{"id":2322,"date":"2024-05-26T01:46:04","date_gmt":"2024-05-26T01:46:04","guid":{"rendered":"https:\/\/lightandlife.org\/?p=2322"},"modified":"2024-11-02T19:56:52","modified_gmt":"2024-11-02T19:56:52","slug":"b150-%ec%98%81%ed%95%9c","status":"publish","type":"post","link":"https:\/\/lightandlife.org\/?p=2322","title":{"rendered":"b150 (\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
.1678 – \u00a71 On Sunday evening, January
\n16, A.D. 29, Abner, with the apostles of John, reached Bethsaida and went
\ninto joint conference with Andrew and the apostles of Jesus the next day.
\nAbner and his associates made their headquarters at Hebron and were in
\nthe habit of coming up to Bethsaida periodically for these conferences.<\/font><\/p>\n

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

joint conference, \ud569\ub3d9 \ud68c\uc758<\/p>\n

periodical, \uc815\uae30\uc801<\/p>\n

\uc138\ub840\ubc1b\uc740 \uc9c0 3\ub144 \ub418\uc5c8\ub2e4. (January, AD 26)<\/p>\n

1st tour, January AD 28<\/p>\n

2nd tour, October, AD 28<\/p>\n

3rd tour, January, AD 29<\/td>\n<\/tr>\n

P.1678 – \u00a72 Among the many matters considered by
\nthis joint conference was the practice of anointing the sick with certain
\nforms of oil in connection with prayers for healing. Again did Jesus decline
\nto participate in their discussions or to express himself regarding their
\nconclusions. The apostles of John had always used the anointing oil in
\ntheir ministry to the sick and afflicted, and they sought to establish
\nthis as a uniform practice for both groups, but the apostles of Jesus
\nrefused to bind themselves by such a regulation. <\/font><\/td>\n		anoint <in + ungere (\uae30\ub984\uc73c\ub85c \ubb38\uc9c0\ub974\ub2e4)<\/p>\n

bind oneself, \uad6c\uc18d\ud558\ub2e4. \ubb36\ub2e4.<\/td>\n<\/tr>\n

P.1678 – \u00a73 On Tuesday, January 18, the twenty-four
\nwere joined by the tested evangelists, about seventy-five in number, at
\nthe Zebedee house in Bethsaida preparatory to being sent forth on the
\nthird preaching tour of Galilee. This third mission continued for a period
\nof seven weeks.<\/font><\/td>\n		preparatory < prepare \uc900\ube44\ud558\ub2e4<\/td>\n<\/tr>\n
P.1678 – \u00a74 The evangelists were sent out in groups
\nof five, while Jesus and the twelve traveled together most of the time,
\nthe apostles going out two and two to baptize believers as occasion required.
\nFor a period of almost three weeks Abner and his associates also worked
\nwith the evangelistic groups, advising them and baptizing believers. They
\nvisited Magdala, Tiberias, Nazareth, and all the principal cities and
\nvillages of central and southern Galilee, all the places previously visited
\nand many others. This was their last message to Galilee, except to the
\nnorthern portions.<\/font><\/td>\n		go out two and two, \ub458\uc529 \ub098\uac00\ub2e4<\/p>\n

principal cities, \uc8fc\uc694\ud55c \ub3c4\uc2dc<\/td>\n<\/tr>\n

1. THE WOMEN’S EVANGELISTIC CORPS – P.1678
\n<\/font><\/p>\n

P.1678 – \u00a75 Of all the daring things which Jesus
\ndid in connection with his earth career, the most amazing was his sudden
\nannouncement on the evening of January 16: “On the morrow we will
\nset apart ten women for the ministering work of the kingdom.” At
\nthe beginning of the two weeks’ period during which the apostles and the
\nevangelists were to be absent from Bethsaida on their furlough, Jesus
\nrequested David to summon his parents back to their home and to dispatch
\nmessengers calling to Bethsaida ten devout women who had served in the
\nadministration of the former encampment and the tented infirmary. These
\nwomen had all listened to the instruction given the young evangelists,
\nbut it had never occurred to either themselves or their teachers that
\nJesus would dare to commission women to teach the gospel of the kingdom
\nand minister to
\n<\/font><\/p>\n

P.1679 – \u00a70 the sick. These ten women selected and
\ncommissioned by Jesus were: Susanna, the daughter of the former chazan
\nof the Nazareth synagogue; Joanna, the wife of Chuza, the steward of Herod
\nAntipas; Elizabeth, the daughter of a wealthy Jew of Tiberias and Sepphoris;
\nMartha, the elder sister of Andrew and Peter; Rachel, the sister-in-law
\nof Jude, the Master’s brother in the flesh; Nasanta, the daughter of Elman,
\nthe Syrian physician; Milcha, a cousin of the Apostle Thomas; Ruth, the
\neldest daughter of Matthew Levi; Celta, the daughter of a Roman centurion;
\nand Agaman, a widow of Damascus. Subsequently, Jesus added two other women
\nto this group–Mary Magdalene and Rebecca, the daughter of Joseph of Arimathea.
\n<\/font><\/td>\n

