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14
영한대역설교(English to Korean Sermons)(195) 한영대역설교(Korean to English Sermons)(190) A성씨 목사설교(A Family Name Pastor Sermons)(11) B성씨 목사설교(B Family Name Pastor Sermons)(13)
C성씨 목사설교(C Family Name Pastor Sermons)(19) D성씨 목사설교(D Family Name Pastor Sermons)(8) E성씨 목사설교(E Family Name Pastor Sermons)(3) F성씨 목사설교(F Family Name Pastor Sermons)(1)
G성씨 목사설교(G Family Name Pastor Sermons)(4) H성씨 목사설교(H Family Name Pastor Sermons)(31) I성씨 목사설교(I Family Name Pastor Sermons)(1) J성씨 목사설교(J Family Name Pastor Sermons)(16)
K성씨 목사설교(K Family Name Pastor Sermons)(38) L성씨 목사설교(L Family Name Pastor Sermons)(21) M성씨 목사설교(M Family Name Pastor Sermons)(9) N성씨 목사설교(N Family Name Pastor Sermons)(1)
O성씨 목사설교(O Family Name Pastor Sermons)(1) P성씨 목사설교(P Family Name Pastor Sermons)(1) Q성씨 목사설교(Q Family Name Pastor Sermons)(1) R성씨 목사설교(R Family Name Pastor Sermons)(31)
S성씨 목사설교(S Family Name Pastor Sermons)(283) T성씨 목사설교(T Family Name Pastor Sermons)(6) U성씨 목사설교(U Family Name Pastor Sermons)(1) V성씨 목사설교(V Family Name Pastor Sermons)(1)
W성씨 목사설교(W Family Name Pastor Sermons)(44) X성씨 목사설교(X Family Name Pastor Sermons)(0) Y성씨 목사설교(Y Family Name Pastor Sermons)(3) Z성씨 목사설교(Z Family Name Pastor Sermons)(5)
1 & 9(1과 9)/ Luke 17:11-19(눅17:11-19)/ 2005-02-26
1 & 9(1과 9) Luke 17:11-19(눅17:11-19) ‘Cleansing of the Leper story’ comes 4 times in the Gospel. Matt. 8:1-4, Mark 1:40-45, Luke 5:12-16 and today’s passage Luke 17:11-19. But the cleansing of the 10 Lepers story comes in today’s passage only. Jesus healed many diseases in the Gospel as we know. Today’s passage gives us “how to thank to God”. Bring up the conclusion first from this passage, only one leper came back to Jesus and thanked him. I teach little children how to appreciate even little things at Sunday school and even to my kids at home. We’ve learned same thing but when we get old, we lose our memory or receive a gift to “forgetting things.” When we get material things, we remember to appreciate but we forget many things to appreciate in our life. Jesus was going through the region between Samaria and Galilee on the way to Jerusalem. As he entered village, ten lepers approached him, keeping their distance. Because lepers, they were out of their community as the Jewish law required. In Numbers 5:2-3, “Command the Israelites to put out of the camp everyone who is leprous or has a discharge and everyone who is unclean through contact with a corpse. You shall put out both male and female, putting them outside the camp, they must not defile their camp, where I dwell among them.” In Leviticus 13:46, “He shall remain unclean as long as he has the disease; he is unclean. He shall live alone; his dwelling shall be outside the camp.” By the law, they knew that they couldn’t go near to Jesus. They were keeping their distance away. But they knew about Jesus who heals all the diseases and do the miracles. So they called out from the distance, “Jesus, Master, Have mercy on us!” When Jesus saw them, he said to them, “Go and show yourselves to the priests.” Jesus made them clean by the power of the Word and he wanted them to be returned to their communities. As they went, all 10 of them were made clean, and one of them, when he saw that he was healed, turned back, praising God with a loud voice. But the other nine even though they found out that they were made clean, they might busy to go to their priests for examination. In Leviticus 14:2-3 says, “This shall be the ritual for the leprous person at the time of his cleansing: He shall be brought to the priest: the priest shall go out of the camp and the priest shall make an examination.” But one leper prostrated himself at Jesus’s feet and thanked him. He was a Samaritan. One morning when I get devotion time, I had sympathy with this Samaritan. There were 10 lepers, out of 10, 9 of them were Jews and only 1 man was Samaritan. He was a minority among them and even he was out of his community because he had leprosy. I came to United states in 1995 after I got married. My marriage life started from SFTS housing in Claremont, CA. While I was doing all my studies, I had two children with blessings and many happiness in the campus. But living in the United states as a minority, it is not an easy thing. The Samaritan and I have the “minority.” But Jesus asked, “Were not 10 made clean? But the other 9, where are they?” Where are the other 9? “Was none of them found to return and give praise to God except this foreigner?” Jesus told to Samaritan, “Get up and go on your way, your faith has made you well.
1 Advent C7 2002-03-15 10:17:00 read : 4 내용넓게보기. 프린트하기 제목 설교자 Bishop Terry M. Owens 성경 Luke21:25-36 참고사항 Maranatha Church of God 설교내용 Such a text. Wars, rumours of wars, earthquakes, famines, family discord, signs of the end of the world. Could be
1 Advent C7 2002-03-15 10:17:00 read : 4 내용넓게보기. 프린트하기 제목 설교자 Bishop Terry M. Owens 성경 Luke21:25-36 참고사항 Maranatha Church of God 설교내용 Such a text. Wars, rumours of wars, earthquakes, famines, family discord, signs of the end of the world. Could be the nightly 11:00 news. We’ve heard it and seen it all. If we were of a ceratin theological bent, we would talk about the end of the world and see all sorts of proof of it about to happen. Is it about to happen? How do we live in such times? How are we to live as disciples? Look how far we have come. The disciples come out of the temple and are awed by the magnificent temple. No doubt images of their history was running through their minds -- "My father was a wandering Aramean. Abraham was no more than a gypsy and now here they are, God’s chosen people with this wonderful temple. We don’t have to take a back seat to anyone." Surely they had reason to be proud and if they congratulated themselves a bit, you can hardly blame them. They had come a long way. Today we look around at our city, our province and our country and find it hard to imagine that 100 years ago this area was just opening up. Pioneer existence was hard, communication was a chore and life was a challenge. Today we look at the technology that exists, the pace of life, the ease presented by our economy and we see that we have come a long way. Our church has come a long way as well. Once meeting in borrowed facilities, we now have this beautiful and functional building with a new roof. Where once you came to worship and other activities by horse and buggy or sleigh, we now hop in a car and think nothing of it. We celebrate the growth of our congregation as we welcome 20 new members today. We have come a long way. In the appearance of so much stability, Jesus looks around and tells us of how fragile what we put together really is. He said of the Temple, "Not one stone will be left here upon another." That temple had walls 9 feet thick. The four disciples are taken back by this and ask Jesus, "Tell us, when will this be?" And Jesus warns them not to be lead astray. Don’t let the appearances of stability or permanence fool you. What you see can disappear in an instant. Don’t put your trust in anything other than God, because you will only be disappointed. We know this only too well this past week. We have had two funerals. Life that was going on as expected is suddenly changed forever by the death of people who we knew and loved. The fragility of what we know is shown to be so fragile. Possession, relationships, allegiances are all thrown into confusion by the death of a person. Where do we look for permanence? Where do we look for continuity and purpose for life? Jesus speaks to us words which we know so well. What can be built, can be destroyed so easily. One car accident, a fire, a slide on the stock market can mean disaster and ruin. Sometimes what we "know" or think we know as certainty is wrenched from us. We see it on the news every night and say a silent prayer of thanksgiving that it is not happening to us. And Jesus says, "Beware that no one leads you astray. Many will come in my name and say, ’I am he.’ and they will lead many astray." We have much which calls for our allegiance today. Powerful forces that offer to give us the purpose to life we so desperately crave, worth in the eyes of others, activity to fill our days. Jesus tells us to beware of putting your faith and trust in things that can be so easily destroyed. We live in a world that puts a high value on selfishness and caring for oneself. We live in a world that values wealth and status above all else. Jesus comes among us and tells us not to be lead astray. Jesus comes among us as the one who can give the purpose and meaning that we desire for our lives. The purpose and meaning that is found as we live as we are created to live, in relationship with God and with one another. Caring for one another, loving one another and worshiping God who created us. All else is false and a mere house of straw that will be destroyed. Yes, we will see and hear of earthquakes, wars, and rumours of wars. Yes, our lives and the straw houses of security we build around ourselves will be torn down. But Jesus tells us not to be alarmed. These things will take place but they are merely birth pangs. The pain that tells of new life to come. Sometimes we need our false securities shaken in order to see them for what they are. Sometimes we need to have our important ideas and allegiances shaken to see that they are insignificant in the presence of God. All of these are merely birth pangs. In the midst of the little explosions, stands a God who will not be shaken. Jesus has so much more in store for us. Jesus comes to show us the kingdom of God happening around us today. The birth is taking place. The false securities are being shown for what they are. God is being shown for who God is -- the maker of heaven and earth. The one in whom all true allegiances lie. The one who sent Jesus among us to show us how to live -- where to put our importance and allegiances. This is the life spoken of in Hebrews. A time when God says, "I will put my laws in their hearts, / and I will write them on their minds." A time when, "I will remember their sins no more." In the face of all that would draw us away from God we are encouraged by the writer, "Let us hold fast to the confession of our hope without wavering, for he has promised to be faithful." We need to remind ourselves and one another of this because those who would lead us astray are so powerful. And the writer goes on to tell us how we are to live. "Let us consider how to provoke one another to love and good deeds." Find ways to bring out the best in one another, love and caring for others. He presents us with the pillars of the kingdom, the pillars of life in the kingdom. He calls us to worship, be washed in the sprinkle of baptism, gathering and confessing our sins together, building one another up with encouragement and mutual support. In this is life that has meaning, life that has purpose, life that cannot be taken away from us. The words from Hebrews are apt words for us today. In fearful times, don’t isolate ourselves but come together, with other fearful people who know that in the midst of fear stands one who has stared death down and has claimed victory. In the midst of that which frightens us, we are told to look for Jesus in the midst of it with us. Do not be afraid, cling to that which is right and true, the one who loves us, gives our lives meaning and promises us eternal life, a new birth. Not the end of times but a new life, a new birth. 1 Advent C7 2002-03-15 10:17:00 읽기 : 4 내용 넓게보기. 하기 및 연락처 프린트제목 설교자 주교 테리 M. 오웬 성경 Luke21 : 25 ~ 36 참고 사항 하나님의 마라나타 교회 설교 내용 이러한 텍스트입니다. 전쟁, 전쟁 소문, 지진, 기근, 가족 불일치, 세계 종말의 징후. 야간 11시 뉴스가 될 수 있습니다. 우리는 그것을 듣고 그것을 모두 보았다. 우리가 세 라틴 신학 적으로 구부러 졌다면 세상의 종말에 대해 이야기하고 그에 대한 모든 종류의 증거를 보게 될 것입니다. 일어나려고합니까? 우리는 그러한 시대에 어떻게 살고 있습니까? 우리는 어떻게 제자로서 살아야합니까? 우리가 얼마나 멀리 왔는지보세요 제자들은 성전에서 나오고 웅장한 성전에 경외합니다. 의심 할 여지없이 그들의 역사에 대한 이미지가 그들의 마음을 통해 흐르고있었습니다. "아버지가 방황하는 아라 메 아인입니다. 아브라함은 집시 일뿐입니다. 이제 그들은이 훌륭한 성전을 가진 하나님의 선택된 백성입니다. 뒷좌석 누구에게나. " 분명히 그들은 자랑스러워 할만한 이유가 있었으며 그들이 스스로 축하를 조금이라도했다면, 당신은 그들을 비난 할 수 없습니다. 그들은 먼 길을 왔습니다. 오늘날 우리는 도시, 지방 및 국가를 둘러보고 100 년 전에이 지역이 문을 연 것을 상상하기가 어렵습니다. 개척자의 존재는 어려웠고 의사 소통은 번거롭고 인생은 도전이었습니다. 오늘날 우리는 존재하는 기술, 삶의 속도, 경제가 제공하는 편의성을 살펴보고 우리가 먼 길을 왔다는 것을 알았습니다. 우리 교회도 먼 길을 왔습니다. 빌린 시설에서 만나면 이제 우리는 새로운 지붕이있는 아름답고 기능적인 건물을 갖게되었습니다. 말과 버기 또는 썰매로 예배와 다른 활동을하게되면, 우리는 이제 차를 타고 아무것도 생각하지 않습니다. 오늘 20 명의 신입 회원을 환영하며 회중의 성장을 축하합니다. 우리는 먼 길을 왔습니다. 너무나 안정된 모습으로 예수께서는 주위를 둘러보고 우리가 모은 것이 얼마나 연약한지를 알려 주 십니다. 그는 성전에 대해 말했습니다. "한 돌은 다른 돌 위에 남지 않을 것입니다." 그 성전에는 9 피트 두께의 벽이있었습니다. 네 명의 제자들이 이것에 의해 되찾아 져 예수 께 물었다. 그리고 예수께서는 그들이 길을 잃지 말라고 경고하셨습니다. 안정성이나 영속의 모습이 당신을 속이게하지 마십시오. 당신이 보는 것은 순식간에 사라질 수 있습니다. 당신은 오직 실망 할 것이기 때문에 하나님 이외의 것을 신뢰하지 마십시오. 지난 주에만이 사실을 잘 알고 있습니다. 우리는 두 개의 장례식을 가졌습니다. 우리가 알고 사랑하는 사람들의 죽음으로 인해 예상대로 진행되고있는 삶이 갑자기 영원히 바뀝니다. 우리가 아는 것의 취약성은 매우 연약한 것으로 보입니다. 소지, 관계, 혐의는 모두 사람의 죽음으로 혼란에 빠집니다. 우리는 어디에서 영속성을 찾습니까? 삶의 연속성과 목적을 어디에서 찾을 수 있습니까? 예수께서는 우리가 잘 알고있는 말을 우리에게 말씀하십니다. 건축 할 수있는 것은 너무 쉽게 파괴 될 수 있습니다. 자동차 사고, 화재, 주식 시장의 미끄러짐은 재난과 파멸을 의미 할 수 있습니다. 때때로 우리가 "알고"또는 확실하다고 생각하는 것은 우리에게서 wrench이 풀립니다. 우리는 매일 밤 뉴스에서 그것을보고 그것이 우리에게 일어나지 않는다는 감사의 침묵의기도를 말합니다. 예수께서는 "누구도 당신을 길로 인도하지 않도록주의하십시오. 많은 사람들이 내 이름으로 와서 '내가 그 사람입니다"라고 말합니다. 그들은 많은 길을 잃을 것이다. " 우리는 오늘날 우리의 충성을 요구하는 많은 것을 가지고 있습니다. 우리가 인생에 목적을 부여하는 강력한 세력은 우리가 너무나도 간절히 갈망하며 다른 사람들의 눈에 가치가 있으며, 우리 시대를 채우는 활동입니다. 예수께서는 쉽게 멸망 될 수있는 것들에 대한 당신의 믿음과 신뢰를 두지 않도록 우리에게 말씀하십니다. 우리는 이기심과 자신을 돌보는 것에 높은 가치를 부여하는 세상에 살고 있습니다. 우리는 무엇보다 부와 지위를 중요시하는 세상에 살고 있습니다. 예수님은 우리 가운데 오셔서 납치하지 말라고 말씀하셨습니다. 예수께서는 우리의 삶에 원하는 목적과 의미를 줄 수있는 분으로 우리 가운데 오 십니다. 우리가 하나님과의 관계에서 살도록 창조 될 때 발견되는 목적과 의미. 서로 돌보고 서로 사랑하고 우리를 창조하신 하나님을 경배하십시오. 그 밖의 모든 것은 거짓이며 짚으로 지은 집은 파괴 될 것입니다. 그렇습니다. 우리는 지진, 전쟁 및 전쟁 소문을보고들을 것입니다. 그렇습니다. 우리의 삶과 우리 주변에 쌓아 놓은 밀짚 집들이 무너질 것입니다. 그러나 예수께서는 우리에게 놀라지 말라고 말씀하셨습니다. 이런 일이 일어날 것이지만 그들은 단지 태어날 수 있습니다. 다가올 새로운 삶을 알려주는 고통. 때때로 우리는 그것이 무엇인지를보기 위해 거짓 증권을 흔들어야합니다. 때때로 우리는 그들이 하나님의 면전에서 의미가 없다는 것을 알기 위해 우리의 중요한 생각과 주장을 흔들어야합니다. 이것들은 모두 태어날뿐입니다. 작은 폭발 속에서도 흔들리지 않는 신이 있습니다. 예수께서는 우리를 위해 훨씬 더 많은 것을 준비해 두 셨습니다. 예수께서는 오늘날 우리 주변에서 일어나는 하나님의 왕국을 보여 주셨습니다. 탄생이 이루어지고 있습니다. 허위 유가 증권이 무엇인지 보여주고 있습니다. 하나님은 하늘과 땅을 만드신 하나님이 누구인지를 보여 주 십니다. 모든 진정한 주장이있는 사람. 우리 사이에 예수를 보내신 분은 우리에게 어떻게 생활해야하는지, 우리의 중요성과 주장을 어디에 두어야하는지 보여 주셨습니다. 이것이 히브리어로 말한 삶입니다. 하나님 께서 "내 법을 그들의 마음에 두시고 그들의 마음에 법을 쓰실 것입니다"라고 말씀하실 때입니다. "나는 그들의 죄를 더 이상 기억하지 않을 것입니다." 우리를 하나님께로부터 멀어지게 할 모든 것에 직면하여 우리는 필자에게 용기를 북돋아 줄 것을 약속합니다. 우리를 길을 잃게하는 사람들은 매우 강력하기 때문에 우리 자신과 서로에게 상기시켜 줄 필요가 있습니다. 그리고 작가는 우리가 어떻게 살아야하는지 알려줍니다. "우리가 서로 사랑하고 선한 행동을하도록 자극하는 방법을 생각해 보자." 서로 최고를 이끌어 내고 다른 사람들을 사랑하고 돌보는 방법을 찾으십시오. 그는 우리에게 왕국의 기둥, 왕국의 삶의 기둥을 제시합니다. 그분은 우리를 예배하고, 침례의 뿌리에 씻고, 우리의 죄를 모으고 고백하며, 격려와 상호 지원으로 서로를 세우도록 우리를 부르 십니다. 여기에는 의미가있는 삶, 목적이있는 삶, 우리에게서 빼앗길 수없는 삶이 있습니다. 히브리서의 단어는 오늘날 우리에게 적합한 단어입니다. 두려운시기에는 자신을 격리하지 말고 함께 가십시오. 두려움 가운데서 죽음을 쳐다보고 승리를 주장한 사람이 있다는 것을 알고있는 다른 두려운 사람들과 함께하십시오. 우리를 두려워하는 가운데 우리는 그 가운데서 예수님을 찾아야한다는 말을 듣습니다. 옳고 진실한 것을 고집하고 두려워하지 마십시오. 우리를 사랑하는 사람은 우리의 삶에 의미를 부여하고 영생, 새로운 탄생을 약속합니다. 시대의 끝이 아니라 새로운 삶, 새로운 탄생.
1 Advent C8 2002-03-15 10:23:11 read : 4 내용넓게보기. 프린트하기 제목 설교자 Bishop Terry M. Owens 성경 Luke21:25-36 참고사항 Maranatha Church of God 설교내용 Such a text. Wars, rumours of wars, earthquakes, famines, family discord, signs of the end of the world. Could be
1 Advent C8 2002-03-15 10:23:11 read : 4 내용넓게보기. 프린트하기 제목 설교자 Bishop Terry M. Owens 성경 Luke21:25-36 참고사항 Maranatha Church of God 설교내용 Such a text. Wars, rumours of wars, earthquakes, famines, family discord, signs of the end of the world. Could be the nightly 11:00 news. We’ve heard it and seen it all. If we were of a ceratin theological bent, we would talk about the end of the world and see all sorts of proof of it about to happen. Is it about to happen? How do we live in such times? How are we to live as disciples? Look how far we have come. The disciples come out of the temple and are awed by the magnificent temple. No doubt images of their history was running through their minds -- "My father was a wandering Aramean. Abraham was no more than a gypsy and now here they are, God’s chosen people with this wonderful temple. We don’t have to take a back seat to anyone." Surely they had reason to be proud and if they congratulated themselves a bit, you can hardly blame them. They had come a long way. Today we look around at our city, our province and our country and find it hard to imagine that 100 years ago this area was just opening up. Pioneer existence was hard, communication was a chore and life was a challenge. Today we look at the technology that exists, the pace of life, the ease presented by our economy and we see that we have come a long way. Our church has come a long way as well. Once meeting in borrowed facilities, we now have this beautiful and functional building with a new roof. Where once you came to worship and other activities by horse and buggy or sleigh, we now hop in a car and think nothing of it. We celebrate the growth of our congregation as we welcome 20 new members today. We have come a long way. In the appearance of so much stability, Jesus looks around and tells us of how fragile what we put together really is. He said of the Temple, "Not one stone will be left here upon another." That temple had walls 9 feet thick. The four disciples are taken back by this and ask Jesus, "Tell us, when will this be?" And Jesus warns them not to be lead astray. Don’t let the appearances of stability or permanence fool you. What you see can disappear in an instant. Don’t put your trust in anything other than God, because you will only be disappointed. We know this only too well this past week. We have had two funerals. Life that was going on as expected is suddenly changed forever by the death of people who we knew and loved. The fragility of what we know is shown to be so fragile. Possession, relationships, allegiances are all thrown into confusion by the death of a person. Where do we look for permanence? Where do we look for continuity and purpose for life? Jesus speaks to us words which we know so well. What can be built, can be destroyed so easily. One car accident, a fire, a slide on the stock market can mean disaster and ruin. Sometimes what we "know" or think we know as certainty is wrenched from us. We see it on the news every night and say a silent prayer of thanksgiving that it is not happening to us. And Jesus says, "Beware that no one leads you astray. Many will come in my name and say, ’I am he.’ and they will lead many astray." We have much which calls for our allegiance today. Powerful forces that offer to give us the purpose to life we so desperately crave, worth in the eyes of others, activity to fill our days. Jesus tells us to beware of putting your faith and trust in things that can be so easily destroyed. We live in a world that puts a high value on selfishness and caring for oneself. We live in a world that values wealth and status above all else. Jesus comes among us and tells us not to be lead astray. Jesus comes among us as the one who can give the purpose and meaning that we desire for our lives. The purpose and meaning that is found as we live as we are created to live, in relationship with God and with one another. Caring for one another, loving one another and worshiping God who created us. All else is false and a mere house of straw that will be destroyed. Yes, we will see and hear of earthquakes, wars, and rumours of wars. Yes, our lives and the straw houses of security we build around ourselves will be torn down. But Jesus tells us not to be alarmed. These things will take place but they are merely birth pangs. The pain that tells of new life to come. Sometimes we need our false securities shaken in order to see them for what they are. Sometimes we need to have our important ideas and allegiances shaken to see that they are insignificant in the presence of God. All of these are merely birth pangs. In the midst of the little explosions, stands a God who will not be shaken. Jesus has so much more in store for us. Jesus comes to show us the kingdom of God happening around us today. The birth is taking place. The false securities are being shown for what they are. God is being shown for who God is -- the maker of heaven and earth. The one in whom all true allegiances lie. The one who sent Jesus among us to show us how to live -- where to put our importance and allegiances. This is the life spoken of in Hebrews. A time when God says, "I will put my laws in their hearts, / and I will write them on their minds." A time when, "I will remember their sins no more." In the face of all that would draw us away from God we are encouraged by the writer, "Let us hold fast to the confession of our hope without wavering, for he has promised to be faithful." We need to remind ourselves and one another of this because those who would lead us astray are so powerful. And the writer goes on to tell us how we are to live. "Let us consider how to provoke one another to love and good deeds." Find ways to bring out the best in one another, love and caring for others. He presents us with the pillars of the kingdom, the pillars of life in the kingdom. He calls us to worship, be washed in the sprinkle of baptism, gathering and confessing our sins together, building one another up with encouragement and mutual support. In this is life that has meaning, life that has purpose, life that cannot be taken away from us. The words from Hebrews are apt words for us today. In fearful times, don’t isolate ourselves but come together, with other fearful people who know that in the midst of fear stands one who has stared death down and has claimed victory. In the midst of that which frightens us, we are told to look for Jesus in the midst of it with us. Do not be afraid, cling to that which is right and true, the one who loves us, gives our lives meaning and promises us eternal life, a new birth. Not the end of times but a new life, a new birth. 1 Advent C8 2002-03-15 10:23:11 읽기 : 4 내용 넓게보기. 하기 및 연락처 프린트제목 설교자 주교 테리 M. 오웬 성경 Luke21 : 25 ~ 36 참고 사항 하나님의 마라나타 교회 설교 내용 이러한 텍스트입니다. 전쟁, 전쟁 소문, 지진, 기근, 가족 불일치, 세계 종말의 징후. 야간 11시 뉴스가 될 수 있습니다. 우리는 그것을 듣고 그것을 모두 보았다. 우리가 세 라틴 신학 적으로 구부러 졌다면 세상의 종말에 대해 이야기하고 그에 대한 모든 종류의 증거를 보게 될 것입니다. 일어나려고합니까? 우리는 그러한 시대에 어떻게 살고 있습니까? 우리는 어떻게 제자로서 살아야합니까? 우리가 얼마나 멀리 왔는지보세요 제자들은 성전에서 나오고 웅장한 성전에 경외합니다. 의심 할 여지없이 그들의 역사에 대한 이미지가 그들의 마음을 통해 흐르고있었습니다. "아버지가 방황하는 아라 메 아인입니다. 아브라함은 집시 일뿐입니다. 이제 그들은이 훌륭한 성전을 가진 하나님의 선택된 백성입니다. 뒷좌석 누구에게나. " 분명히 그들은 자랑스러워 할만한 이유가 있었으며 그들이 스스로 축하를 조금이라도했다면, 당신은 그들을 비난 할 수 없습니다. 그들은 먼 길을 왔습니다. 오늘날 우리는 도시, 지방 및 국가를 둘러보고 100 년 전에이 지역이 문을 연 것을 상상하기가 어렵습니다. 개척자의 존재는 어려웠고 의사 소통은 번거롭고 인생은 도전이었습니다. 오늘날 우리는 존재하는 기술, 삶의 속도, 경제가 제공하는 편의성을 살펴보고 우리가 먼 길을 왔다는 것을 알았습니다. 우리 교회도 먼 길을 왔습니다. 빌린 시설에서 만나면 이제 우리는 새로운 지붕이있는 아름답고 기능적인 건물을 갖게되었습니다. 말과 버기 또는 썰매로 예배와 다른 활동을하게되면, 우리는 이제 차를 타고 아무것도 생각하지 않습니다. 오늘 20 명의 신입 회원을 환영하며 회중의 성장을 축하합니다. 우리는 먼 길을 왔습니다. 너무나 안정된 모습으로 예수께서는 주위를 둘러보고 우리가 모은 것이 얼마나 연약한지를 알려 주 십니다. 그는 성전에 대해 말했습니다. "한 돌은 다른 돌 위에 남지 않을 것입니다." 그 성전에는 9 피트 두께의 벽이있었습니다. 네 명의 제자들이 이것에 의해 되찾아 져 예수 께 물었다. 그리고 예수께서는 그들이 길을 잃지 말라고 경고하셨습니다. 안정성이나 영속의 모습이 당신을 속이게하지 마십시오. 당신이 보는 것은 순식간에 사라질 수 있습니다. 당신은 오직 실망 할 것이기 때문에 하나님 이외의 것을 신뢰하지 마십시오. 지난 주에만이 사실을 잘 알고 있습니다. 우리는 두 개의 장례식을 가졌습니다. 우리가 알고 사랑하는 사람들의 죽음으로 인해 예상대로 진행되고있는 삶이 갑자기 영원히 바뀝니다. 우리가 아는 것의 취약성은 매우 연약한 것으로 보입니다. 소지, 관계, 혐의는 모두 사람의 죽음으로 혼란에 빠집니다. 우리는 어디에서 영속성을 찾습니까? 삶의 연속성과 목적을 어디에서 찾을 수 있습니까? 예수께서는 우리가 잘 알고있는 말을 우리에게 말씀하십니다. 건축 할 수있는 것은 너무 쉽게 파괴 될 수 있습니다. 자동차 사고, 화재, 주식 시장의 미끄러짐은 재난과 파멸을 의미 할 수 있습니다. 때때로 우리가 "알고"또는 확실하다고 생각하는 것은 우리에게서 wrench이 풀립니다. 우리는 매일 밤 뉴스에서 그것을보고 그것이 우리에게 일어나지 않는다는 감사의 침묵의기도를 말합니다. 예수께서는 "누구도 당신을 길로 인도하지 않도록주의하십시오. 많은 사람들이 내 이름으로 와서 '내가 그 사람입니다"라고 말합니다. 그들은 많은 길을 잃을 것이다. " 우리는 오늘날 우리의 충성을 요구하는 많은 것을 가지고 있습니다. 우리가 인생에 목적을 부여하는 강력한 세력은 우리가 너무나도 간절히 갈망하며 다른 사람들의 눈에 가치가 있으며, 우리 시대를 채우는 활동입니다. 예수께서는 쉽게 멸망 될 수있는 것들에 대한 당신의 믿음과 신뢰를 두지 않도록 우리에게 말씀하십니다. 우리는 이기심과 자신을 돌보는 것에 높은 가치를 부여하는 세상에 살고 있습니다. 우리는 무엇보다 부와 지위를 중요시하는 세상에 살고 있습니다. 예수님은 우리 가운데 오셔서 납치하지 말라고 말씀하셨습니다. 예수께서는 우리의 삶에 원하는 목적과 의미를 줄 수있는 분으로 우리 가운데 오 십니다. 우리가 하나님과의 관계에서 살도록 창조 될 때 발견되는 목적과 의미. 서로 돌보고 서로 사랑하고 우리를 창조하신 하나님을 경배하십시오. 그 밖의 모든 것은 거짓이며 짚으로 지은 집은 파괴 될 것입니다. 그렇습니다. 우리는 지진, 전쟁 및 전쟁 소문을보고들을 것입니다. 그렇습니다. 우리의 삶과 우리 주변에 쌓아 놓은 밀짚 집들이 무너질 것입니다. 그러나 예수께서는 우리에게 놀라지 말라고 말씀하셨습니다. 이런 일이 일어날 것이지만 그들은 단지 태어날 수 있습니다. 다가올 새로운 삶을 알려주는 고통. 때때로 우리는 그것이 무엇인지를보기 위해 거짓 증권을 흔들어야합니다. 때때로 우리는 그들이 하나님의 면전에서 의미가 없다는 것을 알기 위해 우리의 중요한 생각과 주장을 흔들어야합니다. 이것들은 모두 태어날뿐입니다. 작은 폭발 속에서도 흔들리지 않는 신이 있습니다. 예수께서는 우리를 위해 훨씬 더 많은 것을 준비해 두 셨습니다. 예수께서는 오늘날 우리 주변에서 일어나는 하나님의 왕국을 보여 주셨습니다. 탄생이 이루어지고 있습니다. 허위 유가 증권이 무엇인지 보여주고 있습니다. 하나님은 하늘과 땅을 만드신 하나님이 누구인지를 보여 주 십니다. 모든 진정한 주장이있는 사람. 우리 사이에 예수를 보내신 분은 우리에게 어떻게 생활해야하는지, 우리의 중요성과 주장을 어디에 두어야하는지 보여 주셨습니다. 이것이 히브리어로 말한 삶입니다. 하나님 께서 "내 법을 그들의 마음에 두시고 그들의 마음에 법을 쓰실 것입니다"라고 말씀하실 때입니다. "나는 그들의 죄를 더 이상 기억하지 않을 것입니다." 우리를 하나님께로부터 멀어지게 할 모든 것에 직면하여 우리는 필자에게 용기를 북돋아 줄 것을 약속합니다. 우리를 길을 잃게하는 사람들은 매우 강력하기 때문에 우리 자신과 서로에게 상기시켜 줄 필요가 있습니다. 그리고 작가는 우리가 어떻게 살아야하는지 알려줍니다. "우리가 서로 사랑하고 선한 행동을하도록 자극하는 방법을 생각해 보자." 서로 최고를 이끌어 내고 다른 사람들을 사랑하고 돌보는 방법을 찾으십시오. 그는 우리에게 왕국의 기둥, 왕국의 삶의 기둥을 제시합니다. 그분은 우리를 예배하고, 침례의 뿌리에 씻고, 우리의 죄를 모으고 고백하며, 격려와 상호 지원으로 서로를 세우도록 우리를 부르 십니다. 여기에는 의미가있는 삶, 목적이있는 삶, 우리에게서 빼앗길 수없는 삶이 있습니다. 히브리서의 단어는 오늘날 우리에게 적합한 단어입니다. 두려운시기에는 자신을 격리하지 말고 함께 가십시오. 두려움 가운데서 죽음을 쳐다보고 승리를 주장한 사람이 있다는 것을 알고있는 다른 두려운 사람들과 함께하십시오. 우리를 두려워하는 가운데 우리는 그 가운데서 예수님을 찾아야한다는 말을 듣습니다. 옳고 진실한 것을 고집하고 두려워하지 마십시오. 우리를 사랑하는 사람은 우리의 삶에 의미를 부여하고 영생, 새로운 탄생을 약속합니다. 시대의 끝이 아니라 새로운 삶, 새로운 탄생.
