School of Jesus Disciples REV 2:7
2010.08.14 08:47
School of Jesus Disciples REV 2:7
743 S. Grandview St. L.A. CA. 90057 Tel. (213)928-2932 Pastor P.K.
Every Sunday 3:30 pm JD-class Email: peterkim123@sbcglobal.net
“그러나 너는 모든 일에 근신하여 고난을 받으며 전도인의 일을 하며 네 직무를 다하라” But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry. II Tim 4:5
Devotional to JDs,
The Kingdom of God – ( Part-2 )
하나님의 나라에 관하여 ( II )
(3)가라사대 진실로 너희에게 이르노니 너희가 돌이켜 어린아이들과 같이 되지 아니하면 결단코 천국에 들어가지 못하리라 (4)그러므로 누구든지 이 어린아이와 같이 자기를 낮추는 그이가 천국에서 큰 자니라
(3)And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. (4)Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. Mt 18:3-4
(8)마음이 청결한 자는 복이 있나니 저희가 하나님을 볼 것임이요
(8)Blessed are the pure in heart: for they shall see God. Mt 5:8
makavrioi oiJ kaqaroi; th'/ kardiva/, o{ti aujtoi; to;n qeo;n o[yontai.
Lord Jesus Christ and the Gospel
Jesus Christ is what the gospel is all about. It is about his identity and activity as the Son of God (John 3:18), as judge of the living and the dead (2 Timothy 4:1), as the Christ (Acts 17:3), as Savior (2 Timothy 1:10), as High Priest (Hebrews 4:14), as advocate (I John 2:1), as King of kings and Lord of lords (Revelation 17:14), as the firstborn among many brothers (Romans 8:29), as friend (John 15:14-15).
It is about him as Shepherd and Overseer of our souls (1 Peter 2:25), as the Lamb of God who takes away the sin of the world (John 1:29), as our Passover sacrificed for us (1 Corinthians 5:7), as the image of the invisible God and the firstborn over all creation (Colossians 1:15), as the head of the church and the beginning and the firstborn from among the dead (verse 18), as the radiance of God's glory and the exact representation of his being (Hebrews 1:3), as the revealer of the Father (Matthew 11:27), as the way, the truth and the life (John 14:6), as the door (John 10:7).
The gospel is about Christ as the author and perfecter of our faith (Hebrews 12:2), as the ruler of the creation of God (Revelation 3:14), the First and the Last, the Beginning and the End (Revelation 22:13), as the Branch (Jeremiah 23:5), as the chief cornerstone (1 Peter 2:6), as the power of God and the wisdom of God (1 Corinthians 1:24), as the desired of all nations (Haggai 2:7). It is about Christ the faithful and true witness (Revelation 3:14), the heir of all things (Hebrews 1:2), the light of the world (John 8:12), the living bread (John 6:51), the Root of Jesse (Isaiah 11:10), our salvation (Luke 2:30), the sun of righteousness (Malachi 4:2), the Word of life (1 John 1:1), declared with power to be the Son of God by his resurrection from the dead (Romans 1:4).
Paul wrote, “For no one can lay any foundation other than the one already laid, which is Jesus Christ” (1 Corinthians 3:11). Jesus Christ is the heart and core, the central theme, the foundation of the gospel. One cannot preach anything else and be consistent with the Bible. Jesus told the leaders of the Jews: “You diligently study the Scriptures because you think that by them you possess eternal life. These are the Scriptures that testify about me, yet you refuse to come to me to have life” (John 5:39-40).
"Repent, for the kingdom of God is at hand." John the Baptist and Jesus proclaimed the nearness of God’s kingdom (Matthew 3:2; 4:17; Mark 1:15). A literal translation is "has come near." The long-awaited rule of God was near. This message was called the gospel, the good news. Thousands were eager to hear and respond to this message of John and Jesus.
Metaphors such as salvation and family of God—just as much as kingdom—are legitimate although partial descriptions of God’s plan for us. Christ’s gospel can be called the gospel of the kingdom, gospel of salvation, gospel of grace, gospel of God, gospel of eternal life, etc. The gospel is an announcement that we can live with God forever, and it includes information about this is possible—through Jesus Christ our Savior.
[마 6:33-마 6:33]
(33)너희는 먼저 그의 나라와 그의 의를 구하라 그리하면 이 모든 것을 너희에게 더하시리라
(33)But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. Mt 6:33
(33) Mas buscad primeramente el reino de Dios y su justicia, y todas estas cosas os ser~n a=adidas.
zhtei'te de; prw'ton th;n basileivan tou' qeou' kai; th;n dikaiosuvnhn aujtou' kai; tau'ta pavnta prosteqhvsetai uJmi'n
When Jesus talked about the kingdom, he didn’t emphasize its physical blessings or clarify its chronology. He focused instead on what people should do to be part of it. Tax collectors and prostitutes enter the kingdom of God, Jesus said (Matthew 21:31),
[마 21:31-마 21:32]
(31)그 둘 중에 누가 아비의 뜻대로 하였느뇨 가로되 둘째 아들이니이다 예수께서 저희에게 이르시되 내가 진실로 너희에게 이르노니 세리들과 창기들이 너희보다 먼저 하나님의 나라에 들어가리라 (32)요한이 의의 도로 너희에게 왔거늘 너희는 저를 믿지 아니하였으되 세리와 창기는 믿었으며 너희는 이것을 보고도 종시 뉘우쳐 믿지 아니하였도다
(31)"Which of the two did the will of his father?" They *said, "The latter." Jesus *said to them, "Truly I say to you that the tax-gatherers and harlots will get into the kingdom of God before you. (32)"For John came to you in the way of righteousness and you did not believe him; but the tax-gatherers and harlots did believe him; and you, seeing this, did not even feel remorse afterward so as to believe him. Mt 21:31-32
and they do it by believing the gospel (verse 32) and by doing what the Father wants (verses 28-31). We enter the kingdom functionally when we respond to God with faith and allegiance.
In Mark 10, a man wanted to inherit eternal life, and Jesus said he should keep the commandments (Mark 10:17-19). Jesus added another command: He told him to give up all his possessions for the heavenly treasure (verse 21). Jesus commented to the disciples, "How hard it is for the rich to enter the kingdom of God!" (verse 23). The disciples asked, "Who then can be saved?" (verse 26).
In this passage, and in its parallel in Luke 18:18-30, we see several phrases used to indicate the same thing: receive the kingdom, inherit eternal life, have treasure in heaven, enter the kingdom, be saved. When Jesus said, "follow me" (verse 21), he was using another phrase to indicate the same thing: We enter the kingdom by orienting our life to Jesus.
In Luke 12:31-34, Jesus indicates that several phrases are similar: seeking the kingdom, being given the kingdom, having a heavenly treasure, giving up trust in physical possessions. We seek God’s kingdom by responding to what Jesus taught. In Luke 21:28, 30, the kingdom is parallel to redemption. In Acts 20:21, 24-25, 32, we learn that Paul preached the gospel of the kingdom, and he preached the gospel of God’s grace, repentance and faith.
Parables of the Kingdom: Matthew 13
하나님 나라와 비유 (마태 13)
Jesus often preached about the kingdom of God—but what did he say about it? Did he describe peace and prosperity, health and wealth, law and order? Did he get into details of governmental organization?
No, we do not need to know those things. The most important thing we need to know about the kingdom is how we get there in the first place—and when Jesus described the kingdom, that is what he talked about.
To illustrate that, let's look at Matthew 13, the largest collection of kingdom parables. Several times Jesus said, "The kingdom of God is like..." and then he would tell a story. We know many of these parables, but they contain a few surprises for us.
Parable of the sower (씨뿌리는자의 비유)
"A farmer went out to sow his seed. As he was scattering the seed, some fell along the path, and the birds came and ate it up. Some fell on rocky places, where it did not have much soil. It sprang up quickly, because the soil was shallow. But when the sun came up, the plants were scorched, and they withered because they had no root. Other seed fell among thorns, which grew up and choked the plants. Still other seed fell on good soil, where it produced a crop—a hundred, sixty or thirty times what was sown" (Matt. 13:3-9).
The story is easy to understand. We can picture a man scattering wheat, and we understand about birds, thistles and sunshine. But Jesus had a spiritual purpose in this story, and the disciples found it puzzling. So they asked Jesus, "Why do you speak to the people in parables?" (v. 10).
Jesus told them that it was not yet time for people to understand the "secrets of the kingdom of heaven" (v. 11). They were not spiritually responsive (vs. 13-15), and so Jesus was not giving them more than they could handle. But Jesus taught his disciples the spiritual significance of the story—and they have published it for us.
"When anyone hears the message about the kingdom and does not understand it, the evil one comes and snatches away what was sown in his heart. This is the seed sown along the path" (v. 19). When we preach the gospel, Jesus says, some people do not understand it. That's just the way it is in this world. Don't get upset if people think you are talking nonsense.
"The one who received the seed that fell on rocky places is the man who hears the word and at once receives it with joy. But since he has no root, he lasts only a short time. When trouble or persecution comes because of the word, he quickly falls away" (vs. 20-21). Some people like the gospel as a novelty. But then they get bored with it, and when it doesn't solve their problems, they quit. So when we share the gospel, some of the people who respond will eventually fall away. Don't be surprised; that's just the way some people are.
"The one who received the seed that fell among the thorns is the man who hears the word, but the worries of this life and the deceitfulness of wealth choke it, making it unfruitful" (v. 22). People do not have to be rich to be deceived by riches. All sorts of people can be distracted by the worries of this world, and some drop out for that reason. They are more worried about this world than they are about eternity.
"But the one who received the seed that fell on good soil is the man who hears the word and understands it. He produces a crop, yielding a hundred, sixty or thirty times what was sown" (v. 23).
Jesus wants us to be this kind of person. Seeds don't have a choice as to what kind of soil they fall on, but we have a choice as to what kind of soil we will be for the seed. We can choose to respond to the gospel. When trials come, we can choose to stick with the gospel, or to fall away. When life gets boring or worrisome, we can choose whether to bear fruit for the kingdom. That's the kind of message Jesus gives us.
Parable of wheat and tares(알곡과 가라지의 비유)
"The kingdom of heaven is like a man who sowed good seed in his field. But while everyone was sleeping, his enemy came and sowed weeds among the wheat, and went away. When the wheat sprouted and formed heads, then the weeds also appeared. The owner's servants came to him and said, `Sir, didn't you sow good seed in your field? Where then did the weeds come from?'
" `An enemy did this,' he replied. The servants asked him, `Do you want us to go and pull them up?' `No,' he answered, `because while you are pulling the weeds, you may root up the wheat with them. Let both grow together until the harvest. At that time I will tell the harvesters: First collect the weeds and tie them in bundles to be burned; then gather the wheat and bring it into my barn.' "
Jesus explains the parable for us in verses 37-43. The good seeds are the disciples, spread by Jesus throughout the world. The weeds are bad people, spread by the devil. The bad people are mixed in with the good, and this is what the kingdom of God is like. God allows this; it is part of his plan. Jesus is describing a world in which Satan is active—the age we live in today. The kingdom of God is growing now, and God is waiting to see which plants will bear fruit. Don't be too hasty, he tells his servants. Wait and see.
In farming, weeds don't produce grain. But when it comes to the gospel, fruitless folks can be changed. What looks like a weed one day may begin bearing fruit another day. It depends on each person's choice, and the kingdom of God gives people time to choose. But this will not go on forever. There will come a judgment, when the weeds will be removed from the kingdom (v. 41). God lets good and bad grow together, but he doesn't want the bad to stay bad. He wants them to change, and he will keep only the good.
Parable of growth (하나님 나라의 확장 비유)
"The kingdom of heaven is like a mustard seed, which a man took and planted in his field. Though it is the smallest of all your seeds, yet when it grows, it is the largest of garden plants and becomes a tree, so that the birds of the air come and perch in its branches" (vs. 31-32).
Jesus is not describing a kingdom that arrives in a blaze of glory—he is describing a kingdom that begins very small. This is not what the Jews expected, but this is the kingdom that Jesus said was near. The kingdom is a story about gradual growth. (See Mark 4:26-29.)
Hidden treasures (감추인 보화의 비유)
"The kingdom of heaven is like treasure hidden in a field. When a man found it, he hid it again, and then in his joy went and sold all he had and bought that field. Again, the kingdom of heaven is like a merchant looking for fine pearls. When he found one of great value, he went away and sold everything he had and bought it" (vs. 44-46).
The traditional interpretation of these parables is that when we hear the message of the kingdom, we should be so full of joy that we are willing to give up everything else in order to obtain salvation. But Ray Stedman points out that we can never "buy" the kingdom. Rather, in these parables (like the other parables in this chapter), Jesus is the main character. He is the one who sees hidden treasure in his people (the field), and gives everything he has to purchase the prize. The value may not be evident right now, but it is there.
