{"id":2292,"date":"2024-02-10T20:24:21","date_gmt":"2024-02-10T20:24:21","guid":{"rendered":"https:\/\/lightandlife.org\/?p=2292"},"modified":"2024-03-15T20:26:37","modified_gmt":"2024-03-15T20:26:37","slug":"b146-%ec%98%81%ed%95%9c","status":"publish","type":"post","link":"https:\/\/lightandlife.org\/?p=2292","title":{"rendered":"b146 (\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
P.1637 – \u00a71 The first public preaching
\ntour of Galilee began on Sunday, January 18, A.D. 28, and continued for
\nabout two months, ending with the return to Capernaum on March 17. On
\nthis tour Jesus and the twelve apostles, assisted by the former apostles
\nof John, preached the gospel and baptized believers in Rimmon, Jotapata,
\nRamah, Zebulun, Iron, Gischala, Chorazin, Madon, Cana, Nain, and Endor.
\nIn these cities they tarried and taught, while in many other smaller towns
\nthey proclaimed the gospel of the kingdom as they passed through.
\n<\/font><\/p>\n

P.1637 – \u00a72 This was the first time Jesus permitted
\nhis associates to preach without restraint. On this tour he cautioned
\nthem on only three occasions; he admonished them to remain away from Nazareth
\nand to be discreet when passing through Capernaum and Tiberias. It was
\na source of great satisfaction to the apostles at last to feel they were
\nat liberty to preach and teach without restriction, and they threw themselves
\ninto the work of preaching the gospel, ministering to the sick, and baptizing
\nbelievers, with great earnestness and joy.<\/font><\/td>\n

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

AD 26, January, baptism of Jesus<\/p>\n

AD 28, January, first preaching tour<\/p>\n

\uc0ac\ub3c4\ub4e4\uc5d0\uac8c \uc804\ub3c4\ub97c \ud5c8\ub77d, \ub098\uc0ac\ub81b\uc744 \uba40\ub9ac \ud560 \uac83.<\/td>\n<\/tr>\n

1. PREACHING AT RIMMON – P.1637
\n<\/font><\/p>\n

P.1637 – \u00a73 The small city of Rimmon had once been
\ndedicated to the worship of a Babylonian god of the air, Ramman. Many
\nof the earlier Babylonian and later Zoroastrian teachings were still embraced
\nin the beliefs of the Rimmonites; therefore did Jesus and the twenty-four
\ndevote much of their time to the task of making plain the difference between
\nthese older beliefs and the new gospel of the kingdom. Peter here preached
\none of the great sermons of his early career on “Aaron and the Golden
\nCalf.”
\n<\/font><\/td>\n

older beliefs, \uc61b \uc2e0\uc559<\/td>\n<\/tr>\n
 <\/p>\n

P.1637 – \u00a74 Although many of the citizens of Rimmon
\nbecame believers in Jesus’ teachings, they made great trouble for their
\nbrethren in later years. It is difficult to convert nature worshipers
\nto the full fellowship of the adoration of a spiritual ideal during the
\nshort space of a single lifetime. <\/font><\/td>\n

\ud55c \uc138\ub300 \uc548\uc5d0 \uac1c\uc885\uc740 \uc5b4\ub835\ub2e4<\/td>\n<\/tr>\n
P.1637 – \u00a75 Many of the better of the Babylonian
\nand Persian ideas of light and darkness, good and evil, time and eternity,
\nwere later incorporated in the doctrines of so-called Christianity, and
\ntheir inclusion rendered the Christian teachings more immediately acceptable
\nto the peoples of the Near East. In like manner, the inclusion of many
\nof Plato’s theories of the ideal spirit or invisible patterns of all things
\nvisible and material, as later adapted by Philo to the Hebrew theology,
\nmade Paul’s Christian teachings more easy of acceptance by the western
\nGreeks.<\/font><\/td>\n		\ud398\ub974\uc0e4: \uc774\uc6d0\ub860<\/p>\n

incorporate < in (into) + corporare, \uc721\uc73c\ub85c \ub9cc\ub4e4\ub2e4, \ud761\uc218\ud558\ub2e4,<\/td>\n<\/tr>\n

P.1637 – \u00a76 It was at Rimmon that Todan first heard
\nthe gospel of the kingdom, and he later carried this message into Mesopotamia
\nand far beyond. He was among the first to preach the good news to those
\nwho dwelt beyond the Euphrates.<\/font><\/td>\n		Todan, \uc774 \uc0ac\ub78c\uc5d0 \ub300\ud55c \uae30\ub85d \uc5c6\uc74c<\/td>\n<\/tr>\n
2. AT JOTAPATA – P.1638
\n<\/font><\/p>\n

P.1638 – \u00a71 While the common people of Jotapata heard
\nJesus and his apostles gladly and many accepted the gospel of the kingdom,
\nit was the discourse of Jesus to the twenty-four on the second evening
\nof their sojourn in this small town that distinguishes the Jotapata mission.
\nNathaniel was confused in his mind about the Master’s teachings concerning
\nprayer, thanksgiving, and worship, and in response to his question Jesus
\nspoke at great length in further explanation of his teaching. Summarized
\nin modern phraseology, this discourse may be presented as emphasizing
\nthe following points:
\n<\/font><\/td>\n

discourse, \uac15\ub860<\/td>\n<\/tr>\n
P.1638 – \u00a72 1. The conscious and persistent regard
\nfor iniquity in the heart of man gradually destroys the prayer connection
\nof the human soul with the spirit circuits of communication between man
\nand his Maker. Naturally God hears the petition of his child, but when
\nthe human heart deliberately and persistently harbors the concepts of
\niniquity, there gradually ensues the loss of personal communion between
\nthe earth child and his heavenly Father.<\/font><\/td>\n		iniquity = in(not) + aequus (just, equal), unjust \ubd80\ub2f9\ud55c<\/td>\n<\/tr>\n
 <\/p>\n