119 구조대(911)/ 빌3:1-11(Philippians 3:1-11)/ 한영대역설교(Korean to English Sermons)/ 2012-03-23
119 구조대(911) 빌3:1-11(Philippians 3:1-11) 1b여러분에게 같은 말을 되풀이 해서 쓰는 것이 나에게는 번거롭지 않고, 여러분에게는 안전합니다. 2개들을 조심하십시오. 악한 일꾼들을 조심하십시오. 할례를 주장하는 사람들을 조심하십시오. 3하나님의 영으로 예배하며 그리스도 예수 안에서 자랑하며, 육체를 신뢰하지 않는 우리야말로, 참으로 할례를 받은 사람입니다. 4하기야, 나는 육체에도 신뢰를 둘 만합니다. 다른 어떤 사람이 육체에 신뢰를 둘 만한 것이 있다고 생각하면 나는 더욱 그러합니다. 5나는 난 지 여드레 만에 할례를 받았고 이스라엘 민족 가운데서도 베냐민 지파요, 히브리 사람 가운데서도 히브리 사람이요, 율법으로는 바리새파 사람이요, 6열성으로는 교회를 박해하였고, 율법의 의로는 흠 잡힐 데가 없습니다. 7그러나 나는 그리스도 때문에 나에게 이로웠던 것은 무엇이든지 해로운 것으로 여기게 되었습니다. 8그뿐만 아니라, 나의 주 예수 그리스도를 아는 지식이 가장 고귀하므로, 나는 그 밖의 모든 것은 해로 여깁니다. 나는 그리스도 때문에 모든 것을 잃었고 그것들을 오물로 여깁니다. 그것은 내가 그리스도를 얻고, 9그리스도 안에 있음을 인정 받으려는 것입니다. 그리고 율법에서 오는 나 스스로의 의가 아니라 그리스도를 믿는 믿음으로 말미암아 오는 의, 곧 믿음에 근거하여 하나님께로부터 오는 의를 가지려는 것입니다. 10내가 바라는 것은 그리스도를 알고 그분의 부활의 능력을 깨닫고 그분의 고난에 동참하여 그분의 죽으심을 본받는 것입니다. 11그리하여 나는 어떻게 해서든지 죽은 사람들 가운데서 살아나는 부활에 이르고 싶습니다. To write the same things to you is not troublesome to me, and for you it is a safeguard. 2Beware of the dogs, beware of the evil workers, beware of those who mutilate the flesh! 3For it is we who are the circumcision, who worship in the Spirit of God and boast in Christ Jesus and have no confidence in the flesh--4even though I, too, have reason for confidence in the flesh. If anyone else has reason to be confident in the flesh, I have more: 5circumcised on the eighth day, a member of the people of Israel, of the tribe of Benjamin, a Hebrew born of Hebrews; as to the law, a Pharisee; 6as to zeal, a persecutor of the church; as to righteousness under the law, blameless. 7Yet whatever gains I had, these I have come to regard as loss because of Christ. 8More than that, I regard everything as loss because of the surpassing value of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and I regard them as rubbish, in order that I may gain Christ 9and be found in him, not having a righteousness of my own that comes from the law, but one that comes through faith in Christ, the righteousness from God based on faith. 10I want to know Christ and the power of his resurrection and the sharing of his sufferings by becoming like him in his death, 11if somehow I may attain the resurrection from the dead. 제가 한국에서 목회를 할 때, 하루는 L 권사님 가정을 심방하게 되었습니다. 그 집 대문 가까이 이르렀을 때, 개 짖는 소리가 들렸습니다. 초인종을 누르자, 그 개는 침입자에게 경고라도 하듯이 맹렬히 짖어댔습니다. 권사님이 문을 열자, 저는 심방대원과 함께 마당을 지나 그녀의 집안으로 들어갔습니다. 그때도 개는 달려들 기세로 짖어댔습니다. 예배를 은혜롭게 마치고, 그 집을 나설 때였습니다. 또 다시 그 집 개가 나타나, 물 듯이 달려들었습니다. 저는 개에게 아무런 적개심도 없음을 나타내려 했지만, 그 개는 막무가내였습니다. 옆에 있던 A권사님은, “이 개가 목사님이신 줄도 모르고, 왜 이렇게 짖어대지?”하고 말했습니다. 그 집을 나와 차를 타려고 문을 여는데, 그 개가 거기까지 따라나와 제 뒤꿈치를 물었습니다. It was when my friend was pastoring in Korea. He visited one of His church members. When He was near her house, her dog began to bark. When He rang the bell, the dog barked more fiercely. After finishing worship with her, He went out of her house and was about to get in the car. At that moment the dog chased him and bit his left heel. 몇 일 후 L권사님을 만났습니다. 그녀는 “개를 funeral home에 보냈다”고 말했습니다. 만약 그 개가 도둑을 물었다면 어떻게 되었을까요? 아마 주인은 그 개를 칭찬하고 후한 상을 주었을 것입니다. 하지만 그 개는 주인을 축복하러 온 사람을 물었기 때문에, 주인으로부터 버림을 받고 말았던 것입니다. A few days later He met her in the church. She said, “I sent her to the funeral home.” What if she would have bitten a thief? Probably she could have been rewarded by her owner. But she bit the guest of her owner and was abandoned. 2절에서 바울은 “개들을 조심하라”고 빌립보 교우들에게 경고하고 있습니다. 교회 안에도 주인 말을 듣지 않는 개가 있다고 하는 것입니다. 그런데 개가 단수가 아니라 복수인 걸 보면, 빌립보 교회 안에는 개가 한 마리가 아니라 여러 마리 있었음을 알 수 있습니다. 그렇다면 개로 불리운 사람들은 어떤 사람들일까요? In v 2 Paul warns Philippians, “Beware of the dogs.” This implies there were dogs who do not listen to their owner. Then, who were the dogs? 바울은 그 개들이 악한 일꾼들이며, 할례를 주장하는 사람들이라고 설명하고 있습니다 (2절). 그들은 아마 유대인 크리스천 (Jewish Christians)이었던 것 같습니다. 유대인들은 할례를 받음으로써 하나님의 자녀가 된다고 믿었습니다. 그래서 그들은 이방인 교우들에게 “여러분이 정말로 하나님의 자녀라면, 반드시 할례를 받아야 합니다”고 주장했던 것입니다. Paul explains the dogs were the evil workers who insisted circumcision. They were very likely to be Jewish Christians. They believed it is by circumcision that one can be a child of God. But such a claim is against the apostolic teachings. 그러나 이런 주장은 사도적 가르침 (apostolic teachings)과 대치된 것이었습니다. 사도 요한은 그의 복음서 1:12-13에서 이렇게 증거합니다. “12그러나 그를 맞아들인 사람들, 곧 그 이름을 믿는 사람들에게는, 하나님의 자녀가 되는 특권을 주셨다. 13그들은 혈통으로나 육정으로나, 사람의 욕망으로 나지 않고, 하나님께로부터 났다.” 아브라함의 피를 물려 받고, 율법을 준수하고, 할례를 받았다고 해서 하나님의 자녀가 되는 것이 아니라, 예수님을 인생의 주인으로 영접한 사람만이 하나님의 자녀가 된다고 하는 것입니다. 그렇다면 “예수님을 영접한다”, “그 분을 인생의 주인으로 모신다”는 건 무엇을 뜻할까요? In 1:12-13 of his gospel John the apostle affirms, “12But to all who received him, who believed in his name, he gave power to become children of God, 13who were born, not of blood or the will of the flesh or of the will of man, but of God.” This means what makes you a child of God is not your inheritance of Jewish blood, nor your observation of the law, nor your physical evidence of circumcision, but your acceptance of Jesus as the master of life. Then, what does it mean by welcoming Jesus as the master of your life? 바울은 로마서 2:28-29에서 이렇게 증거 합니다. “28겉모양으로 유대 사람이라고 해서 유대 사람이 아니요, 겉모양으로 살에다가 할례를 받았다고 해서 할례가 아닙니다. 29오히려 속이 유대 사람인 사람이 유대 사람이며, 율법의 조문을 따라서가 아니라, 성령을 따라서 마음에 받는 할례가 참 할례입니다. 이런 사람은, 사람에게서가 아니라, 하나님에게서 칭찬을 받습니다.” 내 몸에 하나님의 자녀라는 낙인을 찍는다 할지라도, 내가 내 인생의 주인으로 군림하는 한, 나는 절대로 하나님의 자녀가 될 수 없다는 것입니다. 예수님을 인생의 주인으로 모시고 사는 사람만이 진정한 하나님의 자녀가 되는 것입니다. In 2:28-29 of his Epistle to the Romans Paul asserts, “28For a person is not a Jew who is one outwardly, nor is true circumcision something external and physical. 29Rather, a person is a Jew who is one inwardly, and real circumcision is a matter of the heart--it is spiritual and not literal. Such a person receives praise not from others but from God.” This connotes that, even if having the mark of being the child of God, unless taking the role of master in your life, you can never be the child of God. Those who treat the Lord as the master of their life alone can be recognized the true children of God. 그런데 유대인 크리스천은 할례를 받지 않으면 하나님의 자녀가 될 수 없다고 주장하고 나섰습니다. 그리고 할례 받지 않은 이방인들을 ‘개’로 불렀습니다. 그런데 바울은 “개는 오히려 너희들이다”라고 선언하고 있는 것입니다. 자기들의 못된 마음 자세는 바꿀 생각을 안 하고, 교만한 마음으로 남을 비난하고 정죄하고 있으니, 그들이 개가 아니고 무엇입니까? 또 제가 개인적으로 경험한 바로는, 개는 따라다니면서 물려고 듭니다. 실제로 유대인들은 바울이 가는 곳마다 따라다니며, 그를 비난하고 물고 늘어졌습니다. 그래서 그는 로마교회에 보내는 편지에서도, 고린도교회에 보내는 편지에서도, 갈라디아교회에 보내는 편지에서도, 빌립보교회에 보내는 편지에서도, 골로새교회에 보내는 편지에서도 할례 문제를 언급해야 했습니다. 바울은 이런 사람들을 가리켜서 ‘개’라고 불렀고, ‘악한 일꾼’으로 간주했습니다. 예나 지금이나 유대인들의 신앙적인 열심은 대단합니다. 그러니 이들은 어느 교회에서나 큰 일꾼들이었을 겁니다. 그러나 교회에 기여를 많이 하는 일꾼이라고 해서 다 좋은 것은 아닙니다. 주인의 뜻과 반대된 주장을 하는 일꾼은 악한 일꾼이라고 하는 것입니다. 그리고 주인 말 듣지 않고 남을 물어뜯으려 한다면, 결국 그 개는 주인으로부터 버림을 받고, 비참한 최후를 맞을 수밖에 없는 것입니다. But the Jewish Christians persisted circumcision as the necessary condition for being the child of God. At that time Jews regarded gentiles as dogs. But Paul rather calls the Jews as dogs because they would not repent their evil heart but blame and even condemn others. 3절에서 바울은 이렇게 증거합니다. “하나님의 영으로 예배하며 그리스도 예수 안에서 자랑하며, 육체를 신뢰하지 않는 우리야말로, 참으로 할례를 받은 사람입니다.” 우리는 하나님의 영으로 예배한다?--이 말은 무슨 뜻일까요? 이 말은 “예수 안에서 자랑한다”는 것과, “참 할례를 받았다”는 것과 어떤 연관이 있을까요? In v 3 Paul tesitifies, “For it is we who are the circumcision, who worship in the Spirit of God and boast in Christ Jesus and have no confidence in the flesh.” We worship in the Spirit of God? What does it mean? What relationship does it has to boasting in Christ or to true circumcision? 예배는 우리가 주장하는 시간이 아니라, 우리가 하나님에 의해 주장되는 시간이라는 것입니다 (Worship is not the time you claim but you are claimed). 내 돈을 하나님께 드렸다고 생각하고 내가 봉사했다고 생각하는 사람은 교회에 대한 기여도가 높을수록 교만해지고, 인정받지 못할 경우 사나운 개로 변합니다. 그러나 하나님의 것을 하나님께 돌려드렸을 뿐이라고 생각하고 하나님이 힘 주셔서 봉사했다고 생각하는 사람은 그리스도 안에서 하나님을 자랑합니다. 그런 사람은 하나님의 자녀라고 하는 낙인을 영혼에 새겨놓은 사람입니다. 이것이 바로, 유대교인의 관점과 그리스도인의 관점이 갖는 근본적인 차이점인 것입니다. Worship is not the time you claim but you are claimed. When you think you offer God with what you have, when you think you serve God with what you have, if your contribution is getting bigger, you eventually become self-conceited and a fierce dog. But those who think, “I offer and serve God with what I am given,” boast God in Christ. They have the inerasable marks of being the children of God in their soul. This is the fundamental difference between the Jewish and the Christian perspective. 그러나 오늘날 교회 안에도 유대적 그리스도인들이 많이 있습니다. 특히 미국 사회에서 사는 한인들은 사회적으로 인정받을 기회가 적기 때문에, 그들에겐 자신의 훌륭함을 교회에서 인정받고 보상받으려는 심리가 강하게 작용합니다. 그러나 만일 인정받지 못하면, 교회를 떠나게 됩니다. 떠나도 그냥 떠나면 좋으련만, 사납게 짖고 이 사람 저 사람 물어뜯고서 떠납니다. 그래서 교회는 크고 작은 분쟁으로 시끄러워지게 되고 그리스도의 몸엔 상처가 아물 날이 없게 되는 것입니다. 교회란 어떤 곳입니까? 잘못하는 것보다 비난하는 것이 더 나쁘다는 걸 아는 사회입니다. 일 잘 못하는 것보다도 자랑하는 것이 더 나쁘다는 걸 인정하는 사회입니다. 왜 그렇습니까? 아무도 자신의 공로로 하나님의 자녀가 된 사람이 없기 때문입니다. 전혀 자격을 갖추지 못했지만, 하나님의 은혜로 말미암아 그 분의 자녀로 인정되었기 때문인 것입니다. 그러나 유대인들은 할례를, 하나님의 자녀라고 하는 육체의 증거를 자랑했고, 할례 받지 못한 이방인들을 비판하고 정죄했습니다. 그런데 자랑할 것으로 따지자면, 바울에겐 자랑할 것이 많이 있었습니다. 그는 율법의 규정에 따라 난 지 8일만에 할례를 받았고, 이스라엘의 귀족인 베냐민 지파의 혈통을 가졌고, 양친이 다 히브리 사람이었고 [=“히브리 사람 가운데서도 히브리 사람”이라는 말은 바로 “아버지와 어머니가 다 히브리 사람”이라는 뜻입니다], 율법을 엄격히 준수하는 소수의 바리새파 사람 [그 당시에 바리새인들은 약 6,000명 정도에 불과하였음]이었고, 유대교의 이단인 그리스도교를 박해할만큼 그의 종교적 열심은 열렬했으며, 율법의 의로는 흠 잡힐 데가 없는 사람이었습니다 (5-6절). 유대교의 관점에서 볼 때, 바울은 완벽한 사람이었습니다. 그러나 그가 그리스도를 만났을 때, 그는 자신의 훌륭한 이력서를 마치 전과기록처럼 해로운 것으로 여기게 되었습니다 (7절). 그리고 이제는 그리스도를 얻기 위해 자신의 모든 공적을 벗어던지고 벌거숭이가 되었습니다 (8절). 바울은 왜 이처럼 지난 날 자신의 자랑거리가 되었던 일들을 더로운 오물로 간주하고 있는 것일까요? Paul had a lot of pride in his religious journey. He was circumcised on the eighth day, a member of Benjamin, the noble tribe of Israelites, a child of Jewish father and mother [“a Hebrew born of Hebrew” means his parents were both Jews], a Pharisees who were separted for strict observation of the law [at that time Pharisees were just 6,000], a persecutor of the Christian Church because of his zeal for Judaism, and a blameless and righteous man under the law. In the Jewish perspective he was a perfect man. But he confesses all his resume as criminal records and rubbish. Why does he remark so? 여기서 바울은 자신의 실패를 회상하고 있습니다. 그는, 인간이 자신의 의로 하나님 앞에 서려고 할 때는, 하나님의 뜻을 거스리고, 하나님의 원수가 될 수밖에 없다는 자신의 실패한 경험 위에 서 있는 것입니다. 바울은 8b-9절에서 이렇게 고백합니다. “8b나는 그리스도 때문에 모든 것을 잃었고 그것들을 오물로 여깁니다. 그것은 내가 그리스도를 얻고, 9그리스도 안에 있음을 인정 받으려는 것입니다. 그리고 율법에서 오는 나 스스로의 의가 아니라 그리스도를 믿는 믿음으로 말미암아 오는 의, 곧 믿음에 근거하여 하나님께로부터 오는 의를 가지려는 것입니다.” 그리스도 안에 있는 사람, 즉, 자신의 의를 버리는 사람만이 하나님이 주시는 의를 얻을 수 있다고 하는 것입니다. Paul is here remembering his failure that, when trying to stand before God with his own righteousness, he stood against God‘s will and became His enemy. In vv 8b-9 Paul confesses, “8For his sake I have suffered the loss of all things, and I regard them as rubbish, in order that I may gain Christ 9and be found in him, not having a righteousness of my own that comes from the law, but one that comes through faith in Christ, the righteousness from God based on faith.” He means that, those who give up one’s own righteousness alone can receive the righteousness from God as free gift. 그러나 인간에게 자기 의를 버리는 것만큼 어려운 일은 없을 것입니다. 만약 자기 의가 없다면, 인간은 주장하지 않습니다. 인간은 자기의 주장이 통하고, 효력을 미칠 때, 기뻐합니다. 그러나 자기의 주장이 통하지 않고, 효력을 미치지 못할 때, 무시당했다고 느끼고 심한 좌절감을 드러내게 됩니다. 섭섭하다고 말하는 사람은 자기의 의를 바탕으로 주장하고 있는 것이고, 자기 주장이 관찰되지 않으니까 뭔가 불만을 표시하고 있는 것입니다. 저에겐 두 아들이 있습니다. 전반적으로 평가해 보면, 큰 아들이 작은 아들보다 더 착합니다. 그러나 얻는 것은 둘째가 더 많습니다. 그것은 각각의 주장하는 방식에 기인합니다. 둘째는 뭔가 갖고 싶은 게 있으면 부모에게 와서 애교를 부립니다. 그러면 부모는 처음에 주려고 계획하지 않았다가도 주게 됩니다. 그런데 첫째는 요구를 할 때, 가끔 불만조로 얘기할 때가 있습니다. 그러면 부모는 주려고 마음 먹었다가도 주지 않습니다. 뭐 마치 부모가 당연히 해 주어야 할 것을 해 주지 않았다는 식으로 말하면, 해 주려고 마음 먹었다가도 그 마음이 쏙 들어가게 되어 있는 것입니다. 이건 아이를 둘 이상 키워보신 분이라면, 여러 번 경험하신 일일 것입니다. 여러분, 인간 부모도 자녀들이 자기 의를 바탕으로 주장하지 않길 바랍니다. 목회자도 그러합니다. “목사님이 이렇게 해야 되는 것 아니냐”고 불만을 표시하는 사람들은 얻을 것도 못 얻습니다. 목사가 당연히 해 주어야 할 것을 안 해 준다는 식으로 말하면, 주는 사람도 기분 나쁘고, 줄 생각도 사라지게 됩니다. 그렇지 않습니까? 불만하면서 해 달라라고 그러면, 내 자식에게도 안 해 주는데, 교인은 내가 낳지도 않은 사람이 아닙니까? 하나님 앞에서는 더욱 그러합니다. 하나님은 자기 의를 주장하는 사람을 절대로 용납하지 않으십니다. 왜 그렇습니까? 여러분, 의의 원천 (source)이 섬김의 대상을 결정합니다. 자기로부터 오는 의를 주장하는 사람은 절대로 하나님을 섬길 수 없습니다. 오히려 하나님 대신 자기 자신을 섬기게 되어 있습니다. 그래서 하나님은 자기 의를 주장하는 사람을 절대로 용납하지 않으십니다. The source of righteousness determines the object of your serving. One who claims one’s own righteousness is to serve oneself rather than God. So God never accepts those who insist their own righteousness. Being in Christ signifies claiming-not your own righteousness. This is true to human relationships as well as to human-divine relationships. 9절에서 바울은 “그리스도 안에 있음을 인정받으려 한다”고 고백하고 있는데, 도대체 이 말이 무슨 뜻입니까? “그리스도 안에 있는다”는 것은 “자기 의를 가지고 말하지 않는다”는 것을 말합니다. 그것은 사람에 대해서도 그러하고, 하나님에 대해서는 더욱 그러합니다. 여러분, 간음한 여인이 현장에 붙잡혀 왔을 때, 예수님이 어떤 태도를 취하셨습니까? 자기 의를 바탕으로 주장하는 모든 사람들을 물리치셨습니다. 죄 없는 사람만 이 여인을 돌로 치라 그러셨습니다. 또, 예수님은 바리새인의 기도와 세리의 기도 중에 누구의 기도를 하나님이 받으신다고 그러셨습니까? “나는 소득의 1/10을 헌금하고, 일주일에 하루를 금식하며, 하루에 세 번씩 기도한다”고 말하는 사람들, 자기 의를 가지고 말하는 바리새인의 기도는 하나님께서 물리치신다고 하셨습니다. 그리고 성전에 감히 들어갈 용기도 내지 못하고, 먼 발치에서 가슴을 치면서, “하나님 이 죄인을 용서하소서”하고 기도하는 사람들, 아무 의도 말하지 못하는 세리의 기도를 하나님께서 기뻐 받으신다고 하셨습니다. 자기 의론 아무도 하나님 앞에 설 수 없습니다. When a female adulterer was about to be stoned, what did Jesus say? He said one without sin may first stone her. Jesus asked, When a Pharisee and a tax-collector pray, whose prayer would be accepted? In this analogy he implied nobody can stand before God with one’s own righteousness. 교회란 자기 의로 서지 않고 하나님이 주시는 의로 서는 연습을 하는 곳입니다. 교회 안에 자기 의로 서려는 사람들이 있기 때문에, 교회는 평안할 날이 없고, 그리스도의 몸엔 아물지 않은 상처가 계속 생겨나는 것입니다. Church is not a place of competing one’s own righteousness but of practicing standing by God’s righteousness. As far as there are many Christians who want to stand with their own righteousness, Church can never be in peace, and the body of Christ is getting hurts and scars more and more. 영원한 생명은 결코 공로로 얻어지지 않습니다. 부활은 자기 의를 죽이고 하나님의 의를 가지고 사는 사람에게만 허락되는 하나님의 은총인 것입니다. Eternal life can never be obtained by your exploits. Resurrection is the grace of God given to those who eliminate their own righteousness but live with the righteousness from above. 10-11절에서 바울은 이렇게 증거합니다. “10내가 바라는 것은 그리스도를 알고 그분의 부활의 능력을 깨닫고 그분의 고난에 동참하여 그분의 죽으심을 본받는 것입니다. 11그리하여 나는 어떻게 해서든지 죽은 사람들 가운데서 살아나는 부활에 이르고 싶습니다.” 도대체 이 말을 어떻게 이해해야 되는 것입니까? 부활하기 위해서는 누구나 고난받아야 한다는 뜻입니까? 누구나 고난받으면 영원한 생명을 얻을 수 있다는 뜻입니까? In vv 10-11 Paul testifies, “10I want to know Christ and the power of his resurrection and the sharing of his sufferings by becoming like him in his death, 11if somehow I may attain the resurrection from the dead.” Does this mean that you have to suffer in order to be saved? Only if you suffer, you can be given eternal life? 여러분이 받는 고난을 가만히 살펴보십시오. 어떤 고난은 하나님이 주시는 것도 있습니다. 그러나 대부분의 경우 고난은 여러분의 어리석음이나 자기 의를 주장하는 것 때문에 발생합니다. 여러분 그런 고난도 십자가 고난에 동참하는 것입니까? Reconsider your sufferings. Sometimes they come from God. But most of them come from your foolishness or claiming your own righteousness. Are such sufferings participating in the passion of Christ? 여기서 바울이 말하는 고난은 내 어리석음 때문에 생겨나는 고난도, 자기 의를 주장함으로써 생겨나는 고난도 아닙니다. 바로 자기 의를 주장하지 않기 때문에 따라오는 고난을 말하고 있는 것입니다. 예수님은 죄 없고 흠 없는 분이셨지만, 자기 의를 주장하지 않으셨고, 결국 많은 고난을 당하시고 십자가에 달려 죽으셔야만 했습니다. 우리가 그리스도인이 되었다는 건 그리스도와 똑같은 운명을 걷게 되었다는 것을 뜻합니다. 자기 의를 주장하지 않기에 고난 당하고 심지어 죽임을 당하게 된다고 하는 것입니다. 바울은 이걸 바라고 있었고, 초대교회 교인들은 순교로써 그 진리성을 입증했던 것입니다. Suffering here in the Pauline version does not refer the suffering due to your foolishness nor your claiming self-righteousness but the suffering entailed by your claiming not. Jesus had no sin and was blameless. Since he did not claim his own righteousness, however, he suffered and died. To be a Christian implies to accept the same destiny as Jesus’, to follow him to his suffering and death. Paul wished this way, and by martyrdom early Christians proved this way to be our way. 여러분이 아시는 대로, 지난주에 타이완에서 지진이 발생했습니다. 그래서 수천 명이 죽거나 부상을 당했습니다. 무너진 건물에 매몰된 생존자를 구해내기 위해서 세계 여러 나라에서 구조팀을 파견했습니다. 몇 일 전 모든 TV 뉴스는 6살 난 장징훙군이 한 구조팀에 의해 극적으로 구출되는 장면을 보도했습니다. 이 구조는 흔히 생존 가능 시간의 마지노선인 72시간을 무려 18 시간 넘은 90시간이 지난 뒤에 이루어졌다는 점에서 더 극적으로 여겨지고 있다고 뉴스는 보도했습니다. 그러면서 화면을 보고 있는데, 구조원의 등 뒤에 “긴급구조대”라는 한글이 적혀 있는 것을 보고 깜짝 놀랐습니다. 바로 장군을 구해낸 것은 한국에서 파견된 119구조대원들이었던 것입니다. Last week there took place a strong earthquake in Taiwan. Thousands of people died and injured. Many nations sent rescue teams to Taiwan. A few days ago I watched the TV news reporting that a rescue team was delivering a 6 year old boy from the debris. The anchorwoman commented the rescue was unbelievable because the boy was rescued 90 hours after the earthquake when 78 hours is normally regarded as the marginal time for survival. I was surprised seeing 119 구조대, Korean 911 rescue team, the words in the back of rescuers. Chang the six year old boy was rescued by Korean 911. 여러분, 구원은 이와 같은 것입니다. 내가 꼼짝할 수 없고, 아무 것도 할 수 없는 상황에서, 누군가 나를 죽음의 잿더미에서 꺼내주는 것과 같은 것입니다. 만약 그 소년이 스스로를 구하기 위해 안깐힘을 썼다면 어떻게 되었을까요? Salvation is like this. When you cannot move and come out of the heavy debris of ruins, God saves you. What if the boy might have tried to save himself with his own strength? 자기 의를 주장하지 않는 사람은 엄청난 무게의 콘크리트 구조물에 짓눌릴 수 있습니다. 목마름, 배고픔, 추위, 외로움, 공포--이런 고난이 엄습해 올 것입니다. 그러나 하나님은 이런 사람을 반드시 구원하십니다. 이것이 바로 복음입니다. 이 번 한 주간도 수많은 고난의 현장에서 하나님의 구원을 경험하는 여러분이 되시기를 축원합니다. Faith is not claiming one’s own righteousness. Claiming-not causes you to be buried under heavy debris of thirst, hunger, coldness, loneliness, and fear. But God necessarily rescues you from there. This is the good news Paul proclaims to every generation.