Good fish, bad fish(좋은 물고기와 나쁜 물고기의 비유)
"Once again, the kingdom of heaven is like a net that was let down into the lake and caught all kinds of fish. When it was full, the fishermen pulled it up on the shore. Then they sat down and collected the good fish in baskets, but threw the bad away. This is how it will be at the end of the age. The angels will come and separate the wicked from the righteous and throw them into the fiery furnace, where there will be weeping and gnashing of teeth" (vs. 47-50).
The kingdom of God captures both good and bad people. The message is given to both. They live together and are given a chance to change and grow. Eventually the time comes when judgment is made, and God keeps the good. He loves the bad, he seeks the bad, he wants the bad, but he does not want them to stay bad. But some people choose to stay bad. God gives each person time (2 Pet. 3:9), but for each person, time eventually runs out. That is what the kingdom of God is like.
These parables end with the day of judgment. When Jesus described the kingdom, he did not describe the world after his return. No, he described the world in this age, the age in which we hear the gospel, choose to respond, and choose to be faithful.
When we hear the gospel, we should respond. Though trials come our way, we need to keep our eyes on the goal. Though this life has its worries, we should not let them distract us. Through faith, we enter the kingdom of God, and through faithfulness, we stay in the kingdom of God, and through faith, we bear fruit for the kingdom.
More Parables of the Kingdom
Matthew 13 is the largest collection of parables that are specifically said to be about the kingdom of God. But Matthew has five additional parables describing the kingdom of God, and Mark has another. A brief analysis of these parables will show that Jesus did not describe the kingdom as an ideal age after his return. Rather, he described the kingdom as an age leading up to the final judgment.
The growing seed "This is what the kingdom of God is like. A man scatters seed on the ground. Night and day, whether he sleeps or gets up, the seed sprouts and grows, though he does not know how. All by itself the soil produces grain—first the stalk, then the head, then the full kernel in the head. As soon as the grain is ripe, he puts the sickle to it, because the harvest has come" (Mark 4:26-29).
This parable, like the parable of the mustard seed and the parable of yeast in the dough, is a story of growth. The kingdom of God involves a process of growth—a growth that occurs whether or not humans understand the way it works. The gospel produces its fruit in people's lives, and then comes the harvest—the judgment.
The unmerciful servant "The kingdom of heaven is like a king who wanted to settle accounts with his servants. As he began the settlement, a man who owed him ten thousand talents was brought to him. Since he was not able to pay, the master ordered that he and his wife and his children and all that he had be sold to repay the debt. The servant fell on his knees before him. `Be patient with me,' he begged, `and I will pay back everything.' The servant's master took pity on him, canceled the debt and let him go.
"But when that servant went out, he found one of his fellow servants who owed him a hundred denarii. He grabbed him and began to choke him. `Pay back what you owe me!' he demanded. His fellow servant fell to his knees and begged him, `Be patient with me, and I will pay you back.' But he refused. Instead, he went off and had the man thrown into prison until he could pay the debt.
"When the other servants saw what had happened, they were greatly distressed and went and told their master everything that had happened. Then the master called the servant in. `You wicked servant,' he said, `I canceled all that debt of yours because you begged me to. Shouldn't you have had mercy on your fellow servant just as I had on you?' In anger his master turned him over to the jailers to be tortured, until he should pay back all he owed. This is how my heavenly Father will treat each of you unless you forgive your brother from your heart" (Matt. 18:23-35).
The kingdom of God involves a time in which people are forgiven, and are likewise expected to be forgiving toward one another. The amount we owe God, so to speak, is a thousand times greater than whatever anyone might owe to us. Since he has been merciful toward us, we are to be merciful to others.
We will not experience the forgiveness of God unless we are forgiving toward others. This describes life in this age, not our situation after Christ's return. The kingdom of God includes a demand that we forgive one another.
Note that some of the detail is exaggeration. God does not torture people in an effort to make them repay what they owe. No amount of suffering could possibly pay off our transgressions against God. This detail is a rhetorical device, used to emphasize the importance of responding to God's grace; it is not a commentary on the purpose of hell.
The vineyard workers "The kingdom of heaven is like a landowner who went out early in the morning to hire men to work in his vineyard. He agreed to pay them a denarius for the day and sent them into his vineyard.
"About the third hour he went out and saw others standing in the marketplace doing nothing. He told them, `You also go and work in my vineyard, and I will pay you whatever is right.' So they went.
"He went out again about the sixth hour and the ninth hour and did the same thing. About the eleventh hour he went out and found still others standing around. He asked them, `Why have you been standing here all day long doing nothing?' 'Because no one has hired us,' they answered. "He said to them, `You also go and work in my vineyard.'
"When evening came, the owner of the vineyard said to his foreman, `Call the workers and pay them their wages, beginning with the last ones hired and going on to the first.'
"The workers who were hired about the eleventh hour came and each received a denarius. So when those came who were hired first, they expected to receive more. But each one of them also received a denarius. When they received it, they began to grumble against the landowner. `These men who were hired last worked only one hour,' they said, `and you have made them equal to us who have borne the burden of the work and the heat of the day.'
"But he answered one of them, `Friend, I am not being unfair to you. Didn't you agree to work for a denarius? Take your pay and go. I want to give the man who was hired last the same as I gave you. Don't I have the right to do what I want with my own money? Or are you envious because I am generous?' So the last will be first, and the first will be last" (Matt. 20:1-16).
The kingdom of heaven is an age in which we work before we are rewarded. Some work much, and others work only a little, but all are paid. This does not mean that we earn our salvation, of course; work simply provides the setting of the parable. The point is that God is generous, and he is so generous that it troubles some people.
If Jesus were describing the world after his return, the parable would not be very relevant to his audience, nor to us. The work he describes as part of the kingdom is the work we are doing now, in this age, and the grace that some people complain about is grace that can be seen in this age. Some people work long and hard to do God's will, and others work less, but in one respect the Master treats them all the same: He forgives them, whether their debt is large or small.
This parable presents us with two questions: 1) Do we think that God is too liberal? 2) Are we willing to work hard, even if others get paid the same amount for working less? – certainly Oh, Yes.
The wedding clothes "The kingdom of heaven is like a king who prepared a wedding banquet for his son. He sent his servants to those who had been invited to the banquet to tell them to come, but they refused to come. Then he sent some more servants and said, `Tell those who have been invited that I have prepared my dinner: My oxen and fattened cattle have been butchered, and everything is ready. Come to the wedding banquet.'
"But they paid no attention and went off—one to his field, another to his business. The rest seized his servants, mistreated them and killed them. The king was enraged. He sent his army and destroyed those murderers and burned their city.
"Then he said to his servants, `The wedding banquet is ready, but those I invited did not deserve to come. Go to the street corners and invite to the banquet anyone you find.' So the servants went out into the streets and gathered all the people they could find, both good and bad, and the wedding hall was filled with guests.
"But when the king came in to see the guests, he noticed a man there who was not wearing wedding clothes. `Friend,' he asked, `how did you get in here without wedding clothes?' The man was speechless. "Then the king told the attendants, `Tie him hand and foot, and throw him outside, into the darkness, where there will be weeping and gnashing of teeth.' "For many are invited, but few are chosen" (Matt. 22:2-14).
Here Jesus compares the kingdom of God to a wedding banquet—not the banquet itself, but to the invitations. Jesus is not talking about what it will be like when we get there, but rather how we get there in the first place. The original invitees are the unbelieving Jews, but they ignored the message and persecuted the messengers.
God then invites everyone else, both good and bad, and that includes us. But God does not want bad people to stay bad. Eventually a day of judgment will come, when we will need to be clothed in the righteousness of Christ. The main point of the parable—what people need to know about the kingdom of God—is that it is now inviting everyone in.
The wise and foolish virgins "At that time [the return of Christ] the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. Five of them were foolish and five were wise. The foolish ones took their lamps but did not take any oil with them. The wise, however, took oil in jars along with their lamps.
"The bridegroom was a long time in coming, and they all became drowsy and fell asleep. At midnight the cry rang out: `Here's the bridegroom! Come out to meet him!' Then all the virgins woke up and trimmed their lamps. The foolish ones said to the wise, `Give us some of your oil; our lamps are going out.' `No,' they replied, `there may not be enough for both us and you. Instead, go to those who sell oil and buy some for yourselves.'
"But while they were on their way to buy the oil, the bridegroom arrived. The virgins who were ready went in with him to the wedding banquet. And the door was shut. Later the others also came. `Sir! Sir!' they said. `Open the door for us!' But he replied, `I tell you the truth, I don't know you.' Therefore keep watch, because you do not know the day or the hour" (Matt. 25:1-13).
Jesus is talking about the day that the master will return (Matt. 24:50), and he is saying that the kingdom will then be like a wedding for which some people will be unprepared. Not everyone who wants to attend will be permitted to.
Jesus' point is not to make a prediction, but to encourage his disciples to be wise, to be prepared, to be always ready. The parable about the future is really an exhortation for today. Jesus does not say here what the oil represents, or how we "buy" more, or how we can be prepared. The point is simply that we need to be prepared.
The talents "Again, it [the kingdom of God] will be like a man going on a journey, who called his servants and entrusted his property to them. To one he gave five talents of money, to another two talents, and to another one talent, each according to his ability. Then he went on his journey.
"The man who had received the five talents went at once and put his money to work and gained five more. So also, the one with the two talents gained two more. But the man who had received the one talent went off, dug a hole in the ground and hid his master's money.
"After a long time the master of those servants returned and settled accounts with them. The man who had received the five talents brought the other five. `Master,' he said, `you entrusted me with five talents. See, I have gained five more.' His master replied, `Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master's happiness!'
"The man with the two talents also came. `Master,' he said, `you entrusted me with two talents; see, I have gained two more.' His master replied, `Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master's happiness!'
"Then the man who had received the one talent came. `Master,' he said, `I knew that you are a hard man, harvesting where you have not sown and gathering where you have not scattered seed. So I was afraid and went out and hid your talent in the ground. See, here is what belongs to you.'
"His master replied, `You wicked, lazy servant! So you knew that I harvest where I have not sown and gather where I have not scattered seed? Well then, you should have put my money on deposit with the bankers, so that when I returned I would have received it back with interest.
"`Take the talent from him and give it to the one who has the ten talents. For everyone who has will be given more, and he will have an abundance. Whoever does not have, even what he has will be taken from him. And throw that worthless servant outside, into the darkness, where there will be weeping and gnashing of teeth'" (Matt. 25:14-30).
When Christ returns, the kingdom of God will be like the return of a wealthy landowner. Faithful servants will be rewarded; fearful and lazy servants will be punished. Again, the real focus is more on the present than it is on the future. Jesus told the parable because it is relevant to the way we live now. Some will work hard and bear much fruit; others will bear less fruit, but both will be rewarded generously, and both will share in the master's happiness.
Jesus wants us to work. He does not want us to think that he is hard, or that he makes unreasonable demands. We do not need to be afraid, or to use that as an excuse for doing nothing. Rather, we are to grow—at least a little, hopefully more. Jesus wants us to be about our Father's business. He doesn't always spell out exactly how we are to work, but he wants us to at least make an effort, to try while we can. Because eventually the day of reckoning will come.
Conclusion
The kingdom of God is both now and future. It is now in a stage of growth, in which we are given grace, and given opportunity to grow. We are expected to be forgiving, to be working, and to be ready. For the time will come when the kingdom will be like a harvest, when accounts will be paid, when decisions will be made as to who is in and who is not.