P.1638 – \u00a73 2. That prayer which is inconsistent
\nwith the known and established laws of God is an abomination to the Paradise
\nDeities. If man will not listen to the Gods as they speak to their creation
\nin the laws of spirit, mind, and matter, the very act of such deliberate
\nand conscious disdain by the creature turns the ears of spirit personalities
\naway from hearing the personal petitions of such lawless and disobedient
\nmortals. Jesus quoted to his apostles from the Prophet Zechariah: “But
\nthey refused to hearken and pulled away the shoulder and stopped their
\nears that they should not hear.<\/font><\/p>\n

Yes, they made their hearts adamant like
\na stone, lest they should hear my law and the words which I sent by my
\nspirit through the prophets; therefore did the results of their evil thinking
\ncome as a great wrath upon their guilty heads. And so it came to pass
\nthat they cried for mercy, but there was no ear open to hear.” And
\nthen Jesus quoted the proverb of the wise man who said: “He who turns
\naway his ear from hearing the divine law, even his prayer shall be an
\nabomination.”<\/font><\/p>\n

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

abominable = ab (off) + omen (bad sign)<\/p>\n

\ud610\uc624\ud560<\/p>\n

disdain = dis (opposite) + dignus (worthy), \uba78\uc2dc\ud558\ub2e4.<\/p>\n

 <\/p>\n

 <\/td>\n<\/tr>\n

P.1638 – \u00a74 3. By opening the human end of the channel
\nof the God-man communication, mortals make immediately available the ever-flowing
\nstream of divine ministry to the creatures of the worlds. When man hears
\nGod’s spirit speak within the human heart, inherent in such an experience
\nis the fact that God simultaneously hears that man’s prayer. Even the
\nforgiveness of sin operates in this same unerring fashion. <\/font><\/p>\n

The Father
\nin heaven has forgiven you even before you have thought to ask him, but
\nsuch forgiveness is not available in your personal religious experience
\nuntil such a time as you forgive your fellow men. God’s forgiveness in
\nfact is not conditioned upon your forgiving your fellows, but in experience
\nit is exactly so conditioned. And this fact of the synchrony of divine
\nand human forgiveness was thus recognized and linked together in the prayer
\nwhich Jesus taught the apostles.<\/font><\/p>\n

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

\uc2e0\uc758 \uc6a9\uc11c\ub294 \ubb34\uc870\uac74,<\/p>\n

\uc6a9\uc11c\uc758 \uccb4\ud5d8\uc740 \uc870\uac74\uc5d0 \ub2ec\ub824\uc788\ub2e4.<\/p>\n

synchronous = syn (together) +G: khronos (time)<\/p>\n

\ub3d9\uc2dc\uc131<\/td>\n<\/tr>\n

P.1638 – \u00a75 4. There is a basic law of justice in
\nthe universe which mercy is powerless to circumvent. The unselfish glories
\nof Paradise are not possible of reception by a thoroughly selfish creature
\nof the realms of time and space. Even the infinite love of God cannot
\nforce the salvation of eternal survival upon any mortal creature who does
\nnot choose to survive. Mercy has great latitude of bestowal,<\/font><\/p>\n


\n<\/font><\/p>\n

P.1639 – \u00a70 but, after all, there are mandates of
\njustice which even love combined with mercy cannot effectively abrogate.
\nAgain Jesus quoted from the Hebrew scriptures: “I have called and
\nyou refused to hear; I stretched out my hand, but no man regarded. You
\nhave set at naught all my counsel, and you have rejected my reproof, and
\nbecause of this rebellious attitude it becomes inevitable that you shall
\ncall upon me and fail to receive an answer. Having rejected the way of
\nlife, you may seek me diligently in your times of suffering, but you will
\nnot find me.”<\/font><\/td>\n

circum (around) + venire (go, come), \uc6b0\ud68c\ud558\ub2e4. \ub3cc\uc544\uac00\ub2e4.<\/p>\n

mandate < manu (hand) + dare (give), \uc190\uc73c\ub85c \uc9c1\uc811 \uc8fc\ub294 \uba85\ub839, \uba85\ub839\ud558\ub2e4.<\/p>\n

abrogate < ab (off) + rogare (ask, propose), \ucde8\uc18c\ud558\ub2e4.<\/td>\n<\/tr>\n

P.1639 – \u00a71 5. They who would receive mercy must
\nshow mercy; judge not that you be not judged. With the spirit with which
\nyou judge others you also shall be judged. Mercy does not wholly abrogate
\nuniverse fairness. In the end it will prove true: “Whoso stops his
\nears to the cry of the poor, he also shall some day cry for help, and
\nno one will hear him.” The sincerity of any prayer is the assurance
\nof its being heard; the spiritual wisdom and universe consistency of any
\npetition is the determiner of the time, manner, and degree of the answer.
\nA wise father does not literally answer the foolish prayers of his ignorant
\nand inexperienced children, albeit the children may derive much pleasure
\nand real soul satisfaction from the making of such absurd petitions.<\/font><\/p>\n

