- 오늘의 예배
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- English Bible Story
- 01.창조시대 EBS
- 02.족장시대 EBS
- 03.출애굽기 EBS
- 04.광야시대 EBS
- 05.정복시대 EBS
- 06.사사시대 EBS
- 07.통일왕국 EBS
- 08.분열왕국 EBS
- 09.포로시대 EBS
- 10.포로귀환 EBS
- 11.중간시대 EBS
- 12.예수시대 EBS
- 13.초대교회 EBS
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14.세계선교
(WITHIN AND WITHOUT JERUSALEM. FRIDAY MORNING.)
MATTHEW 27: 31-34; MARK 15: 20-23;
LUKE 23: 26-33; JOHN 19: 17
Matthew 27: 31 And when they had mocked him, they took off from him the purple, robe, and put on him his garments (This ended the mockery, which seems to have been begun in a state of levity, but which ended in gross indecency and violence. When we think of him who endured it all, we can not contemplate the scene without a shudder. Who can measure the grace of God or the depravity of man?),
John 19: 17 They took Jesus therefore: And they lead him out to crucify him. and led him away to crucify him. and he went out, bearing the cross for himself,
Matthew 27: 32 And as they came out, when they led him away, they found a man of Cyrene, Simon by name: one passing by, coming from the country, the father of Alexander and Rufus, him they laid hold upon { compel compelled} to go with them, that he might bear his cross. and laid on him the cross, to bear it after Jesus. (Cyrene was a flourishing city in the north of Africa, having in it a large Jewish population, and Simon shows by his name that he was a Jew. The Cyreneans had one or more synagogues in Jerusalem (Acts 2: 10; 6: 9; 11: 20). There were many Cyreneans afterwards engaged in spreading the gospel (Acts 13: 1), and since the sons of this man are spoken of as well known to Mark's readers it is altogether likely that Simon was one of them. This Rufus may be the one mentioned by Paul (Romans 16: 13). The Roman soldiers found Simon entering the city, and because he was a stranger and they needed a man just then, they impressed him after the manner mentioned on p. 245.)
Luke 23: 27 And there followed him a great multitude of the people, and of women who bewailed and lamented him. (Only the women bewailed him. They were not Galilæans, but women of Jerusalem.)
28 But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. (Some of these women, and the children of others, would survive till the terrible siege of Jerusalem and suffer in it. Jesus bore his own suffering in silence, but his pity for those upon whom these days of anguish would come caused him to speak.)
29 For behold, the days are coming, in which they shall say, Blessed are the barren, and the wombs that never bare, and the breasts that never gave suck. (The proper blessedness of a matron is motherhood, but the horrors of the siege would reverse even so fixed a law as this.)
30 Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us. (This language is figurative, describing one in extreme terror seeking impossible refuge. But there is a touch of literalness in the fulfillment, for Josephus tells us that at the end of the siege those in Jerusalem hid themselves in the subterranean recesses of the city, and that no less than two thousand of them were buried alive under the ruins of these hiding-places Wars 6: 9. 4.)
31 For if they do these things in the green tree, what shall be done in the dry? (The language here is obscurely proverbial. Here, as elsewhere (Luke 19: 43; Matthew 24: 15), Jesus refers to the sorrows which the Romans were to bring upon the Jews, and the meaning may be, If the fiery persecution of Rome is so consuming that my innocence, though again and again pronounced by the governor himself, is no protection against it, what will that fire do when it envelopes the dry, guilty, rebellious city of Jerusalem? Or we may make the present and the future grief of the women the point of comparison, and interpret thus: If they cause such sorrow to the women while the city is like a green tree, how much more when, like a dry, dead tree, it is about to fall.)
32 And there were also two others, malefactors, led with him to be put to death.
Mark 15: 22 And they bring him unto the place which is called in Hebrew, Golgotha: which is, being interpreted, {that is to say,} The place of a skull (Where this place was, or why it was so called, are matters of conjecture. All that we know certainly is that it was outside of, yet near, the city Hebrews 13: 12; John 19: 20),
Matthew 27: 33 And when they came unto the place which is called The skull,
34 they gave { offered} him wine to drink mingled with gall: {myrrh:} but {and} when he had tasted it, he would not drink. he received it not. (This mixture of sour wine mingled with gall and myrrh was intended to dull the sense of pain of those being crucified or otherwise severely punished. The custom is said to have originated with the Jews and not with the Romans. Jesus declined it because it was the Father's will that he should suffer. He would not go upon the cross in a drugged, semi-conscious condition.)
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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] |