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[1끊어읽기] O_Death_Where_is_Thy_Sting  

13
This I Call to Mind

This I recall
to my mind,
therefore have I hope.

It is of the Lord’s mercies
that we are not consumed,
because his compassions fail not . . .

The Lord is my portion,
saith my soul;
therefore will I hope in him.

—Lamentations 3:21–22, 24

The prophet Jeremiah lived
in those days
when Judah was carried into captivity.

The book of Lamentations
consists of the lamentations of Jeremiah
connected particularly
with the desolations of Zion.

That is perfectly obvious
from the preceding
and the succeeding parts of this book.

At the beginning of the first chapter,
we read:
How doth the city sit solitary,
that was full of people!

How is she become as a widow!

She that was great among the nations,
and princess among the provinces,

how is she become tributary!

She weepeth sore
in the night,
and her tears are
on her cheeks:

among all her lovers
she hath none to comfort her:

all her friends have dealt treacherously
with her,
they are become her enemies.

Judah has gone


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204
O DEATH, WHERE IS THY STING?

into captivity [감금]
because of affliction, [고통]
and because of great servitude: [노예상태]
she dwelleth
among the heathen, [이교도]
she findeth no rest:
all her persecutors overtook
her
between the straits[곤경, 해협]. (Lam 1:1–3)

And again at the beginning of the second chapter:

How hath the Lord covered
the daughter of Zion
with a cloud in his anger,
and cast down
from heaven unto the earth
the beauty of Israel,
and remembered not his foot- stool [발받침]
in the day of his anger!

The Lord hath swallowed up
all the habitations of Jacob,
and hath not pitied:
he hath thrown down
in his wrath
the strong holds of the daugh- ter of Judah;

he hath brought
them down
to the ground:

he hath polluted
the kingdom
and the princes thereof. [그것의]

He hath cut off
in his fierce anger
all the horn of Israel.
(Lam 2:1–3)

And yet again,
at the beginning of the fourth chapter,
there is a similar refrain: [후렴]

How is the gold
become dim!

How is the most fine gold
changed!

The stones of the sanctuary are poured out
in the top of every street.

The precious sons of Zion,
com- parable to fine gold,
how are they esteemed
as earthen pitchers,
the work of the hands of the potter! [토기장이] (Lam 4:1–2)

These are Jeremiah’s lamentations,
but they are the lamen- tations of Jeremiah
because of the Lord’s indignation against [분노]


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This I Call to Mind 205

Zion,
against the people of his possession.

We read
that “the Lord’s portion is his people”
and that “Jacob is the lot of his inheritance”
(Deut 32:9),
but now Jacob has gone
into captivity
and is trodden down:
“Our gold is become dim.”

The Lord’s indignation is perfectly apparent
even at the beginning of our chapter.

“I am the man
that hath seen affliction [고통]
by the rod of his wrath” (Lam 3:1).

Jeremiah was so identified
with the welfare of Zion
in his interests,
in his affections,
in his aspirations,
and in his hopes,
that mourning and weeping now took
hold of the inmost re- cesses of his being.

That is the portrait
that we have
in this par- ticular book.

Can it be otherwise
with us today?

It is one thing
to read this book of Lamentations
as a commentary
on the past,
but it also has relevance
for us.

“These things happened . . .
for our admonition,
upon whom the ends of the ages are come”
(1 Cor 10:11).

“All Scripture is given
by inspiration of God
and is profitable
for doctrine, for reproof, for correction,
and for the instruction
which is in righteousness,
that the man of God
may be perfect,
thoroughly furnished
unto every good work”
(2 Tim 3:16–17).

So,
the book of Lamentations
has a great lesson for us.

Our interests, affections, aspirations, and hopes
must likewise be identified
with that to
which the Old Testament Zion corre- sponded:
the church of Christ.

If we do not identify ourselves—
in our interests, affections, aspirations, and hopes—
with the church of Christ,
then we do not identify ourselves
in our faith and affection
with him
who is the head of the church.

