc9c0\ub2e4, \uc8fd\ub2e4<\/td>\n<\/tr>\n

P.1609 – \u00a75 “By the old way you seek to suppress,
\nobey, and conform to the rules of living; by the new way you are first
\ntransformed by the Spirit of Truth and thereby strengthened in your inner
\nsoul by the constant spiritual renewing of your mind, and so are you endowed
\nwith the power of the certain and joyous performance of the gracious,
\nacceptable, and perfect will of God. Forget not–it is your personal faith
\nin the exceedingly great and precious promises of God that ensures your
\nbecoming partakers of the divine nature. Thus by your faith and the spirit’s
\ntransformation, you become in reality the temples of God, and his spirit
\nactually dwells within you. If, then, the spirit dwells within you, you
\nare no longer bondslaves of the flesh but free and liberated sons of the
\nspirit. The new law of the spirit endows you with the liberty of self-mastery
\nin place of the old law of the fear of self-bondage and the slavery of
\nself-denial.
\n<\/font><\/td>\n		thereby, \uadf8\ub9ac\ud568\uc73c\ub85c (\uc218\ub2e8)<\/p>\n

partake, \uc870\uac01\uc744 \ucde8\ud558\ub2e4<\/td>\n<\/tr>\n

P.1609 – \u00a76 “Many times, when you have done
\nevil, you have thought to charge up your acts to the influence of the
\nevil one when in reality you have but been led astray by your own natural
\ntendencies. Did not the Prophet Jeremiah long ago tell you that the human
\nheart is deceitful above all things and sometimes even desperately wicked?
\nHow easy for you to become self-deceived and thereby fall into
\n<\/font><\/p>\n

P.1610 – \u00a70 foolish fears, divers lusts, enslaving
\npleasures, malice, envy, and even vengeful hatred!
\n<\/font><\/td>\n

charge up, \uc120\ub3d9\ud558\ub2e4, \ud765\ubd84\uc2dc\ud0a4\ub2e4<\/p>\n

divers, \uba87 \uac00\uc9c0\uc758<\/p>\n

diverse, \ub2e4\uc591\ud55c<\/td>\n<\/tr>\n

P.1610 – \u00a71 “Salvation is by the regeneration
\nof the spirit and not by the self-righteous deeds of the flesh. You are
\njustified by faith and fellowshipped by grace, not by fear and the self-denial
\nof the flesh, albeit the Father’s children who have been born of the spirit
\nare ever and always masters of the self and all that pertains to the desires
\nof the flesh. When you know that you are saved by faith, you have real
\npeace with God. And all who follow in the way of this heavenly peace are
\ndestined to be sanctified to the eternal service of the ever-advancing
\nsons of the eternal God. Henceforth, it is not a duty but rather your
\nexalted privilege to cleanse yourselves from all evils of mind and body
\nwhile you seek for perfection in the love of God.
\n<\/font><\/td>\n		sanctify, \uc2e0\uc131\ud558\uac8c \ub9cc\ub4e4\ub2e4, \uc778\uac00\ud558\ub2e4, \uc815\ub2f9\ud654<\/p>\n

privilege < privus(private) + leg (law), \ud2b9\uad8c<\/td>\n<\/tr>\n

 <\/p>\n

P.1610 – \u00a72 “Your sonship is grounded in faith,
\nand you are to remain unmoved by fear. Your joy is born of trust in the
\ndivine word, and you shall not therefore be led to doubt the reality of
\nthe Father’s love and mercy. It is the very goodness of God that leads
\nmen into true and genuine repentance. Your secret of the mastery of self
\nis bound up with your faith in the indwelling spirit, which ever works
\nby love. Even this saving faith you have not of yourselves; it also is
\nthe gift of God. And if you are the children of this living faith, you
\nare no longer the bondslaves of self but rather the triumphant masters
\nof yourselves, the liberated sons of God.
\n<\/font><\/td>\n

