- 오늘의 예배
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- 06.사사시대 EBS
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- 08.분열왕국 EBS
- 09.포로시대 EBS
- 10.포로귀환 EBS
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- 13.초대교회 EBS
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예수께서 성전에서 나와서 가실 때에 제자들이 성전 건물들을 가리켜 보이려고 나아오니 대답하여 가라사대 너희가 이 모든 것을 보지 못하느냐 내가 진실로 너희에게 이르노니 돌 하나도 돌 위에 남지 않고 다 무너뜨리우리라
재난의 징조
예수께서 감람산 위에 앉으셨을 때에 제자들이 종용히 와서 가로되 우리에게 이르소서 어느 때에 이런 일이 있겠사오며 또 주의 임하심과 세상 끝에는 무슨 징조가 있사오리이까 예수께서 대답하여 가라사대 너희가 사람의 미혹을 받지 않도록 주의하라 많은 사람이 내 이름으로 와서 이르되 나는 그리스도라 하여 많은 사람을 미혹케 하리라 난리와 난리 소문을 듣겠으나 너희는 삼가 두려워 말라 이런 일이 있어야 하되 끝은 아직 아니니라 민족이 민족을, 나라가 나라를 대적하여 일어나겠고 처처에 기근과 지진이 있으리니 이 모든 것이 재난의 시작이니라 그 때에 사람들이 너희를 환난에 넘겨주겠으며 너희를 죽이리니 너희가 내 이름을 위하여 모든 민족에게 미움을 받으리라 그 때에 많은 사람이 시험에 빠져 서로 잡아 주고 서로 미워하겠으며 거짓 선지자가 많이 일어나 많은 사람을 미혹하게 하겠으며 불법이 성하므로 많은 사람의 사랑이 식어지리라 그러나 끝까지 견디는 자는 구원을 얻으리라 이 천국 복음이 모든 민족에게 증거되기 위하여 온 세상에 전파되리니 그제야 끝이 오리라
멸망의 가증한 것이 서지 못할 곳에 선것을 보거든 (읽는 자는 깨달을찐저) 그 때에 유대에 있는 자들은 산으로 도망할찌어다 지붕 위에 있는 자는 내려가지도 말고 집에 있는 무엇을 가지러 들어가지도 말며 밭에 있는 자는 겉옷을 가지러 뒤로 돌이키지 말찌어다 그날에는 아이 밴 자들과 젖먹이는 자들에게 화가 있으리로다 이 일이 겨울에 나지 않도록 기도하라 이는 그날들은 환난의 날이 되겠음이라 하나님의 창조하신 창초부터 지금까지 이런 환난이 없었고 후에도 없으리라 만일 주께서 그날들을 감하지 아니하셨더면 모든 육체가 구원을 얻지 못할 것이어늘 자기의 택하신 백성을 위하여 그날들을 감하셨느니라 그 때에 사람이 너희에게 말하되 보라 그리스도가 여기 있다 보라 저기 있다 하여도 믿지 말라 거짓 그리스도들과 거짓 선지자들이 일어나서 이적과 기사를 행하여 할 수만 있으면 택하신 백성을 미혹케 하려 하리라 너희는 삼가라 내가 모든 일을 너희에게 미리 말하였노라
너희가 예루살렘이 군대들에게 에워싸이는 것을 보거든 그 멸망이 가까운 줄을 알라 그 때에 유대에 있는 자들은 산으로 도망할찌며 4)성내에 있는 자들은 나갈찌며 촌에 있는 자들은 그리로 들어가지 말찌어다 이 날들은 기록된 모든 것을 이루는 형벌의 날이니라 그 날에는 아이 밴 자들과 젖먹이는 자들에게 화가 있으리니 이는 땅에 큰 환난과 이 백성에게 진노가 있겠음이로다 저희가 칼날에 죽임을 당하며 모든 이방에 사로잡혀 가겠고 예루살렘은 이방인의 때가 차기까지 이방인들에게 밟히리라 일월 성신에는 징조가 있겠고 땅에서는 민족들이 바다와 파도의 우는 소리를 인하여 혼란한 중에 곤고하리라 사람들이 세상에 임할 일을 생각하고 무서워하므로 기절하리니 이는 하늘의 권능들이 흔들리겠음이라 그 때에 사람들이 인자가 구름을 타고 능력과 큰 영광으로 오는 것을 보리라 이런 일이 되기를 시작하거든 일어나 머리를 들라 너희 구속이 가까왔느니라 하시더라
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개역한글KHRV(
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1.창조
2.족장
3.출애굽
4.광야
5.정복
6.사사
7.통일왕국
8.분열왕국
9.포로
10.포로귀환
11.중간
12.예수
13.초대교회
14.세계선교
MATTHEW 24: 1-28; MARK 13: 1-23; LUKE 21: 5-24.
