{"id":2309,"date":"2024-04-21T02:14:11","date_gmt":"2024-04-21T02:14:11","guid":{"rendered":"https:\/\/lightandlife.org\/?p=2309"},"modified":"2024-05-26T01:31:22","modified_gmt":"2024-05-26T01:31:22","slug":"b148-%ec%98%81%ed%95%9c","status":"publish","type":"post","link":"https:\/\/lightandlife.org\/?p=2309","title":{"rendered":"b148 (\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\n\n\n\n\n\n
P.1657 – \u00a71 From May 3 to October 3, A.D. 28, Jesus
\nand the apostolic party were in residence at the Zebedee home at Bethsaida.
\nThroughout this five months’ period of the dry season an enormous camp was
\nmaintained by the seaside near the Zebedee residence, which had been greatly
\nenlarged to accommodate the growing family of Jesus. This seaside camp,
\noccupied by an ever-changing population of truth seekers, healing candidates,
\nand curiosity devotees, numbered from five hundred to fifteen hundred. This
\ntented city was under the general supervision of David Zebedee, assisted
\nby the Alpheus twins. The encampment was a model in order and sanitation
\nas well as in its general administration. The sick of different types were
\nsegregated and were under the supervision of a believer physician, a Syrian
\nnamed Elman.<\/font><\/td>\n		<\/a><\/p>\n

accommodate = \ud3b8\uc758\ub97c \uc81c\uacf5\ud558\ub2e4, \uc218\uc6a9\ud558\ub2e4 (\uc219\ubc15 \uc2dc\uc124)<\/td>\n<\/tr>\n

P.1657 – \u00a72 Throughout this period the apostles
\nwould go fishing at least one day a week, selling their catch to David
\nfor consumption by the seaside encampment. The funds thus received were
\nturned over to the group treasury. The twelve were permitted to spend
\none week out of each month with their families or friends.
\n<\/font><\/td>\n		go fishing, \uace0\uae30 \uc7a1\uc73c\ub7ec \uac00\ub2e4<\/td>\n<\/tr>\n
 <\/p>\n

P.1657 – \u00a73 While Andrew continued in general charge
\nof the apostolic activities, Peter was in full charge of the school of
\nthe evangelists. The apostles all did their share in teaching groups of
\nevangelists each forenoon, and both teachers and pupils taught the people
\nduring the afternoons. After the evening meal, five nights a week, the
\napostles conducted question classes for the benefit of the evangelists.
\nOnce a week Jesus presided at this question hour, answering the holdover
\nquestions from previous sessions.
\n<\/font><\/td>\n

in charge of, ~\uc744 \ub2f4\ub2f9\ud558\ub2e4, \ucc45\uc784\uc9c0\ub2e4.<\/p>\n

holdover, \uc774\uc6d4\ub41c \uac83, \ubbf8\ub8e8\uc5b4 \ub193\uc740 \uac83<\/td>\n<\/tr>\n

P.1657 – \u00a74 In five months several thousand came
\nand went at this encampment. Interested persons from every part of the
\nRoman Empire and from the lands east of the Euphrates were in frequent
\nattendance. This was the longest settled and well-organized period of
\nthe Master’s teaching. Jesus’ immediate family spent most of this time
\nat either Nazareth or Cana.
\n<\/font><\/td>\n		 <\/td>\n<\/tr>\n
P.1657 – \u00a75 The encampment was not conducted as a
\ncommunity of common interests, as was the apostolic family. David Zebedee
\nmanaged this large tent city so that it became a self-sustaining enterprise,
\nnotwithstanding that no one was ever turned away. This ever-changing camp
\nwas an indispensable feature of Peter’s evangelistic training school.<\/font><\/td>\n		community, \uacf5\ub3d9\uccb4<\/td>\n<\/tr>\n
1. A NEW SCHOOL OF THE PROPHETS – P.1657
\n<\/font><\/p>\n

P.1657 – \u00a76 Peter, James, and Andrew were the committee
\ndesignated by Jesus to pass upon applicants for admission to the school
\nof evangelists. All the races and
\n<\/font><\/p>\n

P.1658 – \u00a70 nationalities of the Roman world and
\nthe East, as far as India, were represented among the students in this
\nnew school of the prophets. This school was conducted on the plan of learning
\nand doing. What the students learned during the forenoon they taught to
\nthe assembly by the seaside during the afternoon. After supper they informally
\ndiscussed both the learning of the forenoon and the teaching of the afternoon.
\n<\/font><\/td>\n

designate < designare signum = mark, \uc9c0\uba85\ud558\ub2e4<\/td>\n<\/tr>\n
P.1658 – \u00a71 Each of the apostolic teachers taught
\nhis own view of the gospel of the kingdom. They made no effort to teach
\njust alike; there was no standardized or dogmatic formulation of theologic
\ndoctrines. Though they all taught the same truth, each apostle presented
\nhis own personal interpretation of the Master’s teaching. And Jesus upheld
\nthis presentation of the diversity of personal experience in the things
\nof the kingdom, unfailingly harmonizing and co-ordinating these many and
\ndivergent views of the gospel at his weekly question hours. Notwithstanding
\nthis great degree of personal liberty in matters of teaching, Simon Peter
\ntended to dominate the theology of the school of evangelists. Next to
\nPeter, James Zebedee exerted the greatest personal influence.
\n<\/font><\/td>\n		theologic doctrine, \uc2e0\ud559 \uad50\ub9ac<\/td>\n<\/tr>\n
P.1658 – \u00a72 The one hundred and more evangelists
\ntrained during this five months by the seaside represented the material
\nfrom which (excepting Abner and John’s apostles) the later seventy gospel
\nteachers and preachers were drawn. The school of evangelists did not have
\neverything in common to the same degree as did the twelve.
\n<\/font><\/td>\n		12 \uc0ac\ub3c4\ub294 \uacf5\ub3d9\uccb4(\uc7ac\uc0b0\uc744 \uacf5\ub3d9\uc73c\ub85c \uc0ac\uc6a9)<\/td>\n<\/tr>\n
 <\/p>\n

P.1658 – \u00a73 These evangelists, though they taught
\nand preached the gospel, did not baptize believers until after they were
\nlater ordained and commissioned by Jesus as the seventy messengers of
\nthe kingdom. Only seven of the large number healed at the sundown scene
\nat this place were to be found among these evangelistic students. The
\nnobleman’s son of Capernaum was one of those trained for gospel service
\nin Peter’s school.<\/font><\/td>\n