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

judge not that (so that), ~\ud558\uc9c0 \uc54a\ub3c4\ub85d \ud310\ub2e8\ud558\uc9c0 \ub9d0\ub77c.<\/p>\n

stop ears, \uadc0\ub97c \ub9c9\ub2e4<\/p>\n

absurd < ab (off) + surdus (deaf), out of tune, \uc870\ub9ac\uac00 \uc5c6\ub294<\/p>\n

\ubd88\ud569\ub9ac\ud55c \uae30\ub3c4\ub97c \ub4dc\ub824\ub3c4, \uc790\uc2dd\ub4e4\uc740 \ud63c\uc758 \ub9cc\uc871\uc744 \uc5bb\ub294\ub2e4.<\/td>\n<\/tr>\n

P.1639 – \u00a72 6. When you have become wholly dedicated
\nto the doing of the will of the Father in heaven, the answer to all your
\npetitions will be forthcoming because your prayers will be in full accordance
\nwith the Father’s will, and the Father’s will is ever manifest throughout
\nhis vast universe. What the true son desires and the infinite Father wills
\nIS. Such a prayer cannot remain unanswered, and no other sort of petition
\ncan possibly be fully answered.<\/font><\/p>\n

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

IS: \uc774\ubbf8 \uc874\uc7ac\ud55c\ub2e4.<\/td>\n<\/tr>\n
P.1639 – \u00a73 7. The cry of the righteous is the faith
\nact of the child of God which opens the door of the Father’s storehouse
\nof goodness, truth, and mercy, and these good gifts have long been in
\nwaiting for the son’s approach and personal appropriation. Prayer does
\nnot change the divine attitude toward man, but it does change man’s attitude
\ntoward the changeless Father. The motive of the prayer gives it right
\nof way to the divine ear, not the social, economic, or outward religious
\nstatus of the one who prays.<\/font><\/td>\n		right of way, \uc6b0\uc120 \ud1b5\ud589\uad8c<\/td>\n<\/tr>\n
 <\/p>\n

P.1639 – \u00a74 8. Prayer may not be employed to avoid
\nthe delays of time or to transcend the handicaps of space. Prayer is not
\ndesigned as a technique for aggrandizing self or for gaining unfair advantage
\nover one’s fellows. A thoroughly selfish soul cannot pray in the true
\nsense of the word. Said Jesus: “Let your supreme delight be in the
\ncharacter of God, and he shall surely give you the sincere desires of
\nyour heart.” “Commit your way to the Lord; trust in him, and
\nhe will act.” “For the Lord hears the cry of the needy, and
\nhe will regard the prayer of the destitute.”<\/font><\/p>\n

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

aggrandize self, \uc790\uae30 \uad8c\ub825\uc758 \ud655\ub300<\/p>\n

destitute, \uad81\ud54d, de + statuere (set up)<\/td>\n<\/tr>\n

P.1639 – \u00a75 9. “I have come forth from the Father;
\nif, therefore, you are ever in doubt as to what you would ask of the Father,
\nask in my name, and I will present your petition in accordance with your
\nreal needs and desires and in accordance with my Father’s will.”
\nGuard against the great danger of becoming self-centered in your prayers.
\nAvoid praying much for yourself; pray more for the spiritual progress
\nof your brethren. Avoid materialistic praying; pray in the spirit and
\nfor the abundance of the gifts of the spirit.<\/font><\/p>\n

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

come forth, \ub098\uc11c\ub2e4<\/td>\n<\/tr>\n
P.1639 – \u00a76 10. When you pray for the sick and afflicted,
\ndo not expect that your petitions will take the place of loving and intelligent
\nministry to the necessities of these afflicted ones. Pray for the welfare
\nof your families, friends, and fellows,
\nP.1640 – \u00a70 but especially pray for those who curse you, and make
\nloving petitions for those who persecute you. “But when to pray,
\nI will not say. Only the spirit that dwells within you may move you to
\nthe utterance of those petitions which are expressive of your inner relationship
\nwith the Father of spirits.”<\/font><\/td>\n		\uc2e4\uc81c\ub85c \ub3c4\uc6c0 \uc8fc\uc9c0 \uc54a\uace0 \uae30\ub3c4\ub85c \ub54c\uc6b0\uc9c0 \ub9d0 \uac83.<\/td>\n<\/tr>\n
P.1640 – \u00a71 11. Many resort to prayer only when in
\ntrouble. Such a practice is thoughtless and misleading. True, you do well
\nto pray when harassed, but you should also be mindful to speak as a son
\nto your Father even when all goes well with your soul. Let your real petitions
\nalways be in secret. Do not let men hear your personal prayers. Prayers
\nof thanksgiving are appropriate for groups of worshipers, but the prayer
\nof the soul is a personal matter. There is but one form of prayer which
\nis appropriate for all God’s children, and that is: “Nevertheless,
\nyour will be done.”<\/font><\/p>\n

