{"id":2531,"date":"2024-11-17T01:14:11","date_gmt":"2024-11-17T01:14:11","guid":{"rendered":"https:\/\/lightandlife.org\/?p=2531"},"modified":"2024-12-08T00:31:37","modified_gmt":"2024-12-08T00:31:37","slug":"b151-%ec%98%81%ed%95%9c","status":"publish","type":"post","link":"https:\/\/lightandlife.org\/?p=2531","title":{"rendered":"b151 (\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
P.1688 – \u00a71 By March 10 all of the
\npreaching and teaching groups had forgathered at Bethsaida. Thursday night
\nand Friday many of them went out to fish, while on the Sabbath day they
\nattended the synagogue to hear an aged Jew of Damascus discourse on the
\nglory of father Abraham. Jesus spent most of this Sabbath day alone in
\nthe hills. That Saturday night the Master talked for more than an hour
\nto the assembled groups on “The mission of adversity and the spiritual
\nvalue of disappointment.” This was a memorable occasion, and his
\nhearers never forgot the lesson he imparted.
\n<\/font><\/p>\n

 <\/td>\n

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

adversity, \uc5ed\uacbd<\/p>\n

impart, \ub098\ub204\uc5b4 \uc8fc\ub2e4<\/td>\n<\/tr>\n

P.1688 – \u00a72 Jesus had not fully recovered from the
\nsorrow of his recent rejection at Nazareth; the apostles were aware of
\na peculiar sadness mingled with his usual cheerful demeanor. James and
\nJohn were with him much of the time, Peter being more than occupied with
\nthe many responsibilities having to do with the welfare and direction
\nof the new corps of evangelists. This time of waiting before starting
\nfor the Passover at Jerusalem, the women spent in visiting from house
\nto house, teaching the gospel, and ministering to the sick in Capernaum
\nand the surrounding cities and villages.<\/font><\/td>\n		demeanor, \ud589\uc2e4, \ud589\ub3d9\uac70\uc9c0<\/p>\n

from house to house, \uc774\uc9d1 \uc800\uc9d1<\/td>\n<\/tr>\n

1. THE PARABLE OF THE SOWER – P.1688
\n<\/font><\/p>\n

P.1688 – \u00a73 About this time Jesus first began to
\nemploy the parable method of teaching the multitudes that so frequently
\ngathered about him. Since Jesus had talked with the apostles and others
\nlong into the night, on this Sunday morning very few of the group were
\nup for breakfast; so he went out by the seaside and sat alone in the boat,
\nthe old fishing boat of Andrew and Peter, which was always kept at his
\ndisposal, and meditated on the next move to be made in the work of extending
\nthe kingdom. But the Master was not to be alone for long. <\/font><\/p>\n

Very soon the
\npeople from Capernaum and near-by villages began to arrive, and by ten
\no’clock that morning almost one thousand were assembled on shore near
\nJesus’ boat and were clamoring for attention. Peter was now up and, making
\nhis way to the boat, said to Jesus, “Master, shall I talk to them?”
\nBut Jesus answered, “No, Peter, I will tell them a story.” And
\nthen Jesus began the recital of the parable of the sower, one of the first
\nof a long series of such parables which he taught the throngs that followed
\nafter him. This boat had an elevated seat on which he sat (for it was
\nthe custom to sit when teaching) while he talked to the crowd assembled
\nalong the shore. After Peter had spoken a few words, Jesus said: <\/font><\/p>\n

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

clamor, \uc678\uce58\ub2e4, \uace0\ud568\uc744 \uc9c0\ub974\ub2e4<\/td>\n<\/tr>\n
P.1688 – \u00a74 “A sower went forth to sow, and
\nit came to pass as he sowed that some seed fell by the wayside to be trodden
\nunderfoot and devoured by the birds of
\n<\/font><\/p>\n

P.1689 – \u00a70 heaven. Other seed fell upon the rocky
\nplaces where there was little earth, and immediately it sprang up because
\nthere was no depth to the soil, but as soon as the sun shone, it withered
\nbecause it had no root whereby to secure moisture. Other seed fell among
\nthe thorns, and as the thorns grew up, it was choked so that it yielded
\nno grain. Still other seed fell upon good ground and, growing, yielded,
\nsome thirtyfold, some sixtyfold, and some a hundredfold.” And when
\nhe had finished speaking this parable, he said to the multitude, “He
\nwho has ears to hear, let him hear.”
\n<\/font><\/td>\n

China: invented the iron seed drill during the Han dynasty (2nd century BC).<\/p>\n

\uc11c\uc591\uc5d0\uc11c\ub294 \uc528\ub97c \uc774\ub9ac\uc800\ub9ac \ubfcc\ub824 \uc190\uc2e4\uc774 \ub9ce\uc558\ub2e4\uace0 \ud55c\ub2e4.<\/p>\n

 <\/td>\n<\/tr>\n

P.1689 – \u00a71 The apostles and those who were with
\nthem, when they heard Jesus teach the people in this manner, were greatly
\nperplexed; and after much talking among themselves, that evening in the
\nZebedee garden Matthew said to Jesus: “Master, what is the meaning
\nof the dark sayings which you present to the multitude? Why do you speak
\nin parables to those who seek the truth?” And Jesus answered:<\/font><\/td>\n		dark saying, \ub09c\ud574\ud55c \ub9d0\uc500<\/td>\n<\/tr>\n
 <\/p>\n