You can never separate Christ
from his church or the church from Christ.

Christ is meaningless apart from his interest
in the church
; it was


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206 O DEATH, WHERE IS THY STING?

for the sake of the church
that he came into this world.

“Christ loved the church
and gave himself for it;

that he might sanctify
and cleanse it
by the washing of water
by the word to present it
to himself a glorious church”
(Eph 5:25–27).

And, as we can never think of Christ
apart from the church
or the church apart from Christ,
so our own interest in Christ
can very well be gauged
by our interest in his church.

We can well take up
the lamentations of Jeremiah
as we may take up the lamentations of another prophet:

“Our holy and our beau- tiful house,
where our fathers praised thee,
is burned up with fire:
and all our pleasant things are laid waste”
(Isa 64:11).

We cannot disassociate ourselves
from the situation
in which the church of Christ finds itself.

There is a corporate responsibility,
and we cannot possibly disassociate our own responsibility
from that which afflicts the church of Christ
in our particular day and generation.

We cannot shrug our shoulders
and say that we have no responsibility
for the plight
in which the church of Christ finds itself
when our gold has become dim
and our wine mixed with water
(Lam 4:1; Isa 1:22).

There is the grave danger
that people in a particular location
or in a particular denomination
will shrug their shoulders
and say that we have no responsibility.

My friends, there is a corporate responsibility
that we cannot divest ourselves of.

Not only is there this corporate responsibility
for the de- fection and the impurity
that are so rampant
in the professing church of Christ,
but we are responsible
for our own individual, personal iniquities.

Another prophet said,
“I will bear the indig- nation of the Lord,
because I have sinned
against him,
until he plead my cause, and execute judgment for me” (Mic 7:9).
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This I Call to Mind 207
cannot read
this chapter of the lamentations of Jeremiah
without recognizing,
on the part of Jeremiah himself,
a profound sense of his own sin
and the indignation of the Lord [분노]
against him for his iniquity. [부정]

“I am the man
that hath seen affliction [고통]
by the rod of his wrath.

He hath led me,
and brought me
into darkness,
but not into light”
(Lam 3:1–2).

There is, here,
profound recogni- tion of his own individual, personal iniquity,
and frustration in self-humiliation [굴욕]
before God.

Not only do we find
the reflection
in this chapter of the indignation of the Lord
against the sin of Zion
and even against Jeremiah himself
because of his own personal, individual iniquity,
but we also find
a reflection of those mysterious dispensations of God’s providence [섭리]
that are ever tending
to bewilder even the peo- ple of God. [당황하게 하다]

God’s providences
to his people
are not all dictated
by his anger and indignation.

There are indeed providences
that are the expression of his indignation
for his people’s iniquity,
and there are indeed dispensations of chastisement, [경륜] [비난]
which, of course, are always
for sin and for its correction.

But there are also those dispensations of God’s providence
that do not find their expla- nation
in God’s indignation
against the particular recipients of these dispensations.

If you take, for example, the patriarch Job, [총대주교, 족장]
God did not visit him with afflictions [고통]
because of indignation for his iniquity.

Not at all!

There was something
in the unseen spirit world
that was the explanation of Job’s affliction.

And yet, notwithstand- ing the fact
that the dispensations of God’s providence to him
were not dictated
by God’s indignation against him,
Job could nevertheless say,
“Behold, I go forward,
but he is not there;
and backward,
but I cannot perceive him:
On the left hand, where


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208 O DEATH, WHERE IS THY STING?

he doth work,

but I cannot behold him:

he hideth himself
on the right hand,
that I cannot see him” (Job 23:8–9).

Job was encompassed
with great darkness and bewilderment
because he did not understand
at that time
the unseen purpose of God
in the tribulation [고난]
that overtook him.

So it is often the case
with the people of God,
as Jeremiah says
in this very chapter,

“He hath set me
in dark places,
as they that be dead of old.

He hath hedged me about,
that I cannot get out:

he hath made my chain heavy.

Also when I cry and shout,
he shutteth out my prayer”
(Lam 3:6–8).