(딤전 1:5) 경계의 목적은 청결한 마음과 선한 양심과 거짓이 없는 믿음으로 나는 사랑이거늘 (딤전 1:19) 믿음과 착한 양심을 가지라 어떤 이들이 이 양심을 버렸고 그 믿음에 관하여는 파선하였느니라…(딤전 3:9)깨끗한 양심에 믿음의 비밀을 가진 자라야 할지니라
Los Angeles 지역 2010년 – 8월 주요 중보 기도 List
El Shaddai 엘샤다이 기도 – L.A.지역
2010년 8월
제목
I
California 지역의 영권에 – 성령님의 능력으로 - 미가엘 군대의 엘샤다이 승리를 위해
- 영적 Warrior, Watchman, (A)Waker, Winner 예수 이름으로
II
신랑 예수 맞이하는 – 신부의 단장(Adornment)과 신부의 무장(Full Armor)
Glorious, Pure, Holy, & Blameless bride 와
성령의 검(말씀) 과 성령의 도고와 간구 기도
III
그리스도의 장성한 분량 ( Full maturity of Christ-likeness) 형상 –
인격 - 거룩, 진리, 사랑, 겸손 충만;
훈련 - 절대 순종, 절대 믿음, 절대 인내, 절대 겸손
IV
섬기는 교회와 가정에 – 회개의 열매, 성령의 –사랑, 기쁨, 평강-의 열매,
전도와 제자 삼음의 열매 – 첫째는 사랑 - First Love in Christ
V **
California 연방 고등 법원에서 Proposition 8이 다시 승리하여 –결혼의 신성회복
- 결혼은 오직 한 남성과 한 여성으로 정의 된다 (No Gay-lesbians)
VI **
오는 Nov 2, 2010 중간 선거에서 7명의 성서 중심의(R) 연방하원과 11명 이상의 연방상원(R)이 선출 되어 - 향후 Verichip 및 Death Panels등에 수정 법으로 chip으로 부터 성도와 자녀들를 보호 하도록 (**HR경우 – 219-212하원; 60-39상원 통과)
VII
Jesus Cross 2010 Marching -
9월 14일(화) –Elijah & 7000, NYC 9월 18일(토) – Elijah & 7000, DC-MD
9월 22일(수) –Elijah & 7000, L.A. Hollywood - 엘리야와 7000 십자가 대행진
VIII
Gloria 평화 성악단과 김대웅 목사님 의 성령 충만과 강건함을 위해
선교기도
- 김수정 캄보디아 선교사
- 박철현 말레시아 선교사
- 인관일 미얀마 선교사
- 최재관 코스타리카 선교사 외
-
출타 중이신 - 윤권사님 – 암수술후 회복과 더욱 강건하시도록
성령 충만과 건강 - 7순-8순의 권사님들 – 백권사님, 이권사님, 고권사님, 장권사님,
임권사님 외
헐리웃 사역 & Homeless사역과 소피아 박 목사님 –
횃불 기도원과 영적 부흥 과 전인 치유 등
Bless the Lord O my soul
찬양하라 내 영혼아
1. 2.
Bless the Lord O my soul, Praise the Lord O my soul,
Bless the Lord O my soul, Praise the Lord O my soul,
and all that is within me, and all that is within me,
Bless His Ho__ly Name. Praise His Ho__ly Name.
예수 이름으로
In the Name of Jesus, In the name of Jesus,
We have the victory,
In the Name of Jesus, In the name of Jesus,
Demons will have to flee,
When we sta_nd on the name of Jesus,
Tell me who can sta_nd before us,
When we sta_nd on the name of Jesus,
We have the Victory!
좋으신 하나님
God is so good, God is so good,
God is so good, He’s so good to me!
주님 뜻 대로 살기로 했네
I have decided to follow Jesus,
I have decided to follow Jesus,
I have decided to follow Jesus,
No turning back, No turning back.
(말 2:7) 대저 제사장의 입술은 지식을 지켜야 하겠고 사람들이 그 입에서 율법을 구하게 되어야 할 것이니 제사장은 만군의 여호와의 사자가 됨이어늘 (대상 11:9) 만군의 여호와께서 함께 계시니 다윗이 점점 강성하여 가니라
Jesus Cross 2010 Marching -Participants Form in NYC, DC, & L.A.
21세기 십자가 대행진 참가 Form
Why do we stand up for the Cross of Christ ?
by Pastor John Seo(DC), H B Kim, Y H Kim(NYC), Dr. C S Choi(L.A.),
& Dr. Paul Kim; Key Pyon; Sophia Park; Richard Gibson; Peter Kim
4AAAA – Objective for the Revival of America 2010 again
[고전 1:18-고전 1:18]
(18)십자가의 도가 멸망하는 자들에게는 미련한 것이요 구원을 얻는 우리에게는 하나님의 능력이라
(18)For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. I Cor 1:18
[롬 14:18-롬 14:18]
(18)이로써 그리스도를 섬기는 자는 하나님께 기뻐하심을 받으며 사람에게도 칭찬을 받느니라
(18)For he that in these things serveth Christ is acceptable to God, and approved of men.
(18) Porque el que en esto sirve ~ Cristo, agrada ~ Dios, y es acepto ~ los hombres.
Hereby the followings are the participants’ form in New York City, Washington, DC, and Los Angeles in Jesus Cross 2010 Marching.
Please pray for it, and set a time for the Rally date in each city in coming September, 2010 and fill the participants form to join for the sake of the Cross of Christ which is the Power of God unto the Saved by His grace.
(아래의 십자가 대행진form을 동료 성도들과 교회와 합력하시어E-mail로나 전화로나 NYC, DC, & L.A. 지역도시 목사님들께 연락 하여주시기 바랍니다)
1. JESUS CROSS MARCHING in NYC – September 14(Tue), 2010
10:00am - 14:00pm – Manhattan Time Square Surroundings, NY.
Contact – Pastor H. B. Kim(646)270-9037; Y.H. Kim(914)393-1450.
2. JC Marching – in Washington, DC – September 18(Sat), 2020
10:00am -14:00pm – from Baltimore harbor front to DC.
Contact – Pastor John Seo(240)506-9399; Philip Ahn(443)802-2360.
3. JC Marching – in Los Angeles, Hollywood – Sept 22(Wed), 2010
10:00am -14:00pm – Hollywood Kodak Theater Surroundings, L.A.
Contact – Pastor C S Choi(213)435-1213; Sophia Park(310)594-0333.
NAME
Telephone Number
E-mail address
Church
The Kingdom of God
(마 6:33) 너희는 먼저 그의 나라와 그의 의를 구하라 그리하면 이 모든 것을 너희에게 더하시리라
(마 12:28) 그러나 내가 하나님의 성령을 힘입어 귀신을 쫓아내는 것이면 하나님의 나라가 이미 너희에게 임하였느니라
(마 13:43) 그 때에 의인들은 자기 아버지 나라에서 해와 같이 빛나리라 귀 있는 자는 들으라
(마 21:43) 그러므로 내가 너희에게 이르노니 하나님의 나라를 너희는 빼앗기고 그 나라의 열매 맺는 백성이 받으리라
(막 1:15) 가라사대 때가 찼고 하나님 나라가 가까왔으니 회개하고 복음을 믿으라 하시더라
(막 9:47) 만일 네 눈이 너를 범죄케 하거든 빼어 버리라 한 눈으로 하나님의 나라에 들어가는 것이 두 눈을 가지고 지옥에 던지우는 것보다 나으니라
(막 10:15) 내가 진실로 너희에게 이르노니 누구든지 하나님의 나라를 어린아이와 같이 받들지 않는 자는 결단코 들어가지 못하리라 하시고
(막 10:25) 약대가 바늘귀로 나가는 것이 부자가 하나님의 나라에 들어가는 것보다 쉬우니라 하신대
(눅 4:43) 예수께서 이르시되 내가 다른 동네에서도 하나님의 나라 복음을 전하여야 하리니 나는 이 일로 보내심을 입었노라 하시고
(눅 6:20) 예수께서 눈을 들어 제자들을 보시고 가라사대 가난한 자는 복이 있나니 하나님의 나라가 너희 것임이요
(눅 9:2) 하나님의 나라를 전파하며 앓는 자를 고치게 하려고 내어 보내시며
(눅 9:11) 무리가 알고 따라왔거늘 예수께서 저희를 영접하사 하나님 나라의 일을 이야기하시며 병 고칠 자들은 고치시더라
(눅 9:62) 예수께서 이르시되 손에 쟁기를 잡고 뒤를 돌아보는 자는 하나님의 나라에 합당치 아니하니라 하시니라
(눅 10:9) 거기 있는 병자들을 고치고 또 말하기를 하나님의 나라가 너희에게 가까이 왔다 하라
(눅 11:20) 그러나 내가 만일 하나님의 손을 힘입어 귀신을 쫓아내는 것이면 하나님의 나라가 이미 너희에게 임하였느니라
(눅 12:31) 오직 너희는 그의 나라를 구하라 그리하면 이런 것을 너희에게 더하시리라
(눅 12:32) 적은 무리여 무서워 말라 너희 아버지께서 그 나라를 너희에게 주시기를 기뻐하시느니라
(눅 13:28) 너희가 아브라함과 이삭과 야곱과 모든 선지자는 하나님 나라에 있고 오직 너희는 밖에 쫓겨난 것을 볼 때에 거기서 슬피 울며 이를 갊이 있으리라
(눅 13:29) 사람들이 동서 남북으로부터 와서 하나님의 나라 잔치에 참석하리니
(눅 14:15) 함께 먹는 사람 중에 하나가 이 말을 듣고 이르되 무릇 하나님의 나라에서 떡을 먹는 자는 복되도다 하니
(눅 17:20) 바리새인들이 하나님의 나라가 어느 때에 임하나이까 묻거늘 예수께서 대답하여 가라사대 하나님의 나라는 볼 수 있게 임하는 것이 아니요
(눅 17:21) 또 여기 있다 저기 있다고도 못하리니 하나님의 나라는 너희 안에 있느니라
(눅 18:16) 예수께서 그 어린아이들을 불러 가까이 하시고 이르시되 어린아이들이 내게 오는 것을 용납하고 금하지 말라 하나님의 나라가 이런 자의 것이니라
(눅 18:29) 이르시되 내가 진실로 너희에게 이르노니 하나님의 나라를 위하여 집이나 아내나 형제나 부모나 자녀를 버린 자는
(눅 22:29) 내 아버지께서 나라를 내게 맡기신 것같이 나도 너희에게 맡겨
(눅 22:30) 너희로 내 나라에 있어 내 상에서 먹고 마시며 또는 보좌에 앉아 이스라엘 열두 지파를 다스리게 하려 하노라
(요 3:3) 예수께서 대답하여 가라사대 진실로 진실로 네게 이르노니 사람이 거듭나지 아니하면 하나님 나라를 볼 수 없느니라
(요 3:5) 예수께서 대답하시되 진실로 진실로 네게 이르노니 사람이 물과 성령으로 나지 아니하면 하나님 나라에 들어갈 수 없느니라
(행 1:3) 해받으신 후에 또한 저희에게 확실한 많은 증거로 친히 사심을 나타내사 사십 일 동안 저희에게 보이시며 하나님 나라의 일을 말씀하시니라
(행 8:12) 빌립이 하나님 나라와 및 예수 그리스도의 이름에 관하여 전도함을 저희가 믿고 남녀가 다 세례를 받으니
(행 14:22) 제자들의 마음을 굳게 하여 이 믿음에 거하라 권하고 또 우리가 하나님 나라에 들어가려면 많은 환난을 겪어야 할 것이라 하고
(행 19:8) 바울이 회당에 들어가 석 달 동안을 담대히 하나님 나라에 대하여 강론하며 권면하되
(행 20:25) 보라 내가 너희 중에 왕래하며 하나님 나라를 전파하였으나 지금은 너희가 다 내 얼굴을 다시 보지 못할 줄 아노라
(행 28:23) 저희가 일자를 정하고 그의 우거하는 집에 많이 오니 바울이 아침부터 저녁까지 강론하여 하나님 나라를 증거하고 모세의 율법과 선지자의 말을 가지고 예수의 일로 권하더라
(행 28:31) 담대히 하나님 나라를 전파하며 주 예수 그리스도께 관한 것을 가르치되 금하는 사람이 없었더라
(롬 14:17) 하나님의 나라는 먹는 것과 마시는 것이 아니요 오직 성령 안에서 의와 평강과 희락이라
(고전 4:20) 하나님의 나라는 말에 있지 아니하고 오직 능력에 있음이라
(고전 6:9) 불의한 자가 하나님의 나라를 유업으로 받지 못할 줄을 알지 못하느냐 미혹을 받지 말라 음란하는 자나 우상 숭배하는 자나 간음하는 자나 탐색하는 자나 남색하는 자나
(고전 6:10) 도적이나 탐람하는 자나 술 취하는 자나 후욕하는 자나 토색하는 자들은 하나님의 나라를 유업으로 받지 못하리라
(고전 15:24) 그 후에는 나중이니 저가 모든 정사와 모든 권세와 능력을 멸하시고 나라를 아버지 하나님께 바칠 때라
(고전 15:50) 형제들아 내가 이것을 말하노니 혈과 육은 하나님 나라를 유업으로 받을 수 없고 또한 썩은 것은 썩지 아니한 것을 유업으로 받지 못하느니라
(갈 5:21) 투기와 술 취함과 방탕함과 또 그와 같은 것들이라 전에 너희에게 경계한 것같이 경계하노니 이런 일을 하는 자들은 하나님의 나라를 유업으로 받지 못할 것이요
(엡 5:5) 너희도 이것을 정녕히 알거니와 음행하는 자나 더러운 자나 탐하는 자 곧 우상 숭배자는 다 그리스도와 하나님 나라에서 기업을 얻지 못하리니
(골 1:13) 그가 우리를 흑암의 권세에서 건져내사 그의 사랑의 아들의 나라로 옮기셨으니
(살전 2:12) 이는 너희를 부르사 자기 나라와 영광에 이르게 하시는 하나님께 합당히 행하게 하려 함이니라
(살후 1:5) 이는 하나님의 공의로운 심판의 표요 너희로 하여금 하나님의 나라에 합당한 자로 여기심을 얻게 하려 함이니 그 나라를 위하여 너희가 또한 고난을 받으리니
(딤후 4:1) 하나님 앞과 산 자와 죽은 자를 심판하실 그리스도 예수 앞에서 그의 나타나실 것과 그의 나라를 두고 엄히 명하노니
(히 1:8) 아들에 관하여는 하나님이여 주의 보좌가 영영하며 주의 나라의 홀은 공평한 홀이니이다
(히 8:11) 또 각각 자기 나라 사람과 각각 자기 형제를 가르쳐 이르기를 주를 알라 하지 아니할 것은 저희가 작은 자로부터 큰 자까지 다 나를 앎이니라
(히 12:28) 그러므로 우리가 진동치 못할 나라를 받았은즉 은혜를 받자 이로 말미암아 경건함과 두려움으로 하나님을 기쁘시게 섬길지니
(벧전 2:9) 오직 너희는 택하신 족속이요 왕 같은 제사장들이요 거룩한 나라요 그의 소유된 백성이니 이는 너희를 어두운 데서 불러 내어 그의 기이한 빛에 들어가게 하신 자의 아름다운 덕을 선전하게 하려 하심이라
(벧후 1:11) 이같이 하면 우리 주 곧 구주 예수 그리스도의 영원한 나라에 들어감을 넉넉히 너희에게 주시리라
(계 1:6) 그 아버지 하나님을 위하여 우리를 나라와 제사장으로 삼으신 그에게 영광과 능력이 세세토록 있기를 원하노라 아멘
(계 1:9) 나 요한은 너희 형제요 예수의 환난과 나라와 참음에 동참하는 자라 하나님의 말씀과 예수의 증거를 인하여 밧모라 하는 섬에 있었더니
(계 5:9) 새 노래를 노래하여 가로되 책을 가지시고 그 인봉을 떼기에 합당하시도다 일찍 죽임을 당하사 각 족속과 방언과 백성과 나라 가운데서 사람들을 피로 사서 하나님께 드리시고
(계 5:10) 저희로 우리 하나님 앞에서 나라와 제사장을 삼으셨으니 저희가 땅에서 왕 노릇 하리로다 하더라
(계 7:9) 이 일 후에 내가 보니 각 나라와 족속과 백성과 방언에서 아무라도 능히 셀 수 없는 큰 무리가 흰 옷을 입고 손에 종려가지를 들고 보좌 앞과 어린 양 앞에 서서
(계 10:11) 저가 내게 말하기를 네가 많은 백성과 나라와 방언과 임금에게 다시 예언하여야 하리라 하더라
(계 11:15) 일곱째 천사가 나팔을 불매 하늘에 큰 음성들이 나서 가로되 세상 나라가 우리 주와 그 그리스도의 나라가 되어 그가 세세토록 왕 노릇 하시리로다 하니
(계 12:10) 내가 또 들으니 하늘에 큰 음성이 있어 가로되 이제 우리 하나님의 구원과 능력과 나라와 또 그의 그리스도의 권세가 이루었으니 우리 형제들을 참소하던 자 곧 우리 하나님 앞에서 밤낮 참소하던 자가 쫓겨났고
[마 21:43-마 21:44]
(43)그러므로 내가 너희에게 이르노니 하나님의 나라를 너희는 빼앗기고 그 나라의 열매 맺는 백성이 받으리라 (43)Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof
(44)이 돌 위에 떨어지는 자는 깨어지겠고 이 돌이 사람 위에 떨어지면 저를 가루로 만들어 흩으리라 하시니 (44)And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.