 <\/td>\n<\/tr>\n
2. THE BETHSAIDA HOSPITAL – P.1658
\n<\/font><\/p>\n

P.1658 – \u00a74 In connection with the seaside encampment,
\nElman, the Syrian physician, with the assistance of a corps of twenty-five
\nyoung women and twelve men, organized and conducted for four months what
\nshould be regarded as the kingdom’s first hospital. At this infirmary,
\nlocated a short distance to the south of the main tented city, they treated
\nthe sick in accordance with all known material methods as well as by the
\nspiritual practices of prayer and faith encouragement. Jesus visited the
\nsick of this encampment not less than three times a week and made personal
\ncontact with each sufferer. As far as we know, no so-called miracles of
\nsupernatural healing occurred among the one thousand afflicted and ailing
\npersons who went away from this infirmary improved or cured. However,
\nthe vast majority of these benefited individuals ceased not to proclaim
\nthat Jesus had healed them.
\n<\/font><\/td>\n

In connection with ~\uacfc \uad00\ub828\ud558\uc5ec,<\/p>\n

infirmary < infirmus (ill), \ubcd1\uc6d0<\/td>\n<\/tr>\n

 <\/p>\n

P.1658 – \u00a75 Many of the cures effected by Jesus in
\nconnection with his ministry in behalf of Elman’s patients did, indeed,
\nappear to resemble the working of miracles, but we were instructed that
\nthey were only just such transformations of mind and spirit as may occur
\nin the experience of expectant and faith-dominated persons who are under
\nthe immediate and inspirational influence of a strong, positive, and beneficent
\npersonality whose ministry banishes fear and destroys anxiety.
\n<\/font><\/td>\n

 <\/td>\n<\/tr>\n
 <\/p>\n

P.1658 – \u00a76 Elman and his associates endeavored to
\nteach the truth to these sick ones concerning the “possession of
\nevil spirits,” but they met with little success. The
\n<\/font><\/p>\n

P.1659 – \u00a70 belief that physical sickness and mental
\nderangement could be caused by the dwelling of a so-called unclean spirit
\nin the mind or body of the afflicted person was well-nigh universal.
\n<\/font><\/td>\n

deranged (insane) < de (away) + range (\ubc94\uc704), \ubbf8\uce5c<\/td>\n<\/tr>\n
P.1659 – \u00a71 In all his contact with the sick and
\nafflicted, when it came to the technique of treatment or the revelation
\nof the unknown causes of disease, Jesus did not disregard the instructions
\nof his Paradise brother, Immanuel, given ere he embarked upon the venture
\nof the Urantia incarnation. Notwithstanding this, those who ministered
\nto the sick learned many helpful lessons by observing the manner in which
\nJesus inspired the faith and confidence of the sick and suffering.
\n<\/font><\/p>\n

P.1659 – \u00a72 The camp disbanded a short time before
\nthe season for the increase in chills and fever drew on.<\/font><\/td>\n

disband, \ud574\uc0b0\ud558\ub2e4<\/td>\n<\/tr>\n
3. THE FATHER’S BUSINESS – P.1659
\n<\/font><\/p>\n

P.1659 – \u00a73 Throughout this period Jesus conducted
\npublic services at the encampment less than a dozen times and spoke only
\nonce in the Capernaum synagogue, the second Sabbath before their departure
\nwith the newly trained evangelists upon their second public preaching
\ntour of Galilee.
\n<\/font><\/td>\n

 <\/td>\n<\/tr>\n
 <\/p>\n

P.1659 – \u00a74 Not since his baptism had the Master
\nbeen so much alone as during this period of the evangelists’ training
\nencampment at Bethsaida. Whenever any one of the apostles ventured to
\nask Jesus why he was absent so much from their midst, he would invariably
\nanswer that he was “about the Father’s business.”
\n<\/font><\/td>\n

 <\/td>\n<\/tr>\n
 <\/p>\n

P.1659 – \u00a75 During these periods of absence, Jesus
\nwas accompanied by only two of the apostles. He had released Peter, James,
\nand John temporarily from their assignment as his personal companions
\nthat they might also participate in the work of training the new evangelistic
\ncandidates, numbering more than one hundred. When the Master desired to
\ngo to the hills about the Father’s business, he would summon to accompany
\nhim any two of the apostles who might be at liberty. In this way each
\nof the twelve enjoyed an opportunity for close association and intimate
\ncontact with Jesus.
\n<\/font><\/td>\n

 <\/td>\n<\/tr>\n
 <\/p>\n

P.1659 – \u00a76 It has not been revealed for the purposes
\nof this record, but we have been led to infer that the Master, during
\nmany of these solitary seasons in the hills, was in direct and executive
\nassociation with many of his chief directors of universe affairs. Ever
\nsince about the time of his baptism this incarnated Sovereign of our universe
\nhad become increasingly and consciously active in the direction of certain
\nphases of universe administration. And we have always held the opinion
\nthat, in some way not revealed to his immediate associates, during these
\nweeks of decreased participation in the affairs of earth he was engaged
\nin the direction of those high spirit intelligences who were charged with
\nthe running of a vast universe, and that the human Jesus chose to designate
\nsuch activities on his part as being “about his Father’s business.”
\n<\/font><\/td>\n

multitudinous < multitude (a great number)<\/td>\n<\/tr>\n
 <\/p>\n

P.1659 – \u00a77 Many times, when Jesus was alone for
\nhours, but when two of his apostles were near by, they observed his features
\nundergo rapid and multitudinous changes, although they heard him speak
\nno words. Neither did they observe any visible manifestation of celestial
\nbeings who might have been in communication with their Master, such as
\nsome of them did witness on a subsequent occasion.<\/font><\/td>\n

 <\/td>\n<\/tr>\n
4. EVIL, SIN, AND INIQUITY – P.1659
\n<\/font><\/p>\n

P.1659 – \u00a78 It was the habit of Jesus two evenings
\neach week to hold special converse with individuals who desired to talk
\nwith him, in a certain secluded and sheltered
\n<\/font><\/p>\n

P.1660 – \u00a70 corner of the Zebedee garden. At one
\nof these evening conversations in private Thomas asked the Master this
\nquestion: “Why is it necessary for men to be born of the spirit in
\norder to enter the kingdom? Is rebirth necessary to escape the control
\nof the evil one? Master, what is evil?” When Jesus heard these questions,
\nhe said to Thomas:
\n<\/font><\/td>\n