\uc5ec\uc778 \uc804\ub3c4\ub2e8<\/td>\n<\/tr>\n
P.1679 – \u00a71 Jesus authorized these women to effect
\ntheir own organization and directed Judas to provide funds for their equipment
\nand for pack animals. The ten elected Susanna as their chief and Joanna
\nas their treasurer. From this time on they furnished their own funds;
\nnever again did they draw upon Judas for support.
\n<\/font><\/td>\n		authorize, \uad8c\ud55c\uc744 \uc8fc\ub2e4<\/p>\n

treasurer, \ud68c\uacc4<\/td>\n<\/tr>\n

P.1679 – \u00a72 It was most astounding in that day, when
\nwomen were not even allowed on the main floor of the synagogue (being
\nconfined to the women’s gallery), to behold them being recognized as authorized
\nteachers of the new gospel of the kingdom. The charge which Jesus gave
\nthese ten women as he set them apart for gospel teaching and ministry
\nwas the emancipation proclamation which set free all women and for all
\ntime; no more was man to look upon woman as his spiritual inferior. This
\nwas a decided shock to even the twelve apostles. Notwithstanding they
\nhad many times heard the Master say that “in the kingdom of heaven
\nthere is neither rich nor poor, free nor bond, male nor female, all are
\nequally the sons and daughters of God,” they were literally stunned
\nwhen he proposed formally to commission these ten women as religious teachers
\nand even to permit their traveling about with them.<\/font><\/p>\n

The whole country
\nwas stirred up by this proceeding, the enemies of Jesus making great capital
\nout of this move, but everywhere the women believers in the good news
\nstood stanchly behind their chosen sisters and voiced no uncertain approval
\nof this tardy acknowledgment of woman’s place in religious work. And this
\nliberation of women, giving them due recognition, was practiced by the
\napostles immediately after the Master’s departure, albeit they fell back
\nto the olden customs in subsequent generations. Throughout the early days
\nof the Christian church women teachers and ministers were called deaconesses
\nand were accorded general recognition. But Paul, despite the fact that
\nhe conceded all this in theory, never really incorporated it into his
\nown attitude and personally found it difficult to carry out in practice.<\/font><\/td>\n

make great capital out of, \ud06c\uac8c \uc774\uc6a9\ud558\ub2e4<\/p>\n

stir up, \ud718\uc813\ub2e4<\/p>\n

concede < con (completely) + cedere (yield) \uc778\uc815\ud558\ub2e4<\/td>\n<\/tr>\n

 <\/td>\n <\/font><\/td>\n<\/tr>\n
2. THE STOP AT MAGDALA – P.1679
\n<\/font><\/p>\n

P.1679 – \u00a73 As the apostolic party journeyed from
\nBethsaida, the women traveled in the rear. During the conference time
\nthey always sat in a group in front and to the right of the speaker. Increasingly,
\nwomen had become believers in the gospel of the kingdom, and it had been
\na source of much difficulty and no end of embarrassment when they had
\ndesired to hold personal converse with Jesus or one of the apostles. Now
\nall this was changed. When any of the women believers desired to see the
\nMaster or confer with the apostles, they went to Susanna, and in company
\nwith one of the twelve women evangelists, they would go at once into the
\npresence of the Master or one of his apostles.<\/font><\/td>\n

at once, \ub2f9\uc7a5\uc5d0<\/td>\n<\/tr>\n
P.1680 – \u00a71 It was at Magdala that the women first
\ndemonstrated their usefulness and vindicated the wisdom of their choosing.
\nAndrew had imposed rather strict rules upon his associates about doing personal
\nwork with women, especially with those of questionable character. When the
\nparty entered Magdala, these ten women evangelists were free to enter the
\nevil resorts and preach the glad tidings directly to all their inmates.
\nAnd when visiting the sick, these women were able to draw very close in
\ntheir ministry to their afflicted sisters. As the result of the ministry
\nof these ten women (afterward known as the twelve women) at this place,
\nMary Magdalene was won for the kingdom. Through a succession of misfortunes
\nand in consequence of the attitude of reputable society toward women who
\ncommit such errors of judgment, this woman had found herself in one of the
\nnefarious resorts of Magdala. It was Martha and Rachel who made plain to
\nMary that the doors of the kingdom were open to even such as she. Mary believed
\nthe good news and was baptized by Peter the next day.<\/font><\/td>\n		<\/a> <\/a> <\/font><\/p>\n

resort, \uc720\ud765\uc9c0<\/p>\n

inmate, \uc785\uc6d0 \ud658\uc790, \uc218\uac10\uc790<\/p>\n

nefarious < ne (not) + fas (divine law), \uc0ac\uc545\ud55c<\/td>\n<\/tr>\n

P.1680 – \u00a72 Mary Magdalene became the most effective
\nteacher of the gospel among this group of twelve women evangelists. She
\nwas set apart for such service, together with Rebecca, at Jotapata about
\nfour weeks subsequent to her conversion. Mary and Rebecca, with the others
\nof this group, went on through the remainder of Jesus’ life on earth,
\nlaboring faithfully and effectively for the enlightenment and uplifting
\nof their downtrodden sisters; and when the last and tragic episode in
\nthe drama of Jesus’ life was being enacted, notwithstanding the apostles
\nall fled but one, these women were all present, and not one either denied
\nor betrayed him.<\/font><\/td>\n		 <\/font><\/td>\n<\/tr>\n
3. SABBATH AT TIBERIAS – P.1680
\n<\/font><\/p>\n