 <\/td>\n<\/tr>\n
P.1610 – \u00a73 “If, then, my children, you are
\nborn of the spirit, you are forever delivered from the self-conscious
\nbondage of a life of self-denial and watchcare over the desires of the
\nflesh, and you are translated into the joyous kingdom of the spirit, whence
\nyou spontaneously show forth the fruits of the spirit in your daily lives;
\nand the fruits of the spirit are the essence of the highest type of enjoyable
\nand ennobling self-control, even the heights of terrestrial mortal attainment–true
\nself-mastery.”
\n<\/font><\/td>\n		 <\/td>\n<\/tr>\n
 <\/p>\n

3. DIVERSION AND RELAXATION – P.1610
\n<\/font><\/p>\n

P.1610 – \u00a74 About this time a state of great nervous
\nand emotional tension developed among the apostles and their immediate
\ndisciple associates. They had hardly become accustomed to living and working
\ntogether. They were experiencing increasing difficulties in maintaining
\nharmonious relations with John’s disciples. The contact with the gentiles
\nand the Samaritans was a great trial to these Jews. And besides all this,
\nthe recent utterances of Jesus had augmented their disturbed state of
\nmind. Andrew was almost beside himself; he did not know what next to do,
\nand so he went to the Master with his problems and perplexities. When
\nJesus had listened to the apostolic chief relate his troubles, he said:
\n“Andrew, you cannot talk men out of their perplexities when they
\nreach such a stage of involvement, and when so many persons with strong
\nfeelings are concerned. I cannot do what you ask of me–I will not participate
\nin these personal social difficulties–but I will join you in the enjoyment
\nof a three-day period of rest and relaxation. Go to your brethren and
\nannounce that all of you are to go with me up on Mount Sartaba, where
\nI desire to rest for a day or two.
\n<\/font><\/td>\n

<\/font> diversion, \uae30\ubd84 \uc804\ud658, \uc624\ub77d<\/p>\n

 <\/td>\n<\/tr>\n

P.1610 – \u00a75 “Now you should go to each of your
\neleven brethren and talk with him privately, saying: `The Master desires
\nthat we go apart with him for a season to rest and relax. Since we all
\nhave recently experienced much vexation of spirit and stress of mind,
\nI suggest that no mention be made of our trials and troubles while on
\nthis holiday. Can I depend upon you to co-operate with me in this
\n<\/font><\/p>\n

P.1611 – \u00a70 matter?’ In this way privately and personally
\napproach each of your brethren.” And Andrew did as the Master had
\ninstructed him.<\/font><\/td>\n

\"\"<\/a> \"\"<\/a><\/p>\n

vex, \uc131\uac00\uc2dc\uac8c \uad74\ub2e4<\/p>\n

stress, \uc555\ubc15<\/td>\n<\/tr>\n

P.1611 – \u00a71 This was a marvelous occasion in the
\nexperience of each of them; they never forgot the day going up the mountain.
\nThroughout the entire trip hardly a word was said about their troubles.
\nUpon reaching the top of the mountain, Jesus seated them about him while
\nhe said: “My brethren, you must all learn the value of rest and the
\nefficacy of relaxation. You must realize that the best method of solving
\nsome entangled problems is to forsake them for a time. Then when you go
\nback fresh from your rest or worship, you are able to attack your troubles
\nwith a clearer head and a steadier hand, not to mention a more resolute
\nheart. Again, many times your problem is found to have shrunk in size
\nand proportions while you have been resting your mind and body.”
\n<\/font><\/td>\n		efficacy, \ud6a8\uc728<\/td>\n<\/tr>\n
P.1611 – \u00a72 The next day Jesus assigned to each of
\nthe twelve a topic for discussion. The whole day was devoted to reminiscences
\nand to talking over matters not related to their religious work. They
\nwere momentarily shocked when Jesus even neglected to give thanks–verbally–when
\nhe broke bread for their noontide lunch. This was the first time they
\nhad ever observed him to neglect such formalities.
\n<\/font><\/td>\n		 <\/td>\n<\/tr>\n
 <\/p>\n