Mt 21:43-44
JD-Class/Pastor P.K. Kingdom of God & Parable –Part-II
THERE IS POWER IN THE BLOOD
Words & Music - Lewis E. Jones, 1899
Would you be free from the burden of sin?
There’s power in the blood, power in the blood;
Would you o’er evil a victory win?
There’s wonderful power in the blood.
Refrain
There is power, power, wonder working power
In the blood of the Lamb;
There is power, power, wonder working power
In the precious blood of the Lamb.
2. Would you be free from your passion and pride?
There’s power in the blood, power in the blood;
Come for a cleansing to Calvary ’s tide;
There’s wonderful power in the blood.
Refrain
3. Would you be whiter, much whiter than snow?
There’s power in the blood, power in the blood;
Sin stains are lost in its life giving flow.
There’s wonderful power in the blood.
Refrain
4. Would you do service for Jesus your King?
There’s power in the blood, power in the blood;
Would you live daily His praises to sing?
There’s wonderful power in the blood.
Refrain
FORWARDS - PIC - from Pastor Kang, Thanks.
후원자의 충고
어느 시골의 고등학교 졸업반인 한 학생이 있었다.
대도시에 있는 대학교에 진학하는 것이 꿈인
그 학생은 3년 내내 열심히 공부했다.
그 결과로 대학에 진학할 수 있는 성적을 유지하고 있었다.
그런데 등록금을 마련할 수 없어서 방황하고 또 방황했다.
부모의 경제 사정으로 볼 때 대도시에 있는 대학,
아니 상급학교에 진학한다는 것은 허망한 꿈에 지나지 않았다.
그러던 어느 날, 그학생에게 뜻밖의 소식이 날아들었다.
어떻게 알았는지 대학을 졸업할 때까지 학비와 책값 등을
대주겠다는 후원자가 한 사람 나타났다는 소식이었다.
그 학생은 방황의 사슬을 끊고 다시 책 속으로 파고 들었다.
이듬해 그 학생은 그렇게도 원하던 대도시의 대학교에 합격했다.
학비를 마련할 길이 막막해서 방항하던 고등학교 졸업반
때와 비교하면 참으로 행복한 순간이었다. 불과 몇 개월
사이에 대학생이 된 그 학생은 늠름한 청년으로 변해 있었다.
또래의 다른 신입생들과는 분명히 다른 점이 많았다.
청년은 지도교수를 통해 얼굴도 모르는 그 후원자에게 편지를 보냈다.
얼굴도 모르는 후원자님께!
각별한 관심 속에 저는 대학에 합격했습니다. 앞으로 열심히 공
부해서 후원자님께 부끄럽지 않은 사람이 되겠습니다.
청년은 한눈을 팔지 않고 열심히 공부에만 전념했다.
그렇지만 후원자의 무거운 짐을 덜어줄 만큼
좋은 성적을 유지하지는 못했다.
대학에서 장학금을 받으면 그만큼 후원자에게 보답할 수
있을 거라고 생각했는데, 대학은 중학교나
고등학교 시절과는 모든 것이 달랐다.
얼굴도 모르는 후원자는 청년에게 분명히 부모 이상이었다.
학교 앞 육교 계단에서 발을 헛디뎌 다리가 부러졌을 때는
어떻게 알았는지 지도교수를 통해 치료비까지 보내주었다.
얼굴도 모르는 후원자님께!
후원자님은 저에게 편지를 보내주지 않는군요. 얼굴은 보여줄 수
없어도 편지 정도는 보내줄 수 있지 않습니까?
오늘도 후원자님의 편지가 왔는지
편지함을 세 번이나 확인했어요.
아마 내일도 그럴 거예요.
야속하게도 후원자는 답장을 한 번도 보내주지 않앗다.
청년은 마치 연인에게 속삭이듯 속마음도 적어 보냈다.
결과는마찬가지였다. 후원자는 철저하게 베일에 가려진 채
학비와 책값, 용돈 등을 빠뜨리지 않고 보내주었다.
청년은 처음에 그 후원자가 자신을 무시한다고 생각했는데,
2학년이 되고 3학년, 4학년이 되면서 생각이 바뀌었다.
그럴수록 후원자를 더 존경하게 되었고,
그런 후원자 때문에 대학생활을 누구보다 성실하게 해나갔다.
그러나 4학년 2학기가 되면서 청년에게 변화가 일어났다.
졸업 후 진로를 놓고 심한 갈등을 겪기 시작한 것이다.
고등학교 졸업반 때는 대학 등록금을 마련할 길이 막막해서 방황했는데,
막상 대학교 4학년 2학기가 되자 졸업 후의 일자리 걱정 때문에
또 다른 방황 속으로 깊이 빠저들게 되었다.
전공을 살린 일자리는 하늘의 별 따기보다 어려웠다.
전공과 무관한 분야에서 일자리를 찾으려고도 했지만
적성이 맞지 않아 마음이 내키지 않았다.
청년은 한동안 잊고 지냈던 후원자에게 편지를 보냈다.
얼굴도 모르는 후원자님께!
후원자님, 정말 죄송합니다.
저는 해야 할 일을 찾지 못해 지금 방황하고 있어요.
유혹의 손짓은 너무 달콤하더군요.
저의 장래를 위해 충고의 글을 한 줄이라도 보내주시면 감사하겠습니다.
며칠 후 후원자로부터 뜻밖의 답장이 날아왔다.
무슨 일을 해야 할지 몰라 방황하고 있다면 나를 찾아오세요.
내가 있는 곳은 ○ ○ 입니다.
기숙사를 나선 청년은 시내의 어느 빌딩 앞에서 서성거렸다.
답장에 씌어 있는 주소를 확인하며 청년은 빌딩
근처의 키 작은 조립식 건물 앞에서 발걸음을 멈췄다.
충격을 받고 한순간 현기증을 느끼며 휘청거리던 청년은
구두병원이라고 씌어있는 키 작은 조립식 건물로들어갔다.
일흔은 되어 보이는 한 노인이 구두를 닦고 있었다.
이마에는 구릿빛 주름살이 깊은 밭고랑을 새겨놓고 있었다.
손등에는 구두를 수선하다가 생긴 듯한 상처 자국이 무수했다.
구두약에 절은 듯 손톱에는 새까맣게 때가 끼어 있었다.
청년이 창백해진 얼굴로 말했다.
"저, 혹시······．"
구두닦이 노인이 빙그레 웃으며 입을 열었다.
"젊은이, 어서 와요. 꽤 놀란 모양이군.
무슨 일을 해야 할지 몰라 방황하고 있다고?"
"······．"
"젊은이, 무엇을 하느냐보다 어떻게 사느냐가 훨씬 더 중요한 문제라네.
내가 자네처럼 젊었을 때 깨달았다면
더 많은 사람과 행복을 나누었을 텐데······．"
네 꿈을 펼쳐라 / 양희은
-삼근 제공-
"지혜 없는 자 같이 하지 말고 오지 지혜 있는 자 같이 하여
세월을 아끼라 때가 악하니라" (에베소서5:15-6)
인생 교과서
복은 검소함에서 생기고
덕은 겸손에서 생기며
지혜는 고요히 생각하는데서 생긴다.
근심은 욕심이 많은데서 생기고
재앙은 탐하는 마음이 많은데서 생기며
허물은 경솔하고 교만한 데서 생기고
죄악은 어질지 못하는데서 생긴다.
눈을 조심하여 남의 그릇됨을 보지 말고,
맑고 아름다움을 볼 것이며,
입을 조심하여 실없는 말을 하지 말라
착한 말 부드럽고 고운 말을
언제나 할 것이며 몸을 조심하여
나쁜 친구를 사귀지 말고
어질고 착한 이를 가까이 하라.
이익 없는 말을 실없이 하지 말고,
내게 상관없는 일을 부질없이 시비치 말라.
부모에게 효도하며,
어른을 공경하고,
덕 있는 이를 받들며,
지혜로운 이와 어리석은 이를 분별하고,
모르는 이를 너그럽게 용서하라.
순리대로 오는 것을 거절 말고,
가는 것을 잡지 말며,
일이 지나갔음에 원망하지 말라.
명한 사람도 어두운 때가 있고,
계획을 잘 세워도 기대에 어긋나는 수가 있다.
남을 손상하면 마침내
그것이 자기에 돌아오고,
세력에 의지하면 도리어 재앙이 따른다.
조심하는 것은 마음에 있고,
지키는 것은 행동에 있다.
절약하지 않음으로써 집을 망치고,
그대에게 평생을 두고 권고하나니
하찮은 일에도 조심하여
놀라워하며 두려워 할 일이다.
위엔 하늘의 거울이 임하여 있고
아래엔 땅의 신령이 살피고 있다.
밝은 곳엔 진리가 이어져 있고
어두운 곳엔 귀신이 따르고 있다.
오직 바른 것을 지키고 마음을
속이지 말지니 조심하고 또 조심하라.
위 글은 명심보감의 핵심 부분으로
성유심문에 나오는 말씀이다.