P.1680 – \u00a73 The Sabbath services of the apostolic
\nparty had been put in the hands of the women by Andrew, upon instructions
\nfrom Jesus. This meant, of course, that they could not be held in the
\nnew synagogue. The women selected Joanna to have charge of this occasion,
\nand the meeting was held in the banquet room of Herod’s new palace, Herod
\nbeing away in residence at Julias in Perea. Joanna read from the Scriptures
\nconcerning woman’s work in the religious life of Israel, making reference
\nto Miriam, Deborah, Esther, and others.<\/font><\/td>\n

make reference to ~\uc744 \uc5b8\uae09\ud558\ub2e4<\/td>\n<\/tr>\n
 <\/p>\n

P.1680 – \u00a74 Late that evening Jesus gave the united
\ngroup a memorable talk on “Magic and Superstition.” In those
\ndays the appearance of a bright and supposedly new star was regarded as
\na token indicating that a great man had been born on earth. Such a star
\nhaving then recently been observed, Andrew asked Jesus if these beliefs
\nwere well founded. In the long answer to Andrew’s question the Master
\nentered upon a thoroughgoing discussion of the whole subject of human
\nsuperstition. The statement which Jesus made at this time may be summarized
\nin modern phraseology as follows:<\/font><\/p>\n

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

as follows: (\ub2e4\uc74c\uacfc \uac19\uc774)<\/p>\n

memorable, \uae30\uc5b5\uc5d0 \ub0a8\uc744<\/p>\n

token, \uc9d5\ud45c<\/p>\n

well founded, \uc88b\uc740 \uadfc\uac70\uac00 \uc788\ub2e4<\/p>\n

superstition, \ubbf8\uc2e0<\/td>\n<\/tr>\n

P.1680 – \u00a75 1. The courses of the stars in the heavens
\nhave nothing whatever to do with the events of human life on earth. Astronomy
\nis a proper pursuit of science, but astrology is a mass of superstitious
\nerror which has no place in the gospel of the kingdom.<\/font><\/p>\n

P.1680 – \u00a76 2. The examination of the internal organs
\nof an animal recently killed can reveal nothing about weather, future
\nevents, or the outcome of human affairs.<\/font><\/td>\n

nothing to do ~\uc640 \uc544\ubb34 \uc0c1\uad00\uc774 \uc5c6\ub2e4<\/p>\n

astrology, \uc810\uc131\uc220<\/p>\n

internal organs, \ub0b4\uc7a5<\/td>\n<\/tr>\n

P.1680 – \u00a77 3. The spirits of the dead do not come
\nback to communicate with their families or their onetime friends among
\nthe living.<\/font><\/p>\n

P.1681 – \u00a71 4. Charms and relics are impotent to
\nheal disease, ward off disaster, or influence evil spirits; the belief
\nin all such material means of influencing the spiritual world is nothing
\nbut gross superstition.<\/font><\/p>\n

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

\uc8fd\uc740 \uc0ac\ub78c\uc758 \uc601\uc740 \ub3cc\uc544\uc624\uc9c0 \uc54a\ub294\ub2e4<\/p>\n

charm, \ubd80\uc801<\/p>\n

relic, \uc720\ubb3c, e.g., Spear of Destiny (\uc608\uc218\uc758 \uc606\uad6c\ub9ac\ub97c \ucc14\ub800\ub2e4\uace0 \uc18c\ubb38\uc774 \ub09c \ucc3d (Hitler\uac00 \uc18c\uc720)<\/td>\n<\/tr>\n

P.1681 – \u00a72 5. Casting lots, while it may be a convenient
\nway of settling many minor difficulties, is not a method designed to disclose
\nthe divine will. Such outcomes are purely matters of material chance.
\nThe only means of communion with the spiritual world is embraced in the
\nspirit endowment of mankind, the indwelling spirit of the Father, together
\nwith the outpoured spirit of the Son and the omnipresent influence of
\nthe Infinite Spirit.<\/font><\/p>\n

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

\uc81c\ube44 \ubf51\uae30\ub294 \uc2e0\uc758 \uc758\ub3c4\ub97c \ub4dc\ub7ec\ub0b4\uc9c0 \uc54a\ub294\ub2e4.<\/p>\n

\uc2e0\uacfc \uad50\ud1b5\ud558\ub294 \ubc29\ubc95<\/p>\n

(a) \uc870\uc808\uc790<\/p>\n

(b) \uc544\ub4e4\uc758 \uc601: \uc9c4\uc2e4\uc758 \uc601)<\/p>\n

(c) \uc131\ub839<\/td>\n<\/tr>\n

P.1681 – \u00a73 6. Divination, sorcery, and witchcraft
\nare superstitions of ignorant minds, as also are the delusions of magic.
\nThe belief in magic numbers, omens of good luck, and harbingers of bad
\nluck, is pure and unfounded superstition.<\/font><\/td>\n		divine, \uc810\uc744 \uce58\ub2e4<\/p>\n

unfounded, \uadfc\uac70 \uc5c6\ub294<\/td>\n<\/tr>\n

P.1681 – \u00a74 7. The interpretation of dreams is largely
\na superstitious and groundless system of ignorant and fantastic speculation.
\nThe gospel of the kingdom must have nothing in common with the soothsayer
\npriests of primitive religion.<\/font><\/p>\n

P.1681 – \u00a75 8. The spirits of good or evil cannot
\ndwell within material symbols of clay, wood, or metal; idols are nothing
\nmore than the material of which they are made.<\/font><\/td>\n

 <\/td>\n<\/tr>\n
P.1681 – \u00a76 9. The practices of the enchanters, the
\nwizards, the magicians, and the sorcerers, were derived from the superstitions
\nof the Egyptians, the Assyrians, the Babylonians, and the ancient Canaanites.
\nAmulets and all sorts of incantations are futile either to win the protection
\nof good spirits or to ward off supposed evil spirits.<\/font><\/p>\n