P.1611 – \u00a73 When they went up the mountain, Andrew’s
\nhead was full of problems. John was inordinately perplexed in his heart.
\nJames was grievously troubled in his soul. Matthew was hard pressed for
\nfunds inasmuch as they had been sojourning among the gentiles. Peter was
\noverwrought and had recently been more temperamental than usual. Judas
\nwas suffering from a periodic attack of sensitiveness and selfishness.
\nSimon was unusually upset in his efforts to reconcile his patriotism with
\nthe love of the brotherhood of man. Philip was more and more nonplused
\nby the way things were going. Nathaniel had been less humorous since they
\nhad come in contact with the gentile populations, and Thomas was in the
\nmidst of a severe season of depression. Only the twins were normal and
\nunperturbed. All of them were exceedingly perplexed about how to get along
\npeaceably with John’s disciples.
\n<\/font><\/td>\n

hard pressed, \uc2ec\ud558\uac8c \uc555\ubc15\uc744 \ubc1b\ub2e4<\/p>\n

overwrought = overworked<\/p>\n

nonplused = no more can be added, \uadf9\ub3c4\ub85c \ub2f9\ud669\ud558\ub2e4<\/td>\n<\/tr>\n

 <\/p>\n

P.1611 – \u00a74 The third day when they started down
\nthe mountain and back to their camp, a great change had come over them.
\nThey had made the important discovery that many human perplexities are
\nin reality nonexistent, that many pressing troubles are the creations
\nof exaggerated fear and the offspring of augmented apprehension. They
\nhad learned that all such perplexities are best handled by being forsaken;
\nby going off they had left such problems to solve themselves.
\n<\/font><\/td>\n

apprehensive, \ucd08\uc870\ud55c<\/td>\n<\/tr>\n
P.1611 – \u00a75 Their return from this holiday marked
\nthe beginning of a period of greatly improved relations with the followers
\nof John. Many of the twelve really gave way to mirth when they noted the
\nchanged state of everybody’s mind and observed the freedom from nervous
\nirritability which had come to them as a result of their three days’ vacation
\nfrom the routine duties of life. There is always danger that monotony
\nof human contact will greatly multiply perplexities and magnify difficulties.
\n<\/font><\/p>\n


\n<\/font><\/td>\n

mirth, \ucf8c\ub77d, \uc7ac\ubbf8<\/td>\n<\/tr>\n
P.1611 – \u00a76 Not many of the gentiles in the two Greek
\ncities of Archelais and Phasaelis believed in the gospel, but the twelve
\napostles gained a valuable experience in this their first extensive work
\nwith exclusively gentile populations. On a Monday morning, about the middle
\nof the month, Jesus said to Andrew: “We go into Samaria.” And
\nthey set out at once for the city of Sychar, near Jacob’s well.<\/font><\/td>\n		set out, \ucd9c\ubc1c\ud558\ub2e4<\/td>\n<\/tr>\n
4. THE JEWS AND THE SAMARITANS – P.1612
\n<\/font><\/p>\n

P.1612 – \u00a71 For more than six hundred years the Jews
\nof Judea, and later on those of Galilee also, had been at enmity with
\nthe Samaritans. This ill feeling between the Jews and the Samaritans came
\nabout in this way: About seven hundred years b.c., Sargon, king of Assyria,
\nin subduing a revolt in central Palestine, carried away and into captivity
\nover twenty-five thousand Jews of the northern kingdom of Israel and installed
\nin their place an almost equal number of the descendants of the Cuthites,
\nSepharvites, and the Hamathites. Later on, Ashurbanipal sent still other
\ncolonies to dwell in Samaria.
\n<\/font><\/td>\n

<\/font> enmity < enemy (\uc801\ub300 \uad00\uacc4)<\/p>\n

 <\/td>\n<\/tr>\n

P.1612 – \u00a72 The religious enmity between the Jews
\nand the Samaritans dated from the return of the former from the Babylonian
\ncaptivity, when the Samaritans worked to prevent the rebuilding of Jerusalem.
\nLater they offended the Jews by extending friendly assistance to the armies
\nof Alexander. <\/font><\/p>\n

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

\ub9c8\uce74\ube44 \ubc18\ub780, 167 BC<\/td>\n<\/tr>\n
P.1612 – \u00a73 The antagonisms between the Jews and
\nthe Samaritans were time-honored and historic; increasingly since the
\ndays of Alexander they had had no dealings with each other. The twelve
\napostles were not averse to preaching in the Greek and other gentile cities
\nof the Decapolis and Syria, but it was a severe test of their loyalty
\nto the Master when he said, “Let us go into Samaria.” But in
\nthe year and more they had been with Jesus, they had developed a form
\nof personal loyalty which transcended even their faith in his teachings
\nand their prejudices against the Samaritans.<\/font><\/td>\n		time-honored (\uc5ed\uc0ac\uac00 \uc624\ub798 \ub41c)<\/td>\n<\/tr>\n
5. THE WOMAN OF SYCHAR – P.1612
\n<\/font><\/p>\n