1 And Jesus went out from the temple (leaving it to return no more), and was going on his way; and his disciples came to him as he went forth to show him the buildings of the temple. one of his disciples saith unto him, Teacher, behold, what manner of stones and what manner of buildings!
Luke 21: 5 And as some spake of the temple, how it was adorned with goodly stones and offerings, he said (The strength and wealth of the temple roused the admiration of the Galilæans. The great stones in its fortifications promised safety from its enemies, and the goodly offerings bespoke the zeal of its friends. According to Josephus, some of the stones were nearly seventy feet in length, twelve feet in height, and eighteen feet in breadth. The same historian tells us of the gifts or offerings which adorned it: crowns, shields, goblets, chain of gold present by Agrippa, and a golden vine with its vast clusters which was the gift of Herod. The temple was built of white limestone, and its beauty and strength made it admired of all nations. It took forty-six years to finish, and ten thousand skilled workmen are said to have been employed in its construction.) {Mark 13: 2 But Jesus answered and said unto them, him,} Seest thou these great buildings? See ye not all these things?
6 As for these things which ye behold, verily I say unto you, the days will come, in which there shall not be left here one stone upon another, that {which} shall not be thrown down. (In the very hour when the disciples exulted in the apparent permanency of their glorious temple, Jesus startled them by foretelling its utter destruction, which, within forty years, was fulfilled to the letter. The emperor Vespasian, and his son Titus, after a three years' siege, took Jerusalem and destroyed its temple, A.D. 70. Of the temple proper not a vestige was left standing, but the vast platform upon which it stood, composed partly of natural rock and partly of immense masonry, was for the most part left standing. The destruction of the city and temple, however, was so complete that those who visited it could hardly believe that it had ever been inhabited--Josephus' Wars 7: 1.)
Mark 13: 3 And as he sat on the mount of Olives, over against the temple (he was in the middle portion of the mountain, for that is the part which is opposite the temple), the disciples Peter and James and John and Andrew (on this occasion Andrew was in company with the chosen three when they were honored by a special revelation, but is put last as being the least conspicuous of the four) came unto him privately, asked him privately,saying, Teacher,
4 Tell us, when therefore shall these things be? and what shall be the sign when these things are about to come to pass? { to be accomplished?} and what shall be the sign of thy coming, and of the end of the world? (Dismayed by the brief words which Jesus had spoken as he was leaving the temple, these four disciples asked for fuller details. Their question is fourfold. 1. When shall the temple be destroyed? 2. What shall be the signs which precede its destruction? 3. What shall be the sign of Christ's coming? 4. What shall be the sign of the end of the world? Jesus had said nothing of his coming nor of the end of the world; but to these four disciples the destruction of the temple seemed an event of such magnitude that they could not but associate it with the end of all things. Jesus deals with the first two questions in this section, and with the two remaining questions in Section 125.)
Matthew 24: 4 And Jesus answered and said { began to say} unto them, Take heed that no man lead you {that ye be not led} astray: for many shall come in my name (claiming my name), saying, I am he; I am the Christ; and, The time is at hand:and shall lead many astray. go ye not after them. (The first sign of approaching destruction would be the appearance of false Christs. These would boldly claim the title, and assert that the time for the setting up of the eternal kingdom had arrived. We have no direct history of the appearance of such persons, the nearest approach to it being the parties mentioned by Josephus (Antiquities 20: 5. 1; 8. 6, 10; Wars 2: 13. 4, 5.) But as these men left no institutions or followers, it is quite natural that they should be overlooked or dropped by historians. Nothing is more natural, however, than that the excitement attendant upon the ministry of Jesus should encourage many to attempt to become such a Christ as the people wanted. The Gospels show so widespread a desire for a political Christ that the law of demand and supply would be sure to make many such.)