P.1681 – \u00a77 10. He exposed and denounced their belief
\nin spells, ordeals, bewitching, cursing, signs, mandrakes, knotted cords,
\nand all other forms of ignorant and enslaving superstition.<\/font><\/td>\n

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

mandrake, \ub3c5\uc774 \uc788\ub294 \uc2dd\ubb3c \uc885\ub958<\/td>\n<\/tr>\n

4. SENDING THE APOSTLES OUT TWO AND TWO – P.1681
\n<\/font><\/p>\n

P.1681 – \u00a78 The next evening, having gathered together
\nthe twelve apostles, the apostles of John, and the newly commissioned
\nwomen’s group, Jesus said: “You see for yourselves that the harvest
\nis plenteous, but the laborers are few. Let us all, therefore, pray the
\nLord of the harvest that he send forth still more laborers into his fields.
\nWhile I remain to comfort and instruct the younger teachers, I would send
\nout the older ones two and two that they may pass quickly over all Galilee
\npreaching the gospel of the kingdom while it is yet convenient and peaceful.”
\nThen he designated the pairs of apostles as he desired them to go forth,
\nand they were: Andrew and Peter, James and John Zebedee, Philip and Nathaniel,
\nThomas and Matthew, James and Judas Alpheus, Simon Zelotes and Judas Iscariot.
\n<\/font><\/td>\n

laborer, \uc77c\uafbc<\/td>\n<\/tr>\n
P.1681 – \u00a79 Jesus arranged the date for meeting the
\ntwelve at Nazareth, and in parting, he said: “On this mission go
\nnot to any city of the gentiles, neither go into Samaria, but go instead
\nto the lost sheep of the house of Israel. Preach the gospel of the kingdom
\nand proclaim the saving truth that man is a son of God. Remember that
\nthe disciple is hardly above his master nor a servant greater than his
\nlord. It is enough for the disciple to be equal with his master and the
\nservant to become like his lord. If some people have dared to call the
\nmaster of the house an associate of Beelzebub, how much more shall they
\nso regard those of his household! But you should not fear these unbelieving
\nenemies. I declare
\n<\/font><\/p>\n

P.1682 – \u00a70 to you that there is nothing covered
\nup that is not going to be revealed; there is nothing hidden that shall
\nnot be known. What I have taught you privately, that preach with wisdom
\nin the open. What I have revealed to you in the inner chamber, that you
\nare to proclaim in due season from the housetops. And I say to you, my
\nfriends and disciples, be not afraid of those who can kill the body, but
\nwho are not able to destroy the soul; rather put your trust in Him who
\nis able to sustain the body and save the soul.
\n<\/font><\/td>\n

in due season, \ub54c\uac00 \ub418\uba74, \ub9c8\ub545\ud55c \ub54c\uc5d0<\/td>\n<\/tr>\n
P.1682 – \u00a71 “Are not two sparrows sold for a
\npenny? And yet I declare that not one of them is forgotten in God’s sight.
\nKnow you not that the very hairs of your head are all numbered? Fear not,
\ntherefore; you are of more value than a great many sparrows. Be not ashamed
\nof my teaching; go forth proclaiming peace and good will, but be not deceived–peace
\nwill not always attend your preaching. I came to bring peace on earth,
\nbut when men reject my gift, division and turmoil result. When all of
\na family receive the gospel of the kingdom, truly peace abides in that
\nhouse; but when some of the family enter the kingdom and others reject
\nthe gospel, such division can produce only sorrow and sadness. Labor earnestly
\nto save the whole family lest a man’s foes become those of his own household.
\nBut, when you have done your utmost for all of every family, I declare
\nto you that he who loves father or mother more than this gospel is not
\nworthy of the kingdom.”
\n<\/font><\/td>\n		\ucc38\uc0c8\ub97c \uba39\uc5c8\ub2e4<\/td>\n<\/tr>\n
P.1682 – \u00a72 When the twelve had heard these words,
\nthey made ready to depart. And they did not again come together until
\nthe time of their assembling at Nazareth to meet with Jesus and the other
\ndisciples as the Master had arranged.<\/font><\/td>\n		 <\/font><\/td>\n<\/tr>\n
5. WHAT MUST I DO TO BE SAVED? – P.1682
\n<\/font><\/p>\n

P.1682 – \u00a73 One evening at Shunem, after John’s apostles
\nhad returned to Hebron, and after Jesus’ apostles had been sent out two
\nand two, when the Master was engaged in teaching a group of twelve of
\nthe younger evangelists who were laboring under the direction of Jacob,
\ntogether with the twelve women, Rachel asked Jesus this question: “Master,
\nwhat shall we answer when women ask us, What shall I do to be saved?”
\nWhen Jesus heard this question, he answered:<\/font><\/td>\n

 <\/td>\n<\/tr>\n
P.1682 – \u00a74 “When men and women ask what shall
\nwe do to be saved, you shall answer, Believe this gospel of the kingdom;
\naccept divine forgiveness. By faith recognize the indwelling spirit of
\nGod, whose acceptance makes you a son of God. Have you not read in the
\nScriptures where it says, `In the Lord have I righteousness and strength.’
\nAlso where the Father says, `My righteousness is near; my salvation has
\ngone forth, and my arms shall enfold my people.’ <\/font><\/p>\n