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

\ubb38\uc81c\uac00 \uc788\uc744 \ub54c\uc5d0\uc57c \uae30\ub3c4\ud558\ub294 \uc790.<\/td>\n<\/tr>\n
P.1640 – \u00a72 12. All believers in this gospel should
\npray sincerely for the extension of the kingdom of heaven. Of all the
\nprayers of the Hebrew scriptures he commented most approvingly on the
\npetition of the Psalmist: “Create in me a clean heart, O God, and
\nrenew a right spirit within me. Purge me from secret sins and keep back
\nyour servant from presumptuous transgression.” Jesus commented at
\ngreat length on the relation of prayer to careless and offending speech,
\nquoting: “Set a watch, O Lord, before my mouth; keep the door of
\nmy lips.” “The human tongue,” said Jesus, “is a member
\nwhich few men can tame, but the spirit within can transform this unruly
\nmember into a kindly voice of tolerance and an inspiring minister of mercy.”<\/font><\/p>\n

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

\ub0b4 \uc785\uc220\uc758 \ubb38\uc5d0 \ud30c\uad6c\uafbc\uc744 \uc138\uc6b0\uc18c\uc11c<\/td>\n<\/tr>\n
P.1640 – \u00a73 13. Jesus taught that the prayer for
\ndivine guidance over the pathway of earthly life was next in importance
\nto the petition for a knowledge of the Father’s will. In reality this
\nmeans a prayer for divine wisdom. Jesus never taught that human knowledge
\nand special skill could be gained by prayer. But he did teach that prayer
\nis a factor in the enlargement of one’s capacity to receive the presence
\nof the divine spirit. When Jesus taught his associates to pray in the
\nspirit and in truth, he explained that he referred to praying sincerely
\nand in accordance with one’s enlightenment, to praying wholeheartedly
\nand intelligently, earnestly and steadfastly.<\/font><\/td>\n		 <\/font><\/td>\n<\/tr>\n
P.1640 – \u00a74 14. Jesus warned his followers against
\nthinking that their prayers would be rendered more efficacious by ornate
\nrepetitions, eloquent phraseology, fasting, penance, or sacrifices. But
\nhe did exhort his believers to employ prayer as a means of leading up
\nthrough thanksgiving to true worship. Jesus deplored that so little of
\nthe spirit of thanksgiving was to be found in the prayers and worship
\nof his followers. He quoted from the Scriptures on this occasion, saying:
\n“It is a good thing to give thanks to the Lord and to sing praises
\nto the name of the Most High, to acknowledge his loving-kindness every
\nmorning and his faithfulness every night, for God has made me glad through
\nhis work. In everything I will give thanks according to the will of God.”<\/font><\/td>\n		\"\"<\/a> \"\"<\/a><\/p>\n

eloquent < ex (out) loqui (speak)<\/td>\n<\/tr>\n

P.1640 – \u00a75 15. And then Jesus said: “Be not
\nconstantly overanxious about your common needs. Be not apprehensive concerning
\nthe problems of your earthly existence, but in all these things by prayer
\nand supplication, with the spirit of sincere thanksgiving, let your needs
\nbe spread out before your Father who is in heaven.” Then he quoted
\nfrom the Scriptures: “I will praise the name of God with a song and
\nwill magnify him with thanksgiving. And this will please the Lord better
\nthan the sacrifice of an ox or bullock with horns and hoofs.”<\/font><\/p>\n

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

hoof, \ubc1c\uad7d<\/td>\n<\/tr>\n
P.1641 – \u00a71 16. Jesus taught his followers that,
\nwhen they had made their prayers to the Father, they should remain for
\na time in silent receptivity to afford the indwelling spirit the better
\nopportunity to speak to the listening soul. The spirit of the Father speaks
\nbest to man when the human mind is in an attitude of true worship. We
\nworship God by the aid of the Father’s indwelling spirit and by the illumination
\nof the human mind through the ministry of truth. Worship, taught Jesus,
\nmakes one increasingly like the being who is worshiped. Worship is a transforming
\nexperience whereby the finite gradually approaches and ultimately attains
\nthe presence of the Infinite.
\n<\/font><\/td>\n		\uae30\ub3c4\ud55c \ub4a4\uc5d0, \ub4e3\ub294 \uc790\uc138\uac00 \ub418\uc5b4 \uc788\uc5b4\uc57c \ud55c\ub2e4.<\/td>\n<\/tr>\n
 <\/p>\n

P.1641 – \u00a72 And many other truths did Jesus tell
\nhis apostles about man’s communion with God, but not many of them could
\nfully encompass his teaching.<\/font><\/td>\n

 <\/td>\n<\/tr>\n
3. THE STOP AT RAMAH – P.1641
\n<\/font><\/p>\n

P.1641 – \u00a73 At Ramah Jesus had the memorable discussion
\nwith the aged Greek philosopher who taught that science and philosophy
\nwere sufficient to satisfy the needs of human experience. Jesus listened
\nwith patience and sympathy to this Greek teacher, allowing the truth of
\nmany things he said but pointing out that, when he was through, he had
\nfailed in his discussion of human existence to explain “whence, why,
\nand whither,” and added: <\/font><\/p>\n

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

fathom, \uae4a\uc774\ub97c \uc7ac\ub2e4, 6 feet. \ubb3c\uc758 \uae4a\uc774\ub97c \uc7ac\ub294 \ub370 \uc4f0\uc778\ub2e4.<\/p>\n

saving truths, \uc720\uc775\ud55c \uc9c4\uc2e4<\/p>\n

 <\/td>\n<\/tr>\n

P.1641 – \u00a74 The apostles were a bit disconcerted
\nby the open manner of Jesus’ assent to many of the Greek’s propositions,
\nbut Jesus afterward privately said to them: “My children, marvel
\nnot that I was tolerant of the Greek’s philosophy.<\/font><\/p>\n