 <\/td>\n<\/tr>\n
P.1660 – \u00a71 “Do not make the mistake of confusing
\nevil with the evil one, more correctly the iniquitous one. He whom you
\ncall the evil one is the son of self-love, the high administrator who
\nknowingly went into deliberate rebellion against the rule of my Father
\nand his loyal Sons. But I have already vanquished these sinful rebels.
\nMake clear in your mind these different attitudes toward the Father and
\nhis universe. Never forget these laws of relation to the Father’s will:
\n<\/font><\/td>\n		evil one (\uc545\ub9c8)<\/p>\n

iniquitous, \ubd88\uc758\ud55c<\/p>\n

vanquish < vincere (conquer), \uc815\ubcf5\ud558\ub2e4<\/td>\n<\/tr>\n

P.1660 – \u00a72 “Evil is the unconscious or unintended
\ntransgression of the divine law, the Father’s will. Evil is likewise the
\nmeasure of the imperfectness of obedience to the Father’s will.
\n<\/font><\/td>\n		transgression, \uc704\ubc18<\/p>\n

\uc798\ubabb\uc740 \ubb34\uc758\uc2dd\uc774\uac70\ub098 \ub73b\ud558\uc9c0 \uc54a\uac8c \ubc95\uc744 \uc5b4\uae30\ub294 \uac83<\/td>\n<\/tr>\n

 <\/p>\n

P.1660 – \u00a73 “Sin is the conscious, knowing,
\nand deliberate transgression of the divine law, the Father’s will. Sin
\nis the measure of unwillingness to be divinely led and spiritually directed.
\n<\/font><\/td>\n

\uc8c4\ub294 \uc54c\uba74\uc11c \ubc95\uc744 \uc704\ubc18\ud558\ub294 \uac83<\/td>\n<\/tr>\n
 <\/p>\n

P.1660 – \u00a74 “Iniquity is the willful, determined,
\nand persistent transgression of the divine law, the Father’s will. Iniquity
\nis the measure of the continued rejection of the Father’s loving plan
\nof personality survival and the Sons’ merciful ministry of salvation.
\n<\/font><\/td>\n

\ubd88\uc758\ub294 \uc9c0\uc18d\ub41c \uc758\ub3c4\uc801 \uc704\ubc18<\/td>\n<\/tr>\n
P.1660 – \u00a75 “By nature, before the rebirth of
\nthe spirit, mortal man is subject to inherent evil tendencies, but such
\nnatural imperfections of behavior are neither sin nor iniquity. Mortal
\nman is just beginning his long ascent to the perfection of the Father
\nin Paradise. To be imperfect or partial in natural endowment is not sinful.
\nMan is indeed subject to evil, but he is in no sense the child of the
\nevil one unless he has knowingly and deliberately chosen the paths of
\nsin and the life of iniquity. Evil is inherent in the natural order of
\nthis world, but sin is an attitude of conscious rebellion which was brought
\nto this world by those who fell from spiritual light into gross darkness.
\n<\/font><\/td>\n		\ubd88\uc644\uc804\uc740 \uc8c4\uac00 \uc544\ub2c8\ub2e4.<\/p>\n

\uc798\ubabb\uc740 \uc790\uc5f0 \uc9c8\uc11c\uc5d0 \uc790\uc0dd\ud55c\ub2e4.<\/p>\n

\uc8c4\ub294 \uc758\uc2dd\ud558\uc5ec \uc77c\ubd80\ub7ec \ubaa8\ubc18\ud558\ub294 \uac83.<\/td>\n<\/tr>\n

 <\/p>\n

P.1660 – \u00a76 “You are confused, Thomas, by the
\ndoctrines of the Greeks and the errors of the Persians. You do not understand
\nthe relationships of evil and sin because you view mankind as beginning
\non earth with a perfect Adam and rapidly degenerating, through sin, to
\nman’s present deplorable estate. But why do you refuse to comprehend the
\nmeaning of the record which discloses how Cain, the son of Adam, went
\nover into the land of Nod and there got himself a wife? And why do you
\nrefuse to interpret the meaning of the record which portrays the sons
\nof God finding wives for themselves among the daughters of men?
\n<\/font><\/td>\n

deplore < de + plorare (wail), \uc6b8\ubd80\uc9d6\ub2e4,<\/td>\n<\/tr>\n
 <\/p>\n

P.1660 – \u00a77 “Men are, indeed, by nature evil,
\nbut not necessarily sinful. The new birth–the baptism of the spirit–is
\nessential to deliverance from evil and necessary for entrance into the
\nkingdom of heaven, but none of this detracts from the fact that man is
\nthe son of God. Neither does this inherent presence of potential evil
\nmean that man is in some mysterious way estranged from the Father in heaven
\nso that, as an alien, foreigner, or stepchild, he must in some manner
\nseek for legal adoption by the Father. All such notions are born, first,
\nof your misunderstanding of the Father and, second, of your ignorance
\nof the origin, nature, and destiny of man.
\n<\/font><\/td>\n

detract from < de + trahere (draw), \ud5d0\ub72f\ub2e4<\/p>\n

oblivion < oblivio (forget), \ub9dd\uac01<\/td>\n<\/tr>\n

P.1660 – \u00a78 “The Greeks and others have taught
\nyou that man is descending from godly perfection steadily down toward
\noblivion or destruction; I have come to show
\n<\/font><\/p>\n

P.1661 – \u00a70 that man, by entrance into the kingdom,
\nis ascending certainly and surely up to God and divine perfection. Any
\nbeing who in any manner falls short of the divine and spiritual ideals
\nof the eternal Father’s will is potentially evil, but such beings are
\nin no sense sinful, much less iniquitous.
\n<\/font><\/td>\n

 <\/td>\n<\/tr>\n
 <\/p>\n

P.1661 – \u00a71 “Thomas, have you not read about
\nthis in the Scriptures, where it is written: `You are the children of
\nthe Lord your God.’ `I will be his Father and he shall be my son.’ `I
\nhave chosen him to be my son–I will be his Father.’ `Bring my sons from
\nfar and my daughters from the ends of the earth; even every one who is
\ncalled by my name, for I have created them for my glory.’ `You are the
\nsons of the living God.’ `They who have the spirit of God are indeed the
\nsons of God.’ While there is a material part of the human father in the
\nnatural child, there is a spiritual part of the heavenly Father in every
\nfaith son of the kingdom.”<\/font><\/p>\n