P.1689 – \u00a72 “In patience have I instructed you
\nall this time. To you it is given to know the mysteries of the kingdom
\nof heaven, but to the undiscerning multitudes and to those who seek our
\ndestruction, from now on, the mysteries of the kingdom shall be presented
\nin parables. And this we will do so that those who really desire to enter
\nthe kingdom may discern the meaning of the teaching and thus find salvation,
\nwhile those who listen only to ensnare us may be the more confounded in
\nthat they will see without seeing and will hear without hearing. My children,
\ndo you not perceive the law of the spirit which decrees that to him who
\nhas shall be given so that he shall have an abundance; but from him who
\nhas not shall be taken away even that which he has. <\/font><\/p>\n

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

ensnare, \ud568\uc815\uc5d0 \ube60\ub728\ub9ac\ub2e4.<\/p>\n

\ube44\uc720\uc758 \ubaa9\uc801<\/p>\n

\uc601\uc758 \ubc95\uce59: \uac00\uc9c4 \uc790\ub294 \ub354\uc6b1 \ubc1b\uace0 \uc5c6\ub294 \uc790\ub294 \uc5bc\ub9c8 \uc548 \ub418\ub294 \uac83\uae4c\uc9c0 \ube7c\uc557\uae34\ub2e4.<\/td>\n<\/tr>\n

Therefore will I henceforth
\nspeak to the people much in parables to the end that our friends and those
\nwho desire to know the truth may find that which they seek, while our
\nenemies and those who love not the truth may hear without understanding.
\nMany of these people follow not in the way of the truth. The prophet did,
\nindeed, describe all such undiscerning souls when he said: `For this people’s
\nheart has waxed gross, and their ears are dull of hearing, and their eyes
\nthey have closed lest they should discern the truth and understand it
\nin their hearts.'”
\n<\/font><\/td>\n		to the end, ~\uc744 \ubaa9\uc801\uc73c\ub85c<\/p>\n

wax gross, \ub9c8\uc74c\uc774 \ubb34\ub514\uc5b4\uc9c0\ub2e4.<\/td>\n<\/tr>\n

P.1689 – \u00a73 The apostles did not fully comprehend the significance
\nof the Master’s words. As Andrew and Thomas talked further with Jesus,
\nPeter and the other apostles withdrew to another portion of the garden
\nwhere they engaged in earnest and prolonged discussion.<\/font><\/td>\n		 <\/font><\/td>\n<\/tr>\n
2. INTERPRETATION OF THE PARABLE – P.1689
\n<\/font><\/p>\n

P.1689 – \u00a74 Peter and the group about him came to
\nthe conclusion that the parable of the sower was an allegory, that each
\nfeature had some hidden meaning, and so they decided to go to Jesus and
\nask for an explanation. Accordingly, Peter approached the Master, saying:
\n“We are not able to penetrate the meaning of this parable, and we
\ndesire that you explain it to us since you say it is given us to know
\nthe mysteries of the kingdom.” And when Jesus heard this, he said
\nto Peter: “My son, I desire to withhold nothing from you, but first
\nsuppose you tell me what you have been talking about; what is your interpretation
\nof the parable?”
\n<\/font><\/td>\n

come to conclusion, \uacb0\ub860\uc5d0 \ub3c4\ub2ec\ud558\ub2e4<\/p>\n

allegory < G: allos (other) + agoria (speaking). The story says something else, \ube44\uc720<\/td>\n<\/tr>\n

 <\/p>\n

P.1689 – \u00a75 After a moment of silence, Peter said:
\n“Master, we have talked much concerning the parable, and this is
\nthe interpretation I have decided upon: The
\n<\/font><\/p>\n

P.1690 – \u00a70 sower is the gospel preacher; the seed
\nis the word of God. The seed which fell by the wayside represents those
\nwho do not understand the gospel teaching. The birds which snatched away
\nthe seed that fell upon the hardened ground represent Satan, or the evil
\none, who steals away that which has been sown in the hearts of these ignorant
\nones. The seed which fell upon the rocky places, and which sprang up so
\nsuddenly, represents those superficial and unthinking persons who, when
\nthey hear the glad tidings, receive the message with joy; but because
\nthe truth has no real root in their deeper understanding, their devotion
\nis short-lived in the face of tribulation and persecution. <\/font><\/p>\n

When trouble
\ncomes, these believers stumble; they fall away when tempted. The seed
\nwhich fell among thorns represents those who hear the word willingly,
\nbut who allow the cares of the world and the deceitfulness of riches to
\nchoke the word of truth so that it becomes unfruitful. Now the seed which
\nfell on good ground and sprang up to bear, some thirty, some sixty, and
\nsome a hundredfold, represents those who, when they have heard the truth,
\nreceive it with varying degrees of appreciation–owing to their differing
\nintellectual endowments–and hence manifest these varying degrees of religious
\nexperience.”
\n<\/font><\/p>\n

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

snatch, \uc7a1\uc544\ucc44\ub2e4<\/p>\n

stumble, \ube44\ud2c0\uac70\ub9ac\ub2e4, \ub118\uc5b4\uc9c0\ub2e4.<\/p>\n

cares of the world, \uc138\uc0c1\uc758 \uac71\uc815\uac70\ub9ac<\/td>\n<\/tr>\n

P.1690 – \u00a71 Jesus, after listening to Peter’s interpretation
\nof the parable, asked the other apostles if they did not also have suggestions
\nto offer. To this invitation only Nathaniel responded. Said he: “Master,
\nwhile I recognize many good things about Simon Peter’s interpretation
\nof the parable, I do not fully agree with him. My idea of this parable
\nwould be: <\/font><\/p>\n