워낙 좋은 글이라 요즘에 맞게 재 해석했다.
743 S. Grandview St. L.A. CA. 90057 Tel. (213)928-2932 Pastor P.K.
Every Sunday 3:30 pm JD-class Email: peterkim123@sbcglobal.net
“그러나 너는 모든 일에 근신하여 고난을 받으며 전도인의 일을 하며 네 직무를 다하라” But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry. II Tim 4:5
Devotional to JDs,
The Kingdom of God – ( Part-2 )
하나님의 나라에 관하여 ( II )
(3)가라사대 진실로 너희에게 이르노니 너희가 돌이켜 어린아이들과 같이 되지 아니하면 결단코 천국에 들어가지 못하리라 (4)그러므로 누구든지 이 어린아이와 같이 자기를 낮추는 그이가 천국에서 큰 자니라
(3)And said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. (4)Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. Mt 18:3-4
(8)마음이 청결한 자는 복이 있나니 저희가 하나님을 볼 것임이요
(8)Blessed are the pure in heart: for they shall see God. Mt 5:8
makavrioi oiJ kaqaroi; th'/ kardiva/, o{ti aujtoi; to;n qeo;n o[yontai.
Lord Jesus Christ and the Gospel
Jesus Christ is what the gospel is all about. It is about his identity and activity as the Son of God (John 3:18), as judge of the living and the dead (2 Timothy 4:1), as the Christ (Acts 17:3), as Savior (2 Timothy 1:10), as High Priest (Hebrews 4:14), as advocate (I John 2:1), as King of kings and Lord of lords (Revelation 17:14), as the firstborn among many brothers (Romans 8:29), as friend (John 15:14-15).
It is about him as Shepherd and Overseer of our souls (1 Peter 2:25), as the Lamb of God who takes away the sin of the world (John 1:29), as our Passover sacrificed for us (1 Corinthians 5:7), as the image of the invisible God and the firstborn over all creation (Colossians 1:15), as the head of the church and the beginning and the firstborn from among the dead (verse 18), as the radiance of God's glory and the exact representation of his being (Hebrews 1:3), as the revealer of the Father (Matthew 11:27), as the way, the truth and the life (John 14:6), as the door (John 10:7).
The gospel is about Christ as the author and perfecter of our faith (Hebrews 12:2), as the ruler of the creation of God (Revelation 3:14), the First and the Last, the Beginning and the End (Revelation 22:13), as the Branch (Jeremiah 23:5), as the chief cornerstone (1 Peter 2:6), as the power of God and the wisdom of God (1 Corinthians 1:24), as the desired of all nations (Haggai 2:7). It is about Christ the faithful and true witness (Revelation 3:14), the heir of all things (Hebrews 1:2), the light of the world (John 8:12), the living bread (John 6:51), the Root of Jesse (Isaiah 11:10), our salvation (Luke 2:30), the sun of righteousness (Malachi 4:2), the Word of life (1 John 1:1), declared with power to be the Son of God by his resurrection from the dead (Romans 1:4).
Paul wrote, “For no one can lay any foundation other than the one already laid, which is Jesus Christ” (1 Corinthians 3:11). Jesus Christ is the heart and core, the central theme, the foundation of the gospel. One cannot preach anything else and be consistent with the Bible. Jesus told the leaders of the Jews: “You diligently study the Scriptures because you think that by them you possess eternal life. These are the Scriptures that testify about me, yet you refuse to come to me to have life” (John 5:39-40).
"Repent, for the kingdom of God is at hand." John the Baptist and Jesus proclaimed the nearness of God’s kingdom (Matthew 3:2; 4:17; Mark 1:15). A literal translation is "has come near." The long-awaited rule of God was near. This message was called the gospel, the good news. Thousands were eager to hear and respond to this message of John and Jesus.
Metaphors such as salvation and family of God—just as much as kingdom—are legitimate although partial descriptions of God’s plan for us. Christ’s gospel can be called the gospel of the kingdom, gospel of salvation, gospel of grace, gospel of God, gospel of eternal life, etc. The gospel is an announcement that we can live with God forever, and it includes information about this is possible—through Jesus Christ our Savior.
[마 6:33-마 6:33]
(33)너희는 먼저 그의 나라와 그의 의를 구하라 그리하면 이 모든 것을 너희에게 더하시리라
(33)But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. Mt 6:33
(33) Mas buscad primeramente el reino de Dios y su justicia, y todas estas cosas os ser~n a=adidas.
zhtei'te de; prw'ton th;n basileivan tou' qeou' kai; th;n dikaiosuvnhn aujtou' kai; tau'ta pavnta prosteqhvsetai uJmi'n
When Jesus talked about the kingdom, he didn’t emphasize its physical blessings or clarify its chronology. He focused instead on what people should do to be part of it. Tax collectors and prostitutes enter the kingdom of God, Jesus said (Matthew 21:31),
[마 21:31-마 21:32]
(31)그 둘 중에 누가 아비의 뜻대로 하였느뇨 가로되 둘째 아들이니이다 예수께서 저희에게 이르시되 내가 진실로 너희에게 이르노니 세리들과 창기들이 너희보다 먼저 하나님의 나라에 들어가리라 (32)요한이 의의 도로 너희에게 왔거늘 너희는 저를 믿지 아니하였으되 세리와 창기는 믿었으며 너희는 이것을 보고도 종시 뉘우쳐 믿지 아니하였도다
(31)"Which of the two did the will of his father?" They *said, "The latter." Jesus *said to them, "Truly I say to you that the tax-gatherers and harlots will get into the kingdom of God before you. (32)"For John came to you in the way of righteousness and you did not believe him; but the tax-gatherers and harlots did believe him; and you, seeing this, did not even feel remorse afterward so as to believe him. Mt 21:31-32
and they do it by believing the gospel (verse 32) and by doing what the Father wants (verses 28-31). We enter the kingdom functionally when we respond to God with faith and allegiance.
In Mark 10, a man wanted to inherit eternal life, and Jesus said he should keep the commandments (Mark 10:17-19). Jesus added another command: He told him to give up all his possessions for the heavenly treasure (verse 21). Jesus commented to the disciples, "How hard it is for the rich to enter the kingdom of God!" (verse 23). The disciples asked, "Who then can be saved?" (verse 26).
In this passage, and in its parallel in Luke 18:18-30, we see several phrases used to indicate the same thing: receive the kingdom, inherit eternal life, have treasure in heaven, enter the kingdom, be saved. When Jesus said, "follow me" (verse 21), he was using another phrase to indicate the same thing: We enter the kingdom by orienting our life to Jesus.
In Luke 12:31-34, Jesus indicates that several phrases are similar: seeking the kingdom, being given the kingdom, having a heavenly treasure, giving up trust in physical possessions. We seek God’s kingdom by responding to what Jesus taught. In Luke 21:28, 30, the kingdom is parallel to redemption. In Acts 20:21, 24-25, 32, we learn that Paul preached the gospel of the kingdom, and he preached the gospel of God’s grace, repentance and faith.
Parables of the Kingdom: Matthew 13
하나님 나라와 비유 (마태 13)
Jesus often preached about the kingdom of God—but what did he say about it? Did he describe peace and prosperity, health and wealth, law and order? Did he get into details of governmental organization?
No, we do not need to know those things. The most important thing we need to know about the kingdom is how we get there in the first place—and when Jesus described the kingdom, that is what he talked about.
To illustrate that, let's look at Matthew 13, the largest collection of kingdom parables. Several times Jesus said, "The kingdom of God is like..." and then he would tell a story. We know many of these parables, but they contain a few surprises for us.
Parable of the sower (씨뿌리는자의 비유)
"A farmer went out to sow his seed. As he was scattering the seed, some fell along the path, and the birds came and ate it up. Some fell on rocky places, where it did not have much soil. It sprang up quickly, because the soil was shallow. But when the sun came up, the plants were scorched, and they withered because they had no root. Other seed fell among thorns, which grew up and choked the plants. Still other seed fell on good soil, where it produced a crop—a hundred, sixty or thirty times what was sown" (Matt. 13:3-9).
The story is easy to understand. We can picture a man scattering wheat, and we understand about birds, thistles and sunshine. But Jesus had a spiritual purpose in this story, and the disciples found it puzzling. So they asked Jesus, "Why do you speak to the people in parables?" (v. 10).
Jesus told them that it was not yet time for people to understand the "secrets of the kingdom of heaven" (v. 11). They were not spiritually responsive (vs. 13-15), and so Jesus was not giving them more than they could handle. But Jesus taught his disciples the spiritual significance of the story—and they have published it for us.
"When anyone hears the message about the kingdom and does not understand it, the evil one comes and snatches away what was sown in his heart. This is the seed sown along the path" (v. 19). When we preach the gospel, Jesus says, some people do not understand it. That's just the way it is in this world. Don't get upset if people think you are talking nonsense.
"The one who received the seed that fell on rocky places is the man who hears the word and at once receives it with joy. But since he has no root, he lasts only a short time. When trouble or persecution comes because of the word, he quickly falls away" (vs. 20-21). Some people like the gospel as a novelty. But then they get bored with it, and when it doesn't solve their problems, they quit. So when we share the gospel, some of the people who respond will eventually fall away. Don't be surprised; that's just the way some people are.
"The one who received the seed that fell among the thorns is the man who hears the word, but the worries of this life and the deceitfulness of wealth choke it, making it unfruitful" (v. 22). People do not have to be rich to be deceived by riches. All sorts of people can be distracted by the worries of this world, and some drop out for that reason. They are more worried about this world than they are about eternity.
"But the one who received the seed that fell on good soil is the man who hears the word and understands it. He produces a crop, yielding a hundred, sixty or thirty times what was sown" (v. 23).
Jesus wants us to be this kind of person. Seeds don't have a choice as to what kind of soil they fall on, but we have a choice as to what kind of soil we will be for the seed. We can choose to respond to the gospel. When trials come, we can choose to stick with the gospel, or to fall away. When life gets boring or worrisome, we can choose whether to bear fruit for the kingdom. That's the kind of message Jesus gives us.
Parable of wheat and tares(알곡과 가라지의 비유)
"The kingdom of heaven is like a man who sowed good seed in his field. But while everyone was sleeping, his enemy came and sowed weeds among the wheat, and went away. When the wheat sprouted and formed heads, then the weeds also appeared. The owner's servants came to him and said, `Sir, didn't you sow good seed in your field? Where then did the weeds come from?'
" `An enemy did this,' he replied. The servants asked him, `Do you want us to go and pull them up?' `No,' he answered, `because while you are pulling the weeds, you may root up the wheat with them. Let both grow together until the harvest. At that time I will tell the harvesters: First collect the weeds and tie them in bundles to be burned; then gather the wheat and bring it into my barn.' "
Jesus explains the parable for us in verses 37-43. The good seeds are the disciples, spread by Jesus throughout the world. The weeds are bad people, spread by the devil. The bad people are mixed in with the good, and this is what the kingdom of God is like. God allows this; it is part of his plan. Jesus is describing a world in which Satan is active—the age we live in today. The kingdom of God is growing now, and God is waiting to see which plants will bear fruit. Don't be too hasty, he tells his servants. Wait and see.
In farming, weeds don't produce grain. But when it comes to the gospel, fruitless folks can be changed. What looks like a weed one day may begin bearing fruit another day. It depends on each person's choice, and the kingdom of God gives people time to choose. But this will not go on forever. There will come a judgment, when the weeds will be removed from the kingdom (v. 41). God lets good and bad grow together, but he doesn't want the bad to stay bad. He wants them to change, and he will keep only the good.
Parable of growth (하나님 나라의 확장 비유)
"The kingdom of heaven is like a mustard seed, which a man took and planted in his field. Though it is the smallest of all your seeds, yet when it grows, it is the largest of garden plants and becomes a tree, so that the birds of the air come and perch in its branches" (vs. 31-32).
Jesus is not describing a kingdom that arrives in a blaze of glory—he is describing a kingdom that begins very small. This is not what the Jews expected, but this is the kingdom that Jesus said was near. The kingdom is a story about gradual growth. (See Mark 4:26-29.)
Hidden treasures (감추인 보화의 비유)
"The kingdom of heaven is like treasure hidden in a field. When a man found it, he hid it again, and then in his joy went and sold all he had and bought that field. Again, the kingdom of heaven is like a merchant looking for fine pearls. When he found one of great value, he went away and sold everything he had and bought it" (vs. 44-46).
The traditional interpretation of these parables is that when we hear the message of the kingdom, we should be so full of joy that we are willing to give up everything else in order to obtain salvation. But Ray Stedman points out that we can never "buy" the kingdom. Rather, in these parables (like the other parables in this chapter), Jesus is the main character. He is the one who sees hidden treasure in his people (the field), and gives everything he has to purchase the prize. The value may not be evident right now, but it is there.