14 Pentecost B7 2002-03-15 10:17:24 read : 4 내용넓게보기. 프린트하기 제목 설교자 Bishop Terry M. Owens 성경 Mark 8:27-38 참고사항 Maranatha Church of God 설교내용 A representative of "Teach America" visited Duke University, one of those rich Ivy League kind of universiti
14 Pentecost B7 2002-03-15 10:17:24 read : 4 내용넓게보기. 프린트하기 제목 설교자 Bishop Terry M. Owens 성경 Mark 8:27-38 참고사항 Maranatha Church of God 설교내용 A representative of "Teach America" visited Duke University, one of those rich Ivy League kind of universities. She stood up in front of the large group and said to them," I can tell by looking at you that I have probably come to the wrong place. Somebody told me this was a BMW campus and I can believe it looking at you. Just looking at you, I can tell you are a success. Why would you be on this campus if you were not successful and heading for successful jobs. "And yet here I stand, hoping to talk one of you into giving away your life in the toughest job you will ever have. I am looking for people to go into the hollows of West Virginia, into the ghettos of South Los Angeles and teach in some of the most difficult schools in the world. Last year two of our teachers were killed on the job. "I can tell, just by looking at you, that none of you are interested in that. So go on to law school, or whatever successful thing you are planning on doing. "But if by chance, some of you just happen to be interested, I’ve got some brochures here. Meeting over." With that, the whole group stood up, pushed up the aisles and ran to the front a fought over the brochures. People want to be a part of something important, something bigger than themselves. Jesus, who has kept the people breathless trying to keep up to him, asks the disciples, "Who do people say that I am? Here they were at Ceasarea Philippi, the very centre of Roman power and all that is wise and they answer, "Oh that’s easy -- John the Baptist, Elijah or one of the prophets. Then Jesus gets personal -- "who do you say that I am?" Peter, always near the front of the crowd blurts out, "You are the Messiah!" Jesus has been marching the disciples and all those who would follow all over the country side. In Mark, especially, Jesus is always on his way somewhere else. Mark’s favourite word must be ’immediately’ because no sooner has one thing happened that Jesus is ’immediately’ off some where else. You have to think the disciples must have been breathless. They want to follow Jesus but they are always a step behind. No sooner than they think they have Jesus figured out and he takes them to new places, asks them to consider new thoughts, new ways of living, shows them another side of who he is . This may be why the early Christian Church was called "The Way". They were part of a journey -- following Jesus, not knowing where they were going, or what lay ahead but that Jesus was leading and that was enough. So Jesus asks the disciples, as he asks us, "Who do you say that I am?" And a breathless Peter says, "You are the Messiah!", knowing that this Jesus is the leader they want to follow. H ere is the one who is about something important; one who heals, gives hope, shatters preconceived notions. This is the leader that keeps pulling them out of what is comfortable and throwing them into something new. Jesus begins to tell what the journey will look like. There will be rejection and death for him as he heads for Jerusalem and crucifixion. Peter, revealing that he is still one step behind, blurts out, "No it will never happen, you are too good a person for that!" And so Jesus rebukes Peter telling him that he isn’t thinking like a person on the Way. The Way which must first journey through death. There is no time or place on this journey to seek out the comfortable. Faith is a journey, faith is not knowing certain things, memorizing facts. Jesus says, "Get behind me Satan! For you are setting your mind not on divine things but on human things" Faith is relationship with God through Jesus Christ. Faith is committing ourselves to the journey and hanging on for the ride not knowing where the journey will lead us, but we do know who the leader is. A Lutheran gift to the Christian faith is the articulation of the Theology of the Cross . Life as a Christian will have pain and suffering but in the midst of that pain we will find Jesus suffering with us and walking with us through our pain to resurrection on the other side. It is the midst of pain that we experience Jesus most acutely-- where our faith grows stronger. Being a Christian does not mean an absence of pain. We read in Psalm 23 "Even though I walk through the shadow of death. . ." The "human things" want to hold on to us, we want to hang on to something because the journey can be unsettling. Like Peter on the Mount of Transfiguration wanting to build tents for Jesus and the prophets. We try to make faith into a set of fundamental beliefs that we must adhere to, we try to force our church to remain static in a time of rapid change. Change has always been a fact of life even if now it is so very rapid. Jesus lumps all these attempts into "human things not divine things". Imagine wanting a child to remain 3 years old forever. To a time when they think parents can do no wrong, when they are cute and easy to manage. But it is wrong, even impossible, if we want that child to grow into what he is meant to be. There is a disturbing trend in the Christian community that denies pain. There is a pastor in a very large church in Saskatoon that maintains he has never had a bad day. This would have to include those days when his wife died of insulin complications, when members of his board charging him and other leaders of fraud. It doesn’t ring true. Some would say, "be saved" and all your problems will go away". No, hardship will come. We will, in fact seek out pain. As we seek to live out our baptism as disciples of Jesus, we will seek to lose ourselves in the needs and pains of others. Our pain will likely increase as we seek to be faithful. There is a trend in the post-modern world of persecution of the Christian church. There seems to be a tolerance for other groups but a growing intolerance for Christians. But then, If Jesus was to suffer and die, why should we his followers expect anything less?. It is part of the journey. We are following a leader whom we trust and know is worth following because he leads to life. In the midst of hardship, we are not alone. We seek to deny ourselves and take up our cross and follow. When those in need cry out, we answer. This requires discipline, from the root of the word disciple. Some of the worldly thinking would have us believe that being on the journey is easy and requires no effort. And so firmly convinced that God loves and accepts us, we seek to prepare ourselves to be fit for the journey. Imagine deciding to go on a camping trip and rushing out to the lake without packing the camping equipment, the axe, the utensils, the tent. Imagine Tiger Woods deciding one day that he was going to be the best golfer in the world and then going out and doing it without any work. Impossible. It is discipline that finds him the last golfer off of the practice tee as the sun is going down after shooting a - 7 that day and leading the field. "The way", the journey, requires discipline of us as well. We seek to no be no longer "setting our minds on worldly things" rather the divine. Psalm 19, " learning the law of the Lord, the precepts of the Lord, the commandments" James, learning to control our tongues which so often get us in trouble Proverbs: wisdom that seeks knowledge, that refuses to be content with simple, simplistic thinking . Taking up our crosses and following, not knowing where we are going but that the one who leads us is worthy, promises us the life that Jesus promises. Jesus warns us to be vigilant of "human things" that would pull us from the journey. Human things such as equating faith with facts rather than being seen as a relationship. Maybe that is why Jesus insists over and over again that they tell no one but to come and see. Being a disciple is daring to have our hearts set on fire by the words and actions of this Jesus who has the people in Mark breathless trying to keep up. Daring to lose ourselves in the service of others rather than counting the cost to ourselves before we get involved. The way of the cross is not easy, it requires discipline and choices. But then if you don’t know where you are going any place will do. The way of the cross, discipleship contradicts the easy way of the world. The easy notion that our faith will be strong without exercise; that our children will have faith without us practicing our faith so that they can see us and model after us. The way of the cross means not being ashamed of the one who leads, we simply follow. The way of the cross may earn us the scorn and ridicule of those around us. It is about being the kind of witness to the faith who strives to forget his or her opinion of who is bad and who is good, and instead strives to treat all people with love. It is about being the kind of witness that refuses to be pulled into gossip but seeks to put the best construction on the actions of others. It is about being willing to follow Jesus ,knowing that we will have to change, that we will have to forget taking the easy way out and instead remembering what is good and true and loving. Life as we want to live it is being willing to say with Peter that "You are the Messiah!" not knowing fully what that means, what the confession will bring, not knowing what tomorrow will bring but knowing such a confession will lead to life because it is Jesus that leads us on the journey. Who do you say that I am? You are the Messiah!! Now we set out on the journey, the way. We don’t know what the future will hold. We don’t know what exercise we will need to keep us in shape. We do know who leads us and it is enough. The Messiah -- the Lord. 14 오순절 B7 2002-03-15 10:17:24 읽기 : 5 내용 넓게보기. 하기 및 연락처 프린트제목 설교자 주교 테리 M. 오웬 성경 마가 복음 8 : 27-38 참고 사항 하나님의 마라나타 교회 설교 내용 듀크 대학, 종류 대학의 그 풍부한 아이비 리그 중 하나를 방문했다 "티치 미국"의 대표. 그녀는 큰 그룹 앞에 서서 그들에게 말했습니다. "아마도 내가 잘못된 곳으로 왔다고 말해 줄 수 있습니다. 누군가가 이것이 BMW 캠퍼스라고 말했고, 당신을보고 있다고 믿을 수 있습니다. 당신을보고, 나는 당신이 성공했다고 말할 수 있습니다. 만약 당신이 성공하지 못하고 성공적인 직업으로 향한다면 왜이 캠퍼스에있을 것입니까? "아직도 가장 힘든 일을하면서 삶을 살리기 위해 여러분 중 한 사람과 이야기하기를 희망합니다. 저는 웨스트 버지니아의 빈 곳으로, 사우스 로스 앤젤레스의 빈민가로 가서 사람들을 찾고 있습니다. 작년에 두 명의 선생님이 직장에서 살해당했습니다. "나는 당신을보고 있으면 아무도 그에 관심이 없다고 말할 수 있습니다. 따라서 로스쿨 또는 성공적인 계획을 세우십시오. "하지만 우연히도 여러분 중 일부가 관심을 가지면 여기에 팜플렛이 있습니다. 회의 중입니다." 그것으로, 그룹 전체가 일어 섰고, 통로를 밀고, 브로셔를 놓고 싸웠습니다. 사람들은 중요한 일에 참여하기를 원합니다. 사람들에게 숨을 쉬지 않고 지키려는 예수께서는 제자들에게 이렇게 물으 십니다. "아쉽습니다-침례 요한, 엘리야 또는 선지자 중 한 사람. 그러면 예수께서는 개인적이 되십니다. "내가 누구라고 말합니까?" 베드로, 항상 군중 앞에서 가까이서 "너는 메시아 야!" 예수께서는 제자들과 온 나라를 따르는 모든 사람들을 행진 해 오셨습니다. 마가 복음에서 특히 예수께서는 항상 다른 곳에 계십니다. 마가가 가장 좋아하는 단어는 '즉시'이어야합니다. 예수가 다른 곳에서 '즉시'떨어져 있다는 소식은 더 이상 없었기 때문입니다. 제자들은 숨을 쉬지 않았어야한다고 생각해야합니다. 그들은 예수님을 따르고 싶어하지만 항상 뒤처져 있습니다. 그들이 예수를 알아 내고 새로운 곳으로 데려 가서 새로운 생각과 새로운 생활 방식을 고려해 보라고 생각하는 것보다 더 빨리 그들이 다른 사람의 모습을 보여줍니다. 이것이 초기 기독교 교회가 "길"이라고 불리는 이유 일 수 있습니다. 그들은 여행의 일부였습니다. 예수를 따라 어디로 가고 있는지 또는 무엇을 앞으로 나설지 모르지만 예수가 인도하고 있으며 충분했습니다. 그래서 예수께서는 제자들에게 우리에게 묻는대로 "내가 누구라고 말합니까?"라고 묻습니다. 숨을 쉴 수없는 베드로는“당신은 메시아입니다!”라고 말하면서이 예수는 그들이 따르고 자하는 지도자임을 알고 있습니다. 중요한 것은 중요한 사람입니다. 치유하고 희망을주는 사람은 선입견을 산산조각냅니다. 이것은 편안한 것에서 그들을 뽑아 내고 새로운 것으로 던지는 리더입니다. 예수께서는 그 여정이 어떻게 보일지 말하기 시작하셨습니다. 예루살렘과 십자가에 못 박히심에 따라 그에게 거절과 죽음이있을 것입니다. 베드로는 자신이 여전히 한 걸음 뒤에 있다고 밝히면서 "아무것도 일어나지 않을 것입니다. 당신은 너무 좋은 사람입니다!" 그래서 예수께서는 베드로에게 자신이 길에있는 사람처럼 생각하지 않는다고 말하면서 꾸짖 으 십니다. 죽음을 먼저 여행해야하는 길. 이 여정에는 편안한 시간을 찾기위한 시간이나 장소가 없습니다. 믿음은 여정이며, 믿음은 사실을 암기하면서 특정 것을 알지 못합니다. 예수께서는“나를 사로 잡으십시오! 당신이 당신의 생각을 신성한 것이 아니라 인간적인 것 위에 놓으십시오.”믿음은 예수 그리스도를 통한 하나님과의 관계입니다. 믿음은 여행에 우리 자신을 맡기고 여행이 어디로 우리를 인도 할 지 모르면서 타는 것에 매달리고 있지만 우리는 지도자가 누구인지 알고 있습니다. 기독교 신앙에 대한 루터교의 선물은 십자가의 신학의 표현이다. 그리스도인으로서의 삶은 고통과 고난을 겪을 것이지만, 그 고통 가운데서 우리는 예수님이 우리와 함께 고통을 느끼고 다른 쪽에서 부활하기 위해 우리의 고통을 통해 우리와 동행하는 것을 보게 될 것입니다. 우리가 믿음을 강하게 키우는 곳에서 예수를 가장 극심하게 경험하는 것은 고통의 한가운데입니다. 그리스도인이된다는 것이 고통이 없다는 것을 의미하지는 않습니다. 우리는 시편 23 편에서“내가 죽음의 그림자를 밟아도… "인간적인 것들"은 우리를 붙잡고 싶어합니다. 우리는 여행이 불안해지기 때문에 무언가에 매달리고 싶습니다. 변형 산의 베드로처럼 예수와 예언자들을위한 천막을 만들고 싶어합니다. 우리는 반드시 지켜야 할 일련의 근본적인 신념으로 신앙을 만들려고 노력하고, 급격한 변화의시기에 교회를 정적으로 유지하도록 노력합니다. 지금은 너무 빠르더라도 변화는 항상 삶의 사실이었습니다. 예수께서는이 모든 시도를“신성한 것이 아니라 인간적인 것”으로 모으 셨습니다. 아이가 3 세 동안 영원히 남아 있기를 원한다고 상상해보십시오. 부모가 귀엽고 관리하기 쉬운 부모가 잘못 할 수 없다고 생각할 때까지. 그러나 우리가 그 아이가 자신이 의도 한대로 자라기를 원한다면 그것은 심지어 불가능합니다. 기독교 공동체에는 고통을 부인하는 혼란스러운 경향이 있습니다. 새 스커 툰에있는 매우 큰 교회에는 목회자가있어 결코 나쁜 하루를 보낸 적이 없습니다. 여기에는 아내가 인슐린 합병증으로 사망 한 날, 이사회 구성원이 자신과 다른 사기꾼을 기소 한 날도 포함되어야합니다. 울리지 않습니다. 어떤 사람들은 "구원하라"고 말하고 모든 문제가 사라질 것입니다. 아니요, 고난이 올 것입니다. 우리는 실제로 고통을 찾게 될 것입니다. 예수의 제자로서 침례를 실천하려고 노력할 때 우리는 잃어 버리려고 할 것입니다 다른 사람들의 필요와 고통에 우리 자신이 충실하기 위해 노력할수록 우리의 고통은 증가 할 것입니다 .. 현대 교회 이후 기독교 교회에 대한 박해의 경향이 있습니다. 기독교인에 대한 편협. 그러나 예수 께서 고난을 당하고 죽으려면 왜 우리의 추종자들이 더 적은 것을 기대해야합니까? 그것은 여행의 일부입니다. 우리는 우리가 신뢰하고 아는 지도자를 따르고 있습니다. 고난 속에서 우리는 혼자가 아닙니다. 우리는 자신을 부인하고 십자가를지고 따르려고 노력합니다. 도움이 필요한 사람들이 외치면 대답합니다. 이것은 제자라는 단어의 근본에서 징계가 필요합니다. 세속적 인 사고 중 일부는 우리가 여행하는 것이 쉽고 노력이 필요 없다고 믿게 할 것입니다. 그리고 하나님 께서 우리를 사랑하고 받아들이 신다는 확신을 가지고 여행에 적합하도록 자신을 준비 시키려고 노력합니다. 캠핑 장비, 도끼,기구, 텐트를 포장하지 않고 캠핑 여행을하기로 결정하고 호수로 돌진한다고 상상해보십시오. Tiger Woods가 언젠가 세상에서 최고의 골퍼가 될 것이라고 결심하고 나가서 아무 일없이 나가는 것을 상상해보십시오. 불가능한. 그날 -7을 쏘고 필드를 이끌고 해가 질 때 연습 티에서 마지막 골퍼를 찾는 것은 규율입니다. "길", 여정에는 우리의 훈련도 필요합니다. 우리는 더 이상 "마음을 세상의 것들에 두는"것이 아니라 신성한 것을 추구하지 않습니다. 시편 19 장, "주의 법을 배우고주의 계명과 계명을" 야고보서, 우리를 곤경에 처하게하는 우리의 방언을 통제하는 법을 배우다 잠언 : 지식을 추구하는 지혜, 단순하고 단순한 사고에 만족하지 않는 지혜. 우리가가는 곳을 알지 못하고 우리를 인도하는 사람이 합당하다는 것을 십자가를지고 따라가는 것은 예수 께서 약속하신 생명을 우리에게 약속합니다. 예수께서는 우리를 여행에서 끌어낼“인간”에주의를 기울이라고 경고하셨습니다. 관계로 여겨지기보다는 사실과 믿음을 동일시하는 것과 같은 인간의 것. 어쩌면 예수께서는 아무에게도 와서 보라고 말하지 말라고 여러 번 주장하십니다. 제자가되는 것은 마가 복음에있는 사람들이 숨을 쉬지 못하게하는이 예수의 말과 행동으로 우리의 마음이 불타 오르게하는 것입니다. 우리가 참여하기 전에 비용을 세는 것보다 다른 사람을 위해 봉사하는 데 감히 대담합니다. 십자가의 길은 쉽지 않으며, 훈련과 선택이 필요합니다. 그러나 당신이 어디로 가고 있는지 모른다면 어떤 곳이든지 할 것입니다. 십자가의 길, 제자도는 세상의 쉬운 길과 모순됩니다. 운동없이 우리의 믿음이 강해질 것이라는 쉬운 생각; 우리 아이들이 우리를보고 모델을 볼 수 있도록 우리의 믿음을 실천하지 않고도 믿음을 가질 수 있습니다. 십자가의 길은 인도하는 사람을 부끄러워하지 않는 것을 의미합니다. 십자가의 길은 우리 주변 사람들의 조롱과 조롱을 얻을 수 있습니다. 나쁜 사람과 좋은 사람에 대한 자신의 의견을 잊어 버리려고 노력하는 대신 믿음으로 모든 사람을 사랑하려고 노력하는 것은 믿음의 증거가되는 것입니다. 험담에 빠지는 것을 거부하지만 다른 사람들의 행동에 최선을 다하려고 노력하는 것은 일종의 증거입니다. 그것은 우리가 변화해야한다는 것을 알고 기꺼이 쉽게 나가는 것을 잊어 버리고 대신 선하고 참되고 사랑이있는 것을 기억해야한다는 것을 알고 기꺼이 예수를 따르고 자하는 것입니다. 우리가 살고 싶은 삶은 베드로와 함께 "당신은 메시아입니다!"라고 기꺼이 말합니다. 그것이 무엇을 의미하는지, 고백이 무엇을 가져올 지, 내일이 무엇을 가져올 지 알지 못하지만 그러한 고백을 아는 것은 여행으로 우리를 인도하는 예수이기 때문에 생명으로 인도 할 것입니다. 내가 누구라고 말합니까? 당신은 메시아입니다! 이제 우리는 여정을 시작했습니다. 우리는 미래가 어떻게 될지 모른다. 우리는 우리가 어떤 운동을해야 하는지를 잘 모릅니다. 우리는 누가 우리를 이끌고 있는지 알고 있으며 그것으로 충분합니다. 메시아-주님.
14 Pentecost B8 2002-03-15 10:23:35 read : 4 내용넓게보기. 프린트하기 제목 설교자 Bishop Terry M. Owens 성경 Mark 8:27-38 참고사항 Maranatha Church of God 설교내용 A representative of "Teach America" visited Duke University, one of those rich Ivy League kind of universiti
14 Pentecost B8 2002-03-15 10:23:35 read : 4 내용넓게보기. 프린트하기 제목 설교자 Bishop Terry M. Owens 성경 Mark 8:27-38 참고사항 Maranatha Church of God 설교내용 A representative of "Teach America" visited Duke University, one of those rich Ivy League kind of universities. She stood up in front of the large group and said to them," I can tell by looking at you that I have probably come to the wrong place. Somebody told me this was a BMW campus and I can believe it looking at you. Just looking at you, I can tell you are a success. Why would you be on this campus if you were not successful and heading for successful jobs. "And yet here I stand, hoping to talk one of you into giving away your life in the toughest job you will ever have. I am looking for people to go into the hollows of West Virginia, into the ghettos of South Los Angeles and teach in some of the most difficult schools in the world. Last year two of our teachers were killed on the job. "I can tell, just by looking at you, that none of you are interested in that. So go on to law school, or whatever successful thing you are planning on doing. "But if by chance, some of you just happen to be interested, I’ve got some brochures here. Meeting over." With that, the whole group stood up, pushed up the aisles and ran to the front a fought over the brochures. People want to be a part of something important, something bigger than themselves. Jesus, who has kept the people breathless trying to keep up to him, asks the disciples, "Who do people say that I am? Here they were at Ceasarea Philippi, the very centre of Roman power and all that is wise and they answer, "Oh that’s easy -- John the Baptist, Elijah or one of the prophets. Then Jesus gets personal -- "who do you say that I am?" Peter, always near the front of the crowd blurts out, "You are the Messiah!" Jesus has been marching the disciples and all those who would follow all over the country side. In Mark, especially, Jesus is always on his way somewhere else. Mark’s favourite word must be ’immediately’ because no sooner has one thing happened that Jesus is ’immediately’ off some where else. You have to think the disciples must have been breathless. They want to follow Jesus but they are always a step behind. No sooner than they think they have Jesus figured out and he takes them to new places, asks them to consider new thoughts, new ways of living, shows them another side of who he is . This may be why the early Christian Church was called "The Way". They were part of a journey -- following Jesus, not knowing where they were going, or what lay ahead but that Jesus was leading and that was enough. So Jesus asks the disciples, as he asks us, "Who do you say that I am?" And a breathless Peter says, "You are the Messiah!", knowing that this Jesus is the leader they want to follow. H ere is the one who is about something important; one who heals, gives hope, shatters preconceived notions. This is the leader that keeps pulling them out of what is comfortable and throwing them into something new. Jesus begins to tell what the journey will look like. There will be rejection and death for him as he heads for Jerusalem and crucifixion. Peter, revealing that he is still one step behind, blurts out, "No it will never happen, you are too good a person for that!" And so Jesus rebukes Peter telling him that he isn’t thinking like a person on the Way. The Way which must first journey through death. There is no time or place on this journey to seek out the comfortable. Faith is a journey, faith is not knowing certain things, memorizing facts. Jesus says, "Get behind me Satan! For you are setting your mind not on divine things but on human things" Faith is relationship with God through Jesus Christ. Faith is committing ourselves to the journey and hanging on for the ride not knowing where the journey will lead us, but we do know who the leader is. A Lutheran gift to the Christian faith is the articulation of the Theology of the Cross . Life as a Christian will have pain and suffering but in the midst of that pain we will find Jesus suffering with us and walking with us through our pain to resurrection on the other side. It is the midst of pain that we experience Jesus most acutely-- where our faith grows stronger. Being a Christian does not mean an absence of pain. We read in Psalm 23 "Even though I walk through the shadow of death. . ." The "human things" want to hold on to us, we want to hang on to something because the journey can be unsettling. Like Peter on the Mount of Transfiguration wanting to build tents for Jesus and the prophets. We try to make faith into a set of fundamental beliefs that we must adhere to, we try to force our church to remain static in a time of rapid change. Change has always been a fact of life even if now it is so very rapid. Jesus lumps all these attempts into "human things not divine things". Imagine wanting a child to remain 3 years old forever. To a time when they think parents can do no wrong, when they are cute and easy to manage. But it is wrong, even impossible, if we want that child to grow into what he is meant to be. There is a disturbing trend in the Christian community that denies pain. There is a pastor in a very large church in Saskatoon that maintains he has never had a bad day. This would have to include those days when his wife died of insulin complications, when members of his board charging him and other leaders of fraud. It doesn’t ring true. Some would say, "be saved" and all your problems will go away". No, hardship will come. We will, in fact seek out pain. As we seek to live out our baptism as disciples of Jesus, we will seek to lose ourselves in the needs and pains of others. Our pain will likely increase as we seek to be faithful. There is a trend in the post-modern world of persecution of the Christian church. There seems to be a tolerance for other groups but a growing intolerance for Christians. But then, If Jesus was to suffer and die, why should we his followers expect anything less?. It is part of the journey. We are following a leader whom we trust and know is worth following because he leads to life. In the midst of hardship, we are not alone. We seek to deny ourselves and take up our cross and follow. When those in need cry out, we answer. This requires discipline, from the root of the word disciple. Some of the worldly thinking would have us believe that being on the journey is easy and requires no effort. And so firmly convinced that God loves and accepts us, we seek to prepare ourselves to be fit for the journey. Imagine deciding to go on a camping trip and rushing out to the lake without packing the camping equipment, the axe, the utensils, the tent. Imagine Tiger Woods deciding one day that he was going to be the best golfer in the world and then going out and doing it without any work. Impossible. It is discipline that finds him the last golfer off of the practice tee as the sun is going down after shooting a - 7 that day and leading the field. "The way", the journey, requires discipline of us as well. We seek to no be no longer "setting our minds on worldly things" rather the divine. Psalm 19, " learning the law of the Lord, the precepts of the Lord, the commandments" James, learning to control our tongues which so often get us in trouble Proverbs: wisdom that seeks knowledge, that refuses to be content with simple, simplistic thinking . Taking up our crosses and following, not knowing where we are going but that the one who leads us is worthy, promises us the life that Jesus promises. Jesus warns us to be vigilant of "human things" that would pull us from the journey. Human things such as equating faith with facts rather than being seen as a relationship. Maybe that is why Jesus insists over and over again that they tell no one but to come and see. Being a disciple is daring to have our hearts set on fire by the words and actions of this Jesus who has the people in Mark breathless trying to keep up. Daring to lose ourselves in the service of others rather than counting the cost to ourselves before we get involved. The way of the cross is not easy, it requires discipline and choices. But then if you don’t know where you are going any place will do. The way of the cross, discipleship contradicts the easy way of the world. The easy notion that our faith will be strong without exercise; that our children will have faith without us practicing our faith so that they can see us and model after us. The way of the cross means not being ashamed of the one who leads, we simply follow. The way of the cross may earn us the scorn and ridicule of those around us. It is about being the kind of witness to the faith who strives to forget his or her opinion of who is bad and who is good, and instead strives to treat all people with love. It is about being the kind of witness that refuses to be pulled into gossip but seeks to put the best construction on the actions of others. It is about being willing to follow Jesus ,knowing that we will have to change, that we will have to forget taking the easy way out and instead remembering what is good and true and loving. Life as we want to live it is being willing to say with Peter that "You are the Messiah!" not knowing fully what that means, what the confession will bring, not knowing what tomorrow will bring but knowing such a confession will lead to life because it is Jesus that leads us on the journey. Who do you say that I am? You are the Messiah!! Now we set out on the journey, the way. We don’t know what the future will hold. We don’t know what exercise we will need to keep us in shape. We do know who leads us and it is enough. The Messiah -- the Lord. 14 오순절 B8 2002-03-15 10:23:35 읽기 : 4 내용 넓게보기. 하기 및 연락처 프린트제목 설교자 주교 테리 M. 오웬 성경 마가 복음 8 : 27-38 참고 사항 하나님의 마라나타 교회 설교 내용 듀크 대학, 종류 대학의 그 풍부한 아이비 리그 중 하나를 방문했다 "티치 미국"의 대표. 그녀는 큰 그룹 앞에 서서 그들에게 말했습니다. "아마도 내가 잘못된 곳으로 왔다고 말해 줄 수 있습니다. 누군가가 이것이 BMW 캠퍼스라고 말했고, 당신을보고 있다고 믿을 수 있습니다. 당신을보고, 나는 당신이 성공했다고 말할 수 있습니다. 만약 당신이 성공하지 못하고 성공적인 직업으로 향한다면 왜이 캠퍼스에있을 것입니까? "아직도 가장 힘든 일을하면서 삶을 살리기 위해 여러분 중 한 사람과 이야기하기를 희망합니다. 저는 웨스트 버지니아의 빈 곳으로, 사우스 로스 앤젤레스의 빈민가로 가서 사람들을 찾고 있습니다. 작년에 두 명의 선생님이 직장에서 살해당했습니다. "나는 당신을보고 있으면 아무도 그에 관심이 없다고 말할 수 있습니다. 따라서 로스쿨 또는 성공적인 계획을 세우십시오. "하지만 우연히도 여러분 중 일부가 관심을 가지면 여기에 팜플렛이 있습니다. 회의 중입니다." 그것으로, 그룹 전체가 일어 섰고, 통로를 밀고, 브로셔를 놓고 싸웠습니다. 사람들은 중요한 일에 참여하기를 원합니다. 사람들에게 숨을 쉬지 않고 지키려는 예수께서는 제자들에게 이렇게 물으 십니다. "아쉽습니다-침례 요한, 엘리야 또는 선지자 중 한 사람. 그러면 예수께서는 개인적이 되십니다. "내가 누구라고 말합니까?" 베드로, 항상 군중 앞에서 가까이서 "너는 메시아 야!" 예수께서는 제자들과 온 나라를 따르는 모든 사람들을 행진 해 오셨습니다. 마가 복음에서 특히 예수께서는 항상 다른 곳에 계십니다. 마가가 가장 좋아하는 단어는 '즉시'이어야합니다. 예수가 다른 곳에서 '즉시'떨어져 있다는 소식은 더 이상 없었기 때문입니다. 제자들은 숨을 쉬지 않았어야한다고 생각해야합니다. 그들은 예수님을 따르고 싶어하지만 항상 뒤처져 있습니다. 그들이 예수를 알아 내고 새로운 곳으로 데려 가서 새로운 생각과 새로운 생활 방식을 고려해 보라고 생각하는 것보다 더 빨리 그들이 다른 사람의 모습을 보여줍니다. 이것이 초기 기독교 교회가 "길"이라고 불리는 이유 일 수 있습니다. 그들은 여행의 일부였습니다. 예수를 따라 어디로 가고 있는지 또는 무엇을 앞으로 나설지 모르지만 예수가 인도하고 있으며 충분했습니다. 그래서 예수께서는 제자들에게 우리에게 묻는대로 "내가 누구라고 말합니까?"라고 묻습니다. 숨을 쉴 수없는 베드로는“당신은 메시아입니다!”라고 말하면서이 예수는 그들이 따르고 자하는 지도자임을 알고 있습니다. 중요한 것은 중요한 사람입니다. 치유하고 희망을주는 사람은 선입견을 산산조각냅니다. 이것은 편안한 것에서 그들을 뽑아 내고 새로운 것으로 던지는 리더입니다. 예수께서는 그 여정이 어떻게 보일지 말하기 시작하셨습니다. 예루살렘과 십자가에 못 박히심에 따라 그에게 거절과 죽음이있을 것입니다. 베드로는 자신이 여전히 한 걸음 뒤에 있다고 밝히면서 "아무것도 일어나지 않을 것입니다. 당신은 너무 좋은 사람입니다!" 그래서 예수께서는 베드로에게 자신이 길에있는 사람처럼 생각하지 않는다고 말하면서 꾸짖 으 십니다. 죽음을 먼저 여행해야하는 길. 이 여정에는 편안한 시간을 찾기위한 시간이나 장소가 없습니다. 믿음은 여정이며, 믿음은 사실을 암기하면서 특정 것을 알지 못합니다. 예수께서는“나를 사로 잡으십시오! 당신이 당신의 생각을 신성한 것이 아니라 인간적인 것 위에 놓으십시오.”믿음은 예수 그리스도를 통한 하나님과의 관계입니다. 믿음은 여행에 우리 자신을 맡기고 여행이 어디로 우리를 인도 할 지 모르면서 타는 것에 매달리고 있지만 우리는 지도자가 누구인지 알고 있습니다. 기독교 신앙에 대한 루터교의 선물은 십자가의 신학의 표현이다. 그리스도인으로서의 삶은 고통과 고난을 겪을 것이지만, 그 고통 가운데서 우리는 예수님이 우리와 함께 고통을 느끼고 다른 쪽에서 부활하기 위해 우리의 고통을 통해 우리와 동행하는 것을 보게 될 것입니다. 우리가 믿음을 강하게 키우는 곳에서 예수를 가장 극심하게 경험하는 것은 고통의 한가운데입니다. 그리스도인이된다는 것이 고통이 없다는 것을 의미하지는 않습니다. 우리는 시편 23 편에서“내가 죽음의 그림자를 밟아도… "인간적인 것들"은 우리를 붙잡고 싶어합니다. 우리는 여행이 불안해지기 때문에 무언가에 매달리고 싶습니다. 변형 산의 베드로처럼 예수와 예언자들을위한 천막을 만들고 싶어합니다. 우리는 반드시 지켜야 할 일련의 근본적인 신념으로 신앙을 만들려고 노력하고, 급격한 변화의시기에 교회를 정적으로 유지하도록 노력합니다. 지금은 너무 빠르더라도 변화는 항상 삶의 사실이었습니다. 예수께서는이 모든 시도를“신성한 것이 아니라 인간적인 것”으로 모으 셨습니다. 아이가 3 세 동안 영원히 남아 있기를 원한다고 상상해보십시오. 부모가 귀엽고 관리하기 쉬운 부모가 잘못 할 수 없다고 생각할 때까지. 그러나 우리가 그 아이가 자신이 의도 한대로 자라기를 원한다면 그것은 심지어 불가능합니다. 기독교 공동체에는 고통을 부인하는 혼란스러운 경향이 있습니다. 새 스커 툰에있는 매우 큰 교회에는 목회자가있어 결코 나쁜 하루를 보낸 적이 없습니다. 여기에는 아내가 인슐린 합병증으로 사망 한 날, 이사회 구성원이 자신과 다른 사기꾼을 기소 한 날도 포함되어야합니다. 울리지 않습니다. 어떤 사람들은 "구원하라"고 말하고 모든 문제가 사라질 것입니다. 아니요, 고난이 올 것입니다. 우리는 실제로 고통을 찾게 될 것입니다. 예수의 제자로서 침례를 실천하려고 노력할 때 우리는 잃어 버리려고 할 것입니다 다른 사람들의 필요와 고통에 우리 자신이 충실하기 위해 노력할수록 우리의 고통은 증가 할 것입니다 .. 현대 교회 이후 기독교 교회에 대한 박해의 경향이 있습니다. 기독교인에 대한 편협. 그러나 예수 께서 고난을 당하고 죽으려면 왜 우리의 추종자들이 더 적은 것을 기대해야합니까? 그것은 여행의 일부입니다. 우리는 우리가 신뢰하고 아는 지도자를 따르고 있습니다. 고난 속에서 우리는 혼자가 아닙니다. 우리는 자신을 부인하고 십자가를지고 따르려고 노력합니다. 도움이 필요한 사람들이 외치면 대답합니다. 이것은 제자라는 단어의 근본에서 징계가 필요합니다. 세속적 인 사고 중 일부는 우리가 여행하는 것이 쉽고 노력이 필요 없다고 믿게 할 것입니다. 그리고 하나님 께서 우리를 사랑하고 받아들이 신다는 확신을 가지고 여행에 적합하도록 자신을 준비 시키려고 노력합니다. 캠핑 장비, 도끼,기구, 텐트를 포장하지 않고 캠핑 여행을하기로 결정하고 호수로 돌진한다고 상상해보십시오. Tiger Woods가 언젠가 세상에서 최고의 골퍼가 될 것이라고 결심하고 나가서 아무 일없이 나가는 것을 상상해보십시오. 불가능한. 그날 -7을 쏘고 필드를 이끌고 해가 질 때 연습 티에서 마지막 골퍼를 찾는 것은 규율입니다. "길", 여정에는 우리의 훈련도 필요합니다. 우리는 더 이상 "마음을 세상의 것들에 두는"것이 아니라 신성한 것을 추구하지 않습니다. 시편 19 장, "주의 법을 배우고주의 계명과 계명을" 야고보서, 우리를 곤경에 처하게하는 우리의 방언을 통제하는 법을 배우다 잠언 : 지식을 추구하는 지혜, 단순하고 단순한 사고에 만족하지 않는 지혜. 우리가가는 곳을 알지 못하고 우리를 인도하는 사람이 합당하다는 것을 십자가를지고 따라가는 것은 예수 께서 약속하신 생명을 우리에게 약속합니다. 예수께서는 우리를 여행에서 끌어낼“인간”에주의를 기울이라고 경고하셨습니다. 관계로 여겨지기보다는 사실과 믿음을 동일시하는 것과 같은 인간의 것. 어쩌면 예수께서는 아무에게도 와서 보라고 말하지 말라고 여러 번 주장하십니다. 제자가되는 것은 마가 복음에있는 사람들이 숨을 쉬지 못하게하는이 예수의 말과 행동으로 우리의 마음이 불타 오르게하는 것입니다. 우리가 참여하기 전에 비용을 세는 것보다 다른 사람을 위해 봉사하는 데 감히 대담합니다. 십자가의 길은 쉽지 않으며, 훈련과 선택이 필요합니다. 그러나 당신이 어디로 가고 있는지 모른다면 어떤 곳이든지 할 것입니다. 십자가의 길, 제자도는 세상의 쉬운 길과 모순됩니다. 운동없이 우리의 믿음이 강해질 것이라는 쉬운 생각; 우리 아이들이 우리를보고 모델을 볼 수 있도록 우리의 믿음을 실천하지 않고도 믿음을 가질 수 있습니다. 십자가의 길은 인도하는 사람을 부끄러워하지 않는 것을 의미합니다. 십자가의 길은 우리 주변 사람들의 조롱과 조롱을 얻을 수 있습니다. 나쁜 사람과 좋은 사람에 대한 자신의 의견을 잊어 버리려고 노력하는 대신 믿음으로 모든 사람을 사랑하려고 노력하는 것은 믿음의 증거가되는 것입니다. 험담에 빠지는 것을 거부하지만 다른 사람들의 행동에 최선을 다하려고 노력하는 것은 일종의 증거입니다. 그것은 우리가 변화해야한다는 것을 알고 기꺼이 쉽게 나가는 것을 잊어 버리고 대신 선하고 참되고 사랑이있는 것을 기억해야한다는 것을 알고 기꺼이 예수를 따르고 자하는 것입니다. 우리가 살고 싶은 삶은 베드로와 함께 "당신은 메시아입니다!"라고 기꺼이 말합니다. 그것이 무엇을 의미하는지, 고백이 무엇을 가져올 지, 내일이 무엇을 가져올 지 알지 못하지만 그러한 고백을 아는 것은 여행으로 우리를 인도하는 예수이기 때문에 생명으로 인도 할 것입니다. 내가 누구라고 말합니까? 당신은 메시아입니다! 이제 우리는 여정을 시작했습니다. 우리는 미래가 어떻게 될지 모른다. 우리는 우리가 어떤 운동을해야 하는지를 잘 모릅니다. 우리는 누가 우리를 이끌고 있는지 알고 있으며 그것으로 충분합니다. 메시아-주님.