P.1612 – \u00a74 When the Master and the twelve arrived
\nat Jacob’s well, Jesus, being weary from the journey, tarried by the well
\nwhile Philip took the apostles with him to assist in bringing food and
\ntents from Sychar, for they were disposed to stay in this vicinity for
\na while. Peter and the Zebedee sons would have remained with Jesus, but
\nhe requested that they go with their brethren, saying: “Have no fear
\nfor me; these Samaritans will be friendly; only our brethren, the Jews,
\nseek to harm us.” And it was almost six o’clock on this summer’s
\nevening when Jesus sat down by the well to await the return of the apostles.
\n<\/font><\/td>\n

 <\/td>\n<\/tr>\n
P.1612 – \u00a75 The water of Jacob’s well was less mineral
\nthan that from the wells of Sychar and was therefore much valued for drinking
\npurposes. Jesus was thirsty, but there was no way of getting water from
\nthe well. When, therefore, a woman of Sychar came up with her water pitcher
\nand prepared to draw from the well, Jesus said to her, “Give me a
\ndrink.” This woman of Samaria knew Jesus was a Jew by his appearance
\nand dress, and she surmised that he was a Galilean Jew from his accent.
\nHer name was Nalda and she was a comely creature. She was much surprised
\nto have a Jewish man thus speak to her at the well and ask for water,
\nfor it was not deemed proper in those days for a self-respecting man to
\n<\/font><\/p>\n

P.1613 – \u00a70 speak to a woman in public, much less
\nfor a Jew to converse with a Samaritan. Therefore Nalda asked Jesus, “How
\nis it that you, being a Jew, ask for a drink of me, a Samaritan woman?”
\nJesus answered: “I have indeed asked you for a drink, but if you
\ncould only understand, you would ask me for a draught of the living water.”
\nThen said Nalda: “But, Sir, you have nothing to draw with, and the
\nwell is deep; whence, then, have you this living water? Are you greater
\nthan our father Jacob who gave us this well, and who drank thereof himself
\nand his sons and his cattle also?”<\/font><\/p>\n


\n<\/font><\/td>\n

in public, \ub300\uc911 \uc55e\uc5d0\uc11c<\/p>\n

draught, \ubb3c\uc744 \uc7a1\uc544 \ub2f9\uae30\uae30 British spelling. \ubb3c \ud55c \ubc14\uac00\uc9c0.<\/td>\n<\/tr>\n

P.1613 – \u00a71 Jesus replied: “Everyone who drinks
\nof this water will thirst again, but whosoever drinks of the water of
\nthe living spirit shall never thirst. And this living water shall become
\nin him a well of refreshment springing up even to eternal life.”
\nNalda then said: “Give me this water that I thirst not neither come
\nall the way hither to draw. Besides, anything which a Samaritan woman
\ncould receive from such a commendable Jew would be a pleasure.”
\n<\/font><\/td>\n		\"\"<\/a> \"\"<\/a><\/td>\n<\/tr>\n
P.1613 – \u00a72 Nalda did not know how to take Jesus’
\nwillingness to talk with her. She beheld in the Master’s face the countenance
\nof an upright and holy man, but she mistook friendliness for commonplace
\nfamiliarity, and she misinterpreted his figure of speech as a form of
\nmaking advances to her. And being a woman of lax morals, she was minded
\nopenly to become flirtatious, when Jesus, looking straight into her eyes,
\nwith a commanding voice said, “Woman, go get your husband and bring
\nhim hither.” This command brought Nalda to her senses. She saw that
\nshe had misjudged the Master’s kindness; she perceived that she had misconstrued
\nhis manner of speech. She was frightened; she began to realize that she
\nstood in the presence of an unusual person, and groping about in her mind
\nfor a suitable reply, in great confusion, she said, “But, Sir, I
\ncannot call my husband, for I have no husband.” Then said Jesus:
\n“You have spoken the truth, for, while you may have once had a husband,
\nhe with whom you are now living is not your husband. Better it would be
\nif you would cease to trifle with my words and seek for the living water
\nwhich I have this day offered you.”
\n<\/font><\/td>\n		countenance, \uc5bc\uad74 \ube5b<\/p>\n

make advances, \ucd94\ud30c\ub97c \ub358\uc9c0\ub2e4, \uc5ec\uc790\uc5d0\uac8c \uc811\uadfc\ud558\ub2e4.<\/td>\n<\/tr>\n