The seed represents the gospel of the kingdom, while the sower
\nstands for the messengers of the kingdom. The seed which fell by the wayside
\non hardened ground represents those who have heard but little of the gospel,
\nalong with those who are indifferent to the message, and who have hardened
\ntheir hearts. The birds of the sky that snatched away the seed which fell
\nby the wayside represent one’s habits of life, the temptation of evil,
\nand the desires of the flesh. <\/font><\/td>\n

stands for ~\uc744 \ub300\ud45c\ud558\ub2e4<\/p>\n

but = only<\/p>\n

indifferent to ~\uc5d0 \ubb34\uad00\uc2ec\ud558\ub2e4<\/td>\n<\/tr>\n

 <\/p>\n

The seed which fell among the rocks stands
\nfor those emotional souls who are quick to receive new teaching and equally
\nquick to give up the truth when confronted with the difficulties and realities
\nof living up to this truth; they lack spiritual perception. The seed which
\nfell among the thorns represents those who are attracted to the truths
\nof the gospel; they are minded to follow its teachings, but they are prevented
\nby the pride of life, jealousy, envy, and the anxieties of human existence.
\nThe seed which fell on good soil, springing up to bear, some thirty, some
\nsixty, and some a hundredfold, represents the natural and varying degrees
\nof ability to comprehend truth and respond to its spiritual teachings
\nby men and women who possess diverse endowments of spirit illumination.”
\n<\/font><\/td>\n

soul, \ud63c, \uc0ac\ub78c<\/p>\n

give up, \ud3ec\uae30\ud558\ub2e4<\/td>\n<\/tr>\n

 <\/p>\n

P.1690 – \u00a72 When Nathaniel had finished speaking,
\nthe apostles and their associates fell into serious discussion and engaged
\nin earnest debate, some contending for the correctness of Peter’s interpretation,
\nwhile almost an equal number sought to defend Nathaniel’s explanation
\nof the parable. Meanwhile Peter and Nathaniel had withdrawn to the house,
\nwhere they were involved in a vigorous and determined effort the one to
\nconvince and change the mind of the other.
\n<\/font><\/td>\n

 <\/td>\n<\/tr>\n
P.1690 – \u00a73 The Master permitted this confusion to
\npass the point of most intense expression; then he clapped his hands and
\ncalled them about him. When they had all gathered around him once more,
\nhe said, “Before I tell you about this parable, do any of you have
\naught to say?” Following a moment of silence, Thomas spoke up: “Yes,
\nMaster, I wish to say a few words. I remember that you once told us to
\nbeware of this very thing. You instructed us that, when
\n<\/font><\/p>\n

P.1691 – \u00a70 using illustrations for our preaching,
\nwe should employ true stories, not fables, and that we should select a
\nstory best suited to the illustration of the one central and vital truth
\nwhich we wished to teach the people, and that, having so used the story,
\nwe should not attempt to make a spiritual application of all the minor
\ndetails involved in the telling of the story. <\/font><\/td>\n

clap, \uc190\ubc14\ub2e5\uc744 \uce58\ub2e4<\/p>\n

aught = anything<\/p>\n

beware of ~\uc744 \uc870\uc2ec\ud558\ub2e4, \uac1c \ub530\uc704<\/p>\n

fable = \uc6b0\ud654<\/p>\n

vital, \uc911\ub300\ud55c, L: vita = life<\/p>\n

\uc138\ubd80\uc5d0 \uc758\ubbf8\ub97c \ubd80\uc5ec\ud558\uc9c0 \ub9d0 \uac83<\/td>\n<\/tr>\n

 <\/p>\n

I hold that Peter and Nathaniel
\nare both wrong in their attempts to interpret this parable. I admire their
\nability to do these things, but I am equally sure that all such attempts
\nto make a natural parable yield spiritual analogies in all its features
\ncan only result in confusion and serious misconception of the true purpose
\nof such a parable. That I am right is fully proved by the fact that, whereas
\nwe were all of one mind an hour ago, now are we divided into two separate
\ngroups who hold different opinions concerning this parable and hold such
\nopinions so earnestly as to interfere, in my opinion, with our ability
\nfully to grasp the great truth which you had in mind when you presented
\nthis parable to the multitude and subsequently asked us to make comment
\nupon it.”
\n<\/font><\/td>\n

result in, \uacb0\uacfc\ub97c \ub0b3\ub2e4<\/p>\n

have in mind, \uc5fc\ub450\uc5d0 \ub450\ub2e4<\/td>\n<\/tr>\n

P.1691 – \u00a71 The words which Thomas spoke had a quieting
\neffect on all of them. He caused them to recall what Jesus had taught
\nthem on former occasions, and before Jesus resumed speaking, Andrew arose,
\nsaying: “I am persuaded that Thomas is right, and I would like to
\nhave him tell us what meaning he attaches to the parable of the sower.”
\n<\/font><\/p>\n