True and genuine inward
\ncertainty does not in the least fear outward analysis, nor does truth
\nresent honest criticism. You should never forget that intolerance is the
\nmask covering up the entertainment of secret doubts as to the trueness
\nof one’s belief. No man is at any time disturbed by his neighbor’s attitude
\nwhen he has perfect confidence in the truth of that which he wholeheartedly
\nbelieves. Courage is the confidence of thoroughgoing honesty about those
\nthings which one professes to believe. Sincere men are unafraid of the
\ncritical examination of their true convictions and noble ideals.”<\/font><\/p>\n

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

proposition, \u547d\u984c (\uc99d\uba85\uc774 \uac00\ub2a5\ud55c \ub17c\ub9ac\uc801 \uc9c4\uc220)<\/p>\n

\uc9c4\uc2e4\uc740 \uc544\ubb34\ub9ac \ubd84\uc11d\ud574\ub3c4 \uc0c1\ucc98\ub97c \uc785\uc9c0 \uc54a\ub294\ub2e4.<\/td>\n<\/tr>\n

P.1641 – \u00a75 On the second evening at Ramah, Thomas
\nasked Jesus this question: “Master, how can a new believer in your
\nteaching really know, really be certain, about the truth of this gospel
\nof the kingdom?”
\n<\/font><\/td>\n		 <\/td>\n<\/tr>\n
 <\/p>\n

P.1641 – \u00a76 And Jesus said to Thomas: “Your
\nassurance that you have entered into the kingdom family of the Father,
\nand that you will eternally survive with the children of the kingdom,
\nis wholly a matter of personal experience–faith in the word of truth.
\nSpiritual assurance is the equivalent of your personal religious experience
\nin the eternal realities of divine truth and is otherwise equal to your
\n<\/font><\/p>\n

P.1642 – \u00a70 intelligent understanding of truth realities
\nplus your spiritual faith and minus your honest doubts.
\n<\/font><\/td>\n

 <\/td>\n<\/tr>\n
 <\/p>\n

P.1642 – \u00a71 “The Son is naturally endowed with
\nthe life of the Father. Having been endowed with the living spirit of
\nthe Father, you are therefore sons of God. You survive your life in the
\nmaterial world of the flesh because you are identified with the Father’s
\nliving spirit, the gift of eternal life. Many, indeed, had this life before
\nI came forth from the Father, and many more have received this spirit
\nbecause they believed my word; but I declare that, when I return to the
\nFather, he will send his spirit into the hearts of all men.
\n<\/font><\/td>\n

survive your life, \ub124 \uc77c\uc0dd\uc744 \uc0b4\ub2e4\uac00 \uc0b4\uc544\ub0a8\uc544\uc11c,<\/td>\n<\/tr>\n
 <\/p>\n

P.1642 – \u00a72 “While you cannot observe the divine
\nspirit at work in your minds, there is a practical method of discovering
\nthe degree to which you have yielded the control of your soul powers to
\nthe teaching and guidance of this indwelling spirit of the heavenly Father,
\nand that is the degree of your love for your fellow men. This spirit of
\nthe Father partakes of the love of the Father, and as it dominates man,
\nit unfailingly leads in the directions of divine worship and loving regard
\nfor one’s fellows. <\/font><\/p>\n

At first you believe that you are sons of God because
\nmy teaching has made you more conscious of the inner leadings of our Father’s
\nindwelling presence; but presently the Spirit of Truth shall be poured
\nout upon all flesh, and it will live among men and teach all men, even
\nas I now live among you and speak to you the words of truth. And this
\nSpirit of Truth, speaking for the spiritual endowments of your souls,
\nwill help you to know that you are the sons of God. It will unfailingly
\nbear witness with the Father’s indwelling presence, your spirit, then
\ndwelling in all men as it now dwells in some, telling you that you are
\nin reality the sons of God.
\n<\/font><\/td>\n

\uc870\uc808\uc790\uc5d0\uac8c \uc5b4\ub290 \uc815\ub3c4 \uc778\uc0dd\uc744 \ub9e1\uae30\ub294\uac00? \uc774\uc6c3\uc744 \uc0ac\ub791\ud558\ub294 \ub9cc\ud07c\uc774\ub2e4.<\/td>\n<\/tr>\n
P.1642 – \u00a73 “Every earth child who follows the
\nleading of this spirit shall eventually know the will of God, and he who
\nsurrenders to the will of my Father shall abide forever. The way from
\nthe earth life to the eternal estate has not been made plain to you, but
\nthere is a way, there always has been, and I have come to make that way
\nnew and living. He who enters the kingdom has eternal life already–he
\nshall never perish. But much of this you will the better understand when
\nI shall have returned to the Father and you are able to view your present
\nexperiences in retrospect.”
\n<\/font><\/td>\n		estate, \uc7ac\uc0b0, \uc0ac\uc720\uc9c0<\/p>\n

make plain, \uc124\uba85\ud558\ub2e4, \ubd84\uba85\ud788 \ub9d0\ud558\ub2e4.<\/p>\n

in retrospect, \ub3cc\uc774\ucf1c \ubcf4\uac74\ub300 (retro = back) + specere (look at)<\/td>\n<\/tr>\n