 <\/p>\n

P.1613 – \u00a73 By this time Nalda was sobered, and her
\nbetter self was awakened. She was not an immoral woman wholly by choice.
\nShe had been ruthlessly and unjustly cast aside by her husband and in
\ndire straits had consented to live with a certain Greek as his wife, but
\nwithout marriage. Nalda now felt greatly ashamed that she had so unthinkingly
\nspoken to Jesus, and she most penitently addressed the Master, saying:
\n“My Lord, I repent of my manner of speaking to you, for I perceive
\nthat you are a holy man or maybe a prophet.” And she was just about
\nto seek direct and personal help from the Master when she did what so
\nmany have done before and since–dodged the issue of personal salvation
\nby turning to the discussion of theology and philosophy. She quickly turned
\nthe conversation from her own needs to a theological controversy. Pointing
\nover to Mount Gerizim, she continued: “Our fathers worshiped on this
\nmountain, and yet you would say that in Jerusalem is the place where men
\nought to worship; which, then, is the right place to worship God?”
\n<\/font><\/td>\n

sober, \uc815\uc2e0\uc774 \ub4e4\ub2e4.<\/p>\n

dire strait, \uadf9\uc2ec\ud55c \uace4\uacbd, strait (\ud574\ud611, \uace4\uacbd)<\/td>\n<\/tr>\n

P.1613 – \u00a74 Jesus perceived the attempt of the woman’s
\nsoul to avoid direct and searching contact with its Maker, but he also
\nsaw that there was present in her soul a desire to know the better way
\nof life. After all, there was in Nalda’s heart a true thirst for the living
\nwater; therefore he dealt patiently with her, saying: “Woman, let
\nme say to you that the day is soon coming when neither on this mountain
\nnor in Jerusalem will you worship the Father. But now you worship that
\nwhich you know not, a mixture of the religion of many pagan gods and
\n<\/font><\/p>\n

P.1614 – \u00a70 gentile philosophies. The Jews at least
\nknow whom they worship; they have removed all confusion by concentrating
\ntheir worship upon one God, Yahweh. But you should believe me when I say
\nthat the hour will soon come–even now is–when all sincere worshipers
\nwill worship the Father in spirit and in truth, for it is just such worshipers
\nthe Father seeks. God is spirit, and they who worship him must worship
\nhim in spirit and in truth. Your salvation comes not from knowing how
\nothers should worship or where but by receiving into your own heart this
\nliving water which I am offering you even now.”
\n<\/font><\/td>\n