3 Godly Guidelines For Great Families(위대한 가족들의 3가지 신성한 지침들)/ Deuteronomy 6:1-9(신6:1-9)/ 2012-03-25
3 Godly Guidelines For Great Families(위대한 가족들의 3가지 신성한 지침들) Deuteronomy 6:1-9(신6:1-9) 3 Godly Guidelines For Great Families Deuteronomy 6:1-9 (NIV, NIRV, TNIV, KJV) Remember last week I ask - have you ever prayer a prayer like this, “God, I just commit my child to your safe keeping”? The Pastor’s Cat… Dwight Nelson recently told a true story about the pastor of his church. He had a kitten that climbed up a tree in his yard and then was afraid to come down. The pastor coaxed, offered warm milk, etc. The kitty would not come down. The tree was not sturdy enough to climb, so the pastor decided that if he tied a rope to his car and drove away so that the tree bent down, he could then reach up and get the kitten. That’s what he did, all the while checking his progress in the car. He then figured if he went just a little bit further, the tree would be bent sufficiently for him to reach the kitten. But as he moved the car a little further forward, the rope broke. The tree went ”boing!” and the kitten instantly sailed through the air-out of sight. The pastor felt terrible. He walked all over the neighborhood asking people if they’d seen a little kitten. Nobody had seen it. So he prayed, ”Lord, I just commit this kitten to your keeping,” and went on about his business. A few days later he was at the grocery store, and met one of his church members. He happened to look into her shopping cart and was amazed to see cat food. This woman was a cat hater and everyone knew it, so he asked her, ”Why are you buying cat food when you hate cats so much?” She replied, ”You won’t believe this,” and then told him how her little girl had been begging her for a cat, but she kept refusing. Then a few days before, the child had begged again, so the Mom finally told her, ”Well, if God gives you a cat, I’ll let you keep it.” She said to the pastor, ”I watched my child go out in the yard, get on her knees, and ask God for a cat. And really, Pastor, you won’t believe this, but I saw it with my own eyes. A kitten suddenly came flying out of the blue sky, with its paws outspread, and landed right in front of her.” I read in the Union Democrat last week of a couple from Sonora...The Petersons - they just celebrated their 70th wedding anniversary. Cecil, 89, and Pansy, 85, got married five days before Valentine Day, on Saturday, February 9, 1935. Cecil says, “You know you’re getting old when your children are senior citizens.” When asked the secret to their 70-year marriage, Cecil said…“The view of marriage in the early 1900s was that it was a lifelong commitment.” Then Patsy said, ”It starts from the beginning, from how you look at marriage. It’s not something you take lightly.” Carl Zimmerman wrote a very important book called, “Family and Civilization” In it he studies 3000 years of family life. This Harvard Professor makes a powerful case for the tradition family structure. The summation of the book goes something like this…so goes the children so goes the culture, or so goes the family so goes society! The declining life of children translates into a declining culture of life! President Bush has said that, “America needs to choose a culture of life rather than death.” I agree! To think that America has 1.5 million abortions a year, this brings a serious charge to the values of this country! Carl Zimmerman gives 7 warning signs to a declining nation: · An Increased rate of divorce. Quick and easy no fault divorce. · The failure to understand the permanence of the marriage model. · A looser standard of family as a solution to social problems. · Lack of respect to parental authority. · A promotion of co-habitation over marriage. · The breakdown of most inhibitions against adultery. · Acceptance of all forms of sexuality. Dr. Zimmerman wrote, “As we watch the destruction of the family, so we simultaneously watch the collapse of society.” Maybe your thinking, “This is just another Christian’s conclusions.” Wrong, this man was a secular historian and he never confessed to be a Christian. By the way, this book was written in 1947! We have a popular show called “Home Makeover”, where a crew comes in and totally remodels someone’s house. In some cases, they tear down virtually everything from room to room and all that is left are the 2 by 4’s. May I say that what is true for a house is true for a family? We might do better tearing down some family’s foundation than to tear down some family’s house only to begin again! Key: The makeover for a house comes from Hollywood, but the makeover for a home comes from heaven! Have you noticed some of the family shows produced from Hollywood? · Desperate Housewives · Wife Swap · Who’s My Daddy? · Nanny · Raising Gotti · The Simpson’s · The Osborn Family As John Stossels says, “Give me a break!” Girls, in case you don’t know how to pick a husband just watch ABC’s “The Bachalorette”! I believe that the role of the family is God’s idea. Why fight it? Why not accept the fact that our heavenly father knows best? Genesis 2:18,24 From the very beginning of human life, God has created us to be relational beings and dependent on one another! God gives us the primary foundation for society – it’s the family, it’s the relationship between a man and woman, children and parents and child to child! For the love of our children - Government service can’t replace the love of a mother and the leadership of a father! Social services can’t replace a child’s devotion to parents! All the counseling services in the world can’t bring the healing words of a parent to a child! And Moses knew this! Moses had the massive job of getting a new nation to adopt God’s guidelines for a healthy family. Moses Gives 3 Godly Guidelines For Great Families: 1. A Home Is Where Righteous Lives Are Lived. Vs. 1,2 He’s talking directly to moms and dads! 2 things I’ve come to realize as a parent – Let me share them with you: · The parental path is never ending! There’s always a bend in the road, a valley to cross and a hill to climb! And how we travel that parental path makes all the difference in our children’s lives! · The parental patterns make a big impact on children. Like it or not, the moment our children were born, God intended for us to be the primary role model for them! To be the example setter! I admire a parent that wants to deal with their past so that their past doesn’t del with them! Most of us know Bill Padelford. His younger sister Susan is coming to terms with her father who had a very abusive pattern to his parenting. She is now finding healing so she can be a good role model to her children. Recently she wrote this about her life: “It’s so hollow and dark down here Lord, why must I go here again? Been here so many times before. Why have you opened this door? Past visits have been so painful; this one is no different...I’ve tried so hard to weaken the power of truth. Maybe that’s why I’m here. But what is the purpose of these reminders, when the pain is just a thought away? I wanted to keep my resentment and anger, a way of revenge for me. The abuser is gone, no way to “get back”. But he still lives within me. Resentment, anger and revenge don’t keep me on solid ground; they destroy my heart and spirit with a root of hurt. You’ve opened this door so I could see, all the hurt within me, that which I haven’t wanted to feel. But you know about hurt too, you are not a stranger to rejection. Your power is different, it’s done with love and healing, submission is productive. I resent having to look at the truth of what I need to do from here, all this was not my fault, nor am I the one responsible. My life could have been different, but the abuse made me numb. But it is now up to me to make the right choice. I will learn from this visit to the pit, a different way now. For your faithful hand is in my healing, you are trustworthy with my heart.” In my growing up, my mother was an alcoholic and my dad had a filthy mouth. I came to hate those patterns in their lives! I prayed countless times as a young adult that I would never let my daughter see those patterns in life! I’m thankful that this is true to this day! I’m thankful that God has given me the power to rise above my parent’s patterns! How about YOU? Because it’s not just for our sakes, but also for our children’s sakes! Deuteronomy 5:29 “That it may be well with you forever.” Moms and Dads – there’s no substitute for Godly character! And only you can set that pattern for your children! With everything in you model to your children that you are a god fearing man and woman! Key: Mold your heart as a God fearing parent and then you will model your heart as a God loving parent! The great basketball player Charles Barkley once said, “I don’t want to be a role model.” Sorry, we don’t have a choice in the matter! The only real question is - will we be a good role model for our children? LifePoint: A nation never rises above its homes and a nation never rises above its parents! 2. A Home Is Where The Lord Is Loved. Vs. 4,5 2 Principles To Teach Every Child: · The Reality of God. Most parents do pretty well with this! The fact that there is a God is fairly easy to do. · A Relationship With God. This is where we struggle! We must show our children how to love God before it’s too late! In reality, parents are teaching their children what God is like! Earthly fathers mirror a heavenly father! For that matter, marriage is designed to mirror the relationship between Jesus and the church! Watch, as parents love one another and forgive one another, that mirrors the faithfulness of Jesus! And we wonder why so many children have given up on Christianity! I guarantee you – we will be fighting a loosing battle if the foundation of family fails! Do you know why so many church going parents produce children that abandon their faith? Thinks about this – it’s because children don’t understand the difference between church going parents and Christ loving parents! Let me illustrate this: we take a flu shot to fight off the flu. The doctor injects us with a small amount of the flu virus so that our body will build immunity to the flu. I firmly believe that too many parents are giving their children a small dose of Christianity, which makes them immune to the real thing! They know the religious gig on Sunday but know nothing of a relationship with God Monday thru Saturday!! When most kids look at their parents do they see a passionate relationship with God or a pitiful response to God? We are living in a culture where parents provide their children with a $300,000 house to live in and about $3.00 worth of love in the home! Not enough to explode my soul or disturb my life, but just enough to develop my ego. Not enough to love my children with, but just enough to keep them in front of the T.V. Not enough love to transform their lives, but just enough to reform their thoughts. Not enough love to let heaven in their hearts, but just a pound of it in a paper sack. 3. A Home Is Where Right Lessons Are Learned. Vs. 6-9 I remind you from last week - the primary job of parents is to teach children the right lessons to function productively as an adult! Here me - this is not the job of a Sunday school teacher! Their roll is to enforce what you are already teaching your kids! Home is the child’s fist classroom! Where actions have consequences and where character counts! A place where love is expressed and learned and forgiveness is expressed often! It’s where they learn to submit to authority, to be kind to one another, to be obedient. Our homes are where our children learn the basic skills to survive – how to use the remote control! In order for kids to function successfully in society, parents must lead their children through 3 stages: a. Parental control - Teaching kids what to do. Like keeping little Johnny from shooting the Bebe gun at the cat! Or telling little Sally why she can’t be the barber for her brothers and sisters. b. Self Control - How to discipline one’s self c. God Control - Spiritual growth! Hopefully they will be born again before they leave the home! But above all that – it’s where truth is taught! Jesus did not say that relativity sets you free or subjectivity sets you free – he said the truth shall set you FREE! Listen to me carefully – when a parent says to their child, “I’m not going to impose my religious values on my kids”, that parent has just done two things: · Created a vacuum in the heart of their child, that the worlds will be more than happy to fill! · Created the thought that God is an option for their child’s life! Maybe you’re thing, where should I start? Why not with the 10 commandments! Deuteronomy 5:1 “Hear O Israel, the statues and judgments which I speak…learn them and be careful to observe them.” He’s talking about the 10 commandments! Teach them to your kids not as 10 suggestions or as 10 offenses but God’s 10 commandments! I love this verse, Acts 16:34 “The whole family was filled with joy when they believed in God.” NLT If a contractor can take a dilapidated house and raise it up again…don’t you think Christ can take a dysfunctional home and raise it up again?
5 Ways To Live Successful Life(성공적인 인생을 사는 5가지 방법들)/ Luke 19:1-10(눅19:1-10)/ Pastor Jae Gu Kang/ 2007-11-11
5 Ways To Live Successful Life(성공적인 인생을 사는 5가지 방법들) Luke 19:1-10(눅19:1-10) 5 Ways To Live Successful Life Jesus entered Jericho and made his way through the town. There was a man there named Zacchaeus. He was one of the most influential Jews in the Roman tax-collecting business, and he had become very rich. He tried to get a look at Jesus, but he was too short to see over the crowds. So he ran ahead and climbed a sycamore tree beside the road, so he could watch from there. When Jesus came by, he looked up at Zacchaeus and called him by name. “Zacchaeus!” he said. “Quick, come down! For I must be a guest in your home today.” Zacchaeus quickly climbed down and took Jesus to his house in great excitement and joy. But the crowds were displeased. “He has gone to be the guest of a notorious sinner,” they grumbled. Meanwhile, Zacchaeus stood there and said to the Lord, “I will give half my wealth to the poor, Lord, and if I have overcharged people on their taxes, I will give them back four times as much!” Jesus responded, “Salvation has come to this home today, for this man has shown himself to be a son of Abraham. And I, the Son of Man, have come to seek and save those like him who are lost.” The crowd was listening to everything Jesus said. And because he was nearing Jerusalem, he told a story to correct the impression that the Kingdom of God would begin right away. He said, “A nobleman was called away to a distant empire to be crowned king and then return.” Before he left, he called together ten servants and gave them ten pounds of silver* to invest for him while he was gone.』 1) Curiosity “He tried to get a look at Jesus...” * It’s very important to get curiosity to draw a certain picture of dream or vision. This picture show what you want to do or have. * It is about your future life and ministry. * Have curiosity and dream a concret vision. * Zeal for receiving and having the vision given by God. * Zacchaeus had curiosity to see and meet Jesus, so he could see Jesus. ∴ Curiosity is the first step to make a successful life. 2) Bravery to overcome weaknesses “So he ran ahead” * The Second step to make a successful life is to have bravery attitude. * You may face a lot of hardness in life journey. * Sometimes, financial problem, the problem of relationship, the problem of health. etc. * It is sure when we get certain trials, or problems in life-time, we have to have bravery to overcome our own weaknesses. * Zacchaeus was a man of bravery. He tried to overcome his own weakness, and complex. He was a short guy, but when he climbed up a tree, he could see Jesus. He did it with brave heart and attitude. ∴ Bravery is one of the keys to make plentiful life and ministry. 3) Finding the ways to solve the problem “climbed a sycamore tree beside the road” * We have to be persons of effective doer, not a just thinker. * Wisdom is here, how to do is more important than what to do. * We can get many wisdom to solve our own problems of life from the Scripture. * what was the Zacchaeus’ wisdom? It was to approach to Jesus Christ, and to climb up a tree. He knew how to use materials or resources around himself. ∴ The third step toward successful life is to find a possible way to solve your problem. 4) Positive attitude to rejoice in any situation “in great excitement and joy.” * The fourth step is rejoicing in any situation. * The Scripture says in Philippians 4:4, “Always be full of joy in the Lord. I say it again-rejoice!” * Rejoicing is the attitude what let our Lord Jesus Christ be glad. * Rejoice in the Holy Spirit! Rejoice in the Scripture! Rejoice in the guidance of our Lord! Rejoice in walking in faith! Rejoice in the relationship of the Holy Communion. Rejoice! Rejoice! Rejoice! ∴ The Fourth step to make your life successful is to rejoice in any time, in any place, and in any circumstances in your life. 5) Humble heart to recognize the Grace of God Zacchaeus stood there and said to the Lord, “I will give half my wealth to the poor, Lord, and if I have overcharged people on their taxes,” * The final step to make a successful life in Jesus Christ is to have humble heart or attitude before God as well as man. * Humbleness is one of the most important traits of Christian leadership. * Humbleness is the core element of real spirituality. * The contrast term of humbleness is arrogance, or stubbornness. * The biggest distinctiveness between humble man and man of stubbornness is receptibility of grace of God. The humble man can easily receive the Grace of God and express thanks. However, in the case of the man of stubbornness is very hard to open his-own heart to listen or receive the Gospel of life. * Be a humble man! You will not be fall down on your own way going to successful life. ∴ The final and ultimate step going to successful life is to be humble before God and Man. Conclusion : * 5 ways to make a successful Christian life : 1) Have Curiosity on new thing. 2) Have bravery attitude to live. 3) Find the ways to solve your problem. 4) Maintain Joyful heart in any time and place.. 5) Be humble person before God and Man. ------------------------------------------------------------------------------------------------ (Luke 19 : 1 ~ 10) 1 Jesus entered Jericho and was passing through. 2 A man was there by the name of Zacchaeus; he was a chief tax collector and was wealthy. 3 He wanted to see who Jesus was, but being a short man he could not, because of the crowd. 4 So he ran ahead and climbed a sycamore-fig tree to see Him, since Jesus was coming that way. 5 When Jesus reached the spot, He looked up and said to him, “Zacchaeus, come down immediately. I must stay at your house today.” 6 So he came down at once and welcomed Him gladly. 7 All the people saw this and began to mutter, “He has gone to be the guest of a ‘sinner.’” 8 But Zacchaeus stood up and said to the Lord, “Look, Lord! Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount.” 9 Jesus said to him, “Today salvation has come to this house, because this man, too, is a son of Abraham.” 10 For the Son of Man came to seek and to save what was lost. Pastor Jae Gu Kang(Full Gospel Incheon Church)
5000명을 먹이는 사람(A Person Who Feeds the 5000)/ 막6:35-47(Mark 6:35-47), 요6:5-13(John 6:5-13)/ 한영대역설교/ 어린이주일학교설교/ 2007-02-27
5000명을 먹이는 사람(A Person Who Feeds the 5000) 막6:35-47(Mark 6:35-47), 요6:5-13(John 6:5-13) 한 기업인이 목사님을 찾아왔습니다. a businessman came to a pastor. “목사님 저는 성공하지 못한 사업가입니다.” He said “ I am a failed businessman.” “왜요? 요즘 불황이라 회사가 힘드신가 봐요?” “why? is there a depression in your company?” “직원들 봉급주고 나니까 남는 게 없어요.” “I don’t have anything left when I give the wages to my workers” “그럼 사장님 가족들의 생활비도 집으로 못 가져가십니까?” “So, can’t you take the money and use it for your family?” “그런 게 아니라 남들처럼 돈도 못 모으는 회사가 어디 있습니까?” “No, It that I can’t save any money like the other companies do.” “직원들이 몇 분이나 되세요?” “how many people work for you?” “20명입니다.” “20 people” “20명이나 먹여살려요? 사장님은 성공하신 기업인입니다!!” “20 people? your are a successful businessman.” “성공이라뇨?” “successful?” “20명분을 깔고 앉아서는 혼자 먹겠다고 20명 굶기는 실패한 사람이 아니라 20명을 먹여 살리는 성공한 사람입니다. “you are not a person who doesn’t give the wages to survive by yourself, but gives 20people money for them to survive. 앞으로 하나님께 기도하실 때 20명만 아니라 200명, 아니 2000명을 먹이는 기업가가 되게 해달라고 기도하싶시오.” Pray form now on and ask God to make a you successful person who feeds 200 no, 2000 more people.” 세계적인 기업 삼성의 이건희 회장이 말한 인재에 관한 철학입니다. This is the philosophy that the talented man, Lee Ken Hee President of world-wide enterprise Samsung talks about. ◎ 천재급 인재를 확보하라. Secure the natural genius-talented man. 창조적인 천재 한 명이 수십만 명을 먹여 살린다. One creatively talented person feeds ten thousand people. 여러분 오늘의 설교 제목이 무엇입니까? “What is today’s title?” “5000명을 먹이는 사람”입니다. “It is A Person Who Feeds the 5000” 함께 보실 성경은 요한복음 6장 1절 -13절의 말씀입니다. 마가복음 6장 35-47 35. 때가 저물어 가매 제자들이 예수께 나아와 여짜오되 이곳은 빈 들이요 때도 저물어가니 And when it was already quite late, His disciples came up to Him and [began] saying, “The place is desolate and it is already quite late; 36. 무리를 보내어 두루 촌과 마을로 가서 무엇을 사 먹게 하옵소서 send them away so that they may go into the surrounding countryside and villages and buy themselves something to eat. ” 37. 대답하여 가라사대 너희가 먹을 것을 주라 하시니 여짜오되 우리가 가서 이백 데나리온의 떡을 사다 먹이리이까 But He answered and said to them, “You give them [something] to eat!” And they *said to Him, “Shall we go and spend two hundred denarii on bread and give them [something] to eat?” 38. 이르시되 너희에게 떡 몇 개나 있느냐 가서 보라 하시니 알아보고 가로되 떡 다섯 개와 물고기 두 마리가 있더이다 하거늘 And He *said to them, “How many loaves do you have? Go look!” And when they found out, they *said, “Five and two fish.” 39. 제자들을 명하사 그 모든 사람으로 떼를 지어 푸른 잔디 위에 앉게 하시니 And He commanded them all to recline by groups on the green grass. 40. 떼로 혹 백씩, 혹 오십씩 앉은지라 And they reclined in companies of hundreds and of fifties. 41. 예수께서 떡 다섯 개와 물고기 두 마리를 가지사 하늘을 우러러 축사하시고 떡을 떼어 제자들에게 주어 사람들 앞에 놓게 하시고 또 물고기 두 마리도 모든 사람에게 나누어 주시매 And He took the five loaves and the two fish, and looking up toward heaven, He blessed [the food] and broke the loaves and He kept giving [them] to the disciples to set before them; and He divided up the two fish among them all. 42. 다 배불리 먹고 And they all ate and were satisfied. 43. 남은 떡 조각과 물고기를 열 두 바구니에 차게 거두었으며 And they picked up twelve full baskets of the broken pieces, and also of the fish. 44. 떡을 먹은 남자가 오천 명이었더라 And there were five thousand men who ate the loaves. 45. 예수께서 즉시 제자들을 재촉하사 자기가 무리를 보내는 동안에 배 타고 앞서 건너편 벳새다로 가게 하시고 And immediately He made His disciples get into the boat and go ahead of [Him] to the other side to Bethsaida, while He Himself was sending the multitude away. 46. 무리를 작별하신 후에 기도하러 산으로 가시다 And after bidding them farewell, He departed to the mountain to pray. 47. 저물매 배는 바다 가운데 있고 예수는 홀로 뭍에 계시다가 And when it was evening, the boat was in the midst of the sea, and He [was] alone on the land. John 6장 5-13 [NASB] 5. 예수께서 눈을 들어 큰 무리가 자기에게로 오는 것을 보시고 빌립에게 이르시되 우리가 어디서 떡을 사서 이 사람들로 먹게 하겠느냐 하시니 Jesus therefore lifting up His eyes, and seeing that a great multitude was coming to Him, *said to Philip, “Where are we to buy bread, that these may eat?” 6. 이렇게 말씀하심은 친히 어떻게 하실 것을 아시고 빌립을 시험코자 하심이라 And this He was saying to test him; for He Himself knew what He was intending to do. 7. 빌립이 대답하되 각 사람으로 조금씩 받게 할찌라도 이백 데나리온의 떡이 부족하리이다 Philip answered Him, “Two hundred denarii worth of bread is not sufficient for them, for everyone to receive a little.” 8. 제자 중 하나 곧 시몬 베드로의 형제 안드레가 예수께 여짜오되 One of His disciples, Andrew, Simon Peter’s brother, *said to Him, 9. 여기 한 아이가 있어 보리떡 다섯 개와 물고기 두 마리를 가졌나이다. 그러나 그것이 이 많은 사람에게 얼마나 되겠삽나이까? “There is a lad here who has five barley loaves and two fish, but what are these for so many people?” 10. 예수께서 가라사대 이 사람들로 앉게 하라 하신대 그 곳에 잔디가 많은지라 사람들이 앉으니 수효가 오천쯤 되더라 Jesus said, “Have the people sit down.” Now there was much grass in the place. So the men sat down, in number about five thousand. 11. 예수께서 떡을 가져 축사하신 후에 앉은 자들에게 나눠 주시고 고기도 그렇게 저희의 원대로 주시다 Jesus therefore took the loaves; and having given thanks, He distributed to those who were seated; likewise also of the fish as much as they wanted. 12. 저희가 배부른 후에 예수께서 제자들에게 이르시되 남은 조각을 거두고 버리는 것이 없게 하라 하시므로 And when they were filled, He *said to His disciples, “Gather up the leftover fragments that nothing may be lost.” 13. 이에 거두니 보리떡 다섯 개로 먹고 남은 조각이 열 두 바구니에 찼더라 And so they gathered them up, and filled twelve baskets with fragments from the five barley loaves, which were left over by those who had eaten. Question 1. 이 사건은 언제 시작해서 언제 끝이 났습니까? when did this event happen and when did it finish? Question 2. 누가 예수님께 “각 사람으로 조금씩 받게 할찌라도 이백 데나리온의 떡이 부족하리이다” 라고 했나요? who said “200 denarius worth of bread is not sufficient for them, for everyone to receive a little. ” Who did answer Jesus, “Two hundred denarii worth of bread is not sufficient for them, for everyone to receive a little?” Question 3. 보리떡 5개와 물고기 두 마리를 가졌던 사람은 누구입니까? who was it that prepared the 5 barley loaves and 2fish? Question 4. 예수님이 보리떡 5개와 물고기 두 마리를 가지고 가정먼저 하신 일은? what did Jesus do first with the 5 loaves and 2fish? Question 5. 제자들이 “무리를 보내어 두루 촌과 마을로 가서 무엇을 사 먹게 하옵소서”라고 하자 예수께서 대답하신 내용은? What was Jesus’ answer when his disciples asked if “they may go into the surrounding countryside and villages and buy themselves something to eat.” Question 6. 예수께서 제자들을 명하사 그 모든 사람으로 떼를 지어 푸른 잔디 위에 앉게 하셨는데 사람들은 몇 명씩 앉았는가? How many people did He command them all to recline by groups on the green grass? 떼로 혹 백씩, 혹 오십씩 앉은지라 And they reclined in companies of hundreds and of fifties. 오늘 이 본문의 말씀을 통해서 어떻게 5000명을 먹여 살리는 인물이 될 것인지를 알고 이런 인재가 되기를 그리스도의 이름으로 축원 드립니다. Today we’ll talk about how to be a person who feeds 5000 people. I hope that we’ll become these kind of people in Jesus Name” 지금도 예수님은 명하십니다. Jesus still demands. 너희가 먹을 것을 주라 “You give them [something] to eat!” 그리고 그 방법을 말씀해 주십니다. And he tells us how to do so. 먹이는 사람이 됩시다. Let’s become people who feed. 5000명을 먹이는 사람이 됩시다. People who feed 5000 people. 1. 내 것을 기꺼이 주는 손 1. A hand willingly giving mine to someone else. 은별이 어릴 때 보던 책이 있습니다. “수박을 맛있게 먹는 방법”이란 곰돌이가 주인공인 책입니다. There is a book that Grace liked to read when she was a baby. It was called “how to eat a watermelon more deliciously” with a baby bear being the main character. 음식을 맛있게 먹을 수 있는 방법 하나쯤은 여러분도 가지고 계시겠죠? everyone would have their own way of eating something deliciously. 곰돌이는 수박을 혼자서 먹기 위해 친구들 몰래 차가운 냇물 속에 수박을 담궈 둡니다. The baby cub put the watermelon in a water of steam to eat the watermelon by himself. 그러나 친구들이 곰돌이를 찾아와서 물속에 담궈 둔 수박을 보게 됩니다. But his friends come and see the watermelon in the stream water. 곰돌이는 수박을 혼자 먹기 위해 꾀를 냅니다. The baby cub plans a trick to eat it by himself. “수박을 어떻게 먹으면 맛있을까?” he asked to others “how should we eat it to make it more delicious?” “수박은 칼로 잘 잘라서 먹어야해!!” 그러고는 한 친구에게 칼을 가져오라고 집으로 보냅니다. “a watermelon has to be cut perfectly with a knife in order to have it nicely!” and so the baby cub send him to get the knife. “수박화채를 해서 먹으면 더 맛있을 거야!!” 다른 친구에게는 오목한 그릇을 가져오라고 집으로 보냅니다. “It will be more delicious if we make it into a watermelon salad!” so, he sent him to get a bowl for it. 설탕을 가져오라고 또 다른 친구를 보냅니다. And he sent the other friend to get some sugar. 친구들을 다 집으로 보낸 곰돌이는 그 수박을 꺼내 들고는 혼자 먹기 위해 언덕으로 도망갑니다. when he sent all of his friends to get something he ran away up the hill with the watermelon. 그러다가 개구리를 보고 얼마나 놀랐는지 그만 언덕에서 수박을 떨어트리고 맙니다. 수박은 굴러가다가 그만 깨어져 버립니다. But he got a fright by a frog and dropped the watermelon a d it rooled down the hill and smashed. 아무것도 모르고 돌아온 친구들은 울고 있는 곰돌이를 위로합니다. the friends who didn’t know anything come and cheer the crying cub. 그리고는 모두 함께 깨어진 수박을 맛있게 먹습니다. And they all deliciously, ate the smashed watermelon together. 한참을 먹다가 곰돌이가 말합니다. and then later the cub said. “아! 수박은 함께 먹어야 가장 맛있다.” “watermelon’s are most delicious when we all share.” 오늘 본문에 나타난 소년은 그가 먹을 변변치 않은 도시락인 보리빵 다섯 개와 물고기 두 마리를 내어놓습니다. In today’s scripture, the young boy ,without hesitation gave his only 5 barley bread and 2 fish. 그러나 기적은 여기에서 출발되었습니다. But that was the miracle started. 혼자 먹으려고 감춰 두지 않고 내놓게 되었을 때, when he didn’t hide it to eat it by himself. 자기뿐 만 아니라 5000명을 먹이는 사람이 되었습니다. He , not only fed himself but another 5000 people. 사랑하는 여러분 everyone. 5000명을 먹이는 인재가 되기 위해 to be a person who feeds 5000 people, 첫째: 곰돌이가 발견한 수박을 맛있게 먹는 방법을 잊지 마시기 바랍니다. 1st: always remember how the baby cub found how to eat the watermelon most deliciously. 2. 예수님께 드리는 손 빌립이라는 제자는 200데나리온으로도 부족하다고 말합니다. Phillip said “200 denarius worth of bread is not sufficient for them, for everyone to receive a little. 지금 돈으로 환산하면 1데나리온이 노동자 하루 품삯이니까 80 x 200 = $16,000NZD라도 부족하다는 말을 합니다. If we exchange 200 denarius into NZD, it will be. 1 denarius is one person’s wage for a day. So $80 x 200 would be $16,000 and that would be not enough to feed 5000 people. 즉 한 끼 겨우 $3.20 NZD, 맥도널드에서 치즈버거 겨우 사면 5000명 먹긴 하겠지만 5000명분 주문하려면 뉴질랜드 전역에 있는 맥도널드에 가서 사온다 해도 반나절은 족히 걸릴걸요? 라며 부정적으로 말합니다. We can only eat 1 meal at the cost of only $3.20 NZD, which is only enough to buy 2 cheese burgers at Mcdonald’s. It will feed them. but it will take half a day to go to all the Mcdonald’s in the country to get it. 그러나 안드레는 소년의 떡을 예수님께 가져왔습니다. But Andrew gave Jesus the bread and fish the little boy had given him. 모두 것은 예수님의 손에 들려져야 합니다. 거기에서 기적이 일어납니다. Everything must go into the hands of Jesus. because that is where miracles happen. 삶이 너무 어려워 예수님께 기도드리려고 손을 모으려면 When you pray because you are holding a heavy burden, 내가 쥐고 있던 것을 다 내려놓습니다. You out down all the things that you had in your hands. 그러나 But... 기도 후에 내려놓은 것을 다시 가져간다면 If you take back the things you had after you had prayed 내 손은 나는 다시 무거워질 수밖에 없습니다. your hand will have to be heavy again. 예수님의 손에 올려드리세요. Put your hand on Jesus’ 나는 가벼워지고 예수님은 많은 사람을 이롭게 하실 것입니다. you will become lighter and Jesus will make many people beneficial. 예수님께 드리세요. Give it to Jesus 이것은 예수님께 받기만 해온 일반적인 기독교인들의 모습과는 많은 차이가 있고 도전적이 말입니다. This is a challenging word which is different to what general Christians do. Only receive from Jesus. 예수님께 드리면 무언가를 이루시리란 믿음은 창조적인 믿음입니다. A Creative faith is when you have a faith which believes that if you give something to Jesus, he will make something out of it. 받기 위해 드리는 이기적인 것이 아닙니다. It is not giving just to receive in a selfish way. 예수님 이것을 드립니다. Jesus I give this you. 당신의 필요를 위해 써주세요!! Use it for what you need!! 다시 한번 더 강조하여 말씀드립니다. I’ll emphasize it more. 계산하지 마시고 여러분이 가진 것 그것을 예수님이 예수님 자신을 위해서 쓰시라고 내어 놓으십시오!! Don’t calculate, and give everything you have to Jesus and give it to Him for only He to use. 이 창조적인 믿음이 5000명을 먹이는 위대한 사람을 만들 것입니다. This creative faith will make a person who feeds 5000 people. 3. 감사드리는 손 3. A hand that gives thanks. 우리는 지난 4주간 감사에 관한 여러 가지 이야기를 나누었습니다. 그중 감사는 결과가 아니라 시작이라는 말씀을 기억 하실 것입니다. For the last 4weeks we have been talking about thanks giving and you would remember that thanks giving is not a result but a start. 5000명을 먹인 기적은 예수님의 손에서 이루어졌습니다. The miracle that feed the 5000 started in Jesus’ hand. 예수님은 어떤 절차에 의해서 5000명을 먹이시는 기적을 일으키셨습니다. Jesus used an order to make the miracle of feeding the 5000 to happen. 예수님이 5000명을 먹이시기 먼저 하신 일이 무엇일까요? What did Jesus first do to feed the 5000? 그것은 감사를 드리는 것이었습니다. That was to give thanks. 떡덩이는 다섯 개, 물고기는 겨우 두 마리인데 어떻게 5000명이나 먹는단 말입니까? He had only 5 barley bread and 2 fish but how did he feed the 5000? 어떤 손이기에 나누기만 하면 생겨난단 말입니까? What kind of hand does he have to make bread when he halves it? 그건 바로 감사의 마음으로 나누는 손입니다. It was a hand sharing with a thanking heart. 한번 그때의 상황을 상상해 봅시다. Let’s imagine that situation. 예수님이 일인분의 떡과 물고기를 나누어 만드시려면 짧게 잡아서 10초의 시간이 필요하다고 가정해 봅시다. Let’s say that Jesus took about 10 seconds to make the amount of food for 1 person. 그러면 5000번째 사람이 그것을 먹으려면 50000초 즉 13시간을 기다려야 합니다. Then the 5,000th person would have to wait 50,000seconds which is 13 hours to get his meal. 뿐만 아니라 13시간의 예수님의 손노동도 문제가 됩니다. Not only that, 13 hours of labour would be problem for Jesus. 성경은 그 시간을 이렇게 설명합니다. This is how the bible say that time. 마가 6장 35절 때가 저물어가매 제자들이 예수께 나아와 여짜오되 이곳은 빈 들이요 때도 저물어가니 By this time it was late in the day, so his disciples came to him. “This is a remote place,” they said, “and it’s already very late. 마가 6장 44-47의 말씀 떡을 먹은 남자가 오천 명이었더라 The number of the men who had eaten was five thousand. 예수께서 즉시 제자들을 재촉하사 자기가 무리를 보내는 동안에 배 타고 앞서 건너편 벳새다로 가게 하시고 Immediately Jesus made his disciples get into the boat and go on ahead of him to Bethsaida, while he dismissed the crowd. 무리를 작별하신 후에 기도하러 산으로 가시다 저물매 배는 바다 가운데 있고 예수는 홀로 뭍에 계시다가 After leaving them, he went up on a mountainside to pray. When evening came, the boat was in the middle of the lake, and he was alone on land. 이 말씀으로 미루어보면 “저물어갈 때부터 저녁때 까지니까” 길어야 2시간입니다. 거기에다 나누는 시간, 거두는 시간, 무리들을 보낸 시간이 거기에 포함되니까 정말 길게 잡아야 1시간 30분입니다. If we think about it, from late in the day to evening it would take less than 2hours and if we take out the time in which they distributed and gathered the food and sending everyone home, it would’ve taken less thank 1hour and a half. 그럼 어떻게 1시간 30분 만에 5000명을 먹일 수 있을까요? then how did Jesus feed 5000 people in 1and a half hours? 예수님은 먼저 first, Jesus 이렇게 미리 명하셨습니다. had already demanded. 5000명을 50명 100명씩 나누어 앉히라고 하셨습니다. He told the 5000 people to sit in groups of 50’s and 100’s 마가 6장 39-40 제자들을 명하사 그 모든 사람으로 떼를 지어 푸른 잔디 위에 앉게 하시니 떼로 혹 백씩, 혹 오십씩 앉은지라 And He commanded them all to recline by groups on the green grass. And they reclined in companies of hundreds and of fifties. 그러면 대충 계산해보겠습니다. If we estimate. 50명 무리=> 50팀, 50groups => 50 people 100명 무리=> 25팀 25 groups => 100 people 이렇게 가정해 봐도 최소 팀만 75개 팀이 됩니다. if we guess it like this there will be at least 75 groups. 즉 50명 혹은 100명이 들어가는 식당 75개 업소가 동시에 1시간 30분 동안 식사를 다 마칠 수 있는 방법은 무엇일까요? So, how do 75 restaurants which contain 50 or a hundred people, finish eating in 1 and a half hours? 개개의 식당에서 미리 준비한 식사를 10명 내지는 20명의 직원이 빠르게 나눠줘야 가능할 수 있습니다. It will be possible if each restaurant serves with 10~20 people, the food they had already prepared. 그러므로 5000명을 한시간 30분만에 먹이려면 50명 식당의 직원 500명과, 100명 식당의 직원 500명 총 1000명이 동시에 서비스해야 가능 하다는 이야기입니다. 이제 답이 나왔습니다. so in order to feed 5000 people in 1 and a half hours you will need 500 people in the restaurant of 50 and 500 in the restaurant of 100, So, 1000 people have to serve at the same time. 예수님으로 비롯되어 나누어진 떡과 물고기는 12제자들에게 나누어졌고 제자들은 적어도 75개 무리들에게 또 나눕니다. The food that was shared from Jesus was distributed to the 12 disciples. And the disciples distributed it to the 75 groups 그리고 거기에 앉은 사람들도 서로 나눕니다. And the people in the groups also distributed among themselves. 이제 이해가 되십니까? do you understand now? 감사함으로 나누는 손을 가진 사람이면 누구에게나 동일한 기적이 일어났다는 것 이외에는 이 기적을 설명할 방법이 없습니다. everyone that has the hands that give thanks will make the same miracle that happens. And there is no way to explain it 왜냐하면 성경에서는 떡과 물고기가 하늘에서 각사람 앞으로 떨어진 것이 아니라 나눔으로서만이 이런 일이 일어났다고 말씀했기 때문입니다. Because the bible doesn’t tell that the food fell from the sky but feed them through sharing. 여러분 감사의 손 everyone’s thanking hands. 나눔의 손은 5000명을 먹이는 기적을 일으킴을 잊지 마십시오. Don’t forget that sharing hands can feed 5000 people. 과연 감사는 아무리 나누어도 부족함 없이 생겨나는 신비한 것입니다. Thanks giving is a mysterious way that never runs out even if you share. 떡을 가지사 He took the loaves; 감사하신 후 having given thanks, 나누셨습니다. He distributed 세상에서 기적을 만드는 손은 따로 없습니다. 바로 감사드리는 손입니다. 감사드릴 때 나눌 수 있습니다. There is no other hand that produces a miracle than a thanking hand. When you give thanks you will share. 결론 입니다. this is the conclusion. 5000명을 먹이는 인재가 되려면 “남을 잘되게 하리라”는 철학을 가져야 합니다. If you want to become a person who feeds 5000 people we need to have a philosophy to make others succeed. 다른 말로는 “나먹고 나 잘 살겠다”는 철학으로는 안 된다는 것입니다. another words, it does not possible philosophy that is I’ll eat to survive will not work 여러분 모두 부자 되시기 바랍니다. I hope everyone will become rich. 그러나 부자 돼서 남 주시기 바랍니다 But become rich and give to others. 5000명뿐만 아니라 5만명 먹이시는 사장님이 나오시길 주의이름으로 축원합니다. I hope that there will become a person who feeds not only 5000 but 50,000 people. 기도드리겠습니다. let’s pray 오천명을 보시고 너희가 먹을 것을 주라고 하신 하나님. Go who told us to give others something to eat 오늘도 그 말씀 여전히 저희에게 명하시면서 그 어떻게 하면 되는지를 말씀해주신 하나님 감사합니다. Thank you for still telling us to do so and teaching us the way. 내 것을 기꺼이 주는 손 예수님께 드리는 손 감사로 나누는 손이 되게 하옵소서 Let us share with a hand that gives, that give to Jesus and that shares. 예수님 이름으로 기도드립니다. 아멘. We prayed in Jesus’s name. Amen. 박성열 목사(뉴질랜드 예수찬양교회)
911: Christians Answering the Call10 2002-03-15 09:42:10 read : 8 내용넓게보기. 프린트하기 제목 설교자 Bishop Terry M. Owens 성경 Ephesians6:11-13 참고사항 Maranatha Church of God 설교내용 This week America as we have known her took a dramatic and tragedy change of course a