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

 <\/td>\n<\/tr>\n
P.1661 – \u00a72 All this and much more Jesus said to
\nThomas, and much of it the apostle comprehended, although Jesus admonished
\nhim to “speak not to the others concerning these matters until after
\nI shall have returned to the Father.” And Thomas did not mention
\nthis interview until after the Master had departed from this world.<\/font><\/td>\n		 <\/td>\n<\/tr>\n
5. THE PURPOSE OF AFFLICTION – P.1661
\n<\/font><\/p>\n

P.1661 – \u00a73 At another of these private interviews
\nin the garden Nathaniel asked Jesus: “Master, though I am beginning
\nto understand why you refuse to practice healing indiscriminately, I am
\nstill at a loss to understand why the loving Father in heaven permits
\nso many of his children on earth to suffer so many afflictions.”
\nThe Master answered Nathaniel, saying:<\/font><\/p>\n

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

affliction < affligere (\uace0\ud1b5\uc744 \uc8fc\ub2e4)<\/td>\n<\/tr>\n
P.1661 – \u00a74 “Nathaniel, you and many others
\nare thus perplexed because you do not comprehend how the natural order
\nof this world has been so many times upset by the sinful adventures of
\ncertain rebellious traitors to the Father’s will. And I have come to make
\na beginning of setting these things in order. But many ages will be required
\nto restore this part of the universe to former paths and thus release
\nthe children of men from the extra burdens of sin and rebellion. The presence
\nof evil alone is sufficient test for the ascension of man–sin is not
\nessential to survival.
\n<\/font><\/td>\n		set in order, \ub9c8\ubb34\ub9ac\ud558\ub2e4, \uc815\ub3c8\ud558\ub2e4<\/td>\n<\/tr>\n
P.1661 – \u00a75 “But, my son, you should know that the Father does
\nnot purposely afflict his children. Man brings down upon himself unnecessary
\naffliction as a result of his persistent refusal to walk in the better
\nways of the divine will. Affliction is potential in evil, but much of
\nit has been produced by sin and iniquity. Many unusual events have transpired
\non this world, and it is not strange that all thinking men should be perplexed
\nby the scenes of suffering and affliction which they witness. <\/font><\/p>\n

But of one
\nthing you may be sure: The Father does not send affliction as an arbitrary
\npunishment for wrongdoing. The imperfections and handicaps of evil are
\ninherent; the penalties of sin are inevitable; the destroying consequences
\nof iniquity are inexorable. Man should not blame God for those afflictions
\nwhich are the natural result of the life which he chooses to live; neither
\nshould man complain of those experiences which are a part of life as it
\nis lived on this world. It is the Father’s will that mortal man should
\nwork persistently and consistently toward the betterment of his estate
\non earth. Intelligent application would enable man to overcome much of
\nhis earthly misery.
\n<\/font><\/td>\n

transpire < trans + spirare, \ubc8c\uc5b4\uc9c0\ub2e4<\/p>\n

inexorable < in (not) + exorare (\uac04\uccad\ud558\ub2e4, entreat)<\/td>\n<\/tr>\n

 <\/p>\n

P.1662 – \u00a71 “Nathaniel, it is our mission to
\nhelp men solve their spiritual problems and in this way to quicken their
\nminds so that they may be the better prepared and inspired to go about
\nsolving their manifold material problems. I know of your confusion as
\nyou have read the Scriptures. All too often there has prevailed a tendency
\nto ascribe to God the responsibility for everything which ignorant man
\nfails to understand. The Father is not personally responsible for all
\nyou may fail to comprehend. Do not doubt the love of the Father just because
\nsome just and wise law of his ordaining chances to afflict you because
\nyou have innocently or deliberately transgressed such a divine ordinance.
\n<\/font><\/td>\n

quicken mind, \uc815\uc2e0\uc774 \ub418\uc0b4\uc544\ub098\uac8c \ud558\ub2e4.<\/p>\n

ordinance, \ubc95\ub839<\/td>\n<\/tr>\n

 <\/p>\n

P.1662 – \u00a72 “But, Nathaniel, there is much in
\nthe Scriptures which would have instructed you if you had only read with
\ndiscernment. Do you not remember that it is written: `My son, despise
\nnot the chastening of the Lord; neither be weary of his correction, for
\nwhom the Lord loves he corrects, even as the father corrects the son in
\nwhom he takes delight.’ `The Lord does not afflict willingly.’ `Before
\nI was afflicted, I went astray, but now do I keep the law. Affliction
\nwas good for me that I might thereby learn the divine statutes.’ `I know
\nyour sorrows. The eternal God is your refuge, while underneath are the
\neverlasting arms.’ `The Lord also is a refuge for the oppressed, a haven
\nof rest in times of trouble.’ `The Lord will strengthen him upon the bed
\nof affliction; the Lord will not forget the sick.’ <\/font><\/p>\n

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

weary, \uc9c0\uce5c<\/td>\n<\/tr>\n
`As a father shows
\ncompassion for his children, so is the Lord compassionate to those who
\nfear him. He knows your body; he remembers that you are dust.’ `He heals
\nthe brokenhearted and binds up their wounds.’ `He is the hope of the poor,
\nthe strength of the needy in his distress, a refuge from the storm, and
\na shadow from the devastating heat.’ `He gives power to the faint, and
\nto them who have no might he increases strength.’ `A bruised reed shall
\nhe not break, and the smoking flax he will not quench.’ `When you pass
\nthrough the waters of affliction, I will be with you, and when the rivers
\nof adversity overflow you, I will not forsake you.’ `He has sent me to
\nbind up the brokenhearted, to proclaim liberty to the captives, and to
\ncomfort all who mourn.’ `There is correction in suffering; affliction
\ndoes not spring forth from the dust.'”<\/font><\/td>\n		flax (\ub9ac\ub128, \uc544\ub9c8\ud3ec)<\/td>\n<\/tr>\n
6. THE MISUNDERSTANDING OF SUFFERING–DISCOURSE ON JOB
\n– P.1662
\n<\/font><\/p>\n

P.1662 – \u00a73 It was this same evening at Bethsaida
\nthat John also asked Jesus why so many apparently innocent people suffered
\nfrom so many diseases and experienced so many afflictions. In answering
\nJohn’s questions, among many other things, the Master said:
\n<\/font><\/td>\n