in spirit, \uc815\uc2e0\uc801\uc73c\ub85c,<\/p>\n

in truth, \uc9c4\uc2e4\ub85c<\/td>\n<\/tr>\n

P.1614 – \u00a71 But Nalda would make one more effort
\nto avoid the discussion of the embarrassing question of her personal life
\non earth and the status of her soul before God. Once more she resorted
\nto questions of general religion, saying: “Yes, I know, Sir, that
\nJohn has preached about the coming of the Converter, he who will be called
\nthe Deliverer, and that, when he shall come, he will declare to us all
\nthings”–and Jesus, interrupting Nalda, said with startling assurance,
\n“I who speak to you am he.”
\n<\/font><\/td>\n		resort = re + sortir (OF, come\/go out) < sortiri (\uc81c\ube44 \ubf51\ub2e4), \uc758\uc874\ud558\ub2e4<\/td>\n<\/tr>\n
P.1614 – \u00a72 This was the first direct, positive,
\nand undisguised pronouncement of his divine nature and sonship which Jesus
\nhad made on earth; and it was made to a woman, a Samaritan woman, and
\na woman of questionable character in the eyes of men up to this moment,
\nbut a woman whom the divine eye beheld as having been sinned against more
\nthan as sinning of her own desire and as now being a human soul who desired
\nsalvation, desired it sincerely and wholeheartedly, and that was enough.
\n<\/font><\/td>\n		 <\/td>\n<\/tr>\n
P.1614 – \u00a73 As Nalda was about to voice her real
\nand personal longing for better things and a more noble way of living,
\njust as she was ready to speak the real desire of her heart, the twelve
\napostles returned from Sychar, and coming upon this scene of Jesus’ talking
\nso intimately with this woman–this Samaritan woman, and alone–they were
\nmore than astonished. They quickly deposited their supplies and drew aside,
\nno man daring to reprove him, while Jesus said to Nalda: “Woman,
\ngo your way; God has forgiven you. Henceforth you will live a new life.
\nYou have received the living water, and a new joy will spring up within
\nyour soul, and you shall become a daughter of the Most High.” And
\nthe woman, perceiving the disapproval of the apostles, left her waterpot
\nand fled to the city.
\n<\/font><\/td>\n		disapproval, \ubd88\ud5c8, \ubd88\ub9cc<\/td>\n<\/tr>\n
P.1614 – \u00a74 As she entered the city, she proclaimed
\nto everyone she met: “Go out to Jacob’s well and go quickly, for
\nthere you will see a man who told me all I ever did. Can this be the Converter?”
\nAnd ere the sun went down, a great crowd had assembled at Jacob’s well
\nto hear Jesus. And the Master talked to them more about the water of life,
\nthe gift of the indwelling spirit.
\n<\/font><\/td>\n		 <\/td>\n<\/tr>\n
 <\/p>\n

P.1614 – \u00a75 The apostles never ceased to be shocked
\nby Jesus’ willingness to talk with women, women of questionable character,
\neven immoral women. It was very difficult for Jesus to teach his apostles
\nthat women, even so-called immoral women, have souls which can choose
\nGod as their Father, thereby becoming daughters of God and candidates
\nfor life everlasting. Even nineteen centuries later many show the same
\nunwillingness to grasp the Master’s teachings. Even the Christian religion
\nhas been persistently built up around the fact of the death of Christ
\ninstead of around the truth of his life. The world should be more concerned
\nwith his happy and God-revealing life than with his tragic and sorrowful
\ndeath.
\n<\/font><\/td>\n

Romans 16:7, Junia is named.<\/td>\n<\/tr>\n
 <\/p>\n

P.1614 – \u00a76 Nalda told this entire story to the Apostle
\nJohn the next day, but he never revealed it fully to the other apostles,
\nand Jesus did not speak of it in detail to the twelve.
\n<\/font><\/td>\n

 <\/font><\/td>\n<\/tr>\n
P.1615 – \u00a71 Nalda told John that Jesus had told her
\n“all I ever did.” John many times wanted to ask Jesus about
\nthis visit with Nalda, but he never did. Jesus told her only one thing
\nabout herself, but his look into her eyes and the manner of his dealing
\nwith her had so brought all of her checkered life in panoramic review
\nbefore her mind in a moment of time that she associated all of this self-revelation
\nof her past life with the look and the word of the Master. Jesus never
\ntold her she had had five husbands. She had lived with four different
\nmen since her husband cast her aside, and this, with all her past, came
\nup so vividly in her mind at the moment when she realized Jesus was a
\nman of God that she subsequently repeated to John that Jesus had really
\ntold her all about herself.
\n<\/font><\/td>\n		\"\"<\/a> \"\"<\/a><\/p>\n

checkered, \uc5bc\ub8e9\uc9c4<\/td>\n<\/tr>\n

6. THE SAMARITAN REVIVAL – P.1615
\n<\/font><\/p>\n

P.1615 – \u00a72 On the evening that Nalda drew the crowd
\nout from Sychar to see Jesus, the twelve had just returned with food,
\nand they besought Jesus to eat with them instead of talking to the people,
\nfor they had been without food all day and were hungry. But Jesus knew
\nthat darkness would soon be upon them; so he persisted in his determination
\nto talk to the people before he sent them away. When Andrew sought to
\npersuade him to eat a bite before speaking to the crowd, Jesus said, “I
\nhave meat to eat that you do not know about.” When the apostles heard
\nthis, they said among themselves: “Has any man brought him aught
\nto eat? Can it be that the woman gave him food as well as drink?”<\/font><\/td>\n