 <\/p>\n

P.1642 – \u00a74 And all who heard these blessed words
\nwere greatly cheered. The Jewish teachings had been confused and uncertain
\nregarding the survival of the righteous, and it was refreshing and inspiring
\nfor Jesus’ followers to hear these very definite and positive words of
\nassurance about the eternal survival of all true believers.
\n<\/font><\/td>\n

 <\/td>\n<\/tr>\n
P.1642 – \u00a75 The apostles continued to preach and
\nbaptize believers, while they kept up the practice of visiting from house
\nto house, comforting the downcast and ministering to the sick and afflicted.
\nThe apostolic organization was expanded in that each of Jesus’ apostles
\nnow had one of John’s as an associate; Abner was the associate of Andrew;
\nand this plan prevailed until they went down to Jerusalem for the next
\nPassover.
\n<\/font><\/td>\n		in that ~ \uc774\ubbc0\ub85c, ~ \uc810\uc5d0\uc11c,<\/td>\n<\/tr>\n
P.1642 – \u00a76 The special instruction given by Jesus
\nduring their stay at Zebulun had chiefly to do with further discussions
\nof the mutual obligations of the kingdom and embraced teaching designed
\nto make clear the differences between personal religious experience and
\nthe amities of social religious obligations. This was one of the few times
\nthe Master ever discussed the social aspects of religion. Throughout
\n<\/font><\/p>\n

P.1643 – \u00a70 his entire earth life Jesus gave his
\nfollowers very little instruction regarding the socialization of religion.
\n<\/font><\/td>\n

amity < amicus (friend), \uc6b0\ud638\uc801 \uad00\uacc4<\/td>\n<\/tr>\n
P.1643 – \u00a71 In Zebulun the people were of a mixed
\nrace, hardly Jew or gentile, and few of them really believed in Jesus,
\nnotwithstanding they had heard of the healing of the sick at Capernaum.<\/font><\/td>\n		 <\/td>\n<\/tr>\n
4. THE GOSPEL AT IRON – P.1643
\n<\/font><\/p>\n

P.1643 – \u00a72 At Iron, as in many of even the smaller
\ncities of Galilee and Judea, there was a synagogue, and during the earlier
\ntimes of Jesus’ ministry it was his custom to speak in these synagogues
\non the Sabbath day. Sometimes he would speak at the morning service, and
\nPeter or one of the other apostles would preach at the afternoon hour.
\nJesus and the apostles would also often teach and preach at the week-day
\nevening assemblies at the synagogue. Although the religious leaders at
\nJerusalem became increasingly antagonistic toward Jesus, they exercised
\nno direct control over the synagogues outside of that city. It was not
\nuntil later in Jesus’ public ministry that they were able to create such
\na widespread sentiment against him as to bring about the almost universal
\nclosing of the synagogues to his teaching. At this time all the synagogues
\nof Galilee and Judea were open to him.
\n<\/font><\/td>\n

\ud6c4\uc77c\uc5d0 \ud68c\ub2f9\uc744 \ub2eb\ub294\ub2e4\ub294 \uc0b0\ud5e4\ub4dc\ub9b0\uc758 \uacb0\uc815\uc774 \ub0b4\ub9b0\ub2e4.<\/p>\n

 <\/p>\n

 <\/td>\n<\/tr>\n

P.1643 – \u00a73 Iron was the site of extensive mineral
\nmines for those days, and since Jesus had never shared the life of the
\nminer, he spent most of his time, while sojourning at Iron, in the mines.
\nWhile the apostles visited the homes and preached in the public places,
\nJesus worked in the mines with these underground laborers. The fame of
\nJesus as a healer had spread even to this remote village, and many sick
\nand afflicted sought help at his hands, and many were greatly benefited
\nby his healing ministry. But in none of these cases did the Master perform
\na so-called miracle of healing save in that of the leper.<\/font><\/td>\n		 <\/font><\/td>\n<\/tr>\n
 <\/p>\n

P.1643 – \u00a74 Late on the afternoon of the third day
\nat Iron, as Jesus was returning from the mines, he chanced to pass through
\na narrow side street on his way to his lodging place. As he drew near
\nthe squalid hovel of a certain leprous man, the afflicted one, having
\nheard of his fame as a healer, made bold to accost him as he passed his
\ndoor, saying as he knelt before him: “Lord, if only you would, you
\ncould make me clean. I have heard the message of your teachers, and I
\nwould enter the kingdom if I could be made clean.” And the leper
\nspoke in this way because among the Jews lepers were forbidden even to
\nattend the synagogue or otherwise engage in public worship. This man really
\nbelieved that he could not be received into the coming kingdom unless
\nhe could find a cure for his leprosy. And when Jesus saw him in his affliction
\nand heard his words of clinging faith, his human heart was touched, and
\nthe divine mind was moved with compassion. As Jesus looked upon him, the
\nman fell upon his face and worshiped. Then the Master stretched forth
\nhis hand and, touching him, said: “I will–be clean.” And immediately
\nhe was healed; the leprosy no longer afflicted him.
\n<\/font><\/td>\n

squalid < squalidus (\ub354\ub7ec\uc6c0)<\/p>\n

hovel, \ub204\ucd94\ud55c \uac70\uc18c<\/td>\n<\/tr>\n

 <\/p>\n

P.1643 – \u00a75 When Jesus had lifted the man upon his
\nfeet, he charged him: “See that you tell no man about your healing
\nbut rather go quietly about your business, showing yourself to the priest
\nand offering those sacrifices commanded by Moses in testimony of your
\ncleansing.” But this man did not do as Jesus had instructed him.
\nInstead, he began to publish abroad throughout the town that Jesus had
\ncured his leprosy, and since he was known to all the village, the people
\ncould plainly see that he had been cleansed of his disease. He did not
\ngo to the priests
\n<\/font><\/p>\n