`My soul shall be joyful
\nin the love of my God, for he has clothed me with the garments of salvation
\nand has covered me with the robe of his righteousness.’ Have you not also
\nread of the Father that his name `shall be called the Lord our righteousness.’
\n`Take away the filthy rags of self-righteousness and clothe my son with
\nthe robe of divine righteousness and eternal salvation.’ It is forever
\ntrue, `the just shall live by faith.’ Entrance into the Father’s kingdom
\nis wholly free, but progress–growth in grace–is essential to continuance
\ntherein.
\n<\/font><\/td>\n

garment, \uc637<\/p>\n

 <\/td>\n<\/tr>\n

P.1682 – \u00a75 “Salvation is the gift of the Father
\nand is revealed by his Sons. Acceptance by faith on your part makes you
\na partaker of the divine nature, a son or a daughter of God. By faith
\nyou are justified; by faith are you saved; and by this same faith are
\nyou eternally advanced in the way of progressive and divine perfection.
\nBy faith was Abraham justified and made aware of salvation by the
\n<\/font><\/p>\n

P.1683 – \u00a70 teachings of Melchizedek. All down through
\nthe ages has this same faith saved the sons of men, but now has a Son
\ncome forth from the Father to make salvation more real and acceptable.”<\/font><\/td>\n

on your part, \ub108\ud76c \ud3b8\uc5d0\uc11c<\/td>\n<\/tr>\n
P.1683 – \u00a71 When Jesus had left off speaking, there
\nwas great rejoicing among those who had heard these gracious words, and
\nthey all went on in the days that followed proclaiming the gospel of the
\nkingdom with new power and with renewed energy and enthusiasm. And the
\nwomen rejoiced all the more to know they were included in these plans
\nfor the establishment of the kingdom on earth.
\n<\/font><\/td>\n		all the more, \ub354\uad70\ub2e4\ub098<\/td>\n<\/tr>\n
 <\/p>\n

P.1683 – \u00a72 In summing up his final statement, Jesus
\nsaid: “You cannot buy salvation; you cannot earn righteousness. Salvation
\nis the gift of God, and righteousness is the natural fruit of the spirit-born
\nlife of sonship in the kingdom. You are not to be saved because you live
\na righteous life; rather is it that you live a righteous life because
\nyou have already been saved, have recognized sonship as the gift of God
\nand service in the kingdom as the supreme delight of life on earth. When
\nmen believe this gospel, which is a revelation of the goodness of God,
\nthey will be led to voluntary repentance of all known sin. Realization
\nof sonship is incompatible with the desire to sin. Kingdom believers hunger
\nfor righteousness and thirst for divine perfection.”<\/font><\/td>\n

\uc62c\ubc14\ub978 \uc0dd\uc560\ub97c \uc0b0\ub2e4\uace0 \uad6c\uc6d0\uc744 \ubc1b\ub294 \uac83\uc774 \uc544\ub2c8\ub2e4.<\/td>\n<\/tr>\n
6. THE EVENING LESSONS – P.1683
\n<\/font><\/p>\n

P.1683 – \u00a73 At the evening discussions Jesus talked
\nupon many subjects. During the remainder of this tour–before they all
\nreunited at Nazareth–he discussed “The Love of God,” “Dreams
\nand Visions,” “Malice,” “Humility and Meekness,”
\n“Courage and Loyalty,” “Music and Worship,” “Service
\nand Obedience,” “Pride and Presumption,” “Forgiveness
\nin Relation to Repentance,” “Peace and Perfection,” “Evil
\nSpeaking and Envy,” “Evil, Sin, and Temptation,” “Doubts
\nand Unbelief,” “Wisdom and Worship.” With the older apostles
\naway, these younger groups of both men and women more freely entered into
\nthese discussions with the Master.
\n<\/font><\/td>\n

 <\/td>\n<\/tr>\n
P.1683 – \u00a74 After spending two or three days with
\none group of twelve evangelists, Jesus would move on to join another group,
\nbeing informed as to the whereabouts and movements of all these workers
\nby David’s messengers. This being their first tour, the women remained
\nmuch of the time with Jesus. Through the messenger service each of these
\ngroups was kept fully informed concerning the progress of the tour, and
\nthe receipt of news from other groups was always a source of encouragement
\nto these scattered and separated workers.<\/font><\/td>\n		 <\/td>\n<\/tr>\n
P.1683 – \u00a75 Before their separation it had been arranged
\nthat the twelve apostles, together with the evangelists and the women’s
\ncorps, should assemble at Nazareth to meet the Master on Friday, March
\n4. Accordingly, about this time, from all parts of central and southern
\nGalilee these various groups of apostles and evangelists began moving
\ntoward Nazareth. By midafternoon, Andrew and Peter, the last to arrive,
\nhad reached the encampment prepared by the early arrivals and situated
\non the highlands to the north of the city. And this was the first time
\nJesus had visited Nazareth since the beginning of his public ministry.<\/font><\/td>\n		 <\/font><\/td>\n<\/tr>\n
7. THE SOJOURN AT NAZARETH – P.1683
\n<\/font><\/p>\n