aught = anything<\/td>\n<\/tr>\n
When Jesus heard them talking among themselves, before he spoke to the
\npeople, he turned aside and said to the twelve: “My meat is to do
\nthe will of Him who sent me and to accomplish His work. You should no
\nlonger say it is such and such a time until the harvest. Behold these
\npeople coming out from a Samaritan city to hear us; I tell you the fields
\nare already white for the harvest. He who reaps receives wages and gathers
\nthis fruit to eternal life; consequently the sowers and the reapers rejoice
\ntogether. For herein is the saying true: `One sows and another reaps.’
\nI am now sending you to reap that whereon you have not labored; others
\nhave labored, and you are about to enter into their labor.” This
\nhe said in reference to the preaching of John the Baptist.
\n<\/font><\/td>\n		white, \ud5c8\uc607\ub2e4 (\uc775\uc5b4\uc11c)<\/td>\n<\/tr>\n
P.1615 – \u00a73 Jesus and the apostles went into Sychar
\nand preached two days before they established their camp on Mount Gerizim.
\nAnd many of the dwellers in Sychar believed the gospel and made request
\nfor baptism, but the apostles of Jesus did not yet baptize.<\/font><\/p>\n

<\/font><\/td>\n

 <\/td>\n<\/tr>\n
P.1615 – \u00a74 The first night of the camp on Mount
\nGerizim the apostles expected that Jesus would rebuke them for their attitude
\ntoward the woman at Jacob’s well, but he made no reference to the matter.
\nInstead he gave them that memorable talk on “The realities which
\nare central in the kingdom of God.” In any religion it is very easy
\nto allow values to become disproportionate and to permit facts to occupy
\nthe place of truth in one’s theology. The fact of the cross became the
\nvery center of subsequent Christianity; but it is not the central truth
\nof the religion which may be derived from the life and teachings of Jesus
\nof Nazareth.
\n<\/font><\/td>\n		rebuke, \uafb8\uc9d6\ub2e4<\/p>\n

\uc2ed\uc790\uac00\uac00 \uae30\ub3c5\uad50\uc758 \ud575\uc2ec\uc774 \ub41c \uac83\uc744 \uc5b8\uae09<\/td>\n<\/tr>\n

P.1615 – \u00a75 The theme of Jesus’ teaching on Mount
\nGerizim was: That he wants all men to see God as a Father-friend just
\nas he (Jesus) is a brother-friend. And again and again he impressed upon
\nthem that love is the greatest relationship in the world–in the universe–just
\nas truth is the greatest pronouncement of the observation of these divine
\nrelationships.
\n<\/font><\/td>\n		 <\/td>\n<\/tr>\n
P.1616 – \u00a71 Jesus declared himself so fully to the
\nSamaritans because he could safely do so, and because he knew that he
\nwould not again visit the heart of Samaria to preach the gospel of the
\nkingdom.
\n<\/font><\/p>\n

P.1616 – \u00a72 Jesus and the twelve camped on Mount
\nGerizim until the end of August. They preached the good news of the kingdom–the
\nfatherhood of God–to the Samaritans in the cities by day and spent the
\nnights at the camp. The work which Jesus and the twelve did in these Samaritan
\ncities yielded many souls for the kingdom and did much to prepare the
\nway for the marvelous work of Philip in these regions after Jesus’ death
\nand resurrection, subsequent to the dispersion of the apostles to the
\nends of the earth by the bitter persecution of believers at Jerusalem.
\n<\/font><\/td>\n

\"\"<\/a><\/font><\/p>\n

<\/font>\uc77c\uc0dd\uc774 \uc9e7\uc544\uc11c \ub2e4\uc2dc \ubc29\ubb38\ud560 \uae30\ud68c\uac00 \uc5c6\uc73c\ub9ac\ub77c\ub294 \uac83\uc744 \ub54c\ub2ec\uc558\ub2e4.<\/td>\n<\/tr>\n