And again,
“Thou hast covered thyself
with a cloud,
that our prayer should not pass through”
(Lam 3:44).

When the people of God
have to walk
in darkness
and have no light
in the mystery or the abyss
of God’s providential dealings
towards them,
and they cannot understand
the reason,
it causes the bewilderment and the distress [bewilderment, 당황]
of heart, mind, and soul
reflected in Lamentations 3.

Now all of that is simply
by way of introduction,
in order to appreciate
that pinnacle of praise, of thanksgiving, and of hope
that we find
in the words of our text.

In the face of all this per- plexity, darkness, dismay, even bewilderment, [per- plexity, 당황]
in the face of this profound sense of the indignation of the Lord [indignation, 분개]
against Zion and against the prophet himself individually,
is there any outlet of confidence, joy, and hope
for the prophet
in this unspeakable situation
of grief and sorrow and travail?

Yes, there is!
“This I recall to mind,
therefore have I hope.”
And what is the secret of this hope?

Jeremiah remembered
certain things;
there were certain considerations
that he called to mind,
that entered into his thought,
notwithstanding the bewilderment, the darkness, and the dismay [notwithstanding, 그럼에도 불구하고]
that possessed the inmost recesses of his heart

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This I Call to Mind 209

and being.

Very briefly
I’m going to call your attention
to these particular considerations
that the prophet called to mind.

First of all,
there is his own self-humiliation
before God:
“It is of the Lord’s mercies
that we are not consumed”
(Lam 3:22).

The prophet recognized
that he had not received,
that there had not been visibly dealt to him,
that which was equal to the mea- sure of his deserts.

God had visited him
with much less affliction
than his iniquities deserved
(Ezra 9:13).

We find this expression
of his own self-humiliation and his abasement
before God so eloquently set forth
in Lamentations 3:28–30:

He sitteth alone
[that is, the person who is in this partic- ular situation of self-humiliation]
and keepeth silence,
be- cause he hath borne it upon him.

He putteth his mouth
in the dust;
if so be there may be hope.

He giveth his cheek
to him that smiteth him:
he is filled full with reproach. [reproach, 책망]


He giveth
his very cheek
to God himself,
who smiteth him!

Here is humble recognition
of what the prophet says again
in a later part of this chapter,
“Why should a living man complain,
a man for the punishment
of his sins?” (Lam 3:39).

Self-humiliation is far
too frequently overlooked
in our re- lationship to God
and is the very starting point
for deliverance.

Of course,
it is the very starting point
for deliverance
even at the inception of the Christian life,
but it is also the starting point
for deliverance
for the people of God themselves
when they are under God’s afflicting hand
and when they are experiencing
those be- wildering dispensations
of his providence.

Self-humiliation before God
recognizes
that however bitterly
God may be dealing with


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210 O DEATH, WHERE IS THY STING?

us, however severe may be the dispensations of his providence,
however stinging may be the aloes of his holy displeasure and wrath, [stinging, 쏘는 것]
we have not received anything yet
that is equal to the mea- sure of our deserts.

Why should a living man complain
for the punishment of his sins,
when he thinks
that what he deserves is not the afflictions of this life—
however severe they may be—
but the blackness of darkness forever (Jude 13)?

I tell you, my friends,
that a great deal of the superficiality
that is in the church of God today,
and a great deal of the impiety
that even characterizes the people of God,
is due to this failure to recognize
that we are ourselves
in the presence of God.

We fail to measure ourselves
by the criterion of God’s holiness,
his majesty, his justice, and his truth.

When we apprehend
the glory and the majesty of God,
then the only reaction that is proper and
that can be appropriate to our situation
is that of the prophet Isaiah:
“Woe is me!
for I am undone;
because I am a man of unclean lips,
and I dwell in the midst of a people of unclean lips”
(Isa 6:5).

That, my friends, is the starting point
for any deliverance—
deliverance at the inception of Christian profession and faith,
and deliverance in the pilgrimage of the people of God
as they experience the bitterness of God’s dispensations
toward them.