 <\/td>\n<\/tr>\n
 <\/p>\n

P.1662 – \u00a74 “My son, you do not comprehend the
\nmeaning of adversity or the mission of suffering. Have you not read that
\nmasterpiece of Semitic literature–the Scripture story of the afflictions
\nof Job? Do you not recall how this wonderful parable begins with the recital
\nof the material prosperity of the Lord’s servant? You well remember that
\nJob was blessed with children, wealth, dignity, position, health, and
\neverything else which men value in this temporal life. According to the
\ntime-honored teachings of the children of Abraham such material prosperity
\nwas all-sufficient evidence of divine favor. But such material possessions
\nand such temporal prosperity do not indicate God’s favor. My Father in
\nheaven loves the poor just as much as the rich; he is no respecter of
\npersons.
\n<\/font><\/td>\n

mission, \uc804\ub3c4, \uc0ac\uba85, \uc784\ubb34<\/p>\n

time honored, \uc608\ub85c\ubd80\ud130 \ub0b4\ub824\uc628, \uc804\ud1b5\uc774 \uae4a\uc740<\/p>\n

no respect<\/td>\n<\/tr>\n

 <\/p>\n

P.1663 – \u00a71 “Although transgression of divine
\nlaw is sooner or later followed by the harvest of punishment, while men
\ncertainly eventually do reap what they sow, still you should know that
\nhuman suffering is not always a punishment for antecedent sin. Both Job
\nand his friends failed to find the true answer for their perplexities.
\nAnd with the light you now enjoy you would hardly assign to either Satan
\nor God the parts they play in this unique parable. While Job did not,
\nthrough suffering, find the resolution of his intellectual troubles or
\nthe solution of his philosophical difficulties, he did achieve great victories;
\neven in the very face of the breakdown of his theological defenses he
\nascended to those spiritual heights where he could sincerely say, `I abhor
\nmyself’; then was there granted him the salvation of a vision of God.
\nSo even through misunderstood suffering, Job ascended to the superhuman
\nplane of moral understanding and spiritual insight. When the suffering
\nservant obtains a vision of God, there follows a soul peace which passes
\nall human understanding.
\n<\/font><\/td>\n

sooner or later, \uc870\ub9cc\uac04\uc5d0<\/p>\n

antecedant < ante (before) + cedere (go), \uc120\ud589(\u5148\u884c)\ud558\ub2e4.<\/p>\n

perplexity, \ub2f9\ud669\ud558\ub294 \uc77c (plectere, \uba38\ub9ac \ub530\uc704\ub97c \uaf2c\uc73c\ub2e4, twine),<\/p>\n

abhor < ab(off) + horere (tremble), \ub054\ucc0d\ud558\uac8c \uc2eb\uc5b4\ud558\ub2e4.<\/p>\n

pass all human understanding, \uc544\ubb34\ub3c4 \uc774\ud574\ud560 \uc218 \uc5c6\ub294<\/td>\n<\/tr>\n

P.1663 – \u00a72 “The first of Job’s friends, Eliphaz,
\nexhorted the sufferer to exhibit in his afflictions the same fortitude
\nhe had prescribed for others during the days of his prosperity. Said this
\nfalse comforter: `Trust in your religion, Job; remember that it is the
\nwicked and not the righteous who suffer. You must deserve this punishment,
\nelse you would not be afflicted. You well know that no man can be righteous
\nin God’s sight. You know that the wicked never really prosper. Anyway,
\nman seems predestined to trouble, and perhaps the Lord is only chastising
\nyou for your own good.’ No wonder poor Job failed to get much comfort
\nfrom such an interpretation of the problem of human suffering.
\n<\/font><\/td>\n		fortitude < fort (strong), force \uc138\ub825<\/p>\n

prescribe < pre + scribe, write down, \ucc98\ubc29\uc744 \uc8fc\ub2e4<\/p>\n

for your own good, \ub108 \uc790\uc2e0\uc5d0\uac8c \uc88b\uc73c\ub77c\uace0<\/p>\n

 <\/td>\n<\/tr>\n

P.1663 – \u00a73 “But the counsel of his second friend,
\nBildad, was even more depressing, notwithstanding its soundness from the
\nstandpoint of the then accepted theology. Said Bildad: `God cannot be
\nunjust. Your children must have been sinners since they perished; you
\nmust be in error, else you would not be so afflicted. And if you are really
\nrighteous, God will certainly deliver you from your afflictions. You should
\nlearn from the history of God’s dealings with man that the Almighty destroys
\nonly the wicked.’<\/font><\/td>\n		 <\/td>\n<\/tr>\n
P.1663 – \u00a74 “And then you remember how Job replied
\nto his friends, saying: `I well know that God does not hear my cry for
\nhelp. How can God be just and at the same time so utterly disregard my
\ninnocence? I am learning that I can get no satisfaction from appealing
\nto the Almighty. Cannot you discern that God tolerates the persecution
\nof the good by the wicked? And since man is so weak, what chance has he
\nfor consideration at the hands of an omnipotent God? God has made me as
\nI am, and when he thus turns upon me, I am defenseless. And why did God
\never create me just to suffer in this miserable fashion?’<\/font><\/td>\n		innocent, \ubb34\ud574\ud55c, \uacb0\ubc31<\/td>\n<\/tr>\n
 <\/p>\n

P.1663 – \u00a75 “And who can challenge the attitude
\nof Job in view of the counsel of his friends and the erroneous ideas of
\nGod which occupied his own mind? Do you not see that Job longed for a
\nhuman God, that he hungered to commune with a divine Being who knows man’s
\nmortal estate and understands that the just must often suffer in innocence
\nas a part of this first life of the long Paradise ascent? Wherefore has
\nthe Son of Man come forth from the Father to live such a life in the flesh
\nthat he will be able to comfort and succor all those who must henceforth
\nbe called upon to endure the afflictions of Job.
\n<\/font><\/td>\n

erroneous, \ud2c0\ub9b0<\/p>\n

in innocence, \uacb0\ubc31\ud55c \uac00\uc6b4\ub370<\/p>\n

succor, \uad6c\uc870, \uc6d0\uc870\ub97c \uc8fc\ub2e4<\/td>\n<\/tr>\n

P.1663 – \u00a76 “Job’s third friend, Zophar, then
\nspoke still less comforting words when he said: `You are foolish to claim
\nto be righteous, seeing that you are thus afflicted. But I admit that
\nit is impossible to comprehend God’s ways. Perhaps there is
\n<\/font><\/p>\n