P.1644 – \u00a70 as Jesus had admonished him. As a result
\nof his spreading abroad the news that Jesus had healed him, the Master
\nwas so thronged by the sick that he was forced to rise early the next
\nday and leave the village. Although Jesus did not again enter the town,
\nhe remained two days in the outskirts near the mines, continuing to instruct
\nthe believing miners further regarding the gospel of the kingdom.
\n<\/font><\/td>\n

charge someone, \ub2f9\ubd80\ud558\ub2e4<\/p>\n

see that you tell no man, \uc544\ubb34\uc5d0\uac8c\ub3c4 \uaf2d \uc774\uc57c\uae30\ud558\uc9c0 \uc54a\ub3c4\ub85d \ud558\uc5ec\ub77c.<\/p>\n

publish abroad, \ub110\ub9ac \uad11\uace0\ud558\ub2e4<\/td>\n<\/tr>\n

P.1644 – \u00a71 This cleansing of the leper was the first
\nso-called miracle which Jesus had intentionally and deliberately performed
\nup to this time. And this was a case of real leprosy.<\/font><\/p>\n

P.1644 – \u00a72 From Iron they went to Gischala, spending
\ntwo days proclaiming the gospel, and then departed for Chorazin, where
\nthey spent almost a week preaching the good news; but they were unable
\nto win many believers for the kingdom in Chorazin. In no place where Jesus
\nhad taught had he met with such a general rejection of his message. The
\nsojourn at Chorazin was very depressing to most of the apostles, and Andrew
\nand Abner had much difficulty in upholding the courage of their associates.
\n<\/font><\/p>\n

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

 <\/td>\n<\/tr>\n
5. BACK IN CANA – P.1644
\n<\/font><\/p>\n

P.1644 – \u00a73 The apostolic party was greatly cheered
\nwhen Jesus announced, “Tomorrow we go to Cana.” They knew they
\nwould have a sympathetic hearing at Cana, for Jesus was well known there.
\nThey were doing well with their work of bringing people into the kingdom
\nwhen, on the third day, there arrived in Cana a certain prominent citizen
\nof Capernaum, Titus, who was a partial believer, and whose son was critically
\nill. He heard that Jesus was at Cana; so he hastened over to see him.
\nThe believers at Capernaum thought Jesus could heal any sickness.<\/font><\/p>\n

 <\/td>\n

party, \uc77c\ud589<\/td>\n<\/tr>\n
 <\/p>\n

P.1644 – \u00a74 When this nobleman had located Jesus
\nin Cana, he besought him to hurry over to Capernaum and heal his afflicted
\nson. While the apostles stood by in breathless expectancy, Jesus, looking
\nat the father of the sick boy, said: “How long shall I bear with
\nyou? The power of God is in your midst, but except you see signs and behold
\nwonders, you refuse to believe.” But the nobleman pleaded with Jesus,
\nsaying: “My Lord, I do believe, but come ere my child perishes, for
\nwhen I left him he was even then at the point of death.” And when
\nJesus had bowed his head a moment in silent meditation, he suddenly spoke,
\n“Return to your home; your son will live.” <\/font><\/p>\n

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

P.1645 – \u00a70 was not a miracle of curing physical
\ndisease. It was merely a case of preknowledge concerning the course of
\nnatural law, just such knowledge as Jesus frequently resorted to subsequent
\nto his baptism.
\n<\/font><\/td>\n

breathless, \uc228\uc744 \uc8fd\uc774\uace0<\/p>\n

at the point of death, \uc8fd\uc744 \uc9c0\uacbd\uc5d0 \uc788\ub2e4.<\/td>\n<\/tr>\n

P.1645 – \u00a71 Again was Jesus compelled to hasten away
\nfrom Cana because of the undue attention attracted by the second episode
\nof this sort to attend his ministry in this village. The townspeople remembered
\nthe water and the wine, and now that he was supposed to have healed the
\nnobleman’s son at so great a distance, they came to him, not only bringing
\nthe sick and afflicted but also sending messengers requesting that he
\nheal sufferers at a distance. And when Jesus saw that the whole countryside
\nwas aroused, he said, “Let us go to Nain.”<\/font><\/td>\n		\ub85c\ub9c8\uc778 \uc2dc\uac04<\/p>\n

summer solstice, \ud558\uc9c0, +4 ~ 6 \uc2dc\uac04<\/p>\n

winter solstice, \ub3d9\uc9c0, + 4 ~ 6 \uc2dc\uac04<\/td>\n<\/tr>\n

6. NAIN AND THE WIDOW’S SON – P.1645
\n<\/font><\/p>\n

P.1645 – \u00a72 These people believed in signs; they
\nwere a wonder-seeking generation. By this time the people of central and
\nsouthern Galilee had become miracle minded regarding Jesus and his personal
\nministry. Scores, hundreds, of honest persons suffering from purely nervous
\ndisorders and afflicted with emotional disturbances came into Jesus’ presence
\nand then returned home to their friends announcing that Jesus had healed
\nthem. And such cases of mental healing these ignorant and simple-minded
\npeople regarded as physical healing, miraculous cures.<\/font><\/td>\n