We shall never properly assess God’s dispensations
to us—
what- ever their character
and whatever their purpose
in the divine mind—
until we prostrate ourselves
before God in the recogni- tion of our own iniquity.
“It is of the Lord’s mercies
that we are not consumed. . . .
Why should a living man complain,
a man for the punishment of his sins?”
(Lam 3:22, 39).
The second element
in this text that fills the mind of the prophet
with hope, with confidence, and with expectation—and



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This I Call to Mind 211

that likewise must fill our minds
with hope and expectation—
is the mercy and the compassion of the Lord.

“This I recall to mind,
therefore have I hope.
It is of the Lord’s mercies
that we are not consumed,
because his compassions fail not.

They are new every morning:
great is thy faithfulness” (Lam 3:21–23).

I tell you again, my friends,
that we cannot have
any true appre- ciation of those provisions of God’s grace [provision, 섭리, 공급]
for our deliverance
at the very inception of the Christian life [inception,시작]
on into the pilgrimage of the people of God
until we have an apprehension of the mercy of God in Christ Jesus.

The fact that God is merciful
is the outlet from our misery—
our outlet from our misery
at the beginning
and in every onward step of our pilgrimage
until we come to the “city which hath the foundations,
of which God is the builder and the maker” (Heb 11:10).

The fact that the Lord is the Lord God,
merciful and gracious,
slow to wrath,
abundant in loving kindness and truth,
forgiving iniquity and transgression and sin (Exod 34:6–7)—

that’s the outlet.

You can see this
so conspicuously [conspicuously, 눈에 띄게]
in the case of Jeremiah.

It is that great truth
so emblazoned [emblazon, 선명히 새기다]
on one of the psalms so familiar to us:

“For the Lord is good;
his mercy is ev- erlasting;
and his truth endureth to all generations” (Ps 100:5).

Don’t you see that what the prophet here lays hold upon
is the mercy and the faithfulness of God,
and these are the key notes
of this great psalm of thanksgiving:

the Lord is good,
his mercy is everlasting,
and his truth—his faithfulness—endureth
to all generations.

May I plead very humbly, my friends,
that as we prostrate ourselves [prostrate, 엎드리다]
before God’s majesty i
n recognition of what our iniq- uity deserves,
let us also have the apprehension of the mercy of
God in Christ Jesus.

Let us reach out our hand
to him in faith.

Oh, let it be humble faith,
faith as of a grain of mustard seed.

Nevertheless,
in the outreach of that faith,
we have
the guarantee of experiencing the exaltation
that the prophet Jeremiah reflects
in this particular chapter.
 
The third element
that Jeremiah recalls to mind,
and there- fore has hope,
is found in verse 24 of this chapter:
 
“The Lord is my portion,
saith my soul;
therefore will I hope in him.”
 
The Lord is my portion.
 
You don’t ascend to a higher pinnacle of faith
in the whole of Scripture
than that which the prophet enunciates
at this particular point:
 
“The Lord is my portion.”
 
We read, of course,
in the Scripture
that “the Lord’s portion is his people”
and that “Jacob is the lot of his inheritance”
(Deut 32:9).
 
God has peculiar delight
in his people,
which is why he sent his Son
into the world
that he might redeem his people
from all iniquity
and present them
“faultless before the presence of his glory
with exceeding joy” (Jude 24).
 
The Lord’s portion is his people;
 
Jacob is the lot of his inheritance.
 
But you also have the complemen- tary truth:
the Lord is the portion of his people.
 
Perhaps there is nothing
in the New Testament
that enunci- ates what you might call
the very apex of the Christian privilege,
the very apex of God’s provision of grace,
than that expression of the apostle Paul
that “we might be filled unto all the fullness of God” (Eph 3:19).
 
Being filled
unto all the fullness of God
is the New Testament counterpart
of this Old Testament con- cept of the Lord
being the portion of his people.
 
It means
that we come into the very possession of God himself,
that God is ours.
 