911: Christians Answering the Call10 2002-03-15 09:42:10 read : 8 내용넓게보기. 프린트하기 제목 설교자 Bishop Terry M. Owens 성경 Ephesians6:11-13 참고사항 Maranatha Church of God 설교내용 This week America as we have known her took a dramatic and tragedy change of course as terrorists attacked the financial, military and governmental nerve centers of our great nation. Secretary of State Colin Powell has identified Osama bin Laden, a leader of a fanatical Muslim group, as the prime suspect in orchestrating this reign of terror. I am sure we all have felt a wide range of emotions. From disbelief, as if watching something out of a Hollywood movie as the two planes struck what was the World Trade Center and the Pentagon, to horror as we watched the buildings collapse, to sympathy as the stories of families waiting for their mothers and fathers, brothers and sisters, aunts and uncles to come home when deep down we know most will not, to anger for those involved in this tragedy and other acts of terrorism to be brought to swift justice. My emotions have run the gamut. America has drawn closer this week. Although a nation of diversity, we have pulled together, united in common cause. Setting aside for the most part political differences, we stand as one against this evil that has expressed itself on our shores. Continually through this ordeal that is not over yet, we have rallied together, prayed for the nation and for those who have died, innocent victims of the madness of some minds. President Bush quoted from Psalm 23, though we walk through the shadow of death, we fear no evil. Before I get into the message, I would like to share with you the Pledge of Allegiance that Red Skelton said he learned from his schoolteacher as a boy. I - - Me; an individual; a committee of one. Pledge - - Dedicate all of my worldly goods to give without self-pity. Allegiance - - My love and my devotion. To the Flag - - Our standard; Old Glory ; a symbol of Freedom; wherever she waves there is respect, because your loyalty has given her a dignity that shouts, Freedom is everybody’s job. United - - That means that we have all come together. States - - Individual communities that have united into forty-eight great states. Forty-eight individual communities with pride and dignity and purpose. All divided with imaginary boundaries, yet united to a common purpose, and that is love for country. And to the Republic - - Republic--a state in which sovereign power is invested in representatives chosen by the people to govern. And government is the people; and it’s from the people to the leaders, not from the leaders to the people. For which it stands One Nation - - One Nation--meaning, so blessed by God. Indivisible - - Incapable of being divided. With Liberty - - Which is Freedom; the right of power to live one’s own life, without threats, fear, or some sort of retaliation. And Justice - - The principle, or qualities, of dealing fairly with others. For All - - For All--which means, boys and girls, it’s as much your country as it is mine. And now, boys and girls, let me hear you recite the Pledge of Allegiance: I pledge allegiance to the Flag of the United States of America, and to the Republic, for which it stands; one nation, indivisible, with liberty and justice for all. Since I was a small boy, two states have been added to our country, and two words have been added to the Pledge of Allegiance: Under God. Wouldn’t it be a pity if someone said that is a prayer, and that would be eliminated from schools, too? We are a nation that was founded on Judeo-Christian principles, principles that have sought to include not exclude, and principles which have sought to bring people together not to divide. Principles that have the love of Christ not the seething hatred that causes people to blow up planes loaded with innocent victims and places of work. It is time for the Church to rise up and answer the call of this hour. It is time for the church to start a revolution, not of hatred of a revolution that mirrors the life of Christ in all of our actions, in all of our deeds. We have been given the 911 calls, a wake-up call, to respond to a world searching for answers to questions that seem to have no answer. Amidst the hopelessness of the moment, there is a sound of hope that the Church can bring to bear in the darkness of the hour, when people are asking the fundamental questions of life, searching for answers in the chaos of the moment. It is time the sleeping giants of faith be awaken from their slumber and called into action. Some have said this is a holy war and those who know the Bible understand behind these actions lies the diabolical work of Satan and his workers. It is a spiritual battle manifested through humans plunging people’s lives into despair. Ephesians 6:11-13 tells us For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms. Bin Laden and those associated with his reign of terror need to be brought to justice but let us not forget whom our struggle is with and how we can and should respond to the world around us. As I watched the plane crash into the second tower, as I thought of the lives of the people in the plane who saw their fate, as I thought of their final moments and the hopelessness which was there, the senselessness of it all, I am reminded of the words of Paul in Romans 8:27-29 And we know that in all things God works for the good of those who love him, who have been called according to his purpose. There is no good done in their death, the good that will be done will come from our lives. In the tragedy of this past week, I hear the sound of hope coming through louder than ever, do you hear it? As I watch rescuers stand pulling debris from the ground, as I listen to those who have worked away and found no survivors I am reminded of those who stood in Jesus day at the foot of a cross. They had believed in the ministry of Jesus then they came to a place of death, a place of crucifixion and in the moment when Jesus hung suspended between heaven and earth their hope had drained out, many had fled, given up. What good could come from that moment? What good? There was a sound of hope when Jesus cried out from the Cross-, “It is Finished.” Do you hear that sound of hope, it is found in an Old Rugged Cross a place of death which has now become a place of hope for on the Cross Jesus battled against Satan and took back the keys to death and the grave. Christianity is a message of hope to a hopeless world, there is something beyond today, there is something worth living for, there is something which is keeps on going on even in the face of disaster, even during the storms of life, even when it looks hopeless, there is a sound of hope and it is growing even stronger as Christians respond to the 911 call echoing not only throughout this nations but the world. As I listened to people on CNN speak of the hope they held for their loved ones to be found in the twisted wreckage which was the World Trade Center and the gaping whole that broken up the Pentagon I thought of Mary going to the tomb to finish the burial process with Jesus. When she arrived the stone was rolled away and an angel told her, “He is not here, He is risen.” The sound of hope began to resound. You see, hope is found in an empty tomb for what Jesus said about Himself and what He told of the Christian life is true. Do you hear the sound of hope? In this room, for those of us who know Jesus Christ, we have a message that cannot only bring comfort to those who are living; it can bring help and peace in our present time of danger and uncertainty. How many of you this week have thought, oh, if I could only do something. If I were in New York I could have helped them dig, or put myself to use helping others. You can. Not in New York, you can right here in Seattle. The sound of hope is heard at the foot of an Old Rugged Cross and at the entrance to an empty tomb. Not only there, the sound of hope is heard in the lives of men and women who have given themselves wholeheartedly to pursue the purpose of God. As much as I am proud to be an American and how I stand united with our country in our hour of need, I am even more proud to be a Christian and I want to stand as a Christian reaching out to those who are caught in despair, lost, in need of someone to show them the way. If bin Laden could have been reached as a child, youth or young adult, and shown the love of Christ in a practical sense, we would not be hearing this sermon today. I wonder how many more bin Laden’s we will find in the world today? Digging through the wreckage of the world trade center is a daunting task because more likely than not, it will at this stage only yield is buried dead. Digging through the wreckage of humanity offers much greater hope when we dig with the message of Jesus for there is no pit that is so deep that Christ’s arm is not deeper still to lift them from the wreckage and set their feet on solid ground. This is the kind of revolution I want to start, this is the kind of answer I want to bring to that 911 call, this is the Christian response to the tragedy that is in our yard. It will never be like it was before, America has been changed forever. It should never be as it was before in the church, we need to respond and be changed forever. Who in this place will answer the call? Who in this place is going to invest themselves into a life saving ministry? It might be working with children on Saturday morning, or helping with the free senior luncheons we are going to start next month. It could be taking over the ministry of The Edge Café so people can fellowship after the Sunday services, or starting an ESL, English as a second language, or starting a ministry for after school tutoring helping students to excel in their class work. Finding opportunities to share the sound of hope with others and be the example they need to see Christianity does work because it is working in you. The worship team is coming and we are going to sing God bless America. Why does God bless America, why does God bless you? Isn’t it so you can turn around and share that blessing with someone else? If God is stirring your heart to action, and you may not even know yet what that action might be, but if you are being stirred, I want to encourage you to come and join with other revolutionaries here at the front. The American Revolution brought freedom to a nation, the Christian Revolution is going to bring spiritual freedom to the individual, and only then will we see terrorism ebb. Who will be a revolutionary with me? altar 911 : 그리스도인이 전화 응답 10 2002-03-15 09:42:10 읽기 : 8 내용 넓게보기. 및 연락처 프린트하기제목 설교자 주교 테리 M. 오웬 성경 Ephesians6 : 11-13 하나님의 참고 사항 마라나타 교회 설교 내용 우리는 테러리스트가, 금융 군사 및 정부의 신경 센터를 공격 그녀는 물론 극적인과 비극의 변화를했습니다 알려진대로 이번 주 미국 우리 위대한 나라의 콜린 파웰 국무 장관은 광신적 무슬림 단체의 지도자 오사마 빈 라덴을이 공포의 통치를 조율하는 주요 용의자로 확인했다. 우리 모두가 다양한 감정을 느꼈습니다. 불신에서 마치 두 비행기가 할리우드 영화에서 무언가를 보는 것처럼 마치 세계 무역 센터와 국방부가 무엇인지, 건물이 무너지는 것을 보면서 공포에 떨고, 어머니와 아버지를 기다리는 가족의 이야기에 동정심을 느끼고, 형제 자매 여러분, 이모들과 아저씨들은 우리가 가장 깊이 몰랐을 때 집에 돌아와서이 비극과 다른 테러 행위에 연루된 사람들에게 신속한 정의를 가져 오도록 분노합니다. 내 감정은 색 영역을 실행했습니다. 미국은 이번 주에 가까워졌다. 다양성의 국가이지만 공통의 원인으로 연합했습니다. 대부분의 정치적 차이를 제외하고, 우리는 해안에 나타난이 악에 맞서 싸운다. 아직 끝나지 않은이 시련을 통해 우리는 함께 모여 나라를 위해, 그리고 어떤 사람들의 정신의 광기를 희생 한 무고한 희생자들을 위해기도했습니다. 부시 대통령은 시편 23 편에서 인용했지만, 우리는 죽음의 그림자를 밟아도 악을 두려워하지 않습니다. 메시지에 들어가기 전에 Red Skelton이 소년 교사로부터 배웠다고 주장한 충성의 서약을 여러분과 나누고 싶습니다. 나-나; 개인; 하나의위원회. 서약--내 동정심이없는 모든 세상의 물건을 바치십시오. 충성--내 사랑과 헌신. 깃발에--우리의 표준; 오래된 영광; 자유의 상징; 당신의 충성심이 그녀에게 외치는 품위를 부여했기 때문에, 그녀가 존경하는 곳이면, 자유는 모든 사람의 일입니다. 유나이티드--우리 모두가 모였다는 뜻입니다. 주 –-48 개 주로 통합 된 개별 커뮤니티. 자부심과 존엄성 및 목적을 가진 48 개의 개별 커뮤니티. 모두 상상의 경계로 나뉘어 있지만 공통의 목적으로 통일되어 국가에 대한 사랑입니다. 그리고-공화국은-국민이 통치하도록 선택한 대표들에게 주권을 투자 한 국가이다. 정부는 국민입니다. 그것은 지도자에서 사람들로가 아니라 사람들에서 지도자로입니다. 그것이 바로 하나의 국가-하나의 국가-의 의미로, 하나님의 축복을 받았습니다. 불가분--나눌 수 없습니다. 자유와 함께-자유입니다; 위협, 두려움 또는 어떤 종류의 보복없이 자신의 삶을 살 수있는 권리. And Justice--다른 사람들을 공정하게 대하는 원칙 또는 특성. 모두를 위해--모두를 위해, 그것은 남자와 여자를 의미합니다. 그리고 이제, 소년 소녀 여러분, 여러분이 충성의 서약을 외우는 것을 들려 드리겠습니다 : 나는 미국 국기와 그것이 서있는 공화국에 충성을 맹세합니다. 자유와 정의를 모두 갖춘 분열 할 수없는 한 나라. 제가 어렸을 때부터 두 나라가 우리나라에 추가되었고, 두 단어가 충성 서약에 추가되었습니다. 누군가기도라고 말하면 학교에서 제거 될 수 있다는 것이 유감스럽지 않습니까? 우리는 유대-기독교 원칙들, 배제하지 않으려 고 노력했던 원칙들, 그리고 사람들을 나누지 않기 위해 모색 한 원칙들에 기초한 국가입니다. 사람들이 무고한 희생자와 일터로 가득 찬 비행기를 폭파시키는 증오가 아닌 그리스도를 사랑하는 원리. 교회가 일어나서이 시간의 부름에 응답 할 때입니다. 교회가 모든 행동과 모든 행동에서 그리스도의 생명을 반영하는 혁명에 대한 증오가 아닌 혁명을 시작할 때입니다. 응답이없는 것 같은 질문에 대한 답변을 검색하는 세계에 응답하기 위해 모닝콜 인 911 전화를 받았습니다. 순간의 절망 속에서 사람들이 삶의 근본적인 질문을하고 순간의 혼란에 대한 해답을 찾을 때, 교회가 시간의 어둠 속에서 견딜 수있는 희망의 소리가 있습니다. 잠자는 신앙의 거인들이 잠에서 깨어나서 행동해야 할 때입니다. 어떤 사람들은 이것이 성전이라고 말했으며, 성경을 아는 사람들은 이러한 행동의 배후에 사탄과 그의 일꾼들의 악마적인 일이 있다고 이해합니다. 사람들의 삶을 절망에 빠뜨린 인간을 통해 나타나는 영적 싸움입니다. 에베소서 6 장 11-13 절은 우리에게 투쟁은 육과 피에 대한 것이 아니라 통치자, 권위에 대한,이 어두운 세상의 권세와 하늘의 악의 영적 세력에 대항하는 것이라고 말합니다. 빈 라덴 (Bin Laden)과 그의 테러 통치와 관련된 사람들은 정의를 가져와야하지만 우리의 투쟁이 누구인지, 우리가 주변 세계에 어떻게 대응해야하는지 잊지 말아야합니다. 비행기가 두 번째 탑으로 추락하는 것을 보면서 나는 그들의 운명을 본 비행기 안에서 사람들의 삶을 생각하면서 마지막 순간과 그곳에 있었던 절망, 그 무의미 함을 생각했습니다. 로마서 8 : 27-29에 나오는 바울의 말씀을 생각 나게합니다. 그리고 우리는 하나님 께서 모든 일에서 그분의 목적에 따라 부름받은 그분을 사랑하는 사람들의 유익을 위해 일 하신다는 것을 알고 있습니다. 그들의 죽음에는 선한 것이 없으며, 행해지는 선은 우리의 삶에서 나올 것입니다. 지난주 비극에서 희망의 소리가 전보다 더 크게 들린다 고 들립니까? 내가 구조자들이 땅에서 잔해물을 잡아 당기는 것을 지켜 보면서, 내가 일을하고 생존자를 발견하지 못한 사람들의 말을 들으면서 예수님의 십자가 기슭에 서 있었던 사람들을 생각 나게합니다. 그들은 예수의 사역을 믿었고, 죽음의 장소, 십자가에 못 박히는 장소에 왔습니다. 그리고 예수가 하늘과 땅 사이에 매달린 순간에 그들의 희망이 사라졌고 많은 사람들이 도망 쳤습니다. 그 순간부터 무엇이 좋을까요? 무슨 일이야? 예수 께서 십자가에서 부르짖 으 셨을 때 희망의 소리가 들렸습니다.“다 이루었습니다.”여러분은 희망의 소리를 들었습니다. 구약의 십자가에서 죽음의 장소가 발견되었습니다. 십자가에서 예수께서는 사탄과 싸우셔서 죽음의 열쇠와 무덤을 되찾아 주셨습니다. 기독교는 희망없는 세상에 대한 희망의 메시지입니다. CNN의 사람들의 이야기를 들으면서 세계 무역 센터였던 꼬인 잔해와 펜타곤을 깨뜨린 격차에서 발견 된 사랑하는 사람들에 대한 희망에 대해 말하면서 마리아가 무덤으로 가서 예수님과의 매장 과정. 그녀가 도착했을 때 돌이 굴려지고 천사가 그녀에게 말했다.“그는 여기 계시지 않고 부활하셨습니다.”희망의 소리가 울려 퍼지기 시작했습니다. 예수 께서 자신에 대해 말씀하신 것과 그리스도인의 삶에 대해 말한 것에 대한 희망은 빈 무덤에 있습니다. 희망의 소리가 들립니까? 이 방에는 예수 그리스도를 아는 사람들을 위해 살아있는 사람들에게 위로를 가져올 수없는 메시지가 있습니다. 현재의 위험과 불확실성에 도움과 평화를 가져올 수 있습니다. 이번 주에 얼마나 많은 사람들이 오, 내가 무언가를 할 수만 있다면 내가 뉴욕에 있었다면 그들이 파 내도록 도와 주거나 다른 사람들을 돕는 일을하도록 할 수있었습니다. 할 수 있습니다. 뉴욕이 아니라 바로 시애틀에 있습니다. 희망의 소리는 Old Rugged Cross의 발자국과 빈 무덤 입구에서 들립니다. 거기에서뿐만 아니라 하나님의 목적을 추구하기 위해 온 마음을 다한 남녀들의 삶에서 희망의 소리가 들립니다. 내가 미국인이 된 것을 자랑스럽게 생각하고 필요한 시간에 우리 나라와 연합하는 방법은 기독교인이되어 더욱 자랑스럽고 절망에 빠진 사람들에게 다가가는 그리스도인으로 서기를 원합니다. 길을 보여줄 누군가가 필요하다. 빈 라덴이 어린이, 청소년 또는 청년 성인이되어 실질적인 의미에서 그리스도의 사랑을 나타내었다면 오늘이 설교를 듣지 못할 것입니다. 오늘 세계에서 얼마나 많은 빈 라덴을 찾을 수 있을지 궁금합니다. 세계 무역 센터의 잔해를 파는 것은 어려운 일이지만,이 단계에서는 수율 만 죽게 될 것이기 때문이다. 인류의 잔해를 파는 것은 우리가 예수의 메시지와 함께 파낼 때 훨씬 더 큰 희망을 제공합니다. 왜냐하면 그리스도의 팔이 여전히 잔해에서 벗어나서 발을 단단한 땅에 올리지 않을 정도로 깊은 구덩이가 없기 때문입니다. 이것은 제가 시작하고 싶은 혁명의 일종입니다. 이것은 제가 911 부름에 가져오고 싶은 일종의 대답입니다. 이것은 우리 마당에있는 비극에 대한 기독교의 반응입니다. 그것은 전과 같지 않을 것입니다. 미국은 영원히 바뀌 었습니다. 그것은 교회에서 예전과 같지 않아야하며, 우리는 영원히 반응하고 변화해야합니다. 이 장소에서 누가 전화를받을 것입니까? 이 장소에서 누가 생명을 구하는 사역에 투자 할 것입니까? 토요일 아침에 아이들과 함께 일하거나 다음 달에 시작할 무료 노인 급식을 도울 수 있습니다. The Edge Café의 사역을 장악하여 사람들이 일요일 예배 후에 교제를하거나 ESL, 영어를 제 2 언어로 시작하거나 방과 후 사교육을 위해 사역을 시작하여 학생들이 수업 시간에 뛰어나도록 도울 수 있습니다. 희망의 소리를 다른 사람들과 공유 할 기회를 찾고 그들이 당신 안에서 일하고 있기 때문에 기독교가 효과가 있음을보아야 할 모범이 되십시오. 예배 팀이오고 있으며 우리는 미국을 축복하는 신의 노래를 부를 것입니다. 신은 왜 미국을 축복합니까, 신은 왜 당신을 축복합니까? 당신이 돌아 서서 그 축복을 다른 사람과 나눌 수 있도록 그렇게하지 않습니까? 하나님 께서 당신의 마음을 행동으로 움직이고 계시다면, 그 행동이 무엇인지 아직 알지 못할 수도 있지만, 당신이 감동을 받고 있다면, 저는 여러분이 이곳 앞에서 다른 혁명가들과 함께 참여하도록 격려하고 싶습니다. 미국 혁명은 한 국가에 자유를 가져 왔고, 기독교 혁명은 개인에게 영적인 자유를 가져올 것입니다. 그리고 나서야 테러가 일어날 것입니다. 나와 함께 혁명가는 누구입니까? 제단
A Beautiful Success(아름다운 성공)/ Genesis 45:1-15(창45:1-15)/ 2006-11-20
A Beautiful Success(아름다운 성공) Genesis 45:1-15(창45:1-15) A BEAUTIFUL SUCCESS Genesis 45: 1-15 An extremely popular MBC television series in Korea, called “Success Era,” concluded this past season with an episode about professional woman golfer Se-ri Pak as the grand finale. This program was started in November of 1997—in the midst of the great Asian financial crisis that led to IMF bailout in Korea—to give a sense of hope and courage to the despairing and dejected people of Korea. As its pilot episode, “Success Era” featured stories about late Ju Young Chung, CEO of Hyundai Group, and Ja Kyung Ku, the Honorary CEO of LG Korea to give inspiration to the masses that were reeling from the effect of a massive financial crisis. As featured subjects in “Success Era,” 198 people from all strata of society, who have shown particular distinction and renown in succeeding in life, were selected. These 198 people shared a common theme throughout their lives: Their lives had been pocked marked with and scarred by countless obstacles, tribulations, or tragedies. Insufficient scholastic background, physical disabilities, poverty, discrimination against women—all these were some of the obstacles that these people had to overcome in order to succeed in life. The personality with the highest viewer rating—a rating of 28.7% prime time—was fashion designer Andre Kim. During a fan poll, that asked viewers which inspirational personality they would like to see again, late Hyundai CEO Ju Young Chung took first place. Noted celebrities and personalities, such as actor Sung Ki Ahn, Chancellor of Korea University Joon Yup Choi, and CEO of Nongshim Foods Choon Ho Shin, did not appear on this program because they refused to acknowledge the fact that their life story was one of success. The desire to succeed—perhaps it is one the basic instincts inherent in all human beings. Nowhere in this world can we find someone who is willing to fail. Yet, there are remarkable differences in opinion regarding the definition of success. What constitutes success? An entrepreneur will tell you that success is defined as greatest net profit. An entertainer will tell you that success is defined as garnering as much fan support and love as possible, while maintaining a sky-high popularity rating. An athlete will tell you that winning games—and ultimately championships—is the essence of success. A studious student will tell you that success is believed to be gaining admission to a college or university of his choice and graduating with a good grade. And a pastor will tell you that success is construed as having the highest possible ABC rating—Attendance, Building, as in having a sizable infrastructure to conduct service, and Cash, as in the amount of offerings made by the congregation. However, are these externally visible gauges the only true indicators of success? In this world, there are accomplishments that we, as humans, may consider to be successes while God Himself may hold contrary views. There are dishonorable, filthy successes. There are tainted successes that not only destroy those in pursuit, but also negatively impact those around them. A representative case of a filthy success may be an election victory in a political campaign, where mudslinging, illegal shortcuts, defamation, and slandering played a crucial role in victory. Around us, there are too many people who are willing to resort to any means available, regardless of ethics or morals—thus lending a true credence to the phrase “end justifies the means”—in pursuit of this scarred glory, the deplorable and dishonorable success. First place does not necessarily equate to success. There is only one first place; hence, as logic concludes, only one person who can claim to be the best—erstwhile countless number of people may have strove and gave their all to be the best. Do we count the one in the first place as the only one that succeeded while we discount everyone else as failures? Being the best—and holding the distinction as being in the first place, however, is not eternal. No matter how high a peak we may have conquered to be the number one, at some point in the near future, we must vacate that apex—for someone else will always succeed over and surpass us. Like a mountain climber who conquered a mountain peak, we must come down from the apex some point in our lives; hence, first place and the top place are not eternal. Likewise, we cannot consider ourselves to be successful on the account of money, power, or fame. Because true happiness is not a result of some contest, an item subject to grade. Because true happiness is not determined by money, power, or fame. Therefore, our success must be a thing of beauty, an item of cleanliness instead of something that is tainted and contaminated with impurities. Then what is a pure, beautiful success? What is a true success for us, as Christians? In finding an answer to this question, I would like to research into the success story of Joseph. The legendary story of Joseph’s success is a true, shining example of a pure, beautiful success. First, a beautiful success is a success that realizes God’s will and intent. Joseph was a man sacrificed due to his brothers’ envy and jealousy. As the last born, he was a subject of his father’s preferential and spoiling treatment; furthermore, overt boasting of his dreams brought on great hatred from his older brothers. Joseph was eventually sold to Egypt as a slave—and the tribulations and pains felt by Joseph during slavery is indescribable and inexpressible. In a foreign country, he had to crawl from the bottom. Joseph became the overseer of the estate of General Potiphar; however, by resisting the sexual advances of Potiphar’s wife, Joseph was imprisoned. All of you probably know, quite well, how Joseph overcame all these obstacles and tribulations in becoming the second highest ranking man in Egypt, behind the Pharaoh, as the prime minister of Egypt, the overseer of all national affairs—and the ruler of all but the one. The important thing to remember is that Joseph interprets and construes all his success in the land of Egypt as a success that will realize God’s will and intent. Joseph clearly delineates this fact when meeting with his brothers after his travails in Egypt—his brothers, whom, out of their hatred, tried to kill Joseph and eventually exiled him to a foreign land, away from the protective umbrella of his parents. Take a look at verses 5 through 8 of today’s scripture. “But now, do not therefore be grieved or angry with yourselves because you sold me here; for God sent me before you to preserve life. For these two years the famine has been in the land, and there are still five years in which there will be neither plowing nor harvesting. And God sent me before you to preserve posterity for you in the earth, and to save your lives by a great deliverance. So now it was not you who sent me here, but God; and He has made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt.” The reason for the beauty and effervescence of Joseph’s success lies in his belief that the course of his life is a result—or providence—of realizing the holy will and script of God. Everyone—do you wish your success to be the bright, shining and beautiful success? Then ask of God’s intent towards you—about what He has in mind for you. No matter what you do—whether you earn money, go to work, study, or anything else, grab and hold onto God’s intent, of what He is trying to accomplish through you. In Matthew 6, verse 33, Jesus promised, “But seek first the kingdom of God and His righteousness, and all these things shall be added to you.” If our lives are engulfed in the divine task of realizing God’s will, this alone will be enough to make our lives a success. An owner of a tennis club was cleaning up the locker room by picking up used towels after a group of high school students used his club to work out. The owner cleaned the locker room, putting all towels in a basket, without much thought and out of habit; yet, his friend, who had been watching all along, asked a very profound and meaningful question. “Did you pick up the towels because you are the owner of this club, or are you a owner of this club because you pick up the towels?” Indeed this is an important question, for it delves in the very essence of our being, our existence in this world. Why do you do the work or things that you do? Do you do it because you have no choice—that the responsibility had been thrust upon you without a choice, and you have nothing but the option of carrying out your responsibilities? Or do you do it because you consider it a divine purpose—something that God has charged you to do and accomplish? Depending on how you answer this question, your success could either be crystalline or filthy. Second, the price of beautiful success usually entails efforts wrought with sweat, tears, and blood. In Korean, the word for gangs—a group of people who resort to violence as a way of living—is “Bulhandang.” The root of the word, derived from Chinese, has a deep meaning. The word “Bulhandang” means those who desire to make a living without shedding a droplet of sweat—in other words, those who wish to live without working or exerting efforts. Disciple Paul warned the people of Thessalonia by saying, “If anyone will not work, neither shall he eat.” (Thessalonians 3 :10). A filthy, decrepit success is one in which no sweat has been expended—in essence, a cheap accomplishment without a concerted effort. Why is lottery or gambling bad? Both aim at receiving a jackpot that does not require any effort or hard work. Joseph, after shedding all three liquids that humans can produce—sweat, tears, and blood—while exerting maximum effort, rose to the second highest position in Egypt. His accomplishment was not some jackpot, a thing of luck that did not require any work or effort. In order to realize his dream, Joseph had to work hard, often suffering great pain, in a foreign land. He had to fight through insufferable loneliness, the sudden, abrupt separation from his loved family, and had to start from the bottom in a foreign land that refused to recognize his status. But he trudged along, driving forth with a firm belief that one day, God will realize his dreams—and began constructing his life. Everywhere he went, he was recognized and lauded for his characteristic—honesty and diligence. In verse 5, chapter 39 of Genesis, the Bible states that once Joseph became the overseer of the estate that belonged to the captain of the guards of the Pharaoh, Potiphar, “the Lord blessed the Egyptian’s house for Joseph’s sake; and the blessing of the Lord was on all that he had in the house and in the field.” A diligence of one man brought unprecedented abundance and blessings for the entire household. Potiphar trusted Joseph so much that he left all affairs of the estate—minus what he himself ate for meals—up to Joseph. In Genesis, chapter 41, verse 38, it is stated that once Joseph started working under the Pharaoh, he earned such a trust from the Pharaoh that Pharaoh himself boasts to other servants, “Can we find such a one as this, a man in whom is the Spirit of God?” The secret to Joseph’s success was doing his best at all he did while having faith and trust in God. Joseph’s success is beautiful because it was gained through an investment of honest effort and hard work. True mountain climbers, those who truly know and appreciate the mountain, do not call their work “mountain climbing.” Rather, they refer to it as “mountain entering.” It is not mountain climbing—a competitive activity to climb higher and higher peaks, to determine who is the best—but a mountain entering, where one enters the mountain with humblest of hearts to enjoy what the nature has to offer. It is true. In order to enter the mountain, one must become small and low; likewise, in order to achieve a beautiful success, one must lower himself to the lowest position possible. Sir Roy Sission of England stated that the secret to success lay in the ‘Three Hs of Leadership.” The impetuses of success are humanity, humility, and humor. Joseph probably embodied all three characteristics; no doubt he was a humane man full of humility and a good sense of humor. The reason why the success story of Joseph shine so brightly and referred to it often is that relying on candor and commitment as his watchword, without the safety net of his loved parents and family, Joseph created something out of nothing. There is a beautiful story behind the creation of marathon, the event often referred to as “the flower” of the Olympic Games. A Greek soldier, in 490 BC, ran 26 miles, from the city of Marathon to Athens, in order to deliver the news of Athens’s triumph over Persia during the Battle of Marathon. This soldier, upon arriving in Athens, uttered one word—Victory!—before collapsing and dying of fatigue. When the Olympic Games were revived in 1896 in the West, a new event, a 26-mile running event called marathon was created to commemorate this soldier and his beautiful commitment. In order to carry out the task of delivering the news of victory to Athens, this soldier ran and ran for 26 miles, eventually giving his own life to accomplish the task. The sweat, tears and blood shed by those who gave their all to accomplish a task are objects of beauty. If you truly desire to succeed, sweat profusely. Always remember that beautiful success is realized after a hard day’s work—through great efforts and, sometimes, pain. Third, beautiful success always benefits and brings happiness to all those around them. A special characteristic of a beautiful success is that it always ends in a happy ending. Today’s scripture captures the reunion between Joseph, who accomplished a rare, extraordinary success in Egypt, and his older brothers, who brought such extraordinary pain and suffering to bear upon Joseph. Any other person, no matter that these people were his brothers—and with the exception of Benjamin, all were his step or half brothers—would have tried to exact some sort of revenges as a pay back for all those years of suffering and pain. But Joseph did not exact revenge nor held a grudge against his brothers. He did not repay evil with evil, going eye for an eye. Rather, he forgave, and responded to evil with good and kindness. After excusing all the servants and assistants, Joseph wept aloud—so loud that the Pharaoh in Egypt heard it—in front of his brothers. In verse 14, it is stated that he wept while hugging Benjamin—the sole full sibling of Joseph, meaning they had the same mother—and Benjamin did the same in hugging him back and crying. Joseph, in hugging and kissing each and every one of his brothers, cast away all blaming and grudging feelings from his heart. They reconciled dramatically. Through all this we can gain a sense of the warm humanity of Joseph. Not only did Joseph forgive his brothers, but he also interprets his exile to Egypt as God’s divine will and blessing, to rescue and save his people—the people who were on the verge of death from starvation and famine. Joseph had the faith that his success ended not merely in his own abundance and riches, but that his success hinged upon realization of God’s plan to bring happiness and salvation to all people around him. A beautiful success enables my success to benefit others. Therefore, a tarred success is one in which money, power and fame bring happiness and benefits to a select few and not to all people. The true discriminator of a beautiful and a filthy success rests here. How many people will benefit and be happy as a result of my success? Juxtaposed against this standard, our success can be beautiful, or it can be filthy and tarred. During this year’s World Series, the Arizona Diamondbacks defeated the New York Yankees and won the World Championship. The Diamondbacks attract our particular interest because they have a 22-year old Korean relief pitcher, Byung Hyun Kim. Kim became a subject of attention—as the possible goat should the Diamondbacks lose the series—after blowing a 2-run lead in the bottom of ninth inning with two outs—in both Games 4 and 5. However, since the Diamondbacks dramatically won Game 7, Kim’s mistakes were covered up and disappeared among the euphoria of Arizona victory. The interesting thing to note is that despite the two crushing, demoralizing defeats, no one on the Diamondbacks criticized Kim for losing two-run leads on two consecutive nights. Rather, they encouraged Kim by saying “losing is not your fault but our collective faults,” and “we believe in you.” Furthermore, even the Arizona fans cheered Kim on during Game 6, chanting “We want Kim!” and “We’ll be OK with Kim!” from the stands. After Game 7 Arizona victory, Kim had the following things to say to the reporters who interviewed him. “All this time, I played baseball by myself. Because I was a pitcher, the sense of self was more acute on the field because the game hinged upon the pitches that I made. I though all was well if I pitched well. But through this Series, I learned that my teammates are my family. We win as a team and we lose as a team.” Byung Hyun Kim finally understood the essence of team sports through the World Series. In Luke 6, verse 38, Jesus said that “Give, and it will be given to you: good measure, pressed down, shaken together, and running over will be put into you bosom. For with the same measure that you use, it will be measured back to you.” We are all neighbors, living together and next to each other. The true success can be defined as those accomplishments that not only benefit myself, but one that benefits the collective community and those around us. What is the wrong with those children who learn to think that the first place is the only definition of success? Such notion, when analyzed carefully, is a very selfish, self-serving one. By being in the first place, those children learn to benefit only themselves and seek to be the best for their own sake and happiness. A success that provides something for the neighbors, benefits others, and brings happiness to all people around us is a truly beautiful success. No matter what area you succeed in, I hope that your success can bring happiness and benefits to all those around you. Lastly, let’s think about Jesus with Joseph’s success story. By the secular standards, Jesus Christ was not a success. Everyone strives to be the number one in this world; however, Jesus finished last and became a failure. His Disciples, of whom He had great expectations, did not meet nor measured up to what Jesus expected of them; furthermore, they failed to understand Jesus’ true intent. Jesus was arrested, tortured, interrogated, and executed at the cross in the most vile, decrepit manner. In sum, He failed greatly. Did anyone fail so completely, by the world’s standards, in history of mankind? Yet, strangely, history does not view Jesus as a failure. Rather, the history views Jesus as its brightest, greatest, and most successful victor ever. Why so? It is because Jesus Himself demonstrated and carried out the three standards, the prerequisites, of beautiful success that I have mentioned above. Jesus was but a tool of God in carrying out the Herculean task of saving mankind. In order to carry out this task, and to realize God’s will, Jesus unsparingly shed His sweat, tears, and blood. He let His body be crucified on the cross and torn apart to meet God’s intent. Not only did Jesus meet God’s intent in saving mankind, he brought true happiness and benefits to all mankind, near and far, throughout the epoch of history. Do you want to see a demonstration of a beautiful success? Think of Joseph and Jesus. I pray in the name of our Lord that your successes will be beautiful, ones that benefit all your neighbors just as Joseph and Jesus’ success brought happiness and benefits to all mankind. I would like to conclude today’s sermon by sharing with you an excerpt from Ralph Waldo Emerson’s work. “To laugh often and much; to win the respect of intelligent people and the affection of children; to earn the appreciation of honest critics and ensure the betrayal of false friends; to appreciate beauty; to find the best in others; to leave the world a better place whether by a healthy child, a garden patch, or a redeemed social condition; to know even one life has breathed easier because you have lived. This is to have succeeded.” Pastor H. K. Kim
A Blessed Alternative(복된 선택)/ Revelation 21:4(계21:4)/ 2012-03-23
A Blessed Alternative(복된 선택) Revelation 21:4(계21:4) There shall be no more death, nor sorrow, nor crying. - Revelation 21:4 “다시 사망이 없고 애통하는 것이나 곡하는 것이…다시 있지 아니하리니” - 요한계시록 21:4 Imagine that a person was seriously ill and near death but then recovered. Recalling his experience, he says that recovering from the surgery that saved his life was extremely painful. But then he jokingly remarks, “Think of the alternative!” Even Christians sometimes say that. Yet what does that common jest imply? Is it better to endure the pain of this temporal world than to die and enter the eternal joys of heaven? We know that life in the coming world will be so much better than the life we now experience in this world. According to the apostle Paul, “To live is Christ, and to die is gain ... To depart and be with Christ ... is far better” (Philippians 1:21,23). Certainly we are thankful for material blessings and provisions from the Lord and all the meaningful relationships we experience here and now by His grace. But as Christians, let’s not even jokingly agree that the option of entering heaven is less desirable than surviving on this sin-cursed earth. We eagerly anticipate the joy of being with our Lord Jesus Christ in heaven (2 Corinthians 5:8). Someday “there shall be no more death, nor sorrow, nor crying. There shall be no more pain” (Revelation 21:4). What a blessed alternative! - 한 사람이 중한 병에 걸려 거의 죽을 뻔하다가 살아났다고 가정해 봅시다. 그는 자기의 경험을 말하면서 생명을 건지게 된 그 수술에서 회복할 때에 통증이 매우 심했다고 말합니다. 그리고 나서 “다른 방법을 써보세요” 하고 농담조로 말하는 것입니다. 그리스도인들도 흔히 이렇게 말합니다. 그러면 농담과 같은 이 평범한 말에는 어떤 뜻이 들어 있을까요? 한시적인 이 세상에서 아픔을 견디며 사는 것이 죽어서 영원한 천국의 기쁨으로 들어가는 것보다 낫다는 뜻인가요? 다가올 세상의 삶은 지금 이 세상에서 누리는 삶에 비하여 훨씬 더 좋다는 것을 우리는 알고 있습니다. 바울사도는 “내게 사는 것이 그리스도니 죽는 것도 유익함이니라…떠나서 그리스도와 함께 있을 욕망을 가진 이것이 더욱 좋으리라”(빌 1:21, 23)고 하였습니다. 물론 우리는 하나님의 은혜로써 우리가 지금 이곳에서 누리고 있는 주님으로부터의 물질적 축복과 섭리하심, 그리고 모든 귀한 인간 관계에 대해 감사를 드립니다. 그러나 우리 그리스도인들은 천국에 들어가는 것보다 죄로 물든 이 땅위에 사는 것이 낫다는 말에 농담으로라도 동의해서는 안됩니다. 우리는 천국에서 주 예수 그리스도와 만나는 기쁨을 간절히 사모하는 사람들입니다 (고후 5:8). 어느 날엔가 “다시 사망이 없고 애통하는 것이나 곡하는 것이나 아픈 것이 다시 있지 아니한다”(계 21:4)고 하였습니다. 얼마나 복된 선택입니까?