6 And when ye shall hear of wars and tumults, and rumors of wars; see that ye be not troubled: be not terrified: for these things must first come to pass; but the end (the destruction of the temple) is not yet. {immediately.}
Luke 21: 10 Then said he unto them,
Mark 13: 8 For Nation shall rise against nation, and kingdom against kingdom (Wars and rumours of wars would be the second sign, but Christians in Jerusalem could rest there in safety until a more definite token bid them depart. Of course the wars here mentioned were only such as threatened particularly to affect the Jews, for the trouble coming upon the Jews was the subject of discourse. Alford, in commenting on this paragraph, takes the pains to enumerate three threats of war made against the Jews by as many Roman emperors and three uprisings of Gentiles against Jews in which many thousands of the latter perished);
11 and there shall be great earthquakes, in divers places; and in divers places there shall be famines and pestilences; and there shall be terrors and great signs from heaven. (Great natural disturbances would constitute the third sign. That these preceded the destruction of Jerusalem, there is abundant historic evidence. Alford enumerates the earthquakes as follows: 1. A great earthquake in Crete, A.D. 46 or 47. 2. One at Rome when Nero assumed the manly toga, A.D. 51. 3. One at Apamæa in Phrygia, mentioned by Tacitus, A.D. 53. 4. One at Laodicea in Phrygia, A.D. 60. 5. One in Campania, A.D. 62 or 63. There were an indefinite number of famines referred to by Roman writers, and at least one pestilence during which thirty thousand perished in Rome alone. All these signs are mentioned by unbelieving writers such as Josephus, Tacitus, Suetonius, Philostratus, and Seneca, who speak of them because of their importance and not with any reference to the prophecy of Christ.)
Mark 13: 8 But all these things are the beginning of travail.
Luke 21: 12 But before all these things, they shall lay their hands on you, and shall persecute you, delivering you up to the synagogues and prisons, bringing you before kings and governors for my name's sake.
Mark 13: 9 But take ye heed to yourselves: for
Matthew 24: 9 Then shall they deliver you up to councils; unto tribulation, and shall kill you: and in synagogues shall ye be beaten; and ye shall be hated of all nations for my name's sake. and before governors and kings shall ye stand for my sake, for a testimony unto them.
Luke 21: 13 It shall turn out unto you for a testimony. (A fourth sign which they needed to heed particularly would be an outbreak of persecution. The Book of Acts furnishes an abundant evidence of the fulfillment of these details. The civil and ecclesiastical authorities (synagogues and kings) united to oppress the church. See Acts 4: 3; 5: 18, 40; 7: 59; 8: 3; 12: 1, 2; 14: 19; 16: 19-24; 22: 30; 24: 1; 25: 2, 3. Peter, James the elder and James the younger, and Paul, and doubtless many more of the apostles suffered martyrdom before the destruction of the temple. Tacitus bears testimony to the hatred and blind bigotry of the age when he speaks of Christians as "a class of men hated on account of their crimes" (Annals, 15: 44). See also Suetonius on Nero 16, and Pliny (Ephesians 10: 97). For comments on a similar passage see pp. 365, 366.)
Mark 13: 10 And the gospel must first be preached unto all the nations. (Paul says that this was done (Colossians 1: 23). Of course the language of both Jesus and Paul must be understood with reference to the geography of the earth as then known. Paul's declaration was written about the year A.D. 63, or seven years before the destruction of Jerusalem. His meaning is not that every creature had actually heard the gospel, but that each had been given an opportunity to hear because the gospel had been so universally preached.)
11 And when they lead you to judgment, and deliver you up, be not anxious beforehand what ye shall speak:
Luke 21: 14 Settle it therefore in your hearts, not to meditate beforehand how to answer:
15 for I will give you a mouth and wisdom, which all your adversaries shall not be able to withstand or to gainsay. but whatsoever shall be given you in that hour, that speak ye; for it is not ye that speak, but the Holy Spirit. (See p. 318. This is the third time Jesus has given this promise. See p. 366.)