Good fish, bad fish(좋은 물고기와 나쁜 물고기의 비유)
"Once again, the kingdom of heaven is like a net that was let down into the lake and caught all kinds of fish. When it was full, the fishermen pulled it up on the shore. Then they sat down and collected the good fish in baskets, but threw the bad away. This is how it will be at the end of the age. The angels will come and separate the wicked from the righteous and throw them into the fiery furnace, where there will be weeping and gnashing of teeth" (vs. 47-50).
The kingdom of God captures both good and bad people. The message is given to both. They live together and are given a chance to change and grow. Eventually the time comes when judgment is made, and God keeps the good. He loves the bad, he seeks the bad, he wants the bad, but he does not want them to stay bad. But some people choose to stay bad. God gives each person time (2 Pet. 3:9), but for each person, time eventually runs out. That is what the kingdom of God is like.
These parables end with the day of judgment. When Jesus described the kingdom, he did not describe the world after his return. No, he described the world in this age, the age in which we hear the gospel, choose to respond, and choose to be faithful.
When we hear the gospel, we should respond. Though trials come our way, we need to keep our eyes on the goal. Though this life has its worries, we should not let them distract us. Through faith, we enter the kingdom of God, and through faithfulness, we stay in the kingdom of God, and through faith, we bear fruit for the kingdom.
More Parables of the Kingdom
Matthew 13 is the largest collection of parables that are specifically said to be about the kingdom of God. But Matthew has five additional parables describing the kingdom of God, and Mark has another. A brief analysis of these parables will show that Jesus did not describe the kingdom as an ideal age after his return. Rather, he described the kingdom as an age leading up to the final judgment.
The growing seed "This is what the kingdom of God is like. A man scatters seed on the ground. Night and day, whether he sleeps or gets up, the seed sprouts and grows, though he does not know how. All by itself the soil produces grain—first the stalk, then the head, then the full kernel in the head. As soon as the grain is ripe, he puts the sickle to it, because the harvest has come" (Mark 4:26-29).
This parable, like the parable of the mustard seed and the parable of yeast in the dough, is a story of growth. The kingdom of God involves a process of growth—a growth that occurs whether or not humans understand the way it works. The gospel produces its fruit in people's lives, and then comes the harvest—the judgment.
The unmerciful servant "The kingdom of heaven is like a king who wanted to settle accounts with his servants. As he began the settlement, a man who owed him ten thousand talents was brought to him. Since he was not able to pay, the master ordered that he and his wife and his children and all that he had be sold to repay the debt. The servant fell on his knees before him. `Be patient with me,' he begged, `and I will pay back everything.' The servant's master took pity on him, canceled the debt and let him go.
"But when that servant went out, he found one of his fellow servants who owed him a hundred denarii. He grabbed him and began to choke him. `Pay back what you owe me!' he demanded. His fellow servant fell to his knees and begged him, `Be patient with me, and I will pay you back.' But he refused. Instead, he went off and had the man thrown into prison until he could pay the debt.
"When the other servants saw what had happened, they were greatly distressed and went and told their master everything that had happened. Then the master called the servant in. `You wicked servant,' he said, `I canceled all that debt of yours because you begged me to. Shouldn't you have had mercy on your fellow servant just as I had on you?' In anger his master turned him over to the jailers to be tortured, until he should pay back all he owed. This is how my heavenly Father will treat each of you unless you forgive your brother from your heart" (Matt. 18:23-35).
The kingdom of God involves a time in which people are forgiven, and are likewise expected to be forgiving toward one another. The amount we owe God, so to speak, is a thousand times greater than whatever anyone might owe to us. Since he has been merciful toward us, we are to be merciful to others.
We will not experience the forgiveness of God unless we are forgiving toward others. This describes life in this age, not our situation after Christ's return. The kingdom of God includes a demand that we forgive one another.
Note that some of the detail is exaggeration. God does not torture people in an effort to make them repay what they owe. No amount of suffering could possibly pay off our transgressions against God. This detail is a rhetorical device, used to emphasize the importance of responding to God's grace; it is not a commentary on the purpose of hell.
The vineyard workers "The kingdom of heaven is like a landowner who went out early in the morning to hire men to work in his vineyard. He agreed to pay them a denarius for the day and sent them into his vineyard.
"About the third hour he went out and saw others standing in the marketplace doing nothing. He told them, `You also go and work in my vineyard, and I will pay you whatever is right.' So they went.
"He went out again about the sixth hour and the ninth hour and did the same thing. About the eleventh hour he went out and found still others standing around. He asked them, `Why have you been standing here all day long doing nothing?' 'Because no one has hired us,' they answered. "He said to them, `You also go and work in my vineyard.'
"When evening came, the owner of the vineyard said to his foreman, `Call the workers and pay them their wages, beginning with the last ones hired and going on to the first.'
"The workers who were hired about the eleventh hour came and each received a denarius. So when those came who were hired first, they expected to receive more. But each one of them also received a denarius. When they received it, they began to grumble against the landowner. `These men who were hired last worked only one hour,' they said, `and you have made them equal to us who have borne the burden of the work and the heat of the day.'
"But he answered one of them, `Friend, I am not being unfair to you. Didn't you agree to work for a denarius? Take your pay and go. I want to give the man who was hired last the same as I gave you. Don't I have the right to do what I want with my own money? Or are you envious because I am generous?' So the last will be first, and the first will be last" (Matt. 20:1-16).
The kingdom of heaven is an age in which we work before we are rewarded. Some work much, and others work only a little, but all are paid. This does not mean that we earn our salvation, of course; work simply provides the setting of the parable. The point is that God is generous, and he is so generous that it troubles some people.
If Jesus were describing the world after his return, the parable would not be very relevant to his audience, nor to us. The work he describes as part of the kingdom is the work we are doing now, in this age, and the grace that some people complain about is grace that can be seen in this age. Some people work long and hard to do God's will, and others work less, but in one respect the Master treats them all the same: He forgives them, whether their debt is large or small.
This parable presents us with two questions: 1) Do we think that God is too liberal? 2) Are we willing to work hard, even if others get paid the same amount for working less? – certainly Oh, Yes.
The wedding clothes "The kingdom of heaven is like a king who prepared a wedding banquet for his son. He sent his servants to those who had been invited to the banquet to tell them to come, but they refused to come. Then he sent some more servants and said, `Tell those who have been invited that I have prepared my dinner: My oxen and fattened cattle have been butchered, and everything is ready. Come to the wedding banquet.'
"But they paid no attention and went off—one to his field, another to his business. The rest seized his servants, mistreated them and killed them. The king was enraged. He sent his army and destroyed those murderers and burned their city.
"Then he said to his servants, `The wedding banquet is ready, but those I invited did not deserve to come. Go to the street corners and invite to the banquet anyone you find.' So the servants went out into the streets and gathered all the people they could find, both good and bad, and the wedding hall was filled with guests.
"But when the king came in to see the guests, he noticed a man there who was not wearing wedding clothes. `Friend,' he asked, `how did you get in here without wedding clothes?' The man was speechless. "Then the king told the attendants, `Tie him hand and foot, and throw him outside, into the darkness, where there will be weeping and gnashing of teeth.' "For many are invited, but few are chosen" (Matt. 22:2-14).
Here Jesus compares the kingdom of God to a wedding banquet—not the banquet itself, but to the invitations. Jesus is not talking about what it will be like when we get there, but rather how we get there in the first place. The original invitees are the unbelieving Jews, but they ignored the message and persecuted the messengers.
God then invites everyone else, both good and bad, and that includes us. But God does not want bad people to stay bad. Eventually a day of judgment will come, when we will need to be clothed in the righteousness of Christ. The main point of the parable—what people need to know about the kingdom of God—is that it is now inviting everyone in.
The wise and foolish virgins "At that time [the return of Christ] the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. Five of them were foolish and five were wise. The foolish ones took their lamps but did not take any oil with them. The wise, however, took oil in jars along with their lamps.
"The bridegroom was a long time in coming, and they all became drowsy and fell asleep. At midnight the cry rang out: `Here's the bridegroom! Come out to meet him!' Then all the virgins woke up and trimmed their lamps. The foolish ones said to the wise, `Give us some of your oil; our lamps are going out.' `No,' they replied, `there may not be enough for both us and you. Instead, go to those who sell oil and buy some for yourselves.'
"But while they were on their way to buy the oil, the bridegroom arrived. The virgins who were ready went in with him to the wedding banquet. And the door was shut. Later the others also came. `Sir! Sir!' they said. `Open the door for us!' But he replied, `I tell you the truth, I don't know you.' Therefore keep watch, because you do not know the day or the hour" (Matt. 25:1-13).
Jesus is talking about the day that the master will return (Matt. 24:50), and he is saying that the kingdom will then be like a wedding for which some people will be unprepared. Not everyone who wants to attend will be permitted to.
Jesus' point is not to make a prediction, but to encourage his disciples to be wise, to be prepared, to be always ready. The parable about the future is really an exhortation for today. Jesus does not say here what the oil represents, or how we "buy" more, or how we can be prepared. The point is simply that we need to be prepared.
The talents "Again, it [the kingdom of God] will be like a man going on a journey, who called his servants and entrusted his property to them. To one he gave five talents of money, to another two talents, and to another one talent, each according to his ability. Then he went on his journey.
"The man who had received the five talents went at once and put his money to work and gained five more. So also, the one with the two talents gained two more. But the man who had received the one talent went off, dug a hole in the ground and hid his master's money.
"After a long time the master of those servants returned and settled accounts with them. The man who had received the five talents brought the other five. `Master,' he said, `you entrusted me with five talents. See, I have gained five more.' His master replied, `Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master's happiness!'
"The man with the two talents also came. `Master,' he said, `you entrusted me with two talents; see, I have gained two more.' His master replied, `Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master's happiness!'
"Then the man who had received the one talent came. `Master,' he said, `I knew that you are a hard man, harvesting where you have not sown and gathering where you have not scattered seed. So I was afraid and went out and hid your talent in the ground. See, here is what belongs to you.'
"His master replied, `You wicked, lazy servant! So you knew that I harvest where I have not sown and gather where I have not scattered seed? Well then, you should have put my money on deposit with the bankers, so that when I returned I would have received it back with interest.
"`Take the talent from him and give it to the one who has the ten talents. For everyone who has will be given more, and he will have an abundance. Whoever does not have, even what he has will be taken from him. And throw that worthless servant outside, into the darkness, where there will be weeping and gnashing of teeth'" (Matt. 25:14-30).
When Christ returns, the kingdom of God will be like the return of a wealthy landowner. Faithful servants will be rewarded; fearful and lazy servants will be punished. Again, the real focus is more on the present than it is on the future. Jesus told the parable because it is relevant to the way we live now. Some will work hard and bear much fruit; others will bear less fruit, but both will be rewarded generously, and both will share in the master's happiness.
Jesus wants us to work. He does not want us to think that he is hard, or that he makes unreasonable demands. We do not need to be afraid, or to use that as an excuse for doing nothing. Rather, we are to grow—at least a little, hopefully more. Jesus wants us to be about our Father's business. He doesn't always spell out exactly how we are to work, but he wants us to at least make an effort, to try while we can. Because eventually the day of reckoning will come.
Conclusion
The kingdom of God is both now and future. It is now in a stage of growth, in which we are given grace, and given opportunity to grow. We are expected to be forgiving, to be working, and to be ready. For the time will come when the kingdom will be like a harvest, when accounts will be paid, when decisions will be made as to who is in and who is not.