A Blessed Person(복 있는 사람)/ Psalms 1:1-3(시1:1-3)/ Pastor Heunggyu Kim(김흥규 목사)/ 2006-01-11
A Blessed Person(복 있는 사람) Psalms 1:1-3(시1:1-3) A Blessed Person Psalms 1:1-3 There is a special television program that aired on Korea’s Seoul Broadcast Service station to commemorate the 10-year anniversary of the station. Called “Duk Yi,” this program looked like it was made a long time ago. But on the International Channel of the cable TV, this program is aired every week. It is a story about a young girl named Guiduk, whose family members, except for her mother and one older brother, is all out of control. Her father is a dance instructor and a notorious free-spender. Her oldest brother is an ignorant hoodlum. To boot, her older sister takes away all blessings destined for her. But the viewers like this drama because of Guiduk. Despite all the difficulties, she succeeds, and the viewers get inspired watching her story. We call a person like Guiduk a good fortune. Because of her, happiness comes knocking on her family’s door. There are people in this world worthy of blessings. During this first worship service of the New Year, let’s think about whom should be blessed. Listen to today’s words, and become a blessed person yourselves. Psalms 1 acts as a prologue to the entire testament of Psalms. It contains the words that form the basis of rest of the 150 chapters of Psalms. Therefore, it comes before all the other chapters. Psalms 1 sharply contrasts a ‘blessed person’ and a ‘person without blessings.’ Those who are blessed walk the path of the righteous; those who are not walk the path of evil (verse 6). Psalms 1 introduces us to these two sharply different paths to choose from. Then who is this ‘blessed person’ mentioned in Psalms 1? When we consider this question, we must remember that the ‘blessing’ mentioned in the Bible is different from what an average person would consider a blessing. People say that one is blessed when one’s wishes come true. For example, if everyone in a household live long without disease, earn a lot of money, the husband succeeds in business, and children go to good schools, then people call that family blessed. But when Psalms 1 defines a blessed person, it is different from the secular and materialistic definition of ‘blessing.’ Then who is a blessed person? He is the one who walks not in the counsel of the ungodly, does not stand in the path of a sinner, nor sits in the seat of the scornful. According to verse 1, blessed one doesn’t do three things. Foremost, he does not heed the “counsel of the ungodly.” According to the English version NRSV, he does not follow the “advice of the wicked.” What does this mean? The blessed one does not listen to advice from people who live without God, who only live with evil and secular thoughts in their minds. The blessed one does not listen to bad advice from people who live with impure thoughts in their minds. If you go out into the world, you can see many people like this. People who swindle and deceive others are out there in numbers. The blessed one does not listen to advice from these people. Next, the blessed one does not stand in the “path of a sinner.” Who is a sinner? It is those who commits a crime. Among crimes, there are petty crimes—like lying, hating, having impure thoughts—and there are major crimes, like theft and murder. When we say sin, people often think of people who commit one of these major crimes. But the Bible states that anyone who lives without God is a sinner. Therefore, the epistle of Romans states that there are no righteous people, only those who have committed sins who cannot receive the glory of God (Romans 3: 10, 23). So those who live without considering God as their Master, those who consider themselves the master of their lives are sinners. A blessed person does not take this path, the path without God. Lastly, a blessed person does not sit in “the seat of the scornful.” The English version of NRSV states, “the seat of the scoffers,” the ones who laugh at others. What do they scorn or scoff at? They scorn and scoff at God. They do not offer the throne of their lives to their Creator, God. Instead, they declare themselves king. They become arrogant. A blessed person does not get trapped in self-righteousness and scoff at the words of God. If a blessed person does not do the three things mentioned above, then what does he do? A blessed person’s delight is in the law of the Lord, and in His law he meditates day and night. Take a look at verse 2. A blessed person’s “delight is in the law of the Lord, and in His law he meditates day and night.” He does not listen to the advice of the ungodly, does not stand in the path of sinners, and does not sit in the seat of the scornful. Rather, he enjoys God’s words and mediates on it. In Hebrew, the word for law is ‘Torah.’ ‘Torah’ can be the law, or commandments, of Moses; here, it can also mean the ‘instruction of God.’ A person without blessings listens to the advice of the deceitful ungodly, with no regards to God’s instructions. But a blessed person lives according to God’s instructions given to him, the word of God. A person without blessings has no God, lives without God’s words, and stands in the path of sinners. But a blessed person bring God into the center of their lives and live according to His words in leading a righteous life. A person without blessings ignores God and scoffs at His words, leading an arrogant life. A blessed person humbles himself before God and leads a life full of humility. In short, a blessed person, day and night, sitting or standing, coming or going, meditates God’s words and leads his life according to those words. The slogan of our church this year is “A church that understands God’s words: Entire congregation reads the Bible front to back.” Many people carry the Bible, yet does not seriously read it. There is no more important tool in understanding God and His words than the Bible. The Bible is one of the most important means to reach God’s salvation and graces. Without reading the Bible in detail, one cannot understand God’s intent. One cannot become a good Christian without having the Bible nearby. John Wesley (1703-1791), the founder of the Methodist church, once called himself ‘homo uinus libri,’ or ‘a person of the one book.’ He called himself ‘a man of the Bible.’ His sermons always started with the Bible and ended with the Bible. His writings and books were always full of quotes from the Bible. People called Wesley and his followers ‘Bible moths.’ Over the course of this year, all members of our congregation should be able to read the Bible in its entirety. The Bible is divided into 39 books in the Old Testament and 27 books in the New Testament, for a total of 66 books. There are 929 chapters in the Old Testament and 260 chapters in the New Testament, for a total of 1,189 chapters. If one reads about 4 pages a day, then one can finish reading the Bible in a year. I plan to give expositionary sermons, the ones that completely break down and analyze the Bible, during daily morning services, Wednesday evening services, Friday prayer services, and Sunday evening services. We must, above all, concentrate our efforts on correctly understanding the Bible. This happened in a church in America. A male Christian of the church, who devoutly attended all services, was asked a question about the wife of the nephew of Abraham, Lot, in Genesis. He quickly answered, “Oh, she was a pillar of salt by day and a pillar of fire by night!” In this New Year, we must rejoice in God’s words and truly understand His words. After understanding His words, we must put them into action. During the summer of 1996, in Dadeville, Alabama, two people had a contest of who knew more about the Bible in front of an apartment. One of those two people, Gabel Taylor, had an older brother who was a minister. Therefore, he knew quite a bit about the Bible. They were contesting their knowledge about the Bible when a particular verse from the Bible led them to an argument. After a long debate, Taylor, whose brother was a minister, won the argument. But the loser of the contest was beside himself with anger. He went into his house, grabbed a gun, and shot Taylor in the face, killing him on the spot. What does this tragedy teach us? No matter how much one knows about the Bible, it all means nothing if that knowledge is not put into action. This year, it is important for us to know and learn a lot about the Bible. But we must not forget that putting that knowledge into action is much, much more important. When we put God’s words into action, people will know that we are true Christians! Then what happens to a blessed person? Whatever he does will prosper and God will recognize him. Take a look at verse 3 of today’s scripture. “He shall be like a tree, Planted by the rivers of water, That brings forth is fruit in its season, Whose leaf also shall not wither, And whatever he does shall prosper.” For those like us, who live in a good environment, the magnitude of this blessing is hard to grasp. But for those people who live in a desert, like Israel and the Middle East, these words will seem like Eden. People living in a dry region, where lack of rain brings about great dust storms, the words of verse 3 are a Godsend. A tree planted in the river bed, with its roots in water always bearing fruit year-round—these words will remind the people of Middle East of Eden, where Adam and Eve once lived. Similar words appear in Jeremiah 17: 7-8. “Blessed is the man who trusts in the Lord, and whose hope is in the Lord. For he shall be like a tree planted by the waters, which spreads out its roots by the river, and will not fear when heat comes; but her leaf will be green, and will not be anxious in the year of drought, nor will cease from yielding fruit.” What great words! For those who depend on God, who rejoice in His words, who meditate His words, and who live according to His words, these blessings will follow. Neither drought nor heat will prevent beautiful fruits from blooming. The leaves will always be green and vibrant. And they will be successful and prosperous in all they do! The blessings defined in Psalms 1 are much different than the definition of the secular world. This blessing is an internal blessing given by God. Regardless of our material wealth, authority we have, or how successful our children may be, this is a continual blessing given by God. People who receive this blessing are happy, even though they may be persecuted for believing in God. They are thankful even when their businesses fail and lose their wealth. It is because this blessing is not of this world. It is a gift from God. It is a blessing that allows us to be satisfied and joyous in one entity: God. 2003 is dawning upon us. I wish a Happy New Year to each and every one of you. Do not be a person without blessings, following the advice of the ungodly. Do not stand in the path of sinners; do not sit in the seat of the scornful. Instead, standing or sitting, day or night, rejoice in God’s words. Read it and reflect on it. And put it to action with zeal. Become the righteous people that God will recognize. Above all, be like the tree on the riverbank—always full of fruit, regardless of season. I hope in the name of our Lord that each one of you will be a blessed person! Amen Pastor Heunggyu Kim(김흥규 목사)(Incheon Naeri Methodist Church(인천 내리감리교회))
A Caution Against Bigotry(편협한 신앙에 대한 경고)/ Philippians 3:12(빌3:12)/ John Wesley(요한 웨슬리)/ 영어설교(English Sermons)
A Caution Against Bigotry(편협한 신앙에 대한 경고) Philippians 3:12(빌3:12) A Caution Against Bigotry Philippians 3:12 “And John answered him, saying, Master, we saw one casting out devils in Thy name: and he followeth not us: and we forbad him, because he followeth not us. But Jesus said, Forbid him not.” Philippians 3:12 Mark 9:38, 39 1. In the preceding verses we read, that after the Twelve had been disputing “which of them should be the greatest,” Jesus took a little child, and set him in the midst of them, and taking him in his arms, said unto them, “Whosoever shall receive one of these little children in My name, receiveth me; and whosoever receiveth me, receiveth not me” only, “but him that sent me.” Then “John answered,” that is, said, with reference to what our Lord had spoken just before, “Master, we saw one casting out devils in Thy name, and we forbad him, because he followeth not us.” As if he had said, “Ought we to have received him? In receiving him, should we have received thee? Ought we not rather to have forbidden him? Did not we do well therein?” “But Jesus said, Forbid him not.” 2. The same passage is recited by St. Luke, and almost in the same words. But it may be asked, “What is this to us, seeing no man now casts out devils? Has not the power of doing this been withdrawn from the church, for twelve or fourteen hundred years? How then are we concerned in the case here proposed, or in our Lord’s decision of it?” 3. Perhaps more nearly than is commonly imagined; the case proposed being no uncommon case. That we may reap our full advantage from it, I design to show, I. first, in what sense men may, and do, now cast out devils: II. secondly, what we may understand by, “He followeth not us.” I shall, III. thirdly, explain our Lord’s direction, “Forbid him not;” and IV. conclude with an inference from the whole. -------------------------------------------------------------------------------- I. 1. I am, in the first place, to show, in what sense men may, and do, now cast out devils. In order to have the clearest view of this, we should remember, that (according to the scriptural account) as God dwells and works in the children of light, so the devil dwells and works in the children of darkness. As the Holy Spirit possesses the souls of good men, so the evil spirit possesses the souls of the wicked. Hence it is that the Apostle terms him “the god of this world;” from the uncontrolled power he has over worldly men. Hence our blessed Lord styles him “the prince of this world;” so absolute is his dominion over it. And hence St. John: “We know that we are of God, and” all who are not of God, “the whole world,” “en tOi ponErOiI keitaiI,” --not lieth in wickedness, but “lieth in the wicked one;” lives and moves in him, as they who are not of the world do in God. 2. For the devil is not to be considered only as “a roaring lion going about seeking whom he may devour;” nor barely as a subtle enemy, who cometh unawares upon poor souls, and “leads them captive at his will;” but as he who dwelleth in them, and walketh in them; who ruleth the darkness or wickedness of this world (of worldly men and all their dark designs and actions), by keeping possession of their hearts, setting up his throne there, and bringing every thought into obedience to himself. Thus the “strong one armed keepeth his house;” and if this “unclean spirit” sometimes “go out of a man,” yet he often returns with “seven spirits worse than himself, and they enter in and dwell there.” Nor can he be idle in his dwelling. He is continually “working in” these “children of disobedience.” He works in them with power, with mighty energy, transforming them into his own likeness, effacing all the remains of the image of God, and preparing them for every evil word and work. 3. It is, therefore, an unquestionable truth, that the god and prince of this world still possesses all who know not God. Only the manner wherein he possesses them now differs from that wherein he did it of old time. Then he frequently tormented their bodies as well as souls, and that openly, without any disguise: now he torments their souls only (unless in some rare cases), and that as covertly as possible. The reason of this difference is plain: it was then his aim to drive mankind into superstition; therefore, he wrought as openly as he could. But it is his aim to drive us into infidelity; therefore, he works as privately as he can: for the more secret he is, the more he prevails. 4. Yet, if we may credit historians, there are countries, even now, where he works as openly as aforetime. “But why in savage and barbarous countries only? Why not in Italy, France, or England?” For a very plain reason: he knows his men, and he knows what he hath to do with each. To Laplanders he appears barefaced; because he is to fix them in superstition and gross idolatry. But with you he is pursuing a different point. He is to make you idolize yourselves; to make you wiser in your own eyes than God himself, than all the oracles of God. Now, in order to do this, he must not appear in his own shape: that would frustrate his design. No: He uses all his art to make you deny his being, till he has you safe in his own place. 5. He reigns, therefore, although in a different way, yet as absolute in one land as in the other. He has the gay Italian infidel in his teeth, as sure as the wild Tartar. But he is fast asleep in the mouth of the lion, who is too wise to wake him out of sleep. So he only plays with him for the present, and when he pleases, swallows him up! The god of this world holds his English worshippers full as fast as those in Lapland. But it is not his business to affright them, lest they should fly to the God of heaven. The prince of darkness, therefore, does not appear, while he rules over these his willing subjects. The conqueror holds his captives so much the safer, because they imagine themselves at liberty. Thus “the strong one armed keepeth his house, and his goods are in peace;” neither the Deist nor nominal Christian suspects he is there: so he and they are perfectly at peace with each other. 6. All this while he works with energy in them. He blinds the eyes of their understanding, so that the light of the glorious gospel of Christ cannot shine upon them. He chains their souls down to earth and hell, with the chains of their own vile affections. He binds them down to the earth, by love of the world, love of money, of pleasure, of praise. And by pride, envy, anger, hate, revenge, he causes their souls to draw nigh unto hell; acting the more secure and uncontrolled, because they know not that he acts at all. 7. But how easily may we know the cause from its effects! These are sometimes gross and palpable. So they were in the most refined of the heathen nations. Go no farther than the admired, the virtuous Romans; and you will find these, when at the height of their learning and glory, “filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, backbiters, despiteful, proud, boasters, disobedient to parents, covenant-breakers, without natural affection, implacable, unmerciful.” 8. The strongest parts of this description are confirm!!ed by one whom some may think a more unexceptionable witness. I mean their brother heathen, Dion Cassius; who observes, that, before Caesar’s return from Gaul, not only gluttony and lewdness of every kind were open and barefaced; not only falsehood, injustice, and unmercifulness abounded, in public courts, as well as private families; but the most outrageous robberies, rapine, and murders were so frequent in all parts of Rome, that few men went out of doors without making their wills, as not knowing if they should return alive! 9. As gross and palpable are the works of the devil among many (if not all) the modern heathens. The natural religion of the Creeks, Cherokees, Chickasaws, and all other Indians bordering on our southern settlements (not of a few single men, but of entire nations), is to torture all their prisoners from morning till night, till at length they roast them to death; and upon the slightest undesigned provocation, to come behind and shoot any of their own countrymen! Yea, it is a common thing among them, for the son, if he thinks his father lives too long, to knock out his brains; and for mother, if she is tired of her children, to fasten stones about their necks, and throw three or four of them into the river, one after another! 10. It were to be wished, that none but heathens had practised such gross, palpable works of the devil. But we dare not say so. Even in cruelty and bloodshed, how little have the Christians come behind them! And not the Spaniards or Portuguese alone, butchering thousands in South America: not the Dutch only in the East Indies, or the French in North America, following the Spaniards step by step: our own countrymen, too, have wantoned in blood, and exterminated whole nations; plainly proving thereby what spirit it is that dwells and works in the children of disobedience. 11. These monsters might almost make us overlook the works of the devil that are wrought in our own country. But, alas! we cannot open our eyes even here, without seeing them on every side. Is it a small proof of his power, that common swearers, drunkards, whoremongers, adulterers, thieves, robbers, sodomites, murderers, are still found in every part of our land? How triumphant does the prince of this world reign in all these children of disobedience! 12. He less openly, but no less effectually, works in dissemblers, tale-bearers, liars, slanderers; in oppressors and extortioners, in the perjured, the seller of his friend, his honour, his conscience, his country. And yet these may talk of religion or conscience still; of honour, virtue, and public spirit! But they can no more deceive Satan than they can God. He likewise knows those that are his: and a great multitude they are, out of every nation and people, of whom he has full possession at this day. 13. If you consider this, you cannot but see in what sense men may now also cast out devils: yea, and every Minister of Christ does cast them out, if his Lord’s work prosper in his hand. By the power of God attending his word, he brings these sinners to repentance; an entire inward as well as outward change, from all evil to all good. And this is, in a sound sense, to cast out devils, out of the souls wherein they had hitherto dwelt. The strong one can no longer keep his house. A stronger than he is come upon him, and hath cast him out, and taken possession for himself, and made it an habitation of God through his Spirit. Here, then, the energy of Satan ends, and the Son of God “destroys the works of the devil.” The understanding of the sinner is now enlightened, and his heart sweetly drawn to God. His desires are refined, his affections purified; and, being filled with the Holy Ghost, he grows in grace till he is not only holy in heart, but in all manner of conversation. 14. All this is indeed the work of God. It is God alone who can cast out Satan. But he is generally pleased to do this by man as an instrument in his hand: who is then said to cast out devils in his name, by his power and authority. And he sends whom he will send upon this great work; but usually such as man would never have thought of: for “His ways are not as our ways, neither his thoughts as our thoughts.” Accordingly, he chooses the weak to confound the mighty; the foolish to confound the wise; for this plain reason, that he may secure the glory to himself; that “no flesh may glory in his sight.” -------------------------------------------------------------------------------- II. 1. But shall we not forbid one who thus “casteth out devils,” if “he followeth not us”? This, it seems, was both the judgement and practice of the Apostle, till he referred the case to his Master. “We forbad him,” saith he, “because he followeth not us!” which he supposed to be a very sufficient reason. What we may understand by this expression!!, “He followeth not us,” is the next point to be considered. The lowest circumstance we can understand thereby, is, he has no outward connexion with us. We do not labour in conjunction with each other. He is not our fellow-helper in the gospel. And indeed whensoever our Lord is pleased to send many labourers into his harvest, they cannot all act in subordination to, or connexion with, each other. Nay, they cannot be personal acquaintance with, nor be so much as known to, one another. Many there will necessarily be, in different parts of the harvest, so far from having any mutual intercourse, that they will be as absolute strangers to each other as if they had lived in different ages. And concerning any of these whom we know not, we may doubtless say, “He followeth not us.” 2. A Second meaning of this expression!! may be, --he is not of our party. It has long been matter of melancholy consideration to all who pray for the peace of Jerusalem, that so many several parties are still subsisting among those who are all styled Christians. This has been particularly observable in our own countrymen, who have been continually dividing from each other, upon points of no moment, and many times such as religion had no concern in. The most trifling circumstances have given rise to different parties, which have continued for many generations; and each of these would be ready to object to one who was on the other side, “He followeth not us.” 3. That expression!! may mean, Thirdly, --he differs from us in our religious opinions. There was a time when all Christians were of one mind, as well as of one heart, so great grace was upon them all, when they were first filled with the Holy Ghost! But how short a space did this blessing continue! How soon was that unanimity lost! and difference of opinion sprang up again, even in the church of Christ, --and that not in nominal but in real Christians; nay, in the very chief of them, the Apostles themselves! Nor does it appear that the difference which then began was ever entirely removed. We do not find that even those pillars in the temple of God, so long as they remained upon the earth, were ever brought to think alike, to be of one mind, particularly with regard to the ceremonial law. It is therefore no way surprising, that infinite varieties of opinion should now be found in the Christian church. A very probable consequence of this is, that whenever we see any “casting out devils,” he will be one that, in this sense, “followeth not us” --that is not of our opinion. It is scarce to be imagined he will be of our mind in all points, even of religion. He may very probably think in a different manner from us, even on several subjects of import!!ance; such as the nature and use of the moral law, the eternal decrees of God, the sufficiency and efficacy of his grace, and the perseverance of his children. 4. He may differ from us, Fourthly, not only in opinion, but likewise in some point of practice. He may not approve of that manner of worshipping God which is practised in our congregation; and may judge that to be more profitable for his soul which took its rise from Calvin or Martin Luther. He may have many objections to that Liturgy which we approve of beyond all others; many doubts concerning that form of church government which we esteem both apostolical and scriptural. Perhaps he may go farther from us yet: he may, from a principle of conscience, refrain from several of those which we believe to be the ordinances of Christ. Or, if we both agree that they are ordained of God, there may still remain a difference between us, either as to the manner of administering those ordinances, or the persons to whom they should be administered. Now the unavoidable consequence of any of these differences will be, that he who thus differs from us must separate himself, with regard to those points, from our society. In this respect, therefore, “he followeth not us”: he is not (as we phrase it) “of our Church.” 5. But in a far stronger sense “he followeth not us,” who is not only of a different Church, but of such a Church as we account to be in many respects anti-scriptural and anti-Christian, --a Church which we believe to be utterly false and erroneous in her doctrines, as well as very dangerously wrong in her practice; guilty of gross superstition as well as idolatry, --a Church that has added many articles to the faith which was once delivered to the saints; that has dropped one whole commandment of God, and made void several of the rest by her traditions; and that, pretending the highest veneration for, and strictest conformity to, the ancient Church, has nevertheless brought in numberless innovations, without any warrant either from antiquity or Scripture. Now, most certainly, “he followeth not us,” who stands at so great a distance from us. 6. And yet there may be a still wider difference than this. He who differs from us in judgement or practice, may possibly stand at a greater distance from us in affection than in judgement. And this indeed is a very natural and a very common effect of the other. The differences which begin in points of opinion seldom terminate there. They generally spread into the affections, and then separate chief friends. Nor are any animosities so deep and irreconcilable as those that spring from disagreement in religion. For this cause the bitterest enemies of a man are those of his own household. For this the father rises against his own children, and the children against the father; and perhaps persecute each other even to the death, thinking all the time they are doing God service. It is therefore nothing more than we may expect, if those who differ from us, either in religious opinions or practice, soon contract a sharpness, yea, bitterness towards us; if they are more and more prejudiced against us, till they conceive as ill an opinion of our persons as of our principles. An almost necessary consequence of this will be, they will speak in the same manner as they think of us. They will set themselves in opposition to us, and, as far as they are able, hinder our work; seeing it does not appear to them to be the work of God, but either of man or of the devil. He that thinks, speaks, and acts in such a manner as this, in the highest sense, “followeth not us.” 7. I do not indeed conceive, that the person of whom the Apostle speaks in the text (although we have no particular account of him, either in the context, or in any other part of holy writ) went so far as this. We have no ground to suppose that there was any material difference between him and the Apostles, much less that he had any prejudice either against them or their Master. It seems we may gather thus much from our Lord’s own words, which immediately follow the text: “There is no man which shall do a miracle in My name, that can lightly speak evil of me.” But I purposely put the case in the strongest light, adding all the circumstances which can well be conceived, that, being forewarned of the temptation in its full strength, we may in no case yield to it, and fight against God. -------------------------------------------------------------------------------- III. 1. Suppose, then, a man have no intercourse with us, suppose he be not of our party, suppose he separate from our Church, yea, and widely differ from us, both in judgement, practice, and affection; yet if we see even this man “casting out devils,” Jesus saith, “Forbid him not.” This import!!ant direction of our Lord I am, in the Third place, to explain. 2. If we see this man casting out devils: But it is well if, in such a case, we would believe even what we saw with our eyes, if we did not give the lie to our own senses. He must be little acquainted with human nature who does not immediately perceive how extremely unready we should be to believe that any man does cast out devils who “followeth not us” in all or most of the senses above recited: I had almost said, in any of them, seeing we may easily learn even from what passes in our own breasts, how unwilling men are to allow anything good in those who do not in all things agree with themselves. 3. “But what is a sufficient, reasonable proof, that a man does (in the sense above) cast out devils?” The answer is easy. Is there full proof, (1) That a person before us was a gross, open sinner? (2) That he is not so now? that he has broke off his sins, and lives a Christian life? And (3) That this change was wrought by his hearing this man preach? If these three points be plain and undeniable, then you have sufficient, reasonable proof, such as you cannot resist without wilful sin, that this man casts out devils. 4. Then “forbid him not.” Beware how you attempt to hinder him, either by your authority, or arguments, or persuasions. Do not in any wise strive to prevent his using all the power which God has given him. If you have authority with him, do not use that authority to stop the work of God. Do not furnish him with reasons why he ought not any more to speak in the name of Jesus. Satan will not fail to supply him with these, if you do not second him therein. Persuade him not to depart from the work. If he should give place to the devil and you, many souls might perish in their iniquity, but their blood would God require at your hands. 5. “But what, if he be only a layman, who casts out devils! Ought I not to forbid him then?” Is the fact allowed? Is there reasonable proof that this man has or does cast out devils? If there is, forbid him not; no, not at the peril of your soul. Shall not God work by whom he will work? No man can do these works unless God is with him; unless God hath sent him for this very thing. But if God hath sent him, will you call him back? Will you forbid him to go? 6. “But I do not know that he is sent of God.” “Now herein is a marvellous thing” (may any of the seals of his mission say, any whom he hath brought from Satan to God), “that ye know not whence this man is, and, behold, he hath opened mine eyes! If this man were not of God, he could do nothing.” If you doubt the fact, send for the parents of the man: send for his brethren, friends, acquaintance. But if you cannot doubt this, if you must needs acknowledge “that a notable miracle hath been wrought” then with what conscience, with what face, can you charge him whom God hath sent, “not to speak any more in his name”? 7. I allow, that it is highly expedient, whoever preaches in his name should have an outward as well as an inward call, but that it is absolutely necessary, I deny. “Nay, is not the Scripture express? ‘No man taketh this honour unto himself, but he that is called of God, as was Aaron.’ ” (Heb. 5:4) Numberless times has this text been quoted on the occasion, as containing the very strength of the cause; but surely never was so unhappy a quotation. For, First, Aaron was not called to preach at all: he was called “to offer gifts and sacrifice for sin.” That was his peculiar employment. Secondly, these men do not offer sacrifice at all, but only preach; which Aaron did not. Therefore it is not possible to find one text in all the Bible which is more wide of the point than this. 8. “But what was the practice of the apostolic age?” You may easily see in the Acts of the Apostles. In the eighth chapter we read, “There was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judea and Samaria, except the Apostles.” (Verse 1) “Therefore they that were scattered abroad went everywhere preaching the word.” (Verse 4) Now, were all these outwardly called to preach? No man in his senses can think so. Here, then, is an undeniable proof, what was the practice of the apostolic age. Here you see not one, but a multitude of lay preachers, men that were only sent of God. 9. Indeed, so far is the practice of the apostolic age from inclining us to think it was unlawful for a man to preach before he was ordained, that we have reason to think it was then accounted necessary. Certainly the practice and the direction of the Apostle Paul was, to prove a man before he was ordained at all. “Let these” (the deacons), says he, “first be proved; then let them use the office of a deacon.” (1 Tim. 3:10) Proved, how? By setting them to construe a sentence of Greek and asking them a few commonplace questions? O amazing proof of a Minister of Christ! Nay; but by making a clear, open trial (as is still done by most of the Protestant Churches of Europe) not only whether their lives be holy and unblamable, but whether they have such gifts as are absolutely and indispensably necessary in order to edify the church of Christ. 10. But what if a man has these, and has brought sinners to repentance, and yet the Bishop will not ordain him? Then the Bishop does forbid him to cast out devils. But I dare not forbid him: I have published my reasons to all the world. Yet it is still insisted I ought to do it. You who insist upon it answer those reasons. I know not that any have done this yet, or even made an attempt of doing it. Only some have spoken of them as very weak and trifling: and this was prudent enough; for it is far easier to despise, at least seem to despise, an argument, than to answer it. Yet till this is done I must say, when I have reasonable proof that any man does cast out devils, whatever others do, I dare not forbid him, lest I be found even to fight against God. 11. And whosoever thou art that fearest God, “forbid him not, either directly or indirectly. There are many ways of doing this. You indirectly forbid him, if you either wholly deny, or despise and make little account of, the work which God has wrought by his hands. You indirectly forbid him, when you discourage him in his work, by drawing him into disputes concerning it, by raising objections against it, or frightening him with consequences which very possibly will never be. You forbid him when you show any unkindness toward him either in language or behaviour! and much more when you speak of him to others either in an unkind or a contemptuous manner; when you endeavour to represent him to any either in an odious or a despicable light. You are forbidding him all the time you are speaking evil of him, or making no account of his labours. O forbid him not in any of these ways; nor by forbidding others to hear him, --by discouraging sinners from hearing that word which is able to save their souls! 12. Yea, if you would observe our Lord’s direction in its full meaning and extent, then remember his word: “He that is not for us is against us; and he that gathereth not with me scattereth”: he that gathereth not men into the kingdom of God, assuredly scatters them from it. For there can be no neuter in this war. Every one is either on God’s side, or on Satan’s. Are you on God’s side? Then you will not only not forbid any man that casts out devils, but you will labour, to the uttermost of your power, to forward him in the work. You will readily acknowledge the work of God, and confess the greatness of it. You will remove all difficulties and objections, as far as may be, out of his way. You will strengthen his hands by speaking honourably of him before all men, and avowing the things which you have seen and heard. You will encourage others to attend upon his word, to hear him whom God hath sent. And you will omit no actual proof of tender love, which God gives you an opportunity of showing him. -------------------------------------------------------------------------------- IV. 1. If we willingly fail in any of these points, if we either directly or indirectly forbid him, “because he followeth not us,” then we are bigots. This is the inference I draw from what has been said. But the term “bigotry,” I fear, as frequently as it is used, is almost as little understood as “enthusiasm.” It is too strong an attachment to, or fondness for, our own party, opinion, church, and religion. Therefore he is a bigot who is so fond of any of these, so strongly attached to them, as to forbid any who casts out devils because he differs from himself in any or all these particulars. 2. Do you beware of this. Take care (1) That you do not convict yourself of bigotry, by your unreadiness to believe that any man does cast out devils, who differs from you. And if you are clear thus far, if you acknowledge the fact, then examine yourself, (2) Am I not convicted of bigotry in this, in forbidding him directly or indirectly? Do I not directly forbid him on this ground, because he is not of my party, because he does not fall in with my opinions, or because he does not worship God according to that scheme of religion which I have received from my fathers? 3. Examine yourself, Do I not indirectly at least forbid him, on any of these grounds? Am I not sorry that God should thus own and bless a man that holds such erroneous opinions? Do I not discourage him, because he is not of my Church, by disputing with him concerning it, by raising objections, and by perplexing his mind with distant consequences? Do I show no anger, contempt, or unkindness of any sort, either in my words or actions? Do I not mention behind his back, his (real or supposed) faults --his defects or infirmities? Do not I hinder sinners from hearing his word? If you do any of these things, you are a bigot to this day. 4. “Search me, O Lord, and prove me. Try out my reins and my heart! Look well if there be any way of” bigotry “in me, and lead me in the way everlasting.” In order to examine ourselves thoroughly, let the case be proposed in the strongest manner. What, if I were to see a Papist, an Arian, a Socinian casting out devils? If I did, I could not forbid even him, without convicting myself of bigotry. Yea, if it could be supposed that I should see a Jew, a Deist, or a Turk, doing the same, were I to forbid him either directly or indirectly, I should be no better than a bigot still. 5. O stand clear of this! But be not content with not forbidding any that casts out devils. It is well to go thus far; but do not stop here. If you will avoid all bigotry, go on. In every instance of this kind, whatever the instrument be, acknowledge the finger of God. And not only acknowledge, but rejoice in his work, and praise his name with thanksgiving. Encourage whomsoever God is pleased to employ, to give himself wholly up thereto. Speak well of him wheresoever you are; defend his character and his mission. Enlarge, as far as you can, his sphere of action; show him all kindness in word and deed; and cease not to cry to God in his behalf, that he may save both himself and them that hear him. 6. I need add but one caution: Think not the bigotry of another is any excuse for your own. It is not impossible, that one who casts out devils himself, may yet forbid you so to do. You may observe, this is the very case mentioned in the text. The Apostles forbade another to do what they did themselves. But beware of retorting. It is not your part to return evil for evil. Another’s not observing the direction of our Lord, is no reason why you should neglect it. Nay, but let him have all the bigotry to himself. If he forbid you, do not you forbid him. Rather labour, and watch, and pray the more, to confirm!! your love toward him. If he speak all manner of evil of you, speak all manner of good (that is true) of him. Imitate herein that glorious saying of a great man, (O that he had always breathed the same spirit!) “Let Luther call me a hundred devils; I will still reverence him as a messenger of God.” Pastor John Wesley
A challenge to be great(크게 되려고 하는 도전)/ Matthew 20:17-28(마20:17-28)/ 2006-02-03
A challenge to be great(크게 되려고 하는 도전) Matthew 20:17-28(마20:17-28) A challenge to be great Matthew 20:17-28 INTRODUCTION The setting for our text today is a time of crisis. Jesus is nearing the day of suffering and death on the cross. He takes His disciples off for a moment away from the crowd: perhaps for refreshing and energizing, but also for encouragement. It is during this momentary break that Jesus is confronted with the worldly ambitions of James and John along with their mother. Let us see how He handles their desire for pre-eminence in His Kingdom. In doing so, Jesus discusses what true greatness really is. I. MISGUIDED MOTIVES (vv. 20-21) 1. There will always be women who are status seekers. 2. There will always be men who are power hungry. II. CRITICAL CONSIDERATIONS (vv. 22-23) 1. Pre-eminence in His Kingdom is based upon suffering. 2. Pre-eminence demands service rendered in a spirit of love, not for reward. III. WORLDLY WAYS (vv. 24-25) 1. Those who seek pre-eminence stir up anger and jealousy. 2. Those who seek pre-eminence define greatness as exercising authority and ruling. IV. GODLY GREATNESS (vv. 26-27) 1. Whoever desires to be great in God’s Kingdom must be a servant. 2. Whoever desires to be pre-eminent must become a slave. V. ETERNAL EXAMPLE (v. 28) 1. Jesus did not come to be served, but to serve. 2. Jesus came to give His life for others. CONCLUSION These men and their mother got answers they were not expecting. They had hoped to reign with Jesus, to be lords over others. However, Jesus intends for His followers to be servants of others, not lords over others. He redefines greatness as ministering, as serving, as showing love in action out of a spirit of humility. True greatness involves giving your life for others, not asking others to give their lives for you! Do you understand this simple lesson from Jesus? If you do, then begin to practice the message in your life by serving others in a spirit of humility and of love. Illustration: A poor Scottish Farmer named Fleming. Pastor Dr. Glenn A. Jent
A Christian’s graces(그리스도인의 은혜)/ 1 Cor. 4:7(고전4:7)/ 2009-02-14
A Christian’s graces(그리스도인의 은혜) 1 Cor. 4:7(고전4:7) A Christian’s graces 1 Cor. 4:7 “What do you have—that you have not received?” 1 Cor. 4:7 What grace do you have—that you have not received? All the light, and all the life, and all the love, and all the joy, and all the fear, and all the faith, and all the hope, and all the patience, and all the humility, etc., that you have—are all grace gifts—they are all from God. “Every good gift and every perfect gift is from above, and comes down from the Father of lights.” (James 1:17) A man should never look upon his graces—but should be ready to say, “These are the jewels of glory with which God has bespangled my soul!” Look! as all light flows from the sun, and all water from the sea - so all temporal, spiritual, and eternal good flows from God. All your graces, and the greatest excellencies which are in you, do as much depend upon God, as the light does upon the sun, or as the rivers do upon the sea, or as the branches do upon the root, (John 15:1-5) All the springs of comfort that I have communicated to my soul, and all the springs of grace that I have to quicken me, they are all from God. A Christian’s graces are all such flowers of paradise as never grew in nature’s garden. Now, when a Christian looks thus upon all those costly diamonds of grace, with which his soul is bedecked, he keeps humble, though his graces are high. Dear hearts, when you look upon the stream, remember the fountain; when you look upon the flower, remember the root; and whenever you look upon your graces, then be sure to remember Christ the fountain of grace. When one of your eyes is fixed upon your graces - let the other be always fixed upon Christ the fountain of grace. “Indeed, we have all received grace after grace from His fullness.” (John 1:16) Grace is strengthened, maintained, nourished, and upheld in your souls - in life and power, in beauty and glory - by the spiritual, powerful, and glorious operations of Christ! Christians, your graces are holy and heavenly plants of Christ’s own planting and watering! It is Christ alone who can cause your graces to blossom, and your souls to be like a watered garden - green and flourishing! Therefore let the eye of your souls be firstly, mostly, and chiefly fixed upon Christ.