After Jesus had beckoned Thomas to speak, he said: “My brethren,
\nI did not wish to prolong this discussion, but if you so desire, I will
\nsay that I think this parable was spoken to teach us one great truth.
\nAnd that is that our teaching of the gospel of the kingdom, no matter
\nhow faithfully and efficiently we execute our divine commissions, is going
\nto be attended by varying degrees of success; and that all such differences
\nin results are directly due to conditions inherent in the circumstances
\nof our ministry, conditions over which we have little or no control.”<\/font><\/td>\n

quieting effect, \ucc2c\ubb3c \ub07c\uc5b9\ub294 \ud6a8\uacfc<\/td>\n<\/tr>\n
P.1691 – \u00a72 When Thomas had finished speaking, the
\nmajority of his fellow preachers were about ready to agree with him, even
\nPeter and Nathaniel were on their way over to speak with him, when Jesus
\narose and said: “Well done, Thomas; you have discerned the true meaning
\nof parables; but both Peter and Nathaniel have done you all equal good
\nin that they have so fully shown the danger of undertaking to make an
\nallegory out of my parables. In your own hearts you may often profitably
\nengage in such flights of the speculative imagination, but you make a
\nmistake when you seek to offer such conclusions as a part of your public
\nteaching.”
\n<\/font><\/td>\n		in that, \ud558\ubbc0\ub85c<\/p>\n

flight, \ube44\uc57d<\/p>\n

\ube44\uc720\ub97c \uc6b0\ud654\ub85c \ub9cc\ub4e4\uba74 \uc798\ubabb\ub41c \uacb0\ub860\uc744 \ub0bc \uc218 \uc788\ub2e4<\/td>\n<\/tr>\n

P.1691 – \u00a73 Now that the tension was over, Peter
\nand Nathaniel congratulated each other on their interpretations, and with
\nthe exception of the Alpheus twins, each of the apostles ventured to make
\nan interpretation of the parable of the sower before they retired for
\nthe night. Even Judas Iscariot offered a very plausible interpretation.
\nThe twelve would often, among themselves, attempt to figure out the Master’s
\nparables as they would an allegory, but never again did they regard such
\nspeculations seriously. This was a very profitable session for the apostles
\nand their associates, especially so since from this time on Jesus more
\nand more employed parables in connection with his public teaching.<\/font><\/td>\n		 <\/font>venture, \uac10\ud788 \ub098\uc11c\ub2e4<\/td>\n<\/tr>\n
3. MORE ABOUT PARABLES – P.1691
\n<\/font><\/p>\n

P.1691 – \u00a74 The apostles were parable-minded, so
\nmuch so that the whole of the next evening was devoted to the further
\ndiscussion of parables. Jesus introduced
\n<\/font><\/p>\n

P.1692 – \u00a70 the evening’s conference by saying: “My
\nbeloved, you must always make a difference in teaching so as to suit your
\npresentation of truth to the minds and hearts before you. When you stand
\nbefore a multitude of varying intellects and temperaments, you cannot
\nspeak different words for each class of hearers, but you can tell a story
\nto convey your teaching; and each group, even each individual, will be
\nable to make his own interpretation of your parable in accordance with
\nhis own intellectual and spiritual endowments.<\/font><\/p>\n

 <\/p>\n

You are to let your light
\nshine but do so with wisdom and discretion. No man, when he lights a lamp,
\ncovers it up with a vessel or puts it under the bed; he puts his lamp
\non a stand where all can behold the light. Let me tell you that nothing
\nis hid in the kingdom of heaven which shall not be made manifest; neither
\nare there any secrets which shall not ultimately be made known. Eventually,
\nall these things shall come to light. Think not only of the multitudes
\nand how they hear the truth; take heed also to yourselves how you hear.
\nRemember that I have many times told you: To him who has shall be given
\nmore, while from him who has not shall be taken away even that which he
\nthinks he has.”<\/font><\/p>\n

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

\uccad\uc911 \uc218\uc900\uc5d0 \ub9de\uac8c \uac15\uc5f0\uc744 \ud574\uc57c \ud55c\ub2e4.<\/p>\n

\uadf8\ub7ec\ub098 \uccad\uc911\uc5d0 \uc5ec\ub7ec \uc218\uc900\uc758 \uc0ac\ub78c\uc774 \uc788\uc744 \ub54c\ub294, \ube44\uc720\ub97c \uc368\ub77c.<\/td>\n<\/tr>\n

P.1692 – \u00a71 The continued discussion of parables
\nand further instruction as to their interpretation may be summarized and
\nexpressed in modern phraseology as follows:<\/font><\/p>\n

P.1692 – \u00a72 1. Jesus advised against the use of either
\nfables or allegories in teaching the truths of the gospel. He did recommend
\nthe free use of parables, especially nature parables. He emphasized the
\nvalue of utilizing the analogy existing between the natural and the spiritual
\nworlds as a means of teaching truth. He frequently alluded to the natural
\nas “the unreal and fleeting shadow of spirit realities.”<\/font><\/td>\n

 <\/td>\n<\/tr>\n
P.1692 – \u00a73 2. Jesus narrated three or four parables
\nfrom the Hebrew scriptures, calling attention to the fact that this method
\nof teaching was not wholly new. However, it became almost a new method
\nof teaching as he employed it from this time onward.<\/font><\/td>\n		this time onward, \uc774\ub54c\ubd80\ud130 \uc8fd<\/td>\n<\/tr>\n
P.1692 – \u00a74 3. In teaching the apostles the value
\nof parables, Jesus called attention to the following points:
\n<\/font><\/p>\n

P.1692 – \u00a75 The parable provides for a simultaneous
\nappeal to vastly different levels of mind and spirit. The parable stimulates
\nthe imagination, challenges the discrimination, and provokes critical
\nthinking; it promotes sympathy without arousing antagonism.
\n<\/font><\/td>\n

discrimination, \uad6c\ubcc4<\/p>\n

\uc2e4\uc81c \uc778\ubb3c\uc744 \uad6c\uccb4\uc801\uc73c\ub85c \uc5b8\uae09\ud558\uba74, \ucc2c\uc131\uc774\ub098 \ubc18\ub300\uac00 \uc0dd\uae30\uc9c0\ub9cc \ube44\uc720\ub294 \uadf8\ub807\uc9c0 \uc54a\ub2e4.<\/td>\n<\/tr>\n