7. TEACHINGS ABOUT PRAYER AND WORSHIP – P.1616
\n<\/font><\/p>\n

P.1616 – \u00a73 At the evening conferences on Mount Gerizim,
\nJesus taught many great truths, and in particular he laid emphasis on
\nthe following:<\/font><\/p>\n

P.1616 – \u00a74 True religion is the act of an individual
\nsoul in its self-conscious relations with the Creator; organized religion
\nis man’s attempt to socialize the worship of individual religionists.<\/font><\/p>\n

<\/font><\/td>\n

socialize, \uc0ac\ud68c\ud654\ud558\ub2e4, \uce5c\uad50, \uce5c\ubaa9\uc744 \uac00\uc9c0\ub2e4<\/td>\n<\/tr>\n
P.1616 – \u00a75 Worship–contemplation of the spiritual–must
\nalternate with service, contact with material reality. Work should alternate
\nwith play; religion should be balanced by humor. Profound philosophy should
\nbe relieved by rhythmic poetry. The strain of living–the time tension
\nof personality–should be relaxed by the restfulness of worship. The feelings
\nof insecurity arising from the fear of personality isolation in the universe
\nshould be antidoted by the faith contemplation of the Father and by the
\nattempted realization of the Supreme.<\/font><\/td>\n		contemplate = con + temple (\uc131\uc804, \uc9d5\uc870\ub97c \ubcf4\ub294 \uc7a5\uc18c), \uba85\uc0c1\ud558\ub2e4<\/p>\n

\uc778\uaca9\uc758 \uc2dc\uac04\uc801 \uae34\uc7a5<\/p>\n

antidote, \ud574\ub3c5<\/td>\n<\/tr>\n

P.1616 – \u00a76 Prayer is designed to make man less thinking
\nbut more realizing; it is not designed to increase knowledge but rather
\nto expand insight.<\/font><\/p>\n

P.1616 – \u00a77 Worship is intended to anticipate the
\nbetter life ahead and then to reflect these new spiritual significances
\nback onto the life which now is. Prayer is spiritually sustaining, but
\nworship is divinely creative.<\/font><\/p>\n

<\/font><\/td>\n

\uae30\ub3c4\uc758 \ubaa9\uc801\uc740 \uc9c0\uc2dd\uc744 \ub298\uc774\ub294 \uac83\uc774 \uc544\ub2c8\ub77c \ud1b5\ucc30\ub825\uc744 \ud655\ub300\ud558\ub824\ub294 \uac83. (\uc2dc\uc57c\ub97c \ub113\ud788\ub294 \uac83)<\/td>\n<\/tr>\n
P.1616 – \u00a78 Worship is the technique of looking to
\nthe One for the inspiration of service to the many. Worship is the yardstick
\nwhich measures the extent of the soul’s detachment from the material universe
\nand its simultaneous and secure attachment to the spiritual realities
\nof all creation.<\/font><\/td>\n		look to ~\ub97c \uae30\ub300\ud558\ub2e4,<\/p>\n

simultaneous = simul (same time) + momentaneus (\uc21c\uac04), \ub3d9\uc2dc\uc5d0<\/td>\n<\/tr>\n

P.1616 – \u00a79 Prayer is self-reminding–sublime thinking;
\nworship is self-forgetting–superthinking. Worship is effortless attention,
\ntrue and ideal soul rest, a form of restful spiritual exertion.<\/font><\/p>\n

<\/font><\/td>\n

sublime, \uc22d\uace0\ud55c (\uc5b4\uc6d0 \ubbf8\uc0c1)<\/td>\n<\/tr>\n
P.1616 – \u00a710 Worship is the act of a part identifying
\nitself with the Whole; the finite with the Infinite; the son with the
\nFather; time in the act of striking step with eternity. Worship is the
\nact of the son’s personal communion with the divine Father, the assumption
\nof refreshing, creative, fraternal, and romantic attitudes by the human
\nsoul-spirit.<\/font><\/p>\n

P.1616 – \u00a711 Although the apostles grasped only a
\nfew of his teachings at the camp, other worlds did, and other generations
\non earth will.<\/font><\/td>\n

strike step, \ubc1c\uc744 \ub9de\ucd94\ub2e4?<\/td>\n<\/tr>\n
 <\/font><\/td>\n <\/font><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

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