A Christian’s Response to Tragedy7 2002-03-15 10:26:19 read : 4 내용넓게보기. 프린트하기 제목 설교자 Bishop Terry M. Owens 성경 Isaiah6:1-9 참고사항 Maranatha Church of God 설교내용 Today, in the midst of tragedy, the world is looking to those who have been called by God t
A Christian’s Response to Tragedy7 2002-03-15 10:26:19 read : 4 내용넓게보기. 프린트하기 제목 설교자 Bishop Terry M. Owens 성경 Isaiah6:1-9 참고사항 Maranatha Church of God 설교내용 Today, in the midst of tragedy, the world is looking to those who have been called by God to be salt and light to the world. (Mat 5:14-16) Ye are the light of the world. A city that is set on an hill cannot be hid. (15) Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. (16) Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. The world is looking to those who have hope, and they are expecting an answer. I have been overwhelmed by how religious we can get in a state of national crisis. Our schools my not post the 10 commandments, but our money says, “In God we trust.” We may not pray in public school, but our President can call for a national day of prayer. We may not hold adult led Bible Studies in our schools, but our town hall may post, “God Bless America” on its sign. It is high time America turned it’s course and turned back to God! The promise to Solomon is just as true today as it was when it was written: (2 Chr 7:14) If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; then will I hear from heaven, and will forgive their sin, and will heal their land. How are we as believers to react? I. CONFIDENTLY - A. GOD DOES NOT CHANGE (Mal 3:6) For I am the LORD, I change not; therefore ye sons of Jacob are not consumed. 1. Israel was disobedient. She would not see the fulfillment of all God’s promise to her in that day because of her disobedient, but one day they would come true. Because, God keeps his promises. B. GOD IS STILL ON THE THRONE 1. We may ask where is God in all of this? Right in the midst? 2. We may ask how could he let this happen? It is brought about as a consequence of sin all the way back to Adam! (Rom 5:12) Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: 3. Isaiah prophesied for 60 yrs. during the reign of 4 kings. a. It was a time of great crisis, chaos, moral decadence b. Time when God’s people were turning their backs on him! 4. During the time of Isaiah’s prophecy, a. Northern Kingdom-Israel-captive by invaders b. Southern Kingdom - Judah - attacked by Assyria c. Unstable times, difficult times! 5. We live in Unstable, uncertain, fierce days 6. Israel and the middle east has been in the news for as long as I can rememeber - we do not need to fear, God is still on the throne. C. Perilous - 2 Timothy 3:1 - last days, difficult, i.e.dangerous, furious:--fierce, perilous. D. We are living in those days E. It may cause us to wonder what is going on. NO MATTER HOW DARK THE DAY MAY SEEM - GOD IS STILL ON THE THRONE. I. We can gain Confidence in the presence of God King Uzziah had died - Reigned for 52 years. - Subdued most of the enemies of Judah and brought a time of peace. - Turned Jerusalem into a fortified city, equipped with arms for defense and gave the people a great sense of confidence and security. - He was an incarnation of power, ability, and greatness. - His kingship was of high order, with only one recorded blot upon it. - as long as Uzziah was around, he preserved the entire nation from coming apart at the seems. - Then the great one died and the throne was empty. I have no doubt that this week the very foundations our mortality, vitality, security have been broken. God is very much alive - God is still on the throne! - God gave the discouraged prophet a transforming vision: Judah’s throne may have been empty but God’s throne was gloriously occupied. There was confidence in knowing God was still on the throne! A. Confidence in His name - (6:1) 1. Adonay (v. 1) “Lord” - expresses great reverence a. Sovereign, Lord, master, controller, owner 2. Jehovah (v.3+5) “LORD” - a. Self existent or eternal one B. Confidence in His Activeness - 1. The throne is a place of action and ruling, 2. The throne is not just of rest and relaxation and retreat. C. Confidence in His Majesty - (6:1) “High and lifted up, and his train filled the temple. D. Confidence in His Holiness - 1. Only one of his attributes stated in triplicate. a. You do not find God is love (3x) truth (3x) righteous (3x). 2. Holy is he who has created us and called us to worship Him in the beauty of his holiness. Holy is he who has redeemed us, and washed away our sins, and made us by profession holy. Holy is he who has called us to a place of service before him. 3. (Exo 15:11 KJV) Who is like unto thee, O LORD, among the gods? who is like thee,glorious in holiness, fearful in praises, doing wonders? 4. His attendants -Seraphim - charged with the responsibility of guarding his holiness. a. 2 wings to fly with - perhaps to carry out speedy orders from the Lord. b. 2 wings to cover the feet (1) Perhaps a sign of humility, lowly service(2) Perhaps a sign of the holiness of the presence of God-Remember Moses - Take off thy shoes, for the ground is holy ground. c. 2 Wings to cover their face (1) Easier to understand these (2) They hover around the throne of God (3) They were exposed to his glory II. EXPECTANTLY - GOD HAS TOLD US THE FUTURE (Acts 1:11) Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. A. The end of the world did not begin last Tuesday. It was a continuation of what began after the death burial and resurrection of Jesus Christ. (2 Tim 1:7-9) For God hath not given us the spirit of fear; but of power, and of love, and of a sound mind. B. The Bible Tells us what will come in the end, If you know and love Jesus Christ as your savior, you will not be here. C. If you know and love Jesus Christ as your savior, you need not wring your hands, you must open your Bibles EXPECTANTLY! D. Believers will not be here on earth during the time of the tribulation. (1 Th 5:9) For God hath not appointed us to wrath, but to 0btain salvation by our Lord Jesus Christ, (1 Th 1:10) ... wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come. Time of tribulation is referred to the wrath to come. E. Jesus tells the church at Philadelphia, they will not go through the tribulaton. (Rev 3:10) Because thou hast kept the word of my patience, also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth. F. 2 Thess 2 Sets up an important Chronologicalsequence READ 2 Thess 2:1-9 1. Paul says that the Day of the Lord (tribulation) can not begin until certain things happen. (V3) 2. One, is that the man of sin must be revealed first (v.3) 3. But the man of sin can not be revealed until something (v. 6) and someone (v 7)are taken out of the way. (2 Th 2:7) For the mystery of iniquity doth already work:only he who now letteth will let, until he be taken out of the way. 4. Letteth, and let, idea of restraint. He who could let will let. 5. Whoever or whatever that restrainer is, he must be stronger than satan, since this man of sin mentioned here is empowered by Satan. 6. I believe, upon the Word of God that the restrianer, is God, The father, son and holy spirit - and his prime instrument of restraint is the God indwelt church. 7. The scriptures refer to all 3 members of the trinity indewelling believers. (Eph 4:6) One God and Father of all, who is above all, and through all, and in you all. (Gal 2:20) I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. (1 Cor 6:19) What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own? 8. Because the only thing powerful enough to withhold, or restrain the forces of Satan is God, and God indwells believers, before the man of sin is revealed, the Church, the body of believers indwelt by God, must be removed from the earth. 9. So that the man of sin may be revealed 10. According to Daniel 9:27, this man of sin, this Antichrist, will sign a peace treaty with Israel at the beginning of the Tribulation and break that treaty at the midpoint. GOOD NEWS! WE ARE NOT GOING TO BE HERE DURING THIS TIME. 1 Thess 4:13-18 READ BELIEVERS FACE TRAGEDY CONFIDENTLY KNOWING GOD IS STILL ON THE THRONE EXPECTANTLY KNOWING JESUS IS COMING AGAIN III. PRAYERFULLY - GOD HAS CALLED US TO PRAY A. What do you pray in times like these? B. SIMPLE, pray what God told us to pray! READ 1 Timothy 2:1-8 C. V 2 - First of all = priority one D. V 2 - “For all men” = all 6 billion people on the earth 1. That means for all of us in the United States of America a. Families who have lost loved ones. b. Rescue workers who will never be the same c. Children that are watching as this real life drama is played out. d. Children of God who have the privilege of being salt and light in this dark world. e. Sinners on the broad way to hell in need of a savior. f. Missionaries who carry the message far and wide. g. Peoples in other countries h. Those terrorist in Afganistan or wherever they may currently be. 2. V. 2 - “For Kings and all that are in Authority” a. President Bush to be spirit led in the response of our nation and in the days ahead b. All the presidents and kings around the world as they watch, ally, support, harbor, give up. (1) Pray for their salvation (2) For wisdom as they try to lead us in these unbelievable times. (3) NO ONE KNOWS WHAT TOMORROW HOLDS BUT WE KNOW WHO HOLDS TOMORROW. 3. V. 4 - “Who would have all men to be saved, and come into the knowledge of truth” a. Not God’s decree, but God’s desire (2 Pet 3:9-13) The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. Saved = rescued from the pit of hell Rom 3:23 - For all have sinned and come short of the Glory of God. Rom 3:10 - For there is none righteous, no not one Rom 6:23 - For the wages of sin is death Rom 5:8 - But God commendeth his love toward us. He who knew no sin became sin for us. John 3:17 - God sent not his son into the world to condemn. Rom 10:9+10 - That if thou shalt confess with thy mouth (John 3:18) He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. If you are he without Jesus Christ Today, you can not respond to this tragedy CONFIDENTLY, EXPECTANTLY, but you can respond prayerfully, calling out to God admitting your sin before him, believing on him alone for forgiveness of sin and salvation of your soul, and calling out to him to be your Savior. b. Who would have "all men" to be saved - (1) Pray for the salvation of our land (2) Pray for the salvation of our leaders (3) Pray for the salvation of some who lost loved ones (4) Pray for the salvation of the terrorists (Mat 6:10) Thy kingdom come. Thy will be done in earth, as it is in heaven. 4. Why pray these things? V 2 "That we may lead a quiet and peaceable life in all godliness and honesty" Did you catch that? The whole world is not living a quiet and peaceable life today? WHY? FACE IT. We have not been consistently and persistently praying DAILY "for kings and all in authority" in the past! 비극에 대한 그리스도인의 반응 7 2002-03-15 10:26:19 읽기 : 4 내용 넓게보기. 하기 및 연락처 프린트제목 설교자 주교 테리 M. 오웬 성경 Isaiah6 : 1-9 하나님의 참고 사항 마라나타 교회 설교 내용 오늘날, 비극의 중간에, 세계에 빛과 소금이 될 하나님에 의해 부름받은 사람들을 찾고 있습니다 세계. (마 5 : 14-16) 너희는 세상의 빛입니다. 언덕 위에 세워진 도시는 숨길 수 없습니다. (15) 남자도 촛불을 켜서 덤불 아래에 두지 말고 촛대 위에 두십시오. 그리고 그것은 집안에있는 모든 사람에게 빛을줍니다. (16) 당신의 빛이 사람들 앞에서 빛나게하여 그들이 당신의 선한 일을보고 하늘에 계신 당신의 아버지를 영화 롭게하십시오. 세상은 희망을 가진 사람들을 찾고 있으며, 그들은 대답을 기대하고 있습니다. 나는 우리가 국가 위기의 상태에서 얼마나 종교적으로 갈 수 있는지에 압도당했습니다. 우리 학교는 10 계명을 게시하지 않지만 돈은“하나님을 신뢰합니다.”라고 말합니다. 공립학교에서는기도 할 수 없지만 대통령은 국경일을 요구할 수 있습니다. 우리는 학교에서 성인 주도의 성경 공부를 열 수는 없지만, 시청은“하나님의 축복이있는 미국”이라는 표시를 할 수 있습니다. 미국이 진로를 돌리고 하느님 께 돌아올 때가 왔습니다! 솔로몬에 대한 약속은 그것이 기록되었을 때와 마찬가지로 오늘날에도 마찬가지입니다. (2시 7:14) 만일 내 이름으로 부르는 나의 백성이 스스로 겸손하게기도하고 내 얼굴을 구하고 그들의 악한 길에서 돌아 서면; 그때 나는 하늘에서 듣고 그들의 죄를 용서하고 그들의 땅을 치유 할 것입니다. 우리는 신자 들로서 어떻게 반응해야합니까? I. 확실하게-A . 하나님 은 변하지 않으 십니다 (말 3 : 6). 나는 주님이기 때문에 변하지 않습니다. 그러므로 야곱의 아들들은 소비되지 않습니다. 1. 이스라엘은 불순종했습니다. 그녀는 불순종했기 때문에 그날 그녀에게 모든 하나님의 약속이 성취되는 것을 보지 못했지만 언젠가는 실현 될 것입니다. 하느님께서는 약속을 지키기 때문입니다. B. 하나님이 여전히 보좌에 IS 1. 하나님은이 모든에 어디 우리는 물어 수 있습니다? 한가운데? 2. 우리는 그가 어떻게 이런 일을하도록 할 수 있을까요? 그것은 죄의 결과로 아담에게로 돌아옵니다! (로마 5:12) 그러므로 한 사람의 죄가 세상에 들어오고 죄로 죽는 것입니다. 모든 사람이 죄를 지었으므로 죽음이 모든 사람에게 전해졌다. 3. 이사야는 60 년 동안 예언했다. 네 왕의 통치 기간 동안. 에이. 큰 위기, 혼란, 도덕적 퇴폐의시기였다 . b. 하느님의 백성이 등을 돌리고 있었던 시간! 4. 이사야의 예언 기간 동안, ㄱ. 침략자들에 의한 북 왕국-이스라엘 포로 b. 남부 왕국-유다-앗시리아의 공격 c. 불안정한 시간, 어려운 시간! 5. 우리는 불안정하고, 불확실하고, 맹렬한 날에 살고 있습니다. 6. 이스라엘과 중동은 제가 기억할 수있는 한 오랫동안 뉴스에있었습니다. 우리는 두려워 할 필요가 없습니다. 하나님은 여전히 ​​보좌에 계십니다. C. 위험한-디모데 후서 3 : 1-마지막 날, 어렵고, 위험하고, 분노한 :-치열하고 위험한. D. 우리는 그 시대에 살고 있습니다. E. 무슨 일이 일어나고 있는지 궁금해 할 수 있습니다. 하루가 어두워 질 수있는 물질은 없습니다. 하나님은 여전히 그렇습니다. I. 우리는 웃시야 왕이 죽으 신 하나님의 면전에서 확신을 얻을 수 있습니다 . 52 년 동안 통치했습니다. -유다의 적 대부분을 정복하고 평화의 시간을 가져 왔습니다. -예루살렘을 방어 할 수있는 무기를 갖춘 요새 도시로 바꿨다 사람들에게 큰 자신감과 안전감을주었습니다. -그는 힘과 능력과 위대함의 화신이었습니다. -그의 왕권은 질서 정연했으며, 단 한 번의 기록 된 오점이있었습니다. -웃시야가있는 한, 그는 온 나라 가 무너 지는 것을 보지 못했습니다 . -큰 사람이 죽었고 왕좌는 비어있었습니다. 나는 이번 주에 우리의 필멸의 삶, 활력, 안보의 기초 가 무너 졌음을 의심 할 여지가 없습니다 . 하나님은 살아 계십니다 – 하나님은 여전히 ​​왕좌에 계십니다! -하나님께서는 낙심 한 선지자에게 변화적인 비전을 주셨습니다. 유다의 왕좌는 비어 있었지만 하나님의 왕좌는 영광스럽게 점령되었습니다. 하나님 께서 여전히 보좌에 계시다는 것을 확신 할 수있었습니다! A. 그분의 이름에 대한 확신-(6 : 1) 1. 아도나이 (1 절)“주”-큰 존경심을 나타냄 a. 주권자, 주님, 주인, 관제사, 주인 2. 여호와 (3 + 5 절)“여호와”- ㄱ. 자신의 존재 또는 영원한 자 B. 그의 활동에 대한 자신감-1 . 왕좌는 행동과 지배의 장소, 2. 왕좌는 단지 휴식과 휴식과 후퇴가 아닙니다. C. 폐하에 대한 확신-(6 : 1) “높고 들어 올려지고 기차가 성전을 가득 채웠다. D. 그분의 거룩함에 대한 확신-1 . 그의 속성 중 하나만이 3 중으로 언급되었다. 에이. 당신은 하나님이 사랑 (3x) 진리 (3x) 의로운 (3x)이라는 것을 알지 못합니다 . 2. 우리를 창조 하시고 그분의 거룩함의 아름다움으로 그분을 경배하도록 우리를 부르신 분은 거룩합니다. 우리를 구속 하시고 우리의 죄를 씻어 주시고 직업으로 우리를 거룩하게하신 분은 거룩합니다. 그분은 우리 앞에 그분을 섬기도록 부르신 분입니다. 3. (출 15:11 KJV) 여호와여, 신들 가운데 누가 당신과 같습니까? 누가 당신처럼 거룩하고 영광스럽고 칭찬을 두려워하고 경이로운 일을합니까? 4. 그의 승무원 인 세라핌은 그의 거룩함을 지키는 책임을 맡았다. 에이. 날아갈 날개 2 개-아마도 주님의 빠른 명령을 수행하기 위해. 비. 발을 덮을 날개 2 개 (1) 아마도 겸손과 낮은 봉사의 표시 일 것입니다. (2) 아마도 하나님의 임재의 ​​거룩함의 징후 일 것입니다. 모세를 기억하십시오-땅을 거룩한 땅으로 삼으십시오. 기음. 2 얼굴을 가리고 자하는 날개 (1) 이것들을 더 쉽게 이해함 (2) 그들은 하나님의 보좌 주위를 맴 돕니 다. (3) 그들은 그의 영광 II에 노출되었습니다 . 예상대로-하나님은 우리에게 미래를 알려 주셨습니다 (사도 행전 1:11). 또한 갈릴리 사람들은 왜 하늘을 바라 볼까요? 당신에게서 하늘로 올라간이 같은 예수님도 당신이 그분이 하늘로 들어가는 것을 본 것과 같은 방식으로 올 것입니다. A. 세계의 종말은 지난 화요일에 시작되지 않았습니다. 예수 그리스도의 죽음의 매장과 부활 후에 시작된 것이 계속되었습니다. (딤후 1 : 7-9) 하느님께서는 우리에게 두려움의 영을주지 않으 셨습니다. 그러나 권력과 사랑과 건전한 마음의. B. 성경은 결국 어떤 일이 일어날 지 알려줍니다. 구주로서 예수 그리스도를 알고 사랑한다면 여기에 없을 것입니다. C. 구주로서 예수 그리스도를 알고 사랑한다면, 손을 ring 필요가 없습니다. 성서를 정확하게 열어야합니다! D. 고난 중에는 지상에 신자가있을 수 없습니다. 하나님께서는 우리를 진노로 지정하지 않으시 고 우리 주 예수 그리스도의 구원을 받으시기를 원하신다 (1 1:10). 다가올 진노에서 우리를 구 해주신 예수님조차도. 환난의 시간은 다가올 진노를 말합니다. E. 예수께서는 필라델피아에있는 교회에 말씀하시지 만, 그들은 고난을 거치지 않을 것입니다. (계시 3:10) 그대는 내 인내의 말씀을 지키지 않았으므로 온 세상에 임할 유혹의 때로부터 땅에 거하는 자들을 시험해 보시도록 당신을 지켜줄 것입니다. F. 2 Thess 2 중요한 연대 순서를 설정 하십시오 . 낭독 2 : 1-9 1. 바울은 어떤 일이 일어날 때까지 주님의 날 (환난)을 시작할 수 없다고 말합니다. (V3) 2. 하나는 죄의 사람이 먼저 계시되어야한다는 것입니다 (3 절). 3. 그러나 어떤 사람 (6 절)과 누군가 (7 절)가 빠져 나올 때까지는 죄의 사람이 계시 될 수 없습니다. 방법. (2 Th 2 : 7) 죄악의 미스터리에 대해서는 이미 효과가있다. 이제 막을 내린 사람 만이 그 길에서 벗어날 때까지 내버려 둘 것이다. 4. Letteth, 그리고 구속의 아이디어. 내버려 둘 수있는 사람. 5. 여기에 언급 된이 죄의 사람은 사탄에 의해 힘을 얻으므로 구속자는 누구든지 무엇이든지 사탄보다 강해야합니다. 6. 나는 하나님의 말씀에 따르면, 안식일은 하나님, 아버지, 아들, 성령 이시며 그의 주요한 구속 도구는 하나님의 내재 된 교회라고 믿습니다. 7. 경전에는 삼위 일체 불신자들의 세 구성원 모두가 언급되어있다. (에베소 4 : 6) 무엇보다도, 모든 것을 통해, 당신 안에있는 모든 사람의 하느님과 아버지. (갈 2:20) 나는 그리스도와 함께 십자가에 못 박혔습니다. 그러나 나는 아니라 그리스도 께서 내 안에 사신 다. 내가 지금 육체 안에 사는 삶은 나를 사랑하고 나를 위해 주신 하나님의 아들의 믿음으로 산다. (고린도 첫째 6:19) 무엇? 당신의 몸은 당신 안에 있는 성신 의 성전이며, 당신은 하나님 의 성전이며, 당신의 몸이 아님을 아십니까 ? 8. 사단의 세력을 보류하거나 억제 할 수있는 유일한 힘은 하나님이며, 죄인이 계시되기 전에 하나님은 신자들에게 내주하시기 때문에, 하나님 께서 거하시는 신자들의 몸인 교회는 지상에서 제거되어야합니다 . 9. 죄의 사람이 공개 될 수 그래서 다니엘 9시 27분에 따르면 10, 죄의이 사람이 적 그리스도는 고난의 시작 부분에 이스라엘과 평화 조약을 서명하고 중간에 그 조약을 깰 것입니다. 좋은 소식! 이번에는 여기에 있지 않습니다. 1 Thess 4 : 13-18 읽기 신자들이 확실하게 하나님을 알고 있다는 믿음의 얼굴 비극은 예수 께서 다시 오실 것을 알고 있습니다 III. 기도-하느님께서는 우리를기도로 부르 셨습니다 A. 이런 시간에 무엇을기도합니까? B. 간단하게, 하나님 께서 우리에게기도하라고 말씀하신 것을기도하십시오! 디모데 전서 2 장 1-8 절 C. V 2-무엇보다도 = 우선 순위 D. V 2-“모든 사람을위한”= 지구상의 모든 60 억 명 1. 미국에있는 우리 모두에게 미국 가. 사랑하는 사람을 잃은 가족. 비. 결코 같을 수없는 구조 대원 c. 이 실생활 드라마로보고있는 아이들이 펼쳐집니다. 디. 이 어두운 세상에서 소금과 빛의 특권을 가진 하나님의 자녀. 이자형. 구주를 필요로하는 지옥으로가는 넓은 길에있는 죄인들. 에프. 메시지를 광범위하고 널리 전하는 선교사. 지. 다른 나라 사람들 h. 아프가니스탄의 테러리스트 나 현재 어디에 있든지 2. V. 2-“왕과 권위있는 모든 사람들을 위한 ” a. 부시 대통령은 우리 나라의 반응과 앞으로 며칠 동안 영을 이끌었습니다 . b. 전 세계의 모든 대통령과 왕들은 그들이 동맹국을보고, 지원하고, 항구에서, 포기하는 것을 보았습니다. (1) 그들의 구원을 위해기도하십시오. (2)이 믿을 수없는 시대에 우리를 이끌려 고 노력하는 지혜를 위해. (3) 내일은 누구도 알지 못하지만 우리는 내일은 누구를 알 수 없습니다. 3. V. 4-“누가 모든 사람을 구원 받고 진리를 알게 되리라” ㄱ. 하나님의 명령이 아니라 하나님의 소망 (베드로 둘째 3 : 9-13) 일부 사람들은 느슨 함을 세면서 주님의 약속에 관해 느슨하지 않습니다. 그러나 우리를 향한 오래 참 으심으로, 어떤 사람도 멸망하지 말고 모든 사람이 회개해야한다고 기꺼이합니다. 구원 = 지옥의 구덩이에서 구출 Rom 3:23-모든 사람이 죄를 지었고 하나님의 영광에 이르지 못했습니다. 롬 3:10-의인은없고 아무도 없습니다 . 롬 6:23- 죄의 For은 죽음입니다. 롬 5 : 8-그러나 하나님께서는 우리에 대한 그의 사랑을 칭찬하셨습니다. 죄를 알지 못한 사람은 우리에게 죄가되었습니다. 요한 복음 3:17-하나님은 아들을 세상에 보내지 않고 정죄하셨습니다. 롬 10 : 9 + 10-네 입으로 자백하면 (요한 3:18) 자기를 믿는 사람은 정죄받지 않습니다. 그러나 믿는 사람은 하나님의 독생자의 이름을 믿지 않기 때문에 이미 정죄받지 않습니다 . 오늘 예수 그리스도가없는 사람이라면, 이 비극에 확실하게, 확실하게 응답 할 수는 없지만, 죄를 용서하고 당신의 영혼의 구원을 위해 그분만을 믿으며, 그분 앞에서 당신의 죄를 인정 하시고, 그에게 당신의 구주가 되라고 부르십시오. 비. "모든 사람"이 구원을받을 사람- (1) 우리 땅 의 구원을 위해기도하십시오 (2) 우리 지도자 의 구원을 위해기도하십시오 (3) 사랑하는 사람을 잃어버린 일부 사람들의 구원을 위해기도하십시오 (4) 테러리스트의 구원 (마태 6:10) 당신의 왕국이옵니다. 하늘에서와 같이 땅에서도 이루어집니다. 4. 왜 이런 것들을기도합니까? V 2 "우리는 모든 경건과 정직에서 조용하고 평화로운 삶을 영위 할 수 있습니다." 전 세계가 오늘날 조용하고 평화로운 삶을 살고 있지 않습니까? 왜? 그것을 직면. 우리는 과거에“왕과 모든 권위를 위해”매일 지속적으로 지속적으로기도하지 않았습니다!