P.1692 – \u00a76 The parable proceeds from the things
\nwhich are known to the discernment of the unknown. The parable utilizes
\nthe material and natural as a means of introducing the spiritual and the
\nsupermaterial.
\n<\/font><\/td>\n		discern < dis (apart) + cernere (separate), \ud30c\uc545\ud558\ub2e4<\/td>\n<\/tr>\n
P.1692 – \u00a77 Parables favor the making of impartial
\nmoral decisions. The parable evades much prejudice and puts new truth
\ngracefully into the mind and does all this with the arousal of a minimum
\nof the self-defense of personal resentment.
\n<\/font><\/td>\n		impartial, \ud3b8\ud30c\uc801\uc774 \uc544\ub2cc, \uacf5\ud3c9\ud55c<\/td>\n<\/tr>\n
P.1692 – \u00a78 To reject the truth contained in parabolical
\nanalogy requires conscious intellectual action which is directly in contempt
\nof one’s honest judgment and fair decision. The parable conduces to the
\nforcing of thought through the sense of hearing.
\n<\/font><\/td>\n		in contempt of ~ \uc744 \ubb34\uc2dc\ud558\ub294<\/p>\n

conduce, \uc720\uc778\ud558\ub2e4, con +ducere (lead)<\/td>\n<\/tr>\n

P.1692 – \u00a79 The use of the parable form of teaching
\nenables the teacher to present new and even startling truths while at
\nthe same time he largely avoids all controversy and outward clashing with
\ntradition and established authority.
\n<\/font><\/td>\n		controversy, \ub17c\uc7c1<\/td>\n<\/tr>\n
 <\/p>\n

P.1693 – \u00a71 The parable also possesses the advantage
\nof stimulating the memory of the truth taught when the same familiar scenes
\nare subsequently encountered.<\/font><\/p>\n

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

stimulate, \uc790\uadf9\ud558\ub2e4, sting<\/td>\n<\/tr>\n
P.1693 – \u00a72 In this way Jesus sought to acquaint
\nhis followers with many of the reasons underlying his practice of increasingly
\nusing parables in his public teaching.<\/font><\/td>\n		acquaint with ~\uc744 \uc54c\uac8c \ub418\ub2e4<\/td>\n<\/tr>\n
P.1693 – \u00a73 Toward the close of the evening’s lesson
\nJesus made his first comment on the parable of the sower. He said the
\nparable referred to two things: First, it was a review of his own ministry
\nup to that time and a forecast of what lay ahead of him for the remainder
\nof his life on earth. And second, it was also a hint as to what the apostles
\nand other messengers of the kingdom might expect in their ministry from
\ngeneration to generation as time passed.
\n<\/font><\/td>\n		 <\/td>\n<\/tr>\n
 <\/p>\n

P.1693 – \u00a74 Jesus also resorted to the use of parables
\nas the best possible refutation of the studied effort of the religious
\nleaders at Jerusalem to teach that all of his work was done by the assistance
\nof demons and the prince of devils. The appeal to nature was in contravention
\nof such teaching since the people of that day looked upon all natural
\nphenomena as the product of the direct act of spiritual beings and supernatural
\nforces. He also determined upon this method of teaching because it enabled
\nhim to proclaim vital truths to those who desired to know the better way
\nwhile at the same time affording his enemies less opportunity to find
\ncause for offense and for accusations against him.
\n<\/font><\/td>\n

resort, \uc758\uc874\ud558\ub2e4<\/p>\n

contravene < contra (against) + venire (come) = conflict.<\/p>\n

 <\/td>\n<\/tr>\n

P.1693 – \u00a75 Before he dismissed the group for the
\nnight, Jesus said: “Now will I tell you the last of the parable of
\nthe sower. I would test you to know how you will receive this: The kingdom
\nof heaven is also like a man who cast good seed upon the earth; and while
\nhe slept by night and went about his business by day, the seed sprang
\nup and grew, and although he knew not how it came about, the plant came
\nto fruit. First there was the blade, then the ear, then the full grain
\nin the ear. And then when the grain was ripe, he put forth the sickle,
\nand the harvest was finished. He who has an ear to hear, let him hear.”
\n<\/font><\/td>\n		ear (\uc774\uc0ad, \uace1\uc2dd\uc5d0\uc11c \ub0b1\uc54c\uc774 \uc0dd\uae30\ub294 \ubd80\ubd84)<\/td>\n<\/tr>\n
P.1693 – \u00a76 Many times did the apostles turn this
\nsaying over in their minds, but the Master never made further mention
\nof this addition to the parable of the sower.<\/font><\/td>\n		 <\/td>\n<\/tr>\n
4. MORE PARABLES BY THE SEA – P.1693
\n<\/font><\/p>\n

P.1693 – \u00a77 The next day Jesus again taught the people
\nfrom the boat, saying: “The kingdom of heaven is like a man who sowed
\ngood seed in his field; but while he slept, his enemy came and sowed weeds
\namong the wheat and hastened away. And so when the young blades sprang
\nup and later were about to bring forth fruit, there appeared also the
\nweeds. <\/font><\/p>\n