Matthew 24: 10 And then shall many stumble (persecution always causes a deflection of the faint-hearted, see p. 333, 334), and shall deliver up one another, and shall hate one another. (Apostates have ever been among the most bitter enemies of the church.)
11 And many false prophets shall arise, and shall lead many astray. (This refers to the false teachers which arose in the church. The apostles bear abundant testimony to their appearance--2 Corinthians 11: 13-15; Galatians 2: 1-4; 1 Timothy 1: 3-7, 19, 20; 2 Timothy 3: 8, 9; Titus 1: 10, 11; 2 Peter 2; Jude.)
12 And because iniquity shall be multiplied, the love of the many shall wax cold. (The prevalence of sin tempts and encourages the feeble to commit it.)
Luke 21: 16 But ye shall be delivered up even by parents, and brethren, and kinsfolk, and friends;
Mark 13: 12 And brother shall deliver up brother to death, and the father his child; and children shall rise up against parents, and cause them to be put to death. and some of you shall they cause to be put to death. (Hatred against Christianity would prove stronger than all family ties.)
Luke 21: 17 And ye shall be hated of all men for my name's sake. (See p. 366.)
18 And not a hair of your head shall perish. (The previous verses show that this promise is spiritual. The destruction of a saint's body would work no real injury to him.) but he that endureth to the end (i. e., to his death), the same shall be saved. (See p. 366.)
19 In your patience ye shall win your souls. (The Christian's battle is won by endurance and not by violence, and he that can patiently hold out unto the end can, by the grace of God, save his soul.)
Matthew 24: 14 And this gospel of the kingdom shall be preached in the whole world for a testimony unto all the nations; and then shall the end come. (See the 1 given above. Jerusalem, the seat of the old dispensation, was not removed until the new dispensation was sown throughout the then known world.)
Luke 21: 20 But when ye see Jerusalem compassed with armies, then know that her desolation is at hand.
Mark 13: 14 But
Matthew 24: 15 When therefore ye see the abomination of desolation, which was spoken of through Daniel the prophet (Daniel 4: 11), standing in the holy place where he ought not (for comment, see end of the paragraph, page 626 below) (let him that readeth understand) (Matthew also gives a similar parenthesis. If the words in parentheses were spoken by our Lord, they would constitute an exhortation to understand the prophecy of Daniel, and would be unnecessary, since our Lord's application of the prophecy explains it. The words are, therefore, exhortations by the Evangelists Matthew and Mark, bidding their readers take heed to this part of the prophecy (which constituted the last sign, and, therefore, the final warning) that they might not share in the bitter fate impending over Jerusalem and Judæa if they chanced to be in either in the hour of judgment), then let them that are in Judæa flee unto the mountains. and let them that are in the midst of her (Jerusalem) depart out; and let not them that are in the country enter therein.
Mark 13: 15 and let him that is on the housetop not go down, nor enter in, to take out the things that are in {to take anything out of} his house (see pp. 532, 533):
16 and let him that is in the field not return back to take his cloak.
Luke 21: 22 For (this word introduces the reason for such hot haste) these are days of vengeance, that all things which are written may be fulfilled. (Deuteronomy 28: 49-57; Daniel 9: 26, 27; 12: 1, 11; Joel 2: 2.)
Mark 13: 17 But woe unto them that are with child and to them that give suck in those days! (because their condition would impede their flight) for there shall be great distress upon the land, and wrath unto this people. (The city of Jerusalem was divinely sentenced to punishment for her sins.)
Luke 21: 24 And they shall fall by the edge of the sword, and shall be led captive into all the nations (According to Josephus, one million one hundred thousand perished during the siege, and ninety-seven thousand were taken captive. Of these latter, many were tortured and slain, being crucified, as he tell us, till "room was wanted for the crosses, and crosses wanted for the bodies"): and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. (By comparing this passage with Romans 11, we find that the times of the Gentiles signify that period wherein the church is made up of Gentiles to the almost exclusion of the Jews. The same chapter shows that this period is to be followed by one wherein the Jew and the Gentile unite together in proclaiming the gospel. This prophecy, therefore, declares that until this union of the Jew and the Gentile takes place, the city of Jerusalem shall not only be controlled by the Gentiles, but shall be trodden under foot--i. e., oppressed--by them. The history of Jerusalem, to this day, is a striking fulfillment of this prophecy.)