P.1664 – \u00a70 some hidden purpose in all your miseries.’
\nAnd when Job had listened to all three of his friends, he appealed directly
\nto God for help, pleading the fact that `man, born of woman, is few of
\ndays and full of trouble.’<\/font><\/td>\n

few of days, \uc624\ub798 \ubabb \uc0b4\uace0<\/td>\n<\/tr>\n
P.1664 – \u00a71 “Then began the second session with
\nhis friends. Eliphaz grew more stern, accusing, and sarcastic. Bildad
\nbecame indignant at Job’s contempt for his friends. Zophar reiterated
\nhis melancholy advice. Job by this time had become disgusted with his
\nfriends and appealed again to God, and now he appealed to a just God against
\nthe God of injustice embodied in the philosophy of his friends and enshrined
\neven in his own religious attitude. Next Job took refuge in the consolation
\nof a future life in which the inequities of mortal existence may be more
\njustly rectified. Failure to receive help from man drives Job to God.
\nThen ensues the great struggle in his heart between faith and doubt. Finally,
\nthe human sufferer begins to see the light of life; his tortured soul
\nascends to new heights of hope and courage; he may suffer on and even
\ndie, but his enlightened soul now utters that cry of triumph, `My Vindicator
\nlives!’
\n<\/font><\/td>\n		session, \uc2dc\uac04, \ud68c\uc758<\/p>\n

indignant < indignari ( displeased), \uae30\ubd84\uc774 \ub098\uc05c, \ubd84\uac1c<\/p>\n

vindicate, \ubcf5\uc218\uc790\ub85c\uc11c \ud65c\ub3d9\ud558\ub2e4 < vindicare, \ud574\ubc29\ud558\ub2e4, \uc758\uc2ec\uc744 \uc5c6\uc560\ub2e4<\/td>\n<\/tr>\n

P.1664 – \u00a72 “Job was altogether right when he
\nchallenged the doctrine that God afflicts children in order to punish
\ntheir parents. Job was ever ready to admit that God is righteous, but
\nhe longed for some soul-satisfying revelation of the personal character
\nof the Eternal. And that is our mission on earth. <\/font><\/p>\n

No more shall suffering
\nmortals be denied the comfort of knowing the love of God and understanding
\nthe mercy of the Father in heaven. While the speech of God spoken from
\nthe whirlwind was a majestic concept for the day of its utterance, you
\nhave already learned that the Father does not thus reveal himself, but
\nrather that he speaks within the human heart as a still, small voice,
\nsaying, `This is the way; walk therein.’ Do you not comprehend that God
\ndwells within you, that he has become what you are that he may make you
\nwhat he is!”
\n<\/font><\/td>\n

still small voice (\uc5f4\uc655\uae30 \uc0c1 19:),<\/p>\n

\uc5d8\ub9ac\uc57c\uc5d0\uac8c \ub9d0\uc500\ud558\uc2ec. (\ub098\ud0c0\ub098\uc9c0 \uc54a\uace0)<\/p>\n

he has become what you are, \uadf8\uac00 \ub108\ucc98\ub7fc (\uc778\uac04) \ub418\uc5c8\ub2e4.<\/p>\n

that he may make you what he is! \ub108\ub97c \uc2e0\ub2f5\uac8c \ub9cc\ub4e4\ub824\uace0<\/td>\n<\/tr>\n

P.1664 – \u00a73 Then Jesus made this final statement:
\n“The Father in heaven does not willingly afflict the children of
\nmen. Man suffers, first, from the accidents of time and the imperfections
\nof the evil of an immature physical existence. Next, he suffers the inexorable
\nconsequences of sin–the transgression of the laws of life and light.
\nAnd finally, man reaps the harvest of his own iniquitous persistence in
\nrebellion against the righteous rule of heaven on earth. But man’s miseries
\nare not a personal visitation of divine judgment. Man can, and will, do
\nmuch to lessen his temporal sufferings. <\/font><\/p>\n

But once and for all be delivered
\nfrom the superstition that God afflicts man at the behest of the evil
\none. Study the Book of Job just to discover how many wrong ideas of God
\neven good men may honestly entertain; and then note how even the painfully
\nafflicted Job found the God of comfort and salvation in spite of such
\nerroneous teachings. At last his faith pierced the clouds of suffering
\nto discern the light of life pouring forth from the Father as healing
\nmercy and everlasting righteousness.”
\n<\/font><\/td>\n

accidents of time, \uc6b0\uc5f0\ud55c \uc0ac\uace0<\/p>\n

evil of physical existence, \uc721\uccb4\ub85c \uc874\uc7ac\ud558\ub294 \uc798\ubabb<\/p>\n

iniquity, \uc0ac\uc545\ud568<\/p>\n

visitation, \ubc29\ubb38, \ubc8c \ub0b4\ub9ac\ub294 \uac83<\/p>\n

evil one, \uc545\ub9c8<\/p>\n

once and for all, \uc774\ubc88\uc744 \ub9c8\uc9c0\ub9c9\uc73c\ub85c<\/p>\n

 <\/td>\n<\/tr>\n

 <\/p>\n

P.1664 – \u00a74 John pondered these sayings in his heart
\nfor many days. His entire afterlife was markedly changed as a result of
\nthis conversation with the Master in the garden, and he did much, in later
\ntimes, to cause the other apostles to change their viewpoints regarding
\nthe source, nature, and purpose of commonplace human afflictions. But
\nJohn never spoke of this conference until after the Master had departed.<\/font><\/td>\n

 <\/td>\n<\/tr>\n
7. THE MAN WITH THE WITHERED HAND – P.1664
\n<\/font><\/p>\n

P.1664 – \u00a75 The second Sabbath before the departure
\nof the apostles and the new corps of evangelists on the second preaching
\ntour of Galilee, Jesus spoke in the
\n<\/font><\/p>\n