Then the servants of this householder came and said to him: `Sir,
\ndid you not sow good seed in your field? Whence then come these weeds?’
\nAnd he replied to his servants, `An enemy has done this.’ The servants
\nthen asked their master, `Would you have us go out and pluck up these
\nweeds?’ But he answered them and said: `No, lest while you are gathering
\nthem up, you uproot the wheat also. Rather let them both grow together
\nuntil the time of the harvest, when I will say to the reapers, Gather
\nup first the weeds and bind them in bundles to burn and then gather up
\nthe wheat to be stored in my barn.'”<\/font><\/p>\n

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

 <\/font><\/td>\n<\/tr>\n
P.1693 – \u00a78 After the people had asked a few questions,
\nJesus spoke another parable: “The kingdom of heaven is like a grain
\nof mustard seed which a man sowed in his field. Now a mustard seed is
\nthe least of seeds, but when it is full
\n<\/font><\/p>\n

P.1694 – \u00a70 grown, it becomes the greatest of all
\nherbs and is like a tree so that the birds of heaven are able to come
\nand rest in the branches thereof.”<\/font><\/p>\n

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

\uaca8\uc790, \uc78e\ud30c\ub9ac\ub97c \ucc44\uc18c\ub85c \uba39\ub294\ub2e4<\/p>\n

 <\/td>\n<\/tr>\n

P.1694 – \u00a71 “The kingdom of heaven is also like
\nleaven which a woman took and hid in three measures of meal, and in this
\nway it came about that all of the meal was leavened.”<\/font><\/p>\n

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

leaven, \ub204\ub8e9, \uc54c\ucf5c\uc131 \ubc1c\ud6a8\uc81c<\/td>\n<\/tr>\n
P.1694 – \u00a72 “The kingdom of heaven is also like
\na treasure hidden in a field, which a man discovered. In his joy he went
\nforth to sell all he had that he might have the money to buy the field.”<\/font><\/td>\n		 <\/td>\n<\/tr>\n
 <\/p>\n

P.1694 – \u00a73 “The kingdom of heaven is also like
\na merchant seeking goodly pearls; and having found one pearl of great
\nprice, he went out and sold everything he possessed that he might be able
\nto buy the extraordinary pearl.”<\/font><\/td>\n

 <\/td>\n<\/tr>\n
P.1694 – \u00a74 “Again, the kingdom of heaven is
\nlike a sweep net which was cast into the sea, and it gathered up every
\nkind of fish. Now, when the net was filled, the fishermen drew it up on
\nthe beach, where they sat down and sorted out the fish, gathering the
\ngood into vessels while the bad they threw away.”<\/font><\/p>\n

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

 <\/td>\n<\/tr>\n
P.1694 – \u00a75 Many other parables spoke Jesus to the
\nmultitudes. In fact, from this time forward he seldom taught the masses
\nexcept by this means. After speaking to a public audience in parables,
\nhe would, during the evening classes, more fully and explicitly expound
\nhis teachings to the apostles and the evangelists.<\/font><\/td>\n		means, \uc218\ub2e8 (\ub2e8\uc218 \ucde8\uae09)<\/td>\n<\/tr>\n
5. THE VISIT TO KHERESA – P.1694
\n<\/font><\/p>\n

P.1694 – \u00a76 The multitude continued to increase throughout
\nthe week. On Sabbath Jesus hastened away to the hills, but when Sunday
\nmorning came, the crowds returned. Jesus spoke to them in the early afternoon
\nafter the preaching of Peter, and when he had finished, he said to his
\napostles: “I am weary of the throngs; let us cross over to the other
\nside that we may rest for a day.”
\n<\/font><\/td>\n

weary of ~ \uc5d0 \uc9c0\uce58\ub2e4, \ud53c\uace4\ud574\uc9c0\ub2e4.<\/td>\n<\/tr>\n
 <\/p>\n

P.1694 – \u00a77 On the way across the lake they encountered
\none of those violent and sudden windstorms which are characteristic of
\nthe Sea of Galilee, especially at this season of the year. This body of
\nwater is almost seven hundred feet below the level of the sea and is surrounded
\nby high banks, especially on the west. There are steep gorges leading
\nup from the lake into the hills, and as the heated air rises in a pocket
\nover the lake during the day, there is a tendency after sunset for the
\ncooling air of the gorges to rush down upon the lake. These gales come
\non quickly and sometimes go away just as suddenly.
\n<\/font><\/td>\n

bank, \uac15\ub451<\/p>\n

gorge, \ud611\uace1<\/p>\n

gale, \uac15\ud48d<\/td>\n<\/tr>\n

P.1694 – \u00a78 It was just such an evening gale that
\ncaught the boat carrying Jesus over to the other side on this Sunday evening.
\nThree other boats containing some of the younger evangelists were trailing
\nafter. This tempest was severe, notwithstanding that it was confined to
\nthis region of the lake, there being no evidence of a storm on the western
\nshore. The wind was so strong that the waves began to wash over the boat.
\nThe high wind had torn the sail away before the apostles could furl it,
\nand they were now entirely dependent on their oars as they laboriously
\npulled for the shore, a little more than a mile and a half distant.
\n<\/font><\/td>\n		tempest, \ud3ed\ud48d<\/p>\n

furl, \uc811\ub2e4, unfurl, \ud3bc\uce58\ub2e4<\/td>\n<\/tr>\n

P.1694 – \u00a79 Meanwhile Jesus lay asleep in the stern
\nof the boat under a small overhead shelter. The Master was weary when
\nthey left Bethsaida, and it was to secure rest that he had directed them
\nto sail him across to the other side. These ex-fishermen were strong and
\nexperienced oarsmen, but this was one of the worst
\n<\/font><\/p>\n