A Compassionate Love(자비로운 사랑)/ Matt 9:35-10:8(마9:35-마10:8)/ 2007-05-05
A Compassionate Love(자비로운 사랑) Matt 9:35-10:8(마9:35-마10:8) SERMON: “A Compassionate Love” O Lord, we pray, speak in this place, in the calming of our minds and in the longing of our hearts, by the words of my lips and in the thoughts that we form. Speak, O Lord, for your servants listen. Amen. Charles Wesley’s hymn, “Love Divine, All Love Excelling” with which we began this service of worship is a wonderful hymn of praise - and a wonderful prayer. The praise - Jesus, thou art all compassion, pure, unbounded love thou art. And the prayer - Visit us with thy salvation, Enter every trembling heart. The gospel begins today with these words about Jesus. As you just heard - but I want you to hear again: Jesus went though all the towns and villages, teaching in their synagogues, preaching the good news of the kingdom and healing every disease and sickness. When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd. Then he said to his disciples, “The harvest is plentiful but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field.” I think most of us are particularly aware of the importance of compassion - of the importance of compassion and of the great need that our world has for it - a world in which so many struggle to get along without anyone to direct them, - in which so many are left without a strong and caring presence in their lives - in which so many are like sheep without a shepherd - wandering, lost, often alone, often embittered, or, as Jesus himself puts it when he sees the crowds coming out to him for healing and hope, so many are harassed and helpless. God wants us to live in family - - for our young to be nurtured and guided and protected and taught and loved richly and well, - and for our old to be respected and cared for and embraced - and for those in between to be strengthened and given joy and strength and help as they fulfil the purposes in life for which God has breathed life into them. God wants for us to be family together in our homes, living godly and righteous lives - lives of peace and joy and sharing; and God wants for us to be family together in his church - among his people - to be a family, a people, a nation, that live according to his covenant, and who - because of that covenant keeping - and because of God’s promises to us become a people who truly are different, a people who truly are dedicated to God’s purposes and who not only have the ability to connect, but actually do connect, one another - and the whole world - to God, our heavenly Father. But some of our homes are shattered. Some of our children are left without a father - or a mother - or both - who can model for them what the love of God is all about. Some children in this world need so much that is not being given to them and you here today - I daresay each one of you - know that; and weep on account of it; and wonder what to do about it. That weeping and wondering - that impulse of love - is the same impulse that moves the heart of God, and the heart of Jesus, as they look upon us and our world. So many people are broken and in need of healing. So many need to hear and see how close the Kingdom of Heaven is to them, so many need the things that contaminate their lives to be cleansed so many need the demons that afflict their lives to be driven out so many need to be raised to new life -and to have their dead - those they care for and those that they wish that they could care for - restored to them. God’s purpose for his people has ever been - as we heard from the Old Testament Reading this morning, to make us into a kingdom of priests and a holy nation, to make us ones who model - who set the example of what God is like and who, by our living, by our obedience to the word of God, help to connect the whole world to God - to bridge the gap that exists between what is - and what should be - to help bring wholeness to the world. In this world that God has made that is what Fathers and Mothers are supposed to be about. They are supposed to be ones who turn to God and by keeping the word of God in their hearts and in their actions - provide what their children - and what our world needs. And many of us have had such godly parents - we have had such Fathers Godly men who not only teach the way of the Lord to their children, but who live it out as well - with joy and with wisdom - with humility and with strength and so raise up after them a generation whose delight is in the Lord, and whose ways are God’s ways. Praise God for them! But - many others in our world have not had such fathers or mothers - and we need them, our world needs them if we are to be whole - and our world with us. We who are gathered here today in Christ’s name are called to help answer that need. “The harvest is plentiful” says Jesus as he looks upon the lost ones all around him, “The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field” And then he sends out his followers - and gives them the power they need to do the work that needs doing - the power and authority that they need to help bring salvation. Each of us here today is called by God to be a healer - first within our own family - among our sons and daughters - our wives and husbands - our cousins and nephews and nieces - and, of course, among our brothers and sisters - our fellow believers And as we continue to tend to those in our midst who are lost and who are broken, as we continue to encourage and teach those God has entrusted to us, we are called to remember those who are not yet part of our family, and to go and make disciples of all nations baptizing in the name of the Father and the Son and The Holy Spirit and teaching them to obey everything that Jesus has commanded us. We can do that - we can heal the broken and drive forth the demons that afflict our families and our world, we can be as our Father in heaven is - by allowing our Father in Heaven to guide us and direct us. Pray my brothers and sisters for all parents today - - Pray with thanksgiving for those who have lived and are living by God’s word and who have raised up children to God in a godly way. - And pray with tears and with hope and with desire - and with love for those who are lost and who need the healing of God in their lives if they are to be all God has made them to be. Pray for workers who will bring the compassionate love of God - the compassionate love of our Saviour Jesus - to the world about us. And Pray that God will empower you - through your devotion to his living word, to be fathers to the fatherless, shepherds to those who have no one to lead them to the still waters and to places that will restore their souls, and brothers and sisters to those whose who have no earthy family to love and care for them and to encourage them and guide them to the one whose family is not only eternal - but eternally blessed.
A Critical Spirit(비판 정신)/ Matthew 7:1-6(마7:1-6)/ Pastor J. David Hoke/ 영어설교(English Sermons)/ 2014-02-12
A Critical Spirit(비판 정신) Matthew 7:1-6(마7:1-6) A Critical Spirit Matthew 7:1-6 DO not judge lest you be judged. For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you. And why do you look at the speck that is in your brother’s eye, but do not notice the log that is in your own eye? Or how can you say to your brother, “Let me take the speck out of your eye,” and behold, the log is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye. Do not give what is holy to dogs, and do not throw your pearls before swine, lest they trample them under their feet, and turn and tear you to pieces. -(Matthew 7:1-6) Many people today are just plain miserable. And plenty of these miserable people are also extremely critical. I am not sure that they are critical because they are miserable or miserable because they are critical. Whatever the case, we often find ourselves around critical people. I don’t like critical people. I’m not sure that anyone does. They are much like complainers. You just don’t like to be around someone who is always critical and complaining. One writer quoted a medical survey concerning chronic complainers. Amazingly, the survey indicated that these chronic complainers seemed to live longer than people who are always sweet and serene. The survey claimed that their cantankerous spirit gives them a purpose for living. Each morning they get up with a fresh challenge to see how many things they can find to grumble about, and they derive great satisfaction from making other people miserable. The writer questioned the conclusions of the medical survey. He surmised that chronic complainers really don’t outlive others, rather it just seems that way to everybody around them. Indeed, it does seem that way. All of us have known people who were complainers and full of criticism. They had adopted a negative outlook on life. This critical spirit expressed itself in many ways. They were always fault finding, putting other people down, and judging others. They were negative and looked at everything in a negative way. If we are honest, we have to admit that we do not want to be around people like that, even though we are sometimes tempted to act like that ourselves. So, when Jesus addressed this issue in the Sermon on the Mount, He was dealing with something that every person must confront. We must confront it in others, and we must confront it in ourselves as well. Having a negative, critical, judgmental attitude is everywhere - even in us. As we will see, Jesus’ teaching is simple and straightforward. He tells us that we must first stop being judgmental. Then He tells us that rather than being judgmental concerning others, we must look to ourselves and eval!!uate our own lives. Stop Being Judgmental Do not judge lest you be judged. For in the way you judge, you will be judged; And by your standard of measure, it will be measured to you. (7:1-2) Many people have misunderstood Jesus admonition concerning judging. When Jesus says that we are not to judge, many people have interpreted that to mean that we are not to engage in any form of analysis or eval!!uation of others. In other words, this line of thinking says that we cannot conclude that a person’s behavior! or lifestyle is wrong, and that they are consequently wrong for engaging in it. Those who would like to justify all manner of evil use this commandment of our Lord to chasten anyone who would take a stand for righteousness. We live in such an age. For many years there has been an emphasis on tolerance and acceptance. Now, there is nothing wrong with tolerance and acceptance. They are indeed good qualities. But what many mean by them is that we should accept any lifestyle, any act, without careful, critical eval!!uation. We see this type of thinking reach its pinnacle in the idea of politically correct (PC) speech. Is this what Jesus is talking about? No. This is a misunderstanding of what Jesus was speaking to. We know this because of what the Scriptures say in so many other places. In fact, in the sixth verse of this chapter, Jesus calls us to eval!!uate the kind of people with whom we are dealing as we seek to share the Gospel. He talks of not giving what is holy to dogs, and of not throwing your pearls before swine. Clearly we have to eval!!uate the kind of people with whom we are dealing to fulfill Jesus’ command. Later, in this same chapter, Jesus says, “Beware of the false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves. You will know them by their fruits.”(15-16) Obviously, we must engage in a fruit eval!!uation if we are going to determine who is a true or false prophet. So, we are called upon to make a judgment about individuals and behavior!s. Many other passages also indicate this. But if Jesus was not talking about refraining from any form of judgment, what was He talking about? I think it is clear that Jesus was saying that we should not allow ourselves to develop and maintain a critical, judgmental spirit. He was talking about our attitude toward others. He was talking about our tendency to condemn others and to be judgmental and self-righteous. We all have a tendency to be judgmental at times. Perhaps this is because we feel that to put others down is to lift ourselves up. It has been said that people tend to judge in others the very things that are wrong in themselves. So, perhaps we are seeking to hide our own inadequacies by pointing out the inadequacies of others. One thing is clear. Being judgmental is a serious problem - one that all of us must face. But apart from the reality that none of us likes to be judged and none of us likes to be around judgmental people, there is another and more serious problem with being judgmental. Jesus warns us that those of us who engage in that activity will be judged ourselves. You see, judging others has consequences. To engage in the reckless judgmental attitudes that Jesus condemns means that we set ourselves up as God. We must remember that God is the ultimate judge of all things. We seldom have all the facts. We seldom can look into any situation and really see it for what it is. We certainly cannot look into someone’s heart. Only God can do these things. Therefore, only God is qualified to judge. We can eval!!uate certain things. And we should. But we must always remember that our eval!!uation is unreliable. Therefore, we must never engage in the kind of absolute criticism and condemnation that so many people do. When we do, we set ourselves up as God. And Jesus says that you will be judged. And Jesus tells us how we will be judged. The way you judge will become the way you will be judged. In other words, we will get back what we give out. The standard that we hold others to will become the standard by which we are judged. What standard are you holding others to? Can you live up to that standard? Be careful before you answer that. In fact, perhaps you should not be the one to answer that question at all. Ask someone who knows you to be honest with you about whether you can meet the standard. You see, sometimes we tend to be blind to our failures and inconsistencies. That is why Jesus warns us about having a judgmental spirit. So, the message of Jesus is clear that we are to stop being judgmental. He commands us to eliminate a critical attitude from the way we deal with others. In fact, He is telling us not to focus on others at all. Rather, we should focus on ourselves. Evaluate Your Own Life And why do you look at the speck that is in your brother’s eye, but do not notice the log that is in your own eye? Or how can you say to your brother, “Let me take the speck out of your eye,” and behold, the log is in your own eye? (7:3-4) Rather than looking to others with a critical eye and judging them, we should rather look to ourselves and judge ourselves. Jesus calls us to eval!!uate our own lives before we even attempt to help others eval!!uate their lives. Only by evaluating ourselves will we be able to resist the temptation to eval!!uate others. Illustration Jesus gives us is an extremely humorous one. It is of a person trying to take a splinter out of someone else’s eye when he has a log sticking out of his own. Picture, if you will, a person with a beam of wood approximately six feet in length protruding from his eye. As he turns his head from side to side this beam of wood flattens people left and right. How is that sort of person ever going to be able to even see a splinter in someone else’s eye? As they tried to approach the other person, the log sticking out of their own eye would knock the other person over. It is obviously ridiculous that someone in that condition should criticize someone else for having a splinter. This is the picture Jesus paints. Obviously, what He is saying is that we should first look to ourselves. Eval!!uate your own life. Look at your own faults. Examine your own sins. Be honest with yourself about your own condition. Deal with you first. So many of us need to look at our own hearts. Often, we live under an illusion that our hearts are right and pure when they are not. Until we see our own heart, it will be easy to judge others. You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye. (7:5) Jesus tells us that unless we are willing to deal with our own situation, we are nothing but a hypocrite. If you really want to help others, the first thing you must do is to take the log out of your own eye. Only if you do this can you then be able to see clearly to take the speck out of your brother’s eye. This is an extremely import!!ant principle. By obeying this principle, we will be able to avoid the critical, judgmental attitude that causes us to condemn others. You see, when we truly see ourselves, we are less tempted to desire to judge anyone else. When we truly see ourselves, we become aware that we need mercy, not judgment. If we were judged, even fairly, then we would be condemned. Therefore, we should treat others as we would want to be treated ourselves. Do you want others to give you the benefit of the doubt? Then give it to them. Do you want others to think well of you, even when they do not understand you? Then do the same for them. Do you want others to criticize you or encourage you? If you want encouragement rather then criticism, try to be an encourager yourself. Jesus calls us to love one another, to seek the highest good for one another, and to build up one another. Judgmental attitudes tear others down. A critical spirit discourages others. This is why Jesus deals with this kind of attitude. This kind of attitude has no place in the church. It has no place in the life of a Christian. If you find this attitude in yourself, ask God to give you the ability to take a good long look at you. Ask Him to show you your heart and your hang-ups. Ask Him to enable you to pull the log out of your own eye first. Pastor J. David Hoke
A Critique Of Dispensationalism Derived From Calvin’s Covenantal Hermeneutic And Covenant Theology(칼빈의 언약적 성경해석과 언약신학으로부터 추론된 세대주의 비평)(1)/ Matthew 12:28(마12:28), Matthew 13:40-43(마13:40-43), Acts 1:3(행1:3), Acts 28:31(행28:
A Critique Of Dispensationalism Derived From Calvin’s Covenantal Hermeneutic And Covenant Theology(칼빈의 언약적 성경해석과 언약신학으로부터 추론된 세대주의 비평)(1)/ Matthew 12:28(마12:28), Matthew 13:40-43(마13:40-43), Acts 1:3(행1:3), Acts 28:31(행28:31), Col. 1:13(골1:13), Rev. 1:6(계1:6)/ Pastor Dr. Peter Lillback(피터 릴백 박사 목사)/ 2015-02-12 A Critique Of Dispensationalism Derived From Calvin’s Covenantal Hermeneutic And Covenant Theology(칼빈의 언약적 성경해석과 언약신학으로부터 추론된 세대주의 비평)(1) Matthew 12:28(마12:28), Matthew 13:40-43(마13:40-43), Acts 1:3(행1;3), Acts 28:31(행28:31), Col. 1:13(골1;13), Rev. 1:6(계1:6) A Critique Of Dispensationalism Derived From Calvin’s Covenantal Hermeneutic And Covenant Theology(1) Matthew 12:28, Matthew 13:40-43, Acts 1:3, Acts 28:31, Col. 1:13, Rev. 1:6 In this 500th anniversary year of the birth of John Calvin, we remember the work of the Genevan Reformer who permanently impacted the Protestant Reformation and Reformed theology. This can be seen especially in his teachings of the covenant. Calvin’s approach to the covenant makes a difference in the way one interprets the Scriptures and describes their unity in Christ’s saving work. In Calvin’s understanding of the covenant, we also discover a structure for developing the saving benefits of Christ as well as the Christian life and sacraments. Our study will engage Calvin’s covenantal hermeneutic as well as his covenant theology. Let us consider Calvin and the covenant with the specific backdrop of Dispensationalism, one of the important evangelical theologies of our day. Although dispensationalism was a system unknown to Calvin since it had not yet been formulated in his day, Calvin’s covenantal thought stands in distinction to dispensationalism and offers a ready critique to its leading ideas. Lecture One: A Critique Of Dispensationalism Derived From Calvin’s Covenantal Hermeneutic. In this first lecture, we will consider the following eight points: I. The Differences Between Dispensationalism And Covenant Theology. II. The Differing Historical Origins Of Dispensationalism And Covenant Theology. III. Calvin’s Emphasis On The Unity Of The Bible Seen In The Formula of the Covenant. IV. Calvin’s Covenantal Dictum For Interpreting The Bible: The Covenant Is Always The Same In Substance, Yet It Is Distinct In Administration. V. While Christ Is The Heart Of The Bible There Is Continuity And Discontinuity In The Covenant. VI. God’s Promises Of Salvation In Christ Are Organically Present In The Old Testament: The Covenant Is The “DNA” Of The History Of Salvation. VII. Boundary Disputes: The Covenantal Interpretation And the Dispensational Interpretation of the Old Testament Land Promises. VIII. Covenant Theology Teaches That The Kingdom Is Not Just Future, It Is Already But Not Yet. Let us begin, then, by addressing the first of these eight points. I. The Differences Between Dispensationalism And Covenant Theology. What makes dispensationalism to be Dispensationalism and what makes covenant theology to be covenant theology? When one reads his Bible, does the difference between these two approaches to interpreting the Bible matter? After all, people who read the Bible with a dispensational perspective believe in Jesus Christ. And people who hold to the covenant theological tradition do so as well. So this is not a debate about who is a Christian and who is not. It is a debate about the proper way to understand the Bible. So what makes Dispensationalism, dispensationalism? Dr. Charles Ryrie stated in Dispensationalism Today that the sine qua non of Dispensationalism is the distinction between the Church and Israel. Thus without the distinction between the Church and Israel, there is no Dispensationalism. Accordingly, the central idea of Dispensationalism is that there are two peoples of God: the Old Testament people of God called Israel, and the New Testament people of God called the Church. These two are entirely different. Dispensationalism declares that when Jesus came, He brought His kingdom to His Old Testament people but they rejected Him. Because they rejected Him they were set aside and God initiated an entirely different dispensation, the Church age. This age is a “great parenthesis”. The dispensation of the church is the age of grace after the Old Testament dispensation of Israel and the law. Then at the end of the church age, the church will be raptured out of the world before seven years of tribulation. God will return to His Old Testament plan for Israel. That plan is to bring the lapsed kingdom to a restored Israel. Thus the church is in the middle of God’s work with OT Israel and His work with the restored Israel after the rapture of the church. The kingdom in Dispensationalism therefore is futurethe premillennial kingdom. For dispensational theology, the kingdom has not come. It was rejected by Israel, and instead, Jesus planted His church. When the church is taken up, then the kingdom for Israel will come. Thus for Dispensationalism, the kingdom is future to be fulfilled in a literal thousand year kingdom as referenced in Revelation 20. Three foundational ideas of Dispensationalism, then, are: (1) there are two peoples of God, (2) the Church and Israel are to be kept distinct, and (3) the kingdom is for Israel and is primarily future. Covenant Theology takes a very different view of these three issues. How then does one define covenant theology? To begin, covenant theology teaches that there is only one people of God. This one people of God can be internally distinguished as the people who were looking forward to the Messiah to come from the people who are looking back at the fact that He’s come and is coming again. Nevertheless, these are one and same people of the Messiah. They are the true Israel of God. So whether we are speaking of the church, or of the Old Testament saint, they are part of the one people of God. Thus for Covenant Theology, the kingdom is not just totally future. The kingdom is already here even though there is much more yet to come. It is “already and not yet.” Covenant Theology declares that there is a kingdom that is already at work, and yet it is to come in far greater glory. This present and future kingdom has been brought to the one people of God, those who were looking forward to the first coming of the Messiah and those that are looking back at His having come and who is yet to come again a second time. Thus Dispensationalism and Covenant Theology are two different systems and two different ways of reading the Bible. II. The Differing Historical Origins Of Dispensationalism And Covenant Theology. Next, let us summarize the history of each. Dispensationalism is a recent development in the history of the church. It began in the late 1800s in Plymouth, England under the teaching of John Nelson Darby, who developed the leading ideas of the Dispensational system. Dispensationalism has been popularized through Bible colleges and Bible publications. It is now a theology known around the world. Covenant Theology, on the other hand, goes back to the ancient church. St. Augustine put it this way, “The Old Testament is the New Testament concealed. The New Testament is the Old Testament revealed.” This simple theological dictum well summarizes the heart of Covenant Theology. Augustine is saying that the whole Bible is about Jesus. Augustine’s point is that the whole Bible is about Jesus whether one reads the Old or the New Testament. Both Testaments are interrelated in the coming of Christ. Augustine’s and other early Christian biblical scholars’ recognition of the unity of the Bible in Christ came to its own in the Reformation. In 1534 only 17 years after Luther’s 95 Theses, Henry Bullinger wrote the first treatise on the covenant, entitled, “Of The One And Eternal Testament or Covenant of God.” Bullinger was a Swiss Reformer working at the beginning of the Reformation. Because the Reformed theologians went back to a direct exegetical study of the Bible, following the principle of as sola scriptura, they rediscovered the centrality of the covenant for understanding the Bible. Bullinger and Zwingli before him concluded that the covenant was the key idea to understanding the Bible. Covenant theology, then, is an idea that goes back to the ancient church with Augustine, and is one of the important insights of the theology of the Reformed tradition. If one identifies with the Presbyterian tradition, another name for the Reformed tradition, one will quickly recognize that covenantal teaching is foundational in the Westminster Standards. Following Zwingli and Bullinger, Calvin emphasized the covenant and joined them in teaching that the covenant is a key idea to understand the Bible’s theology and to show its great unity in Christ. III. Calvin’s Emphasis On The Unity Of The Bible Seen In The Formula of the Covenant. What are some of the distinctives of covenant theology? First, let us speak of the formula of the covenant. A baker or a cook knows if one leaves something out of the recipe or formula, a disaster results. Leave out the baking powder and one might not have a good desert. A chemist has a formula that creates a certain chemical reaction. Similarly, there is a formula that describes the covenant. According to Calvin, it is, “I will be your God and you will be My people.” This phrase is encountered repeatedly in the Bible. A few examples include Genesis 17, Leviticus 26, Jeremiah 32, Ezekiel 36, 2 Corinthians 6, Hebrews 8 and Revelation 21. The formula of the covenant begins in the Old Testament, moves to the New Testament and carries forward into heaven in Biblical revelation. Notice that the formula of the covenant does not say, “I will be your God and you will be My peoples” in the plural. It says “I will be your God and you will be My people” in the singular. As it proceeds from the Old Testament to the New Testament to heaven, it manifests one people of God in relationship with God. It also reveals that the covenant is a relationship that God Himself initiates with man. This is seen in the divine “I”. The formula of the covenant does not say, “Let’s make a deal” or “Let’s make a bargain.” It begins with “I will be your God.” God takes the initiative. We call this monergism, mono-lateral salvation, sovereign grace, or Calvinism.. God takes the first step. He seeks us out. Jesus Christ came to seek and to save that which was lost (Lk. 17:10). In the covenant, God takes the initiative and by His initiation we become His people. Consider three texts: Jeremiah 31:31, Genesis 15 and Genesis 17. Jerome of Bethlehem translated the Hebrew and Greek Bible into Latin creating what was been called the Vulgate translation which is still the official translation for the Roman Catholic Church. Jerome wanted to differentiate the books of Israel before the coming of Christ (Genesis to Malachi) from the books after the coming of Christ (Matthew to Revelation). He called the first the Old Testament and the second, the New Testament. To do so, he utilized Jeremiah 31 where it says, “I will make a new covenant with the house of Israel. Jerome translated the Hebrew word berith, by the Latin word, testamentum which can mean either a covenant or a testament, as in a last will and testament. Berith literally means “to cut” something and thus by implication a covenant because a covenant was made by sacrifice. And so after Jerome, we have spoken of the Old Testament and the New Testament as the two great sections of the canon of Scripture. But the Hebrew word that used in Jeremiah 31 suggests that we should rather speak of the Old Covenant and the New Covenant rather the Old Testament and the New Testament. This would help us to realize how important the idea of covenant is. The point here is that the idea of the covenant helps to organize the entire Bible because the Bible is God’s covenant with His people. IV. Calvin’s Covenantal Dictum For Interpreting The Bible: The Covenant Is Always The Same In Substance, Yet It Is Distinct In Administration. Now let’s take this a step further. Let’s consider how to read the Bible in a way that ties the Bible, Old and New Testament, into one book, that sees the Bible as a whole book for one people of God. How then do we make the Old Testament and the New Testament come together? Along with Calvin’s emphasis on the formula of the covenant, we find a basic interpretive principle that he presents to understand the history of salvation in the Bible. This says, “The covenant is always the same in substance but distinct in administration.” Substance means what something really is. Administration has the idea of how one governs something. For example, there’s an administration of a president that is followed by a different president who governs or administers in another way. This also holds in the administration of a family. For example, I have had a mother now for many years. When I was about two or three years old and learning to walk across the street my mother used to hold my hand and say, “Peter, you can’t run across the street now. You can only go when I let you go, and when you walk, you hold on to my hand. I don’t want you to get hurt in the traffic.” When I go home and see my Mom today, and when we cross the street I take hold of her arm and say, “Mom hold on to me. I don’t want you to fall down in traffic while we’re walking across the street.” We administer our love and concern for safety for each other differently now then when I was a child. Nevertheless, the love of our family is unchanged. The substance of family love is unchanged. The administration of family safety is quite different. In the same sort of way, the covenant is always the same in substance Christ’s saving love for His people while it is administered differently, as by sacrifice in the OT and by worship of the incarnate Christ in the NT. Calvin’s views of the continuity of the covenant can be presented as follows: A Summary of Calvin’s Arguments for the Spiritual Continuity of the Old and New Covenants They are the Same in Substance 1. Same Law and same Doctrine since Beginning of World 2. Christ is Mediator of the Covenants 3. Both have the Grace of Justification 4. Sacraments have Equal Significance in both 5. Both have the Word of God, which is to have Eternal Life 6. The Formula of the Covenant Common to both includes Eternal Life As we look at the Bible from Calvin’s perspective, the substance of the Bible is always Jesus the Messiah and His saving work. But the way that God explains what the Messiah was to do changed from the Old Testament to the New. In the Old Testament there were bloody sacrifices and there was a high priest and there was a tabernacle or temple. In the New Testament we don’t have those things. Things are administered differently now. Another helpful example is a building with its scaffolding. When a building is being built there are scaffolds set up around it. But when the building is complete, the scaffolds are taken down and removed since they are no longer needed. Thus the Old Testament administration of the covenant of grace was administered by animal sacrifices, rituals, dietary laws and high priests. All those things were the scaffolds used to bring the Messiah into the world. Now that He’s come, God administers His saving work differently and the Old Testament administration of the covenant has ended. Thus its visible signs and practices, its scaffolds, have been removed. V. While Christ Is The Heart Of The Bible There Is Continuity And Discontinuity In The Covenant. Another way to speak of the substance of the covenant is to see it summarized in the formula of the covenant, “I will be your God and you will be My people.” That has always been the heart of the Bible even though God’s administration of His covenant changes through time. Another phrase to describe this dual emphasis of unchanging substance with differing administrations is to emphasize the continuity and discontinuity of the Old and New Testaments. Thus from a Presbyterian perspective, we baptize the children of believers in the New Testament because the children of believers in the Old Testament were circumcised. Circumcision and baptism are very different in administration, but they are the same in substance. They both declare that God is in covenant with His people. The way the sacrament was administered before Christ came was different than after Christ because the shedding of human or animal blood was pointing to Christ’s saving sacrifice that alone could truly take away the sin of the world. But now that Christ has come and shed His blood, we no longer have need to shed sacrificial blood. Similarly, the Passover became the Lord’s Supper. The change was needed because there is no longer any shedding of blood. Thus Christians do not slay the Passover lamb. Jesus has fulfilled that picture. The Passover was always pointing to Him, the substance of the covenant. The diversity of the covenant is in its form. The continuity of the Covenant is in Christ, the Passover Lamb. We continue to have the bread and the cup of Passover pointing us to the fact that God takes His wrath away from His people because His Son has shed His blood for us and that blood has been placed upon the lentil of our hearts so that we might be saved. Calvin enumerates five differences between the covenants. They relate only to the externals and not to the substance of the covenant. Calvin’s View of the Differences In Administration Between the Old and New Covenants Old Covenant Before Christ New Covenant After Christ 1. Material and Temporal Blessings represent spiritual blessings 1. Direct Meditation upon spiritual blessings 2. Images & Ceremonies as types of Christ 2. Full Revelation of Christ in His Incarnation 3. The OT Law is letter that kills 3. The NT Gospel is spirit that makes alive a. The OT Law in the narrow sense condemns because it is the demand of Law without the Holy Spirit’s Aid a. In the New Covenant the Law is written upon the heart by the Spirit in the Gospel and is accompanied by the forgiveness of sins b. The OT Law in the broad sense includes the Gospel by borrowing from it the Promises of Christ b. The Gospel of the New Covenant has been the experience of God’s Children since the beginning of the World 4. The Old Covenant was characterized by bondage and fear 4. The New Covenant is characterized by freedom and trust 5. The Old Covenant was limited to Israel 5. The New Covenant is extended to all nations So as we learn to think covenantally, we discover the interconnectedness of the formula of the covenant, the substance and administration of the covenant, and the continuity and discontinuity of the covenant. The substance of the covenant unites the whole Bible emphasizing the continuity of the covenant even though the administration of the covenant differs through history emphasizing the discontinuity of the covenant. VI. God’s Promises Of Salvation In Christ Are Organically Present In The Old Testament: The Covenant Is The “DNA” Of The History Of Salvation. How do we understand the stories in the Bible and how do we understand our Christian lives? We must read the Bible as a history of salvation and not as a logically arranged systematic theology. God didn’t inspire a systematic theology of Jesus. He did not provide us with a Biblical book entitled, “The Doctrine of God” or “The Doctrine of the Church.” The Bible is a history of salvation. They Bible reveals the dramatic stories of what God did through redemptive history. The unfolding character of God’s story is a mystery until the whole story is done. Mysteries, surprises, twists and turns keep on coming as God’s organic plan is progressively unfolded. One of the great covenant teachers of the early twentieth century was Geerhardus Vos who taught at Princeton and impacted our professors at Westminster. He developed and emphasized the historic, organic unfolding of salvation in Scripture. What does “organic” mean? If someone plants a garden of flowers, he needs some seeds. When one looks at a seed, the seed already contains its blossom. But if one has never seen that seed before he would not be able to guess what it is. But because of the seed’s organic development, everything that the mature tree is to become is already present in its seed. And that’s the way the Bible is, right from its beginning. The whole story of the Bible is already present when God said, “He will crush his head and he will bruise his heel,” in Genesis 3:15. That is the story of the gospel of Jesus Christ. We can go back and read it in light of the Gospel and realize that the Gospel was there all along. Initially, men did not understand that. It took the unfolding of the history of salvation until finally the wonderful resurrection and victory of Christ was clear. But it was always there because the whole Bible is about Christ. Consider Luke 24 where Jesus gives His first Bible study after His resurrection. Jesus speaks to two men on the road to Emmaus who were discussing the story of the crucifixion and the rumors that the tomb was empty. Luke 24:36ff says, While they were still talking about this, Jesus Himself stood among them and said to them, “Peace be with you.” They were startled and frightened, thinking they saw a ghost. He said to them, “Why are you troubled, and why do doubts rise in your minds? Look at My hands and My feet. It is I myself! Touch me and see; a ghost does not have flesh and bones, as you see I have.” When He had said this, He showed them His hands and feet. And while they still did not believe it because of joy and amazement, He asked them, “Do you have anything here to eat?” They gave Him a piece of broiled fish, and He took it and ate it in their presence. He said to them, “This is what I told you while I was still with you. Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms.” Then He opened their minds so that they could understand the Scriptures. Now when Jesus refers “to everything that was written about Him in the Law of Moses, and the Prophets, and the Psalms,” He was identifying the three main divisions of the Canon of the Old Testament. That was the way the Jews divided the books of the Old Testament. In essence He was saying, “It matters not which Old Testament book you read, if your mind has been opened by My Spirit, you will discover that it all speaks of me.” That is the way Jesus wants His people to read the Bible; to see that it is all about Him. The Bible is the dramatic story of the history of redemption that organically unfolds Jesus’ saving work. Thus covenant theology rejects the Dispensational notion that the OT is for the Jewish people of God and the NT is for the Gentile people of God. Instead, covenant theology teaches that the whole Bible is about Christ who came to save all of God’s people who by faith become the true Israel whether they are Jews or Gentiles. VII. Boundary Disputes: The Covenantal Interpretation And the Dispensational Interpretation of the Old Testament Land Promises. It’s at this point where one of the greatest differences arises between Dispensationalism and covenant theology. Dispensationalists say the many land promises that God gave to Israel are yet to be fulfilled. This they claim will occur when the church is raptured, and when after the seven year tribulation, the kingdom finally comes, then all the land promises to Israel will be literally fulfilled. Covenant Theology believes Dispensationalists are misreading the Bible when they interpret the Bible in that way. Consider here 2 Corinthians 1:18-20. The apostle Paul is writing to the church in Corinth about the truthfulness of his ministry. He says in 1:18, But as surely as God is faithful, our message to you is not “Yes” and “No.” For the Son of God, Jesus Christ, who was preached among you by me and Silas and Timothy, was not “Yes” and “No” but in him it has always been “Yes.” The key verse is verse 20: For no matter how many promises God has made, they are “Yes” in Christ. And so through him the “Amen” is spoken by us to the glory of God. What Paul is saying is that if one finds any promise in the Bible and if he interprets it without Christ, he’s misreading it. Every promise is “yes” and “amen” in Christ. If one does not read the Bible this way, it is as though Jesus becomes irrelevant to that promise. For Paul, then, every land promise and every other redemptive promise always finds its meaning in Christ. The point is that there is continuity and discontinuity in the covenant. The land promises are to be understood as though God had said, “I have redeemed you out of the world to be my people. Thus I’ve given you a heavenly land which is my true and ultimate promised land.” Jesus said in the Sermon on the Mount, “Blessed are the meek for they shall inherit the earth.” And at the conclusion of Revelation, when we are in Heaven, we have God dwelling with us. Then God says, “I will be your God and you will be My people, in a new heaven and a new earth wherein dwells righteousness.” That is why the writer of the Hebrews teaches in Hebrews 11 that Abraham was not looking for real estate in Palestine when he left early Ur. Instead, he was looking for a city whose builder and maker is God. A covenant theologian can say “yes and amen” to that in Christ. Paul declares that that is how we are to read the Bible. If we don’t read the Bible in this way, we are misreading it. But Dispensationalism teaches that the Bible is to be read without seeing all of it promises fulfilled in the ultimate culmination of all things in Jesus Christ. VIII. Covenant Theology Teaches That The Kingdom Is Not Just Future, It Is Already But Not Yet. The formula of the covenant reflects the substance of the covenant, while the administration of the covenant was different before Christ came than its administration after Christ came and ascended to heaven. Having ascended to the right Hand of the Father, He poured out His Holy Spirit on His people inaugurating His kingdom. God’s Kingdom began at Pentecost. The kingdom is now here even though it is still not yet here fully. The Kingdom is already but not yet. Chuck Colson illustrated this by the D-Day invasion. When the Marines hit Omaha beach and took the cliffs they did the impossible. Having accomplished this, they were confident that one day they would conquer the Third Reich. They already had won but they had not yet won. There was still a long battle yet ahead even though they had secured that victory by doing the impossible. The incarnation of Jesus Christ and the pouring out of the Holy Spirit and its birth of the New Testament era of covenant life are the beginning of the kingdom. One day Satan’s “Third Reich” is going to fall and the whole kingdom will be come even though it has already begun and we as believers are part of it. Jesus Kingdom is already here. (See Matthew 12:28; 13:40-43; Acts 1:3; 28:31; Col. 1:13; Rev. 1:6.) Pastor Dr. Peter Lillback(피터 릴백 박사 목사)(Pennsylvania Proclamation Presbyterian Church(미국 펜실베이니어 선포장로교회))