P.1665 – \u00a70 Capernaum synagogue on the “Joys
\nof Righteous Living.” When Jesus had finished speaking, a large group
\nof those who were maimed, halt, sick, and afflicted crowded up around
\nhim, seeking healing. Also in this group were the apostles, many of the
\nnew evangelists, and the Pharisaic spies from Jerusalem. Everywhere that
\nJesus went (except when in the hills about the Father’s business) the
\nsix Jerusalem spies were sure to follow.
\n<\/font><\/td>\n

withered hand, \ub9d0\ub77c\ube60\uc9c4, \ubb34\uae30\ub825\ud55c \uc190<\/p>\n

Joseph Stalin<\/p>\n

\ub458\uc9f8 \uac08\ub9b4\ub9ac \uc5ec\ud589<\/p>\n

maimed, \ubd88\uad6c\uc758<\/p>\n

halt, \ub354\ub4ec\ub294<\/p>\n

 <\/td>\n<\/tr>\n

 <\/p>\n

P.1665 – \u00a71 The leader of the spying Pharisees, as
\nJesus stood talking to the people, induced a man with a withered hand
\nto approach him and ask if it would be lawful to be healed on the Sabbath
\nday or should he seek help on another day. When Jesus saw the man, heard
\nhis words, and perceived that he had been sent by the Pharisees, he said:
\n“Come forward while I ask you a question. If you had a sheep and
\nit should fall into a pit on the Sabbath day, would you reach down, lay
\nhold on it, and lift it out? Is it lawful to do such things on the Sabbath
\nday?” And the man answered: “Yes, Master, it would be lawful
\nthus to do well on the Sabbath day.” Then said Jesus, speaking to
\nall of them: <\/font><\/p>\n

“I know wherefore you have sent this man into my presence.
\nYou would find cause for offense in me if you could tempt me to show mercy
\non the Sabbath day. In silence you all agreed that it was lawful to lift
\nthe unfortunate sheep out of the pit, even on the Sabbath, and I call
\nyou to witness that it is lawful to exhibit loving-kindness on the Sabbath
\nday not only to animals but also to men. How much more valuable is a man
\nthan a sheep! I proclaim that it is lawful to do good to men on the Sabbath
\nday.” And as they all stood before him in silence, Jesus, addressing
\nthe man with the withered hand, said: “Stand up here by my side that
\nall may see you. And now that you may know that it is my Father’s will
\nthat you do good on the Sabbath day, if you have the faith to be healed,
\nI bid you stretch out your hand.”
\n<\/font><\/td>\n

 <\/td>\n<\/tr>\n
P.1665 – \u00a72 And as this man stretched forth his withered
\nhand, it was made whole. The people were minded to turn upon the Pharisees,
\nbut Jesus bade them be calm, saying: “I have just told you that it
\nis lawful to do good on the Sabbath, to save life, but I did not instruct
\nyou to do harm and give way to the desire to kill.” The angered Pharisees
\nwent away, and notwithstanding it was the Sabbath day, they hastened forthwith
\nto Tiberias and took counsel with Herod, doing everything in their power
\nto arouse his prejudice in order to secure the Herodians as allies against
\nJesus. But Herod refused to take action against Jesus, advising that they
\ncarry their complaints to Jerusalem.
\n<\/font><\/td>\n		be minded to ~\uc744 \ud560 \uc0dd\uac01\uc774 \uc788\ub2e4.<\/p>\n

turn upon someone, \ub300\ub4e4\ub2e4, \ub9de\uc11c\ub2e4<\/td>\n<\/tr>\n

 <\/p>\n

P.1665 – \u00a73 This is the first case of a miracle to
\nbe wrought by Jesus in response to the challenge of his enemies. And the
\nMaster performed this so-called miracle, not as a demonstration of his
\nhealing power, but as an effective protest against making the Sabbath
\nrest of religion a veritable bondage of meaningless restrictions upon
\nall mankind. This man returned to his work as a stone mason, proving to
\nbe one of those whose healing was followed by a life of thanksgiving and
\nrighteousness.<\/font><\/td>\n

wrought = worked<\/td>\n<\/tr>\n
8. LAST WEEK AT BETHSAIDA – P.1665
\n<\/font><\/p>\n

P.1665 – \u00a74 The last week of the sojourn at Bethsaida
\nthe Jerusalem spies became much divided in their attitude toward Jesus
\nand his teachings. Three of these Pharisees were tremendously impressed
\nby what they had seen and heard. Meanwhile, at Jerusalem, Abraham, a young
\nand influential member of the Sanhedrin, publicly espoused the teachings
\nof Jesus and was baptized in the pool
\n<\/font><\/p>\n

P.1666 – \u00a70 of Siloam by Abner. All Jerusalem was
\nagog over this event, and messengers were immediately dispatched to Bethsaida
\nrecalling the six spying Pharisees.<\/font><\/p>\n

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

agog, \ud765\ubd84\ud55c<\/td>\n<\/tr>\n
P.1666 – \u00a71 The Greek philosopher who had been won
\nfor the kingdom on the previous tour of Galilee returned with certain
\nwealthy Jews of Alexandria, and once more they invited Jesus to come to
\ntheir city for the purpose of establishing a joint school of philosophy
\nand religion as well as an infirmary for the sick. But Jesus courteously
\ndeclined the invitation.<\/font><\/p>\n

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

 <\/td>\n<\/tr>\n
P.1666 – \u00a72 About this time there arrived at the
\nBethsaida encampment a trance prophet from Bagdad, one Kirmeth. This supposed
\nprophet had peculiar visions when in trance and dreamed fantastic dreams
\nwhen his sleep was disturbed. He created a considerable disturbance at
\nthe camp, and Simon Zelotes was in favor of dealing rather roughly with
\nthe self-deceived pretender, but Jesus intervened and allowed him entire
\nfreedom of action for a few days. All who heard his preaching soon recognized
\nthat his teaching was not sound as judged by the gospel of the kingdom.
\n<\/font><\/p>\n

He shortly returned to Bagdad, taking with him only a half dozen unstable
\nand erratic souls. But before Jesus interceded for the Bagdad prophet,
\nDavid Zebedee, with the assistance of a self-appointed committee, had
\ntaken Kirmeth out into the lake and, after repeatedly plunging him into
\nthe water, had advised him to depart hence–to organize and build a camp
\nof his own.<\/font><\/p>\n

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

trance, \ucd5c\uba74 \uc0c1\ud0dc<\/td>\n<\/tr>\n
P.1666 – \u00a73 On this same day, Beth-Marion, a Phoenician
\nwoman, became so fanatical that she went out of her head and, after almost
\ndrowning from trying to walk on the water, was sent away by her friends.<\/font><\/p>\n