P.1695 – \u00a70 gales they had ever encountered. Although
\nthe wind and the waves tossed their boat about as though it were a toy
\nship, Jesus slumbered on undisturbed. Peter was at the right-hand oar
\nnear the stern. When the boat began to fill with water, he dropped his
\noar and, rushing over to Jesus, shook him vigorously in order to awaken
\nhim, and when he was aroused, Peter said: “Master, don’t you know
\nwe are in a violent storm? If you do not save us, we will all perish.”
\n<\/font><\/td>\n

<\/a>
\nA fresco painting in the Greek Orthodox Church in Capernaum. <\/font><\/td>\n<\/tr>\n
P.1695 – \u00a71 As Jesus came out in the rain, he looked
\nfirst at Peter, and then peering into the darkness at the struggling oarsmen,
\nhe turned his glance back upon Simon Peter, who, in his agitation, had
\nnot yet returned to his oar, and said: “Why are all of you so filled
\nwith fear? Where is your faith? Peace, be quiet.” Jesus had hardly
\nuttered this rebuke to Peter and the other apostles, he had hardly bidden
\nPeter seek peace wherewith to quiet his troubled soul, when the disturbed
\natmosphere, having established its equilibrium, settled down into a great
\ncalm. <\/font><\/td>\n		 <\/font><\/td>\n<\/tr>\n
 <\/p>\n

The angry waves almost immediately subsided, while the dark clouds,
\nhaving spent themselves in a short shower, vanished, and the stars of
\nheaven shone overhead. All this was purely coincidental as far as we can
\njudge; but the apostles, particularly Simon Peter, never ceased to regard
\nthe episode as a nature miracle. It was especially easy for the men of
\nthat day to believe in nature miracles inasmuch as they firmly believed
\nthat all nature was a phenomenon directly under the control of spirit
\nforces and supernatural beings.
\n<\/font><\/td>\n

we = \uc911\ub3c4\uc790<\/td>\n<\/tr>\n
P.1695 – \u00a72 Jesus plainly explained to the twelve
\nthat he had spoken to their troubled spirits and had addressed himself
\nto their fear-tossed minds, that he had not commanded the elements to
\nobey his word, but it was of no avail. The Master’s followers always persisted
\nin placing their own interpretation on all such coincidental occurrences.
\nFrom this day on they insisted on regarding the Master as having absolute
\npower over the natural elements. Peter never grew weary of reciting how
\n“even the winds and the waves obey him.”<\/font><\/td>\n		fear-tossed, \ub450\ub824\uc6c0\uc5d0 \ube60\uc9c4<\/p>\n

of no avail = of no use, \uc18c\uc6a9 \uc5c6\ub2e4<\/p>\n

 <\/td>\n<\/tr>\n

 <\/p>\n

P.1695 – \u00a73 It was late in the evening when Jesus
\nand his associates reached the shore, and since it was a calm and beautiful
\nnight, they all rested in the boats, not going ashore until shortly after
\nsunrise the next morning. When they were gathered together, about forty
\nin all, Jesus said: “Let us go up into yonder hills and tarry for
\na few days while we ponder over the problems of the Father’s kingdom.”<\/font><\/td>\n

 <\/td>\n<\/tr>\n
6. THE KHERESA LUNATIC – P.1695
\n<\/font><\/p>\n

P.1695 – \u00a74 Although most of the near-by eastern
\nshore of the lake sloped up gently to the highlands beyond, at this particular
\nspot there was a steep hillside, the shore in some places dropping sheer
\ndown into the lake. Pointing up to the side of the near-by hill, Jesus
\nsaid: “Let us go up on this hillside for our breakfast and under
\nsome of the shelters rest and talk.”
\n<\/font><\/td>\n

lunatic, \ubbf8\uce58\uad11\uc774<\/td>\n<\/tr>\n
P.1695 – \u00a75 This entire hillside was covered with
\ncaverns which had been hewn out of the rock. Many of these niches were
\nancient sepulchres. About halfway up the hillside on a small, relatively
\nlevel spot was the cemetery of the little village of Kheresa. As Jesus
\nand his associates passed near this burial ground, a lunatic who lived
\nin these hillside caverns rushed up to them. This demented man was well
\nknown about these parts, having onetime been bound with fetters and chains
\nand confined in one of the grottos. Long since he had broken his shackles
\nand now roamed at will among the tombs and abandoned sepulchres.
\n<\/font><\/td>\n		sepulchre < sepulchrum, burial place, \ubb34\ub364<\/p>\n

demented < dementare, \ubbf8\uce58\ub2e4,<\/p>\n

fetter, \uc871\uc1c4 (\ubc1c\uc5d0 \ubb36\ub294 \uc1c4)<\/p>\n

grotto, \uc791\uc740 \ub3d9\uad74, \uc11d\uad74<\/p>\n

shackle, \uc1e0\uace0\ub791<\/td>\n<\/tr>\n

 <\/p>\n

P.1696 – \u00a71 This man, whose name was Amos, was afflicted
\nwith a periodic form of insanity. There were considerable spells when
\nhe would find some clothing and deport himself fairly well among his fellows.
\nDuring one of these lucid intervals he had gone over to Bethsaida, where
\nhe heard the preaching of Jesus and the apostles, and at that time had
\nbecome a halfhearted believer in the gospel of the kingdom. But soon a
\nstormy phase of his trouble appeared, and he fled to the tombs, where
\nhe moaned, cried out aloud, and so conducted himself as to terrorize all
\nwho chanced to meet him.
\n<\/font><\/td>\n