Mark 13: 18 And pray ye that it your flight be not in the winter. (Because the flight will be so precipitate that it would necessitate much exposure to the weather, sleeping under the open heaven, etc.) neither on a sabbath (Jewish tradition limited travel on the Sabbath day to a distance of seven furlongs. The early training of many Christians led them to have scruples about breaking the Sabbath. It is possible that Jesus had these scruples in view, but by no means conclusive, for in fleeing they would need the support and friendship of their Jewish brethren, who would be apt, not only to hinder, but even in those troublous and turbulent days, to show violence to any who openly disregarded the Sabbath. For it must be remembered that the Jews, not being guided by the admonitions of Christ, would regard the sudden flight of the Christians as unnecessarily hasty):
Luke 21: 21 for then { those days} shall be great tribulation, such as there hath not been the like from the beginning of the creation {the world} which God created until now, and never, {no, nor ever} shall be. (These words spoken before the event are strikingly verified by the statements of Josephus written after it. "No other city," says he, "ever suffered miseries, nor did any age, from the beginning of the world, ever breed a generation more fruitful in wickedness that this was." And again: "If the miseries of all mankind from the creation were compared with those which the Jews then suffered, they would appear inferior." The promise that there shall be no days like it of course excludes the terrors and miseries of the judgment day, since it belongs to celestial rather than terrestrial history. Having now the whole paragraph before us, we are ready to discuss the phrase "abomination of desolation" mentioned in Matthew 24: 15 (p. 624). Taking it in connection with the entire paragraph, we can readily see, 1. That it was a sign practically simultaneous with the compassing of Jerusalem by the Roman army. 2. That it was a clearly marked sign which was to be followed by immediate flight, even if the day of its appearing should chance to be the Sabbath--a flight so sudden that a man must not stop to enter his house or get his coat. Now, some translate the phrase "abomination of desolation" (or abomination that causeth desolation, for it may be so translated) as referring to the crimes of the zealots, a faction in Jerusalem, who took possession of the temple and profaned its sanctuary by using it as a fort, thus making themselves an abomination in the eyes of the Jews by polluting God's house and entering where they had no right to enter. But a long interval intervened between this evil deed of theirs and the coming of the Romans, during any day of which a Christian might have taken his departure after the most leisurely manner. Others take the phrase as referring to the entrance of the triumphant Roman army upon the temple courts; but as this was one of the last scenes of the prolonged siege, it could not properly be coupled with the encompassing Roman army. Meyer, aware of this difficulty, takes the position that there were two flights prescribed by Jesus, one from Jerusalem at the time when the Romans appeared, and the other from Judæa at the time when the temple fell. But the language used by Luke (Luke 21: 20, 21) forbids us to make the flight from Judæa subsequent to the flight from Jerusalem, for both flights were to begin when the Romans appeared. Again it should be noted that the phrase "the holy place" is apt to mislead, especially when coupled with Mark's "where it ought not." The words when seen in English cause us to think of some person or thing polluting the sanctuary of the temple by standing in its holy place. But it is evident that the words do not refer to the temple at all. When the New Testament speaks of the holy place in the temple it styles it en too hagioo (in the holy), while the words here are en topoo hagioo (in a place holy). Moreover, after a careful perusal of the LXX. we are persuaded that they used the two terms to distinguish between the holy place in the sanctuary and other holy places, a distinction which the Revised Version recognizes (Leviticus 6: 16, 26, 27, etc.). As none but priests could enter the holy place, it is evident that another is meant at Psalm 24: 3; but in this place the Septuagint gives us en topoo hagioo. We, therefore, conclude that in this place Matthew uses the term "holy place" to designate the holy territory round about the Holy City, and that the combined expression of Matthew and Mark signifies the investiture of the city by the Roman armies and is equivalent to the plainer statement made by Luke. The Roman armies were fittingly called the abomination of desolation, because, being heathen armies, they were an abomination to the Jews, and because they brought desolation upon the country. The sight of them, therefore, became the appointed sign for Christians to quit the city.)