P.1683 – \u00a76 This Friday afternoon Jesus walked about
\nNazareth quite unobserved and wholly unrecognized. He passed by the home
\nof his childhood and the carpenter
\nP.1684 – \u00a70 shop and spent a half hour on the hill which he so much
\nenjoyed when a lad. Not since the day of his baptism by John in the Jordan
\nhad the Son of Man had such a flood of human emotion stirred up within
\nhis soul. While coming down from the mount, he heard the familiar sounds
\nof the trumpet blast announcing the going down of the sun, just as he
\nhad so many, many times heard it when a boy growing up in Nazareth. Before
\nreturning to the encampment, he walked down by the synagogue where he
\nhad gone to school and indulged his mind in many reminiscences of his
\nchildhood days. Earlier in the day Jesus had sent Thomas to arrange with
\nthe ruler of the synagogue for his preaching at the Sabbath morning service.
\n<\/font><\/td>\n

 <\/td>\n<\/tr>\n
P.1684 – \u00a71 The people of Nazareth were never reputed
\nfor piety and righteous living. As the years passed, this village became
\nincreasingly contaminated by the low moral standards of near-by Sepphoris.
\nThroughout Jesus’ youth and young manhood there had been a division of
\nopinion in Nazareth regarding him; there was much resentment when he moved
\nto Capernaum. While the inhabitants of Nazareth had heard much about the
\ndoings of their former carpenter, they were offended that he had never
\nincluded his native village in any of his earlier preaching tours. They
\nhad indeed heard of Jesus’ fame, but the majority of the citizens were
\nangry because he had done none of his great works in the city of his youth.
\nFor months the people of Nazareth had discussed Jesus much, but their
\nopinions were, on the whole, unfavorable to him.
\n<\/font><\/td>\n		contaminate < con + tangere (touch) \ub354\ub7fd\ud788\ub2e4, \uc624\uc5fc\ub418\ub2e4<\/td>\n<\/tr>\n
 <\/p>\n

 <\/p>\n

P.1684 – \u00a72 Thus did the Master find himself in the
\nmidst of, not a welcome homecoming, but a decidedly hostile and hypercritical
\natmosphere. But this was not all. His enemies, knowing that he was to
\nspend this Sabbath day in Nazareth and supposing that he would speak in
\nthe synagogue, had hired numerous rough and uncouth men to harass him
\nand in every way possible make trouble.
\n<\/font><\/td>\n

uncouth, \ubb34\ub840\ud55c, \uad50\uc591 \uc5c6\ub294<\/td>\n<\/tr>\n
P.1684 – \u00a73 Most of the older of Jesus’ friends,
\nincluding the doting chazan teacher of his youth, were dead or had left
\nNazareth, and the younger generation was prone to resent his fame with
\nstrong jealousy. They failed to remember his early devotion to his father’s
\nfamily, and they were bitter in their criticism of his neglect to visit
\nhis brother and his married sisters living in Nazareth. The attitude of
\nJesus’ family toward him had also tended to increase this unkind feeling
\nof the citizenry. The orthodox among the Jews even presumed to criticize
\nJesus because he walked too fast on the way to the synagogue this Sabbath
\nmorning.<\/font><\/td>\n		 <\/font><\/td>\n<\/tr>\n
8. THE SABBATH SERVICE – P.1684
\n<\/font><\/p>\n

P.1684 – \u00a74 This Sabbath was a beautiful day, and
\nall Nazareth, friends and foes, turned out to hear this former citizen
\nof their town discourse in the synagogue. Many of the apostolic retinue
\nhad to remain without the synagogue; there was not room for all who had
\ncome to hear him. As a young man Jesus had often spoken in this place
\nof worship, and this morning, when the ruler of the synagogue handed him
\nthe roll of sacred writings from which to read the Scripture lesson, none
\npresent seemed to recall that this was the very manuscript which he had
\npresented to this synagogue.
\n<\/font><\/td>\n

turn out, \ub098\ud0c0\ub098\ub2e4, \ubc1d\ud600\uc9c0\ub2e4.<\/p>\n

retinue, \uc218\ud589\uc6d0<\/p>\n

without, \ubc14\uae65\uc5d0\uc11c<\/td>\n<\/tr>\n

 <\/p>\n

P.1684 – \u00a75 The services on this day were conducted
\njust as when Jesus had attended them as a boy. He ascended the speaking
\nplatform with the ruler of the synagogue, and the service was begun by
\nthe recital of two prayers: “Blessed is the Lord, King of the world,
\nwho forms the light and creates the darkness, who
\n<\/font><\/p>\n

P.1685 – \u00a70 makes peace and creates everything; who,
\nin mercy, gives light to the earth and to those who dwell upon it and
\nin goodness, day by day and every day, renews the works of creation. Blessed
\nis the Lord our God for the glory of his handiworks and for the light-giving
\nlights which he has made for his praise. Selah. Blessed is the Lord our
\nGod, who has formed the lights.”
\n<\/font><\/td>\n

services, \uc608\ubc30<\/p>\n

handiwork, \uc218\uacf5\ud488<\/td>\n<\/tr>\n

P.1685 – \u00a71 After a moment’s pause they again prayed:
\n“With great love has the Lord our God loved us, and with much overflowing
\npity has he pitied us, our Father and our King, for the sake of our fathers
\nwho trusted in him. You taught them the statutes of life; have mercy upon
\nus and teach us. Enlighten our eyes in the law; cause our hearts to cleave
\nto your commandments; unite our hearts to love and fear your name, and
\nwe shall not be put to shame, world without end. For you are a God who
\nprepares salvation, and us have you chosen from among all nations and
\ntongues, and in truth have you brought us near your great name–selah–that
\nwe may lovingly praise your unity. Blessed is the Lord, who in love chose
\nhis people Israel.”
\n<\/font><\/td>\n		pity (\ubd88\uc30d\ud788 \uc5ec\uae30\ub2e4)<\/p>\n

statute, \ubc95\ub839, \ubc95 \uc870\ud56d<\/p>\n

cleave, \ucabc\uac1c\ub2e4, \uace0\uc218\ud558\ub2e4 (\ub2ec\ub77c\ubd99\ub2e4)<\/td>\n<\/tr>\n