(딤전 1:5) 경계의 목적은 청결한 마음과 선한 양심과 거짓이 없는 믿음으로 나는 사랑이거늘 (딤전 1:19) 믿음과 착한 양심을 가지라 어떤 이들이 이 양심을 버렸고 그 믿음에 관하여는 파선하였느니라…(딤전 3:9)깨끗한 양심에 믿음의 비밀을 가진 자라야 할지니라
Los Angeles 지역 2010년 – 8월 주요 중보 기도 List
El Shaddai 엘샤다이 기도 – L.A.지역
2010년 8월
제목
I
California 지역의 영권에 – 성령님의 능력으로 - 미가엘 군대의 엘샤다이 승리를 위해
- 영적 Warrior, Watchman, (A)Waker, Winner 예수 이름으로
II
신랑 예수 맞이하는 – 신부의 단장(Adornment)과 신부의 무장(Full Armor)
Glorious, Pure, Holy, & Blameless bride 와
성령의 검(말씀) 과 성령의 도고와 간구 기도
III
그리스도의 장성한 분량 ( Full maturity of Christ-likeness) 형상 –
인격 - 거룩, 진리, 사랑, 겸손 충만;
훈련 - 절대 순종, 절대 믿음, 절대 인내, 절대 겸손
IV
섬기는 교회와 가정에 – 회개의 열매, 성령의 –사랑, 기쁨, 평강-의 열매,
전도와 제자 삼음의 열매 – 첫째는 사랑 - First Love in Christ
V **
California 연방 고등 법원에서 Proposition 8이 다시 승리하여 –결혼의 신성회복
- 결혼은 오직 한 남성과 한 여성으로 정의 된다 (No Gay-lesbians)
VI **
오는 Nov 2, 2010 중간 선거에서 7명의 성서 중심의(R) 연방하원과 11명 이상의 연방상원(R)이 선출 되어 - 향후 Verichip 및 Death Panels등에 수정 법으로 chip으로 부터 성도와 자녀들를 보호 하도록 (**HR경우 – 219-212하원; 60-39상원 통과)
VII
Jesus Cross 2010 Marching -
9월 14일(화) –Elijah & 7000, NYC 9월 18일(토) – Elijah & 7000, DC-MD
9월 22일(수) –Elijah & 7000, L.A. Hollywood - 엘리야와 7000 십자가 대행진
VIII
Gloria 평화 성악단과 김대웅 목사님 의 성령 충만과 강건함을 위해
선교기도
- 김수정 캄보디아 선교사
- 박철현 말레시아 선교사
- 인관일 미얀마 선교사
- 최재관 코스타리카 선교사 외
-
출타 중이신 - 윤권사님 – 암수술후 회복과 더욱 강건하시도록
성령 충만과 건강 - 7순-8순의 권사님들 – 백권사님, 이권사님, 고권사님, 장권사님,
임권사님 외
헐리웃 사역 & Homeless사역과 소피아 박 목사님 –
횃불 기도원과 영적 부흥 과 전인 치유 등
Bless the Lord O my soul
찬양하라 내 영혼아
1. 2.
Bless the Lord O my soul, Praise the Lord O my soul,
Bless the Lord O my soul, Praise the Lord O my soul,
and all that is within me, and all that is within me,
Bless His Ho__ly Name. Praise His Ho__ly Name.
예수 이름으로
In the Name of Jesus, In the name of Jesus,
We have the victory,
In the Name of Jesus, In the name of Jesus,
Demons will have to flee,
When we sta_nd on the name of Jesus,
Tell me who can sta_nd before us,
When we sta_nd on the name of Jesus,
We have the Victory!
좋으신 하나님
God is so good, God is so good,
God is so good, He’s so good to me!
주님 뜻 대로 살기로 했네
I have decided to follow Jesus,
I have decided to follow Jesus,
I have decided to follow Jesus,
No turning back, No turning back.
(말 2:7) 대저 제사장의 입술은 지식을 지켜야 하겠고 사람들이 그 입에서 율법을 구하게 되어야 할 것이니 제사장은 만군의 여호와의 사자가 됨이어늘 (대상 11:9) 만군의 여호와께서 함께 계시니 다윗이 점점 강성하여 가니라
Jesus Cross 2010 Marching -Participants Form in NYC, DC, & L.A.
21세기 십자가 대행진 참가 Form
Why do we stand up for the Cross of Christ ?
by Pastor John Seo(DC), H B Kim, Y H Kim(NYC), Dr. C S Choi(L.A.),
& Dr. Paul Kim; Key Pyon; Sophia Park; Richard Gibson; Peter Kim
4AAAA – Objective for the Revival of America 2010 again
[고전 1:18-고전 1:18]
(18)십자가의 도가 멸망하는 자들에게는 미련한 것이요 구원을 얻는 우리에게는 하나님의 능력이라
(18)For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. I Cor 1:18
[롬 14:18-롬 14:18]
(18)이로써 그리스도를 섬기는 자는 하나님께 기뻐하심을 받으며 사람에게도 칭찬을 받느니라
(18)For he that in these things serveth Christ is acceptable to God, and approved of men.
(18) Porque el que en esto sirve ~ Cristo, agrada ~ Dios, y es acepto ~ los hombres.
Hereby the followings are the participants’ form in New York City, Washington, DC, and Los Angeles in Jesus Cross 2010 Marching.
Please pray for it, and set a time for the Rally date in each city in coming September, 2010 and fill the participants form to join for the sake of the Cross of Christ which is the Power of God unto the Saved by His grace.
(아래의 십자가 대행진form을 동료 성도들과 교회와 합력하시어E-mail로나 전화로나 NYC, DC, & L.A. 지역도시 목사님들께 연락 하여주시기 바랍니다)
1. JESUS CROSS MARCHING in NYC – September 14(Tue), 2010
10:00am - 14:00pm – Manhattan Time Square Surroundings, NY.
Contact – Pastor H. B. Kim(646)270-9037; Y.H. Kim(914)393-1450.
2. JC Marching – in Washington, DC – September 18(Sat), 2020
10:00am -14:00pm – from Baltimore harbor front to DC.
Contact – Pastor John Seo(240)506-9399; Philip Ahn(443)802-2360.
3. JC Marching – in Los Angeles, Hollywood – Sept 22(Wed), 2010
10:00am -14:00pm – Hollywood Kodak Theater Surroundings, L.A.
Contact – Pastor C S Choi(213)435-1213; Sophia Park(310)594-0333.
NAME
Telephone Number
E-mail address
Church
The Kingdom of God
(마 6:33) 너희는 먼저 그의 나라와 그의 의를 구하라 그리하면 이 모든 것을 너희에게 더하시리라
(마 12:28) 그러나 내가 하나님의 성령을 힘입어 귀신을 쫓아내는 것이면 하나님의 나라가 이미 너희에게 임하였느니라
(마 13:43) 그 때에 의인들은 자기 아버지 나라에서 해와 같이 빛나리라 귀 있는 자는 들으라
(마 21:43) 그러므로 내가 너희에게 이르노니 하나님의 나라를 너희는 빼앗기고 그 나라의 열매 맺는 백성이 받으리라
(막 1:15) 가라사대 때가 찼고 하나님 나라가 가까왔으니 회개하고 복음을 믿으라 하시더라
(막 9:47) 만일 네 눈이 너를 범죄케 하거든 빼어 버리라 한 눈으로 하나님의 나라에 들어가는 것이 두 눈을 가지고 지옥에 던지우는 것보다 나으니라
(막 10:15) 내가 진실로 너희에게 이르노니 누구든지 하나님의 나라를 어린아이와 같이 받들지 않는 자는 결단코 들어가지 못하리라 하시고
(막 10:25) 약대가 바늘귀로 나가는 것이 부자가 하나님의 나라에 들어가는 것보다 쉬우니라 하신대
(눅 4:43) 예수께서 이르시되 내가 다른 동네에서도 하나님의 나라 복음을 전하여야 하리니 나는 이 일로 보내심을 입었노라 하시고
(눅 6:20) 예수께서 눈을 들어 제자들을 보시고 가라사대 가난한 자는 복이 있나니 하나님의 나라가 너희 것임이요
(눅 9:2) 하나님의 나라를 전파하며 앓는 자를 고치게 하려고 내어 보내시며
(눅 9:11) 무리가 알고 따라왔거늘 예수께서 저희를 영접하사 하나님 나라의 일을 이야기하시며 병 고칠 자들은 고치시더라
(눅 9:62) 예수께서 이르시되 손에 쟁기를 잡고 뒤를 돌아보는 자는 하나님의 나라에 합당치 아니하니라 하시니라
(눅 10:9) 거기 있는 병자들을 고치고 또 말하기를 하나님의 나라가 너희에게 가까이 왔다 하라
(눅 11:20) 그러나 내가 만일 하나님의 손을 힘입어 귀신을 쫓아내는 것이면 하나님의 나라가 이미 너희에게 임하였느니라
(눅 12:31) 오직 너희는 그의 나라를 구하라 그리하면 이런 것을 너희에게 더하시리라
(눅 12:32) 적은 무리여 무서워 말라 너희 아버지께서 그 나라를 너희에게 주시기를 기뻐하시느니라
(눅 13:28) 너희가 아브라함과 이삭과 야곱과 모든 선지자는 하나님 나라에 있고 오직 너희는 밖에 쫓겨난 것을 볼 때에 거기서 슬피 울며 이를 갊이 있으리라
(눅 13:29) 사람들이 동서 남북으로부터 와서 하나님의 나라 잔치에 참석하리니
(눅 14:15) 함께 먹는 사람 중에 하나가 이 말을 듣고 이르되 무릇 하나님의 나라에서 떡을 먹는 자는 복되도다 하니
(눅 17:20) 바리새인들이 하나님의 나라가 어느 때에 임하나이까 묻거늘 예수께서 대답하여 가라사대 하나님의 나라는 볼 수 있게 임하는 것이 아니요
(눅 17:21) 또 여기 있다 저기 있다고도 못하리니 하나님의 나라는 너희 안에 있느니라
(눅 18:16) 예수께서 그 어린아이들을 불러 가까이 하시고 이르시되 어린아이들이 내게 오는 것을 용납하고 금하지 말라 하나님의 나라가 이런 자의 것이니라
(눅 18:29) 이르시되 내가 진실로 너희에게 이르노니 하나님의 나라를 위하여 집이나 아내나 형제나 부모나 자녀를 버린 자는
(눅 22:29) 내 아버지께서 나라를 내게 맡기신 것같이 나도 너희에게 맡겨
(눅 22:30) 너희로 내 나라에 있어 내 상에서 먹고 마시며 또는 보좌에 앉아 이스라엘 열두 지파를 다스리게 하려 하노라
(요 3:3) 예수께서 대답하여 가라사대 진실로 진실로 네게 이르노니 사람이 거듭나지 아니하면 하나님 나라를 볼 수 없느니라
(요 3:5) 예수께서 대답하시되 진실로 진실로 네게 이르노니 사람이 물과 성령으로 나지 아니하면 하나님 나라에 들어갈 수 없느니라
(행 1:3) 해받으신 후에 또한 저희에게 확실한 많은 증거로 친히 사심을 나타내사 사십 일 동안 저희에게 보이시며 하나님 나라의 일을 말씀하시니라
(행 8:12) 빌립이 하나님 나라와 및 예수 그리스도의 이름에 관하여 전도함을 저희가 믿고 남녀가 다 세례를 받으니
(행 14:22) 제자들의 마음을 굳게 하여 이 믿음에 거하라 권하고 또 우리가 하나님 나라에 들어가려면 많은 환난을 겪어야 할 것이라 하고
(행 19:8) 바울이 회당에 들어가 석 달 동안을 담대히 하나님 나라에 대하여 강론하며 권면하되
(행 20:25) 보라 내가 너희 중에 왕래하며 하나님 나라를 전파하였으나 지금은 너희가 다 내 얼굴을 다시 보지 못할 줄 아노라
(행 28:23) 저희가 일자를 정하고 그의 우거하는 집에 많이 오니 바울이 아침부터 저녁까지 강론하여 하나님 나라를 증거하고 모세의 율법과 선지자의 말을 가지고 예수의 일로 권하더라
(행 28:31) 담대히 하나님 나라를 전파하며 주 예수 그리스도께 관한 것을 가르치되 금하는 사람이 없었더라
(롬 14:17) 하나님의 나라는 먹는 것과 마시는 것이 아니요 오직 성령 안에서 의와 평강과 희락이라
(고전 4:20) 하나님의 나라는 말에 있지 아니하고 오직 능력에 있음이라
(고전 6:9) 불의한 자가 하나님의 나라를 유업으로 받지 못할 줄을 알지 못하느냐 미혹을 받지 말라 음란하는 자나 우상 숭배하는 자나 간음하는 자나 탐색하는 자나 남색하는 자나
(고전 6:10) 도적이나 탐람하는 자나 술 취하는 자나 후욕하는 자나 토색하는 자들은 하나님의 나라를 유업으로 받지 못하리라
(고전 15:24) 그 후에는 나중이니 저가 모든 정사와 모든 권세와 능력을 멸하시고 나라를 아버지 하나님께 바칠 때라
(고전 15:50) 형제들아 내가 이것을 말하노니 혈과 육은 하나님 나라를 유업으로 받을 수 없고 또한 썩은 것은 썩지 아니한 것을 유업으로 받지 못하느니라
(갈 5:21) 투기와 술 취함과 방탕함과 또 그와 같은 것들이라 전에 너희에게 경계한 것같이 경계하노니 이런 일을 하는 자들은 하나님의 나라를 유업으로 받지 못할 것이요
(엡 5:5) 너희도 이것을 정녕히 알거니와 음행하는 자나 더러운 자나 탐하는 자 곧 우상 숭배자는 다 그리스도와 하나님 나라에서 기업을 얻지 못하리니
(골 1:13) 그가 우리를 흑암의 권세에서 건져내사 그의 사랑의 아들의 나라로 옮기셨으니
(살전 2:12) 이는 너희를 부르사 자기 나라와 영광에 이르게 하시는 하나님께 합당히 행하게 하려 함이니라
(살후 1:5) 이는 하나님의 공의로운 심판의 표요 너희로 하여금 하나님의 나라에 합당한 자로 여기심을 얻게 하려 함이니 그 나라를 위하여 너희가 또한 고난을 받으리니
(딤후 4:1) 하나님 앞과 산 자와 죽은 자를 심판하실 그리스도 예수 앞에서 그의 나타나실 것과 그의 나라를 두고 엄히 명하노니
(히 1:8) 아들에 관하여는 하나님이여 주의 보좌가 영영하며 주의 나라의 홀은 공평한 홀이니이다
(히 8:11) 또 각각 자기 나라 사람과 각각 자기 형제를 가르쳐 이르기를 주를 알라 하지 아니할 것은 저희가 작은 자로부터 큰 자까지 다 나를 앎이니라
(히 12:28) 그러므로 우리가 진동치 못할 나라를 받았은즉 은혜를 받자 이로 말미암아 경건함과 두려움으로 하나님을 기쁘시게 섬길지니
(벧전 2:9) 오직 너희는 택하신 족속이요 왕 같은 제사장들이요 거룩한 나라요 그의 소유된 백성이니 이는 너희를 어두운 데서 불러 내어 그의 기이한 빛에 들어가게 하신 자의 아름다운 덕을 선전하게 하려 하심이라
(벧후 1:11) 이같이 하면 우리 주 곧 구주 예수 그리스도의 영원한 나라에 들어감을 넉넉히 너희에게 주시리라
(계 1:6) 그 아버지 하나님을 위하여 우리를 나라와 제사장으로 삼으신 그에게 영광과 능력이 세세토록 있기를 원하노라 아멘
(계 1:9) 나 요한은 너희 형제요 예수의 환난과 나라와 참음에 동참하는 자라 하나님의 말씀과 예수의 증거를 인하여 밧모라 하는 섬에 있었더니
(계 5:9) 새 노래를 노래하여 가로되 책을 가지시고 그 인봉을 떼기에 합당하시도다 일찍 죽임을 당하사 각 족속과 방언과 백성과 나라 가운데서 사람들을 피로 사서 하나님께 드리시고
(계 5:10) 저희로 우리 하나님 앞에서 나라와 제사장을 삼으셨으니 저희가 땅에서 왕 노릇 하리로다 하더라
(계 7:9) 이 일 후에 내가 보니 각 나라와 족속과 백성과 방언에서 아무라도 능히 셀 수 없는 큰 무리가 흰 옷을 입고 손에 종려가지를 들고 보좌 앞과 어린 양 앞에 서서
(계 10:11) 저가 내게 말하기를 네가 많은 백성과 나라와 방언과 임금에게 다시 예언하여야 하리라 하더라
(계 11:15) 일곱째 천사가 나팔을 불매 하늘에 큰 음성들이 나서 가로되 세상 나라가 우리 주와 그 그리스도의 나라가 되어 그가 세세토록 왕 노릇 하시리로다 하니
(계 12:10) 내가 또 들으니 하늘에 큰 음성이 있어 가로되 이제 우리 하나님의 구원과 능력과 나라와 또 그의 그리스도의 권세가 이루었으니 우리 형제들을 참소하던 자 곧 우리 하나님 앞에서 밤낮 참소하던 자가 쫓겨났고
[마 21:43-마 21:44]
(43)그러므로 내가 너희에게 이르노니 하나님의 나라를 너희는 빼앗기고 그 나라의 열매 맺는 백성이 받으리라 (43)Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof
(44)이 돌 위에 떨어지는 자는 깨어지겠고 이 돌이 사람 위에 떨어지면 저를 가루로 만들어 흩으리라 하시니 (44)And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder.