miracle minded, \uae30\uc801 \uc0dd\uac01\ub9cc \ud558\ub294<\/p>\n

simpleminded, \uc0dd\uac01\uc774 \ub2e8\uc21c\ud55c<\/p>\n

 <\/td>\n<\/tr>\n

P.1645 – \u00a73 When Jesus sought to leave Cana and go
\nto Nain, a great multitude of believers and many curious people followed
\nafter him. They were bent on beholding miracles and wonders, and they were
\nnot to be disappointed. As Jesus and his apostles drew near the gate of
\nthe city, they met a funeral procession on its way to the near-by cemetery,
\ncarrying the only son of a widowed mother of Nain. This woman was much respected,
\nand half of the village followed the bearers of the bier of this supposedly
\ndead boy. When the funeral procession had come up to Jesus and his followers,
\nthe widow and her friends recognized the Master and besought him to bring
\nthe son back to life. Their miracle expectancy was aroused to such a high
\npitch they thought Jesus could cure any human disease, and why could not
\nsuch a healer even raise the dead?<\/font><\/p>\n

 <\/td>\n

bent on, \uc791\uc815\ud55c, \ubcbc\ub974\uace0 \uc788\ub294<\/p>\n

bier, \uad00\uc744 \ub4dc\ub294 \ub4e4 \uac83.<\/td>\n<\/tr>\n

Jesus, while being thus importuned, stepped
\nforward and, raising the covering of the bier, examined the boy. Discovering
\nthat the young man was not really dead, he perceived the tragedy which his
\npresence could avert; so, turning to the mother, he said: “Weep not.
\nYour son is not dead; he sleeps. He will be restored to you.” And then,
\ntaking the young man by the hand, he said, “Awake and arise.”
\nAnd the youth who was supposed to be dead presently sat up and began to
\nspeak, and Jesus sent them back to their homes.<\/font><\/td>\n		<\/a>
\nA mural in the Greek Orthodox Church, Capernaum. <\/font><\/td>\n<\/tr>\n
P.1645 – \u00a74 Jesus endeavored to calm the multitude
\nand vainly tried to explain that the lad was not really dead, that he
\nhad not brought him back from the grave, but it was useless. The multitude
\nwhich followed him, and the whole village of Nain, were aroused to the
\nhighest pitch of emotional frenzy. Fear seized many, panic others, while
\nstill others fell to praying and wailing over their sins. And it was not
\nuntil long after nightfall that the clamoring multitude could be dispersed.
\nAnd, of course, notwithstanding Jesus’ statement that the boy was not
\ndead, everyone insisted that a miracle had been wrought, even the dead
\nraised. Although Jesus told them the boy was merely in a deep sleep, they
\nexplained that that was the manner of his speaking and called attention
\nto the fact that he always in great modesty tried to hide his miracles.<\/font><\/p>\n

 <\/td>\n

manner of speaking, \ub9d0\ud558\ub294 \ubc84\ub987<\/td>\n<\/tr>\n
P.1646 – \u00a71 So the word went abroad throughout Galilee
\nand into Judea that Jesus had raised the widow’s son from the dead, and
\nmany who heard this report believed it. Never was Jesus able to make even
\nall his apostles fully understand that the widow’s son was not really
\ndead when he bade him awake and arise. But he did impress them sufficiently
\nto keep it out of all subsequent records except that of Luke, who recorded
\nit as the episode had been related to him. And again was Jesus so besieged
\nas a physician that he departed early the next day for Endor.<\/font><\/td>\n		 <\/font><\/td>\n<\/tr>\n
7. AT ENDOR – P.1646
\n<\/font><\/p>\n

P.1646 – \u00a72 At Endor Jesus escaped for a few days
\nfrom the clamoring multitudes in quest of physical healing. During their
\nsojourn at this place the Master recounted for the instruction of the
\napostles the story of King Saul and the witch of Endor. Jesus plainly
\ntold his apostles that the stray and rebellious midwayers who had oftentimes
\nimpersonated the supposed spirits of the dead would soon be brought under
\ncontrol so that they could no more do these strange things. He told his
\nfollowers that, after he returned to the Father, and after they had poured
\nout their spirit upon all flesh, no more could such semispirit beings–so-called
\nunclean spirits–possess the feeble- and evil-minded among mortals.
\n<\/font><\/td>\n

 <\/td>\n<\/tr>\n
P.1646 – \u00a73 Jesus further explained to his apostles
\nthat the spirits of departed human beings do not come back to the world
\nof their origin to communicate with their living fellows. Only after the
\npassing of a dispensational age would it be possible for the advancing
\nspirit of mortal man to return to earth and then only in exceptional cases
\nand as a part of the spiritual administration of the planet.<\/font><\/td>\n		\uadc0\uc2e0\uc740 \uace0\ud5a5\uc744 \ubc29\ubb38\ud558\uc9c0 \uc54a\ub294\ub2e4.<\/td>\n<\/tr>\n
 <\/p>\n

P.1646 – \u00a74 When they had rested two days, Jesus
\nsaid to his apostles: “On the morrow let us return to Capernaum to
\ntarry and teach while the countryside quiets down. At home they will have
\nby this time partly recovered from this sort of excitement.”<\/font><\/td>\n

 <\/font><\/td>\n<\/tr>\n
 <\/font><\/td>\n <\/font><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

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