 <\/p>\n

P.1685 – \u00a72 The congregation then recited the Shema,
\nthe Jewish creed of faith. This ritual consisted in repeating numerous
\npassages from the law and indicated that the worshipers took upon themselves
\nthe yoke of the kingdom of heaven, also the yoke of the commandments as
\napplied to the day and the night.
\n<\/font><\/td>\n

creed, \uc2e0\uc870<\/td>\n<\/tr>\n
P.1685 – \u00a73 And then followed the third prayer: “True
\nit is that you are Yahweh, our God and the God of our fathers; our King
\nand the King of our fathers; our Savior and the Savior of our fathers;
\nour Creator and the rock of our salvation; our help and our deliverer.
\nYour name is from everlasting, and there is no God beside you. A new song
\ndid they that were delivered sing to your name by the seashore; together
\ndid all praise and own you King and say, Yahweh shall reign, world without
\nend. Blessed is the Lord who saves Israel.”
\n<\/font><\/td>\n		 <\/td>\n<\/tr>\n
P.1685 – \u00a74 The ruler of the synagogue then took
\nhis place before the ark, or chest, containing the sacred writings and
\nbegan the recitation of the nineteen prayer eulogies, or benedictions.
\nBut on this occasion it was desirable to shorten the service in order
\nthat the distinguished guest might have more time for his discourse; accordingly,
\nonly the first and last of the benedictions were recited. The first was:
\n“Blessed is the Lord our God, and the God of our fathers, the God
\nof Abraham, and the God of Isaac, and the God of Jacob; the great, the
\nmighty, and the terrible God, who shows mercy and kindness, who creates
\nall things, who remembers the gracious promises to the fathers and brings
\na savior to their children’s children for his own name’s sake, in love.
\nO King, helper, savior, and shield! Blessed are you, O Yahweh, the shield
\nof Abraham.”<\/font><\/td>\n		chest, \uc11c\ub78d, \uc0c1\uc790<\/p>\n

ark, \uc5b8\uc57d\uada4, \ubc29\uc8fc<\/td>\n<\/tr>\n

P.1685 – \u00a75 Then followed the last benediction: “O
\nbestow on your people Israel great peace forever, for you are King and
\nthe Lord of all peace. And it is good in your eyes to bless Israel at
\nall times and at every hour with peace. Blessed are you, Yahweh, who blesses
\nhis people Israel with peace.” The congregation looked not at the
\nruler as he recited the benedictions. Following the benedictions he offered
\nan informal prayer suitable for the occasion, and when this was concluded,
\nall the congregation joined in saying amen.<\/font><\/td>\n		 <\/td>\n<\/tr>\n
P.1685 – \u00a76 Then the chazan went over to the ark
\nand brought out a roll, which he presented to Jesus that he might read
\nthe Scripture lesson. It was customary to call upon seven persons to read
\nnot less than three verses of the law, but this practice was waived on
\nthis occasion that the visitor might read the lesson of his own selection.
\nJesus, taking the roll, stood up and began to read from Deuteronomy: “For
\nthis commandment which I give you this day is not hidden from you, <\/font><\/p>\n

P.1686 – \u00a70 neither is it far off. It is not in heaven,
\nthat you should say, who shall go up for us to heaven and bring it down
\nto us that we may hear and do it? Neither is it beyond the sea, that you
\nshould say, who will go over the sea for us to bring the commandment to
\nus that we may hear and do it? No, the word of life is very near to you,
\neven in your presence and in your heart, that you may know and obey it.”<\/font><\/p>\n


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

roll, \ub450\ub8e8\ub9d0\uc774<\/p>\n

waive, \uba74\uc81c\ud558\ub2e4<\/p>\n

Deuteronomy (second law in Greek), \uc2e0\uba85\uae30<\/td>\n<\/tr>\n

P.1686 – \u00a71 And when he had ceased reading from the
\nlaw, he turned to Isaiah and began to read: “The spirit of the Lord
\nis upon me because he has anointed me to preach good tidings to the poor.
\nHe has sent me to proclaim release to the captives and the recovering
\nof sight to the blind, to set at liberty those who are bruised and to
\nproclaim the acceptable year of the Lord.”
\n<\/font><\/td>\n		bruised, \uba4d\uc774 \ub4e4\ub2e4<\/td>\n<\/tr>\n
 <\/p>\n

P.1686 – \u00a72 Jesus closed the book and, after handing
\nit back to the ruler of the synagogue, sat down and began to discourse
\nto the people. He began by saying: “Today are these Scriptures fulfilled.”
\nAnd then Jesus spoke for almost fifteen minutes on “The Sons and
\nDaughters of God.” Many of the people were pleased with the discourse,
\nand they marveled at his graciousness and wisdom.
\n<\/font><\/td>\n