Matthew 24: 22 And except those days had been shortened,
Mark 13: 20 And except the Lord had shortened the days, no flesh would have been saved (since the Lord is speaking to the Jews, this means that if God had not shortened the siege and restrained the Romans, they would have exterminated the Jewish race); but for the elect's sake, whom he chose, he shortened the days. those days shall be shortened. (since the term "elect" in Matthew 24: 24 and 31 evidently means Christians, it doubtless means that here, though it may mean that God spared a remnant of the Jewish people because he had covenanted with the patriarchs that they should be his chosen people, for the Jews are also God's elect (Romans 11: 28, 29). Moreover, it should be noted that there were few, if any, Christians remaining in the city, and that those who were spared were spared as Jews without discrimination.)
21 And then if any man shall say unto you, Lo, here is the Christ; or, Here; or, Lo, there; believe it not:
22 for there shall arise false Christs and false prophets, and shall showgreat signs and wonders; so as to {that they may} lead astray, if possible, even the elect. (For accounts of these lying prophets who appeared before and during the siege, see Josephus, Wars 4, 5, 6 Christ warns his followers: 1. Not to be deceived by spurious Christs. 2. Not to believe that he himself has again appeared. This latter warning is further enforced by what follows.)
23 But take ye heed: behold, I have told you all things beforehand.
Matthew 24: 26 If therefore they shall say unto you, Behold, he is in the wilderness; go not forth: Behold, he is in the inner chambers; believe it not.
27 For as the lightning cometh forth from the east, and is seen even unto the west; so shall be the coming of the Son of man. (The coming of Christ would be an event needing no herald; every man would see it for himself. See p. 531.)
28 Wheresoever the carcase is, there will the eagles be gathered together. (See pp. 533, 534.)
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1창세기[Genesis] 2출애굽기[Exodus] 3레위기[Leviticus] 4민수기[Numbers] 5신명기[Deuteronomy] 6여호수아[Joshua] 7사사기[Judges] 8룻기[Ruth] 9사무엘상[1 Samuel] 10사무엘하[2 Samuel] 11열왕기상[1 Kings] 12열왕기하[2 Kings] 13역대상[1 Chronicles] 14역대하[2 Chronicles] 15에스라[Ezra] 16느헤미아[Nehemiah] 17에스더[Esther] 18욥기[Job] 19시편[Psalms] 20잠언[Proverbs] 21전도서[Ecclesiastes] 22아가[Song of Solomon] 23이사야[Isaiah] 24예레미야[Jeremiah] 5예레미아애가[Lamentations] 26에스겔[Ezekiel] 27다니엘[Daniel] 28호세아[Hosea] 29요엘[Joel] 30아모스[Amos] 31오바댜[Obadiah] 32요나[Jonah] 33미가[Micah] 34나훔[Nahum] 35하박국[Habakkuk] 36스바냐[Zephaniah] 37학개[Haggai] 38스가랴[Zechariah] 39말라기[Malachi] 40마태복음[Matthew] 41마가복음[Mark] 42누가복음[Luke] 43요한복음[John] 44사도행전[Acts] 45로마서[Romans] 46고린도전서[1 Corinthians] 47고린도후서[2 Corinthians] 48갈라디아서[Galatians] 49에베소서[Ephesians] 50빌립보서[Philippians] 51골로새서[Colossians] 52데살로니가전서[1 Thessalonian] 53데살로니가후서[2 Thessalonian] 54디모데전서[1 Timothy] 55디모데후서[2 Timothy] 56디도서[Titus] 57빌레몬서[Philemon] 58히브리서[Hebrews] 59야고보서[James] 60베드로전서[1 Peter] 61베드로후서[2 Peter] 62요한일서[1 John] 63요한이서[2 John] 64요한삼서[3 John] 65유다서[Jude] 66요한계시록[Revelation] |