P.1666 – \u00a74 The new Jerusalem convert, Abraham the
\nPharisee, gave all of his worldly goods to the apostolic treasury, and
\nthis contribution did much to make possible the immediate sending forth
\nof the one hundred newly trained evangelists. Andrew had already announced
\nthe closing of the encampment, and everybody prepared either to go home
\nor else to follow the evangelists into Galilee.<\/font><\/td>\n

 <\/td>\n<\/tr>\n
 <\/td>\n <\/td>\n<\/tr>\n
9. HEALING THE PARALYTIC – P.1666
\n<\/font><\/p>\n

P.1666 – \u00a75 On Friday afternoon, October 1, when
\nJesus was holding his last meeting with the apostles, evangelists, and
\nother leaders of the disbanding encampment, and with the six Pharisees
\nfrom Jerusalem seated in the front row of this assembly in the spacious
\nand enlarged front room of the Zebedee home, there occurred one of the
\nstrangest and most unique episodes of all Jesus’ earth life. The Master
\nwas, at this time, speaking as he stood in this large room, which had
\nbeen built to accommodate these gatherings during the rainy season. The
\nhouse was entirely surrounded by a vast concourse of people who were straining
\ntheir ears to catch some part of Jesus’ discourse.<\/font><\/td>\n

concourse, (\uacf5\uc720\ud558\ub294 \uc9d1\ud569\ub85c), \uc9d1\ud569<\/p>\n

strain ears, \uadc0\ub97c \ucad1\uae0b\ud558\uace0 \uae30\uc6b8\uc774\ub2e4<\/td>\n<\/tr>\n

P.1666 – \u00a76 While the house was thus thronged with
\npeople and entirely surrounded by eager listeners, a man long afflicted
\nwith paralysis was carried down from Capernaum on a small couch by his
\nfriends. This paralytic had heard that Jesus was about to leave Bethsaida,
\nand having talked with Aaron the stone mason, who had been so recently
\nmade whole, he resolved to be carried into Jesus’ presence, where he could
\nseek healing. His friends tried to gain entrance to Zebedee’s house by
\nboth the front and back doors, but too many people were crowded together.
\nBut the paralytic refused to accept defeat; he directed
\n<\/font><\/p>\n

P.1667 – \u00a70 his friends to procure ladders by which
\nthey ascended to the roof of the room in which Jesus was speaking, and
\nafter loosening the tiles, they boldly lowered the sick man on his couch
\nby ropes until the afflicted one rested on the floor immediately in front
\nof the Master. When Jesus saw what they had done, he ceased speaking,
\nwhile those who were with him in the room marveled at the perseverance
\nof the sick man and his friends. <\/font><\/p>\n

Said the paralytic: “Master, I would
\nnot disturb your teaching, but I am determined to be made whole. I am
\nnot like those who received healing and immediately forgot your teaching.
\nI would be made whole that I might serve in the kingdom of heaven.”
\nNow, notwithstanding that this man’s affliction had been brought upon
\nhim by his own misspent life, Jesus, seeing his faith, said to the paralytic:
\n“Son, fear not; your sins are forgiven. Your faith shall save you.”<\/font><\/td>\n

paralysis, \uc911\ud48d<\/p>\n

perseverance, \ubd88\uad74 per (very) + severus (serious)<\/p>\n

<\/a>
\nA mural in the Greek Orthodox Church with compluvium in Capernaum.<\/font><\/p>\n

 <\/td>\n<\/tr>\n

P.1667 – \u00a71 When the Pharisees from Jerusalem,
\ntogether with other scribes and lawyers who sat with them, heard this
\npronouncement by Jesus, they began to say to themselves: “How dare
\nthis man thus speak? Does he not understand that such words are blasphemy?
\nWho can forgive sin but God?” Jesus, perceiving in his spirit that
\nthey thus reasoned within their own minds and among themselves, spoke
\nto them, saying: “Why do you so reason in your hearts? Who are you
\nthat you sit in judgment over me? <\/font><\/p>\n

What is the difference whether I say
\nto this paralytic, your sins are forgiven, or arise, take up your bed,
\nand walk? But that you who witness all this may finally know that the
\nSon of Man has authority and power on earth to forgive sins, I will say
\nto this afflicted man, Arise, take up your bed, and go to your own house.”
\nAnd when Jesus had thus spoken, the paralytic arose, and as they made
\nway for him, he walked out before them all. And those who saw these things
\nwere amazed. Peter dismissed the assemblage, while many prayed and glorified
\nGod, confessing that they had never before seen such strange happenings.<\/font><\/p>\n

P.1667 – \u00a72 And it was about this time that the messengers
\nof the Sanhedrin arrived to bid the six spies return to Jerusalem. When
\nthey heard this message, they fell to earnest debate among themselves;
\nand after they had finished their discussions, the leader and two of his
\nassociates returned with the messengers to Jerusalem, while three of the
\nspying Pharisees confessed faith in Jesus and, going immediately to the
\nlake, were baptized by Peter and fellowshipped by the apostles as children
\nof the kingdom.<\/font><\/td>\n

say to oneself, \ud63c\uc7a3\ub9d0\uc744 \ud558\ub2e4<\/p>\n

assemblage, \uad70\uc911<\/p>\n

 <\/td>\n<\/tr>\n

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

P.1657 – \u00a71 From May 3 to October 3, A.D. 28, Jesus and the apostolic party were in residence at the Zebedee home at Bethsaida. Throughout this five months’ period… <\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[5],"tags":[],"class_list":["post-2309","post","type-post","status-publish","format-standard","hentry","category-5"],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/pb37T2-Bf","jetpack-related-posts":[],"_links":{"self":[{"href":"https:\/\/lightandlife.org\/index.php?rest_route=\/wp\/v2\/posts\/2309","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/lightandlife.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/lightandlife.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/lightandlife.org\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/lightandlife.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=2309"}],"version-history":[{"count":7,"href":"https:\/\/lightandlife.org\/index.php?rest_route=\/wp\/v2\/posts\/2309\/revisions"}],"predecessor-version":[{"id":2318,"href":"https:\/\/lightandlife.org\/index.php?rest_route=\/wp\/v2\/posts\/2309\/revisions\/2318"}],"wp:attachment":[{"href":"https:\/\/lightandlife.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=2309"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/lightandlife.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=2309"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/lightandlife.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=2309"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}