\uc608\uc218\uc758 \uc124\uad50<\/td>\n<\/tr>\n
P.1686 – \u00a73 It was customary in the synagogue, after
\nthe conclusion of the formal service, for the speaker to remain so that
\nthose who might be interested could ask him questions. Accordingly, on
\nthis Sabbath morning Jesus stepped down into the crowd which pressed forward
\nto ask questions. In this group were many turbulent individuals whose
\nminds were bent on mischief, while about the fringe of this crowd there
\ncirculated those debased men who had been hired to make trouble for Jesus.
\nMany of the disciples and evangelists who had remained without now pressed
\ninto the synagogue and were not slow to recognize that trouble was brewing.
\nThey sought to lead the Master away, but he would not go with them.<\/font><\/td>\n		turbulent, \uc0ac\ub098\uc6b4<\/td>\n<\/tr>\n
9. THE NAZARETH REJECTION – P.1686
\n<\/font><\/p>\n

P.1686 – \u00a74 Jesus found himself surrounded in the
\nsynagogue by a great throng of his enemies and a sprinkling of his own
\nfollowers, and in reply to their rude questions and sinister banterings
\nhe half humorously remarked: “Yes, I am Joseph’s son; I am the carpenter,
\nand I am not surprised that you remind me of the proverb, `Physician heal
\nyourself,’ and that you challenge me to do in Nazareth what you have heard
\nI did at Capernaum; but I call you to witness that even the Scriptures
\ndeclare that `a prophet is not without honor save in his own country and
\namong his own people.'”<\/font><\/td>\n

banter, \uc870\ub871, \ub180\ub9ac\ub2e4<\/p>\n

save, \uc81c\uc678\ud558\uace0<\/td>\n<\/tr>\n

P.1686 – \u00a75 But they jostled him and, pointing accusing
\nfingers at him, said: “You think you are better than the people of
\nNazareth; you moved away from us, but your brother is a common workman,
\nand your sisters still live among us. We know your mother, Mary. Where
\nare they today? We hear big things about you, but we notice that you do
\nno wonders when you come back.” Jesus answered them: “I love
\nthe people who dwell in the city where I grew up, and I would rejoice
\nto see you all enter the kingdom of heaven, but the doing of the works
\nof God is not for me to determine. The transformations of grace are wrought
\nin response to the living faith of those who are the beneficiaries.”<\/font><\/td>\n		jostle, \ubc00\uce58\ub2e4, \ud5e4\uccd0\ub098\uac00\ub2e4<\/p>\n

wrought = worked<\/td>\n<\/tr>\n


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


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

P.1686 – \u00a76 Jesus would have good-naturedly managed
\nthe crowd and effectively disarmed even his violent enemies had it not
\nbeen for the tactical blunder of one of his own apostles, Simon Zelotes,
\nwho, with the help of Nahor, one of the younger evangelists, had meanwhile
\ngathered together a group of Jesus’ friends
\n<\/font><\/p>\n

P.1687 – \u00a70 from among the crowd and, assuming a
\nbelligerent attitude, had served notice on the enemies of the Master to
\ngo hence. Jesus had long taught the apostles that a soft answer turns
\naway wrath, but his followers were not accustomed to seeing their beloved
\nteacher, whom they so willingly called Master, treated with such discourtesy
\nand disdain. It was too much for them, and they found themselves giving
\nexpression to passionate and vehement resentment, all of which only tended
\nto arouse the mob spirit in this ungodly and uncouth assembly. And so,
\nunder the leadership of hirelings, these ruffians laid hold upon Jesus
\nand rushed him out of the synagogue to the brow of a near-by precipitous
\nhill, where they were minded to shove him over the edge to his death below.
\nBut just as they were about to push him over the edge of the cliff, Jesus
\nturned suddenly upon his captors and, facing them, quietly folded his
\narms. He said nothing, but his friends were more than astonished when,
\nas he started to walk forward, the mob parted and permitted him to pass
\non unmolested.
\n<\/font><\/p>\n

P.1687 – \u00a71 Jesus, followed by his disciples, proceeded
\nto their encampment, where all this was recounted. And they made ready
\nthat evening to go back to Capernaum early the next day, as Jesus had
\ndirected. This turbulent ending of the third public preaching tour had
\na sobering effect upon all of Jesus’ followers. They were beginning to
\nrealize the meaning of some of the Master’s teachings; they were awaking
\nto the fact that the kingdom would come only through much sorrow and bitter
\ndisappointment.<\/font><\/p>\n

P.1687 – \u00a72 They left Nazareth this Sunday morning,
\nand traveling by different routes, they all finally assembled at Bethsaida
\nby noon on Thursday, March 10. They came together as a sober and serious
\ngroup of disillusioned preachers of the gospel of truth and not as an
\nenthusiastic and all-conquering band of triumphant crusaders.<\/font><\/td>\n

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

.1678 – \u00a71 On Sunday evening, January 16, A.D. 29, Abner, with the apostles of John, reached Bethsaida and went into joint conference with Andrew and the apostles of Jesus… <\/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-2322","post","type-post","status-publish","format-standard","hentry","category-5"],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/pb37T2-Bs","jetpack-related-posts":[],"_links":{"self":[{"href":"https:\/\/lightandlife.org\/index.php?rest_route=\/wp\/v2\/posts\/2322","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=2322"}],"version-history":[{"count":7,"href":"https:\/\/lightandlife.org\/index.php?rest_route=\/wp\/v2\/posts\/2322\/revisions"}],"predecessor-version":[{"id":2529,"href":"https:\/\/lightandlife.org\/index.php?rest_route=\/wp\/v2\/posts\/2322\/revisions\/2529"}],"wp:attachment":[{"href":"https:\/\/lightandlife.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=2322"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/lightandlife.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=2322"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/lightandlife.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=2322"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}