Mt 21:43-44
JD-Class/Pastor P.K. Kingdom of God & Parable –Part-II
THERE IS POWER IN THE BLOOD
Words & Music - Lewis E. Jones, 1899
Would you be free from the burden of sin?
There’s power in the blood, power in the blood;
Would you o’er evil a victory win?
There’s wonderful power in the blood.
Refrain
There is power, power, wonder working power
In the blood of the Lamb;
There is power, power, wonder working power
In the precious blood of the Lamb.
2. Would you be free from your passion and pride?
There’s power in the blood, power in the blood;
Come for a cleansing to Calvary ’s tide;
There’s wonderful power in the blood.
Refrain
3. Would you be whiter, much whiter than snow?
There’s power in the blood, power in the blood;
Sin stains are lost in its life giving flow.
There’s wonderful power in the blood.
Refrain
4. Would you do service for Jesus your King?
There’s power in the blood, power in the blood;
Would you live daily His praises to sing?
There’s wonderful power in the blood.
Refrain
FORWARDS - PIC - from Pastor Kang, Thanks.
후원자의 충고
어느 시골의 고등학교 졸업반인 한 학생이 있었다.
대도시에 있는 대학교에 진학하는 것이 꿈인
그 학생은 3년 내내 열심히 공부했다.
그 결과로 대학에 진학할 수 있는 성적을 유지하고 있었다.
그런데 등록금을 마련할 수 없어서 방황하고 또 방황했다.
부모의 경제 사정으로 볼 때 대도시에 있는 대학,
아니 상급학교에 진학한다는 것은 허망한 꿈에 지나지 않았다.
그러던 어느 날, 그학생에게 뜻밖의 소식이 날아들었다.
어떻게 알았는지 대학을 졸업할 때까지 학비와 책값 등을
대주겠다는 후원자가 한 사람 나타났다는 소식이었다.
그 학생은 방황의 사슬을 끊고 다시 책 속으로 파고 들었다.
이듬해 그 학생은 그렇게도 원하던 대도시의 대학교에 합격했다.
학비를 마련할 길이 막막해서 방항하던 고등학교 졸업반
때와 비교하면 참으로 행복한 순간이었다. 불과 몇 개월
사이에 대학생이 된 그 학생은 늠름한 청년으로 변해 있었다.
또래의 다른 신입생들과는 분명히 다른 점이 많았다.
청년은 지도교수를 통해 얼굴도 모르는 그 후원자에게 편지를 보냈다.
얼굴도 모르는 후원자님께!
각별한 관심 속에 저는 대학에 합격했습니다. 앞으로 열심히 공
부해서 후원자님께 부끄럽지 않은 사람이 되겠습니다.
청년은 한눈을 팔지 않고 열심히 공부에만 전념했다.
그렇지만 후원자의 무거운 짐을 덜어줄 만큼
좋은 성적을 유지하지는 못했다.
대학에서 장학금을 받으면 그만큼 후원자에게 보답할 수
있을 거라고 생각했는데, 대학은 중학교나
고등학교 시절과는 모든 것이 달랐다.
얼굴도 모르는 후원자는 청년에게 분명히 부모 이상이었다.
학교 앞 육교 계단에서 발을 헛디뎌 다리가 부러졌을 때는
어떻게 알았는지 지도교수를 통해 치료비까지 보내주었다.
얼굴도 모르는 후원자님께!
후원자님은 저에게 편지를 보내주지 않는군요. 얼굴은 보여줄 수
없어도 편지 정도는 보내줄 수 있지 않습니까?
오늘도 후원자님의 편지가 왔는지
편지함을 세 번이나 확인했어요.
아마 내일도 그럴 거예요.
야속하게도 후원자는 답장을 한 번도 보내주지 않앗다.
청년은 마치 연인에게 속삭이듯 속마음도 적어 보냈다.
결과는마찬가지였다. 후원자는 철저하게 베일에 가려진 채
학비와 책값, 용돈 등을 빠뜨리지 않고 보내주었다.
청년은 처음에 그 후원자가 자신을 무시한다고 생각했는데,
2학년이 되고 3학년, 4학년이 되면서 생각이 바뀌었다.
그럴수록 후원자를 더 존경하게 되었고,
그런 후원자 때문에 대학생활을 누구보다 성실하게 해나갔다.
그러나 4학년 2학기가 되면서 청년에게 변화가 일어났다.
졸업 후 진로를 놓고 심한 갈등을 겪기 시작한 것이다.
고등학교 졸업반 때는 대학 등록금을 마련할 길이 막막해서 방황했는데,
막상 대학교 4학년 2학기가 되자 졸업 후의 일자리 걱정 때문에
또 다른 방황 속으로 깊이 빠저들게 되었다.
전공을 살린 일자리는 하늘의 별 따기보다 어려웠다.
전공과 무관한 분야에서 일자리를 찾으려고도 했지만
적성이 맞지 않아 마음이 내키지 않았다.
청년은 한동안 잊고 지냈던 후원자에게 편지를 보냈다.
얼굴도 모르는 후원자님께!
후원자님, 정말 죄송합니다.
저는 해야 할 일을 찾지 못해 지금 방황하고 있어요.
유혹의 손짓은 너무 달콤하더군요.
저의 장래를 위해 충고의 글을 한 줄이라도 보내주시면 감사하겠습니다.
며칠 후 후원자로부터 뜻밖의 답장이 날아왔다.
무슨 일을 해야 할지 몰라 방황하고 있다면 나를 찾아오세요.
내가 있는 곳은 ○ ○ 입니다.
기숙사를 나선 청년은 시내의 어느 빌딩 앞에서 서성거렸다.
답장에 씌어 있는 주소를 확인하며 청년은 빌딩
근처의 키 작은 조립식 건물 앞에서 발걸음을 멈췄다.
충격을 받고 한순간 현기증을 느끼며 휘청거리던 청년은
구두병원이라고 씌어있는 키 작은 조립식 건물로들어갔다.
일흔은 되어 보이는 한 노인이 구두를 닦고 있었다.
이마에는 구릿빛 주름살이 깊은 밭고랑을 새겨놓고 있었다.
손등에는 구두를 수선하다가 생긴 듯한 상처 자국이 무수했다.
구두약에 절은 듯 손톱에는 새까맣게 때가 끼어 있었다.
청년이 창백해진 얼굴로 말했다.
"저, 혹시······．"
구두닦이 노인이 빙그레 웃으며 입을 열었다.
"젊은이, 어서 와요. 꽤 놀란 모양이군.
무슨 일을 해야 할지 몰라 방황하고 있다고?"
"······．"
"젊은이, 무엇을 하느냐보다 어떻게 사느냐가 훨씬 더 중요한 문제라네.
내가 자네처럼 젊었을 때 깨달았다면
더 많은 사람과 행복을 나누었을 텐데······．"
네 꿈을 펼쳐라 / 양희은
-삼근 제공-
"지혜 없는 자 같이 하지 말고 오지 지혜 있는 자 같이 하여
세월을 아끼라 때가 악하니라" (에베소서5:15-6)
인생 교과서
복은 검소함에서 생기고
덕은 겸손에서 생기며
지혜는 고요히 생각하는데서 생긴다.
근심은 욕심이 많은데서 생기고
재앙은 탐하는 마음이 많은데서 생기며
허물은 경솔하고 교만한 데서 생기고
죄악은 어질지 못하는데서 생긴다.
눈을 조심하여 남의 그릇됨을 보지 말고,
맑고 아름다움을 볼 것이며,
입을 조심하여 실없는 말을 하지 말라
착한 말 부드럽고 고운 말을
언제나 할 것이며 몸을 조심하여
나쁜 친구를 사귀지 말고
어질고 착한 이를 가까이 하라.
이익 없는 말을 실없이 하지 말고,
내게 상관없는 일을 부질없이 시비치 말라.
부모에게 효도하며,
어른을 공경하고,
덕 있는 이를 받들며,
지혜로운 이와 어리석은 이를 분별하고,
모르는 이를 너그럽게 용서하라.
순리대로 오는 것을 거절 말고,
가는 것을 잡지 말며,
일이 지나갔음에 원망하지 말라.
명한 사람도 어두운 때가 있고,
계획을 잘 세워도 기대에 어긋나는 수가 있다.
남을 손상하면 마침내
그것이 자기에 돌아오고,
세력에 의지하면 도리어 재앙이 따른다.
조심하는 것은 마음에 있고,
지키는 것은 행동에 있다.
절약하지 않음으로써 집을 망치고,
그대에게 평생을 두고 권고하나니
하찮은 일에도 조심하여
놀라워하며 두려워 할 일이다.
위엔 하늘의 거울이 임하여 있고
아래엔 땅의 신령이 살피고 있다.
밝은 곳엔 진리가 이어져 있고
어두운 곳엔 귀신이 따르고 있다.
오직 바른 것을 지키고 마음을
속이지 말지니 조심하고 또 조심하라.
위 글은 명심보감의 핵심 부분으로
성유심문에 나오는 말씀이다.
워낙 좋은 글이라 요즘에 맞게 재 해석했다.