deport oneself, \ucc98\uc2e0\ud558\ub2e4<\/p>\n

lucid, \uba40\uca61\ud55c, \ub9d1\uc740<\/td>\n<\/tr>\n

 <\/p>\n

P.1696 – \u00a72 When Amos recognized Jesus, he fell down
\nat his feet and exclaimed: “I know you, Jesus, but I am possessed
\nof many devils, and I beseech that you will not torment me.” This
\nman truly believed that his periodic mental affliction was due to the
\nfact that, at such times, evil or unclean spirits entered into him and
\ndominated his mind and body. His troubles were mostly emotional–his brain
\nwas not grossly diseased.
\n<\/font><\/td>\n

gross, \ud070<\/td>\n<\/tr>\n
P.1696 – \u00a73 Jesus, looking down upon the man crouching
\nlike an animal at his feet, reached down and, taking him by the hand,
\nstood him up and said to him: “Amos, you are not possessed of a devil;
\nyou have already heard the good news that you are a son of God. I command
\nyou to come out of this spell.” And when Amos heard Jesus speak these
\nwords, there occurred such a transformation in his intellect that he was
\nimmediately restored to his right mind and the normal control of his emotions.
\nBy this time a considerable crowd had assembled from the near-by village,
\nand these people, augmented by the swine herders from the highland above
\nthem, were astonished to see the lunatic sitting with Jesus and his followers,
\nin possession of his right mind and freely conversing with them.
\n<\/font><\/td>\n		 <\/td>\n<\/tr>\n
P.1696 – \u00a74 As the swine herders rushed into the
\nvillage to spread the news of the taming of the lunatic, the dogs charged
\nupon a small and untended herd of about thirty swine and drove most of
\nthem over a precipice into the sea. And it was this incidental occurrence,
\nin connection with the presence of Jesus and the supposed miraculous curing
\nof the lunatic, that gave origin to the legend that Jesus had cured Amos
\nby casting a legion of devils out of him, and that these devils had entered
\ninto the herd of swine, causing them forthwith to rush headlong to their
\ndestruction in the sea below. <\/font><\/p>\n

Before the day was over, this episode was
\npublished abroad by the swine tenders, and the whole village believed
\nit. Amos most certainly believed this story; he saw the swine tumbling
\nover the brow of the hill shortly after his troubled mind had quieted
\ndown, and he always believed that they carried with them the very evil
\nspirits which had so long tormented and afflicted him. And this had a
\ngood deal to do with the permanency of his cure. It is equally true that
\nall of Jesus’ apostles (save Thomas) believed that the episode of the
\nswine was directly connected with the cure of Amos.
\n<\/font><\/td>\n

tame, \uae38\ub4e4\uc774\ub2e4<\/p>\n

swine (\ub3fc\uc9c0, \ub2e8\uc218, \ubcf5\uc218)<\/p>\n

 <\/td>\n<\/tr>\n

 <\/p>\n

P.1696 – \u00a75 Jesus did not obtain the rest he was
\nlooking for. Most of that day he was thronged by those who came in response
\nto the word that Amos had been cured, and who were attracted by the story
\nthat the demons had gone out of the lunatic into the herd of swine. And
\nso, after only one night of rest, early Tuesday morning Jesus and his
\nfriends were awakened by a delegation of these swine-raising gentiles
\nwho had come to urge that he depart from their midst. Said their spokesman
\nto Peter and Andrew: “Fishermen of Galilee, depart from us and take
\nyour prophet with you. We know he is a holy man, but the
\n<\/font><\/p>\n

P.1697 – \u00a70 gods of our country do not know him,
\nand we stand in danger of losing many swine. The fear of you has descended
\nupon us, so that we pray you to go hence.” And when Jesus heard them,
\nhe said to Andrew, “Let us return to our place.”
\n<\/font><\/td>\n

 <\/td>\n<\/tr>\n
P.1697 – \u00a71 As they were about to depart, Amos besought
\nJesus to permit him to go back with them, but the Master would not consent.
\nSaid Jesus to Amos: “Forget not that you are a son of God. Return
\nto your own people and show them what great things God has done for you.”
\nAnd Amos went about publishing that Jesus had cast a legion of devils
\nout of his troubled soul, and that these evil spirits had entered into
\na herd of swine, driving them to quick destruction. And he did not stop
\nuntil he had gone into all the cities of the Decapolis, declaring what
\ngreat things Jesus had done for him.<\/font><\/td>\n		 <\/font><\/td>\n<\/tr>\n
 <\/font><\/td>\n <\/font><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

P.1688 – \u00a71 By March 10 all of the preaching and teaching groups had forgathered at Bethsaida. Thursday night and Friday many of them went out to fish, while on… <\/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-2531","post","type-post","status-publish","format-standard","hentry","category-5"],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/pb37T2-EP","jetpack-related-posts":[],"_links":{"self":[{"href":"https:\/\/lightandlife.org\/index.php?rest_route=\/wp\/v2\/posts\/2531","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=2531"}],"version-history":[{"count":4,"href":"https:\/\/lightandlife.org\/index.php?rest_route=\/wp\/v2\/posts\/2531\/revisions"}],"predecessor-version":[{"id":2535,"href":"https:\/\/lightandlife.org\/index.php?rest_route=\/wp\/v2\/posts\/2531\/revisions\/2535"}],"wp:attachment":[{"href":"https:\/\/lightandlife.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=2531"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/lightandlife.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=2531"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/lightandlife.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=2531"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}