If Christ is ours,
then all things are ours,
and God him- self is ours.
 
You find it in that very psalm
that we were singing,
 
“Whom have I in heaven
but thee?
 
And there is none upon earth
that I desire besides thee.
 
My flesh and my heart faileth:
 
but God is the strength of my heart,
and my portion forever”
(Ps 73:25–26).
 
I tell you, my friends,
that eternity will not exhaust
the meaning of that truth
that God is our portion;
 
we can only have a very dim glimmering of it
even at the very best.
 
But it is some- thing that is true,
and it is something
that you are to appropriate.
 
“The Lord is my portion, saith my soul.”
 
And if God himself is the portion of his people,
surely everything in his dispensations to them
is the unrolling of his own favor
and his own mercy.
 
If God is our possession,
then no evil can befall us (Ps 91:9–10).
 
That’s the third;
now the fourth:
and that is hope.
 
“The Lord is good unto them
that wait for him,
to the soul that seeketh him.
 
It is good that a man should both hope and quietly wait
for the salvation of the Lord” (Lam 3:25–26).
Oh, my friends, what endless misery
we reap for ourselves,
and what dishonor
we do to the God
who is the portion of his people,
when we take ille- gitimate methods
of getting away
from the bitter dispensations of God’s providence.
 
We must wait.
 
God doesn’t dispense to his people
all his favor
in this life or at any one time
in this life.
 
We have to wait;
we have to have hope.
 
You know
how utterly hopeless is a situation
in which there is no hope.
 
If a person is caught in the toils of tribulation, of distress,
and perhaps of pain and torment,
what a difference it makes
if there is just a glimmer of hope.
 
If a person is overtaken by a very serious disease
and is racked with pain,
what a dif- ference
between whether the person has absolutely
no hope of deliverance from it
and whether that person has even a glimmer of hope.
 
Hope gives him endurance;
 
it gives him a measure of patience.
 
He is willing to endure it
or she is willing to endure it
because there is going to be deliverance.
 
That is what is true
in a much more transcendent realm
in reference to our relationship
to God and our relationship
to the dispensations of his provi- dence.
 
“It is good
that a man should both hope and quietly wait
for the salvation of the Lord.”
 
To quote again the word of an- other prophet,
 
“I will bear the indignation of the Lord,
because I have sinned against him,
until he plead my cause,
and execute judgment for me:
 
he will bring me forth to the light,
and I shall behold his righteousness” (Mic 7:9).
 
It is this hoping and waiting
of which the prophet Isaiah speaks,
 
“But they that wait upon the Lord
shall renew their strength;
 
they shall mount up with wings as eagles;
they shall run,
and not be weary;
and they shall walk,
and not faint” (Isa 40:31).
 
The secret of endurance, patience, and waiting
with expectation
is submission to God’s providences
until he brings us forth
to the light,
and we shall then behold his righteousness.
 
This hope is well-grounded
for the reasons that have been already enun- ciated:
that the Lord is full of compassion
and of tender mercy
and that the Lord is the portion of his people.
 
Therefore, there cannot possibly be anything else
but a glorious finale;
it can’t be otherwise!
 
If the Lord is the portion of his people,
and if that has its issue
in our being filled
unto all the fullness of God
unto the plentitude
of that grace and truth
that reside in the mediator Jesus Christ
and that have been communicated
to his people,
then there cannot possibly be
but a grand and glorious finale.
 
Now fifth and finally,
what the prophet here brings to mind
and what fills him,
therefore, with hope and expectation
is the vindication of God himself, [vindication, 변호하다]
that there is no arbitrariness in God. [arbitrariness, 독단]
 
You might think
that that’s a sort of anticlimax.
 
You might think
that it is not on the plane of these other great truths
like the lovingkindness and tender mercy of God
or that the Lord’s por- tion is his people
and that God is the portion of his people.
 
You might not think
that it is on the plane of the glorious hope set
before the people of God of a grand finale,
a finale that will fill their hearts
with praise and thanksgiving
throughout the endless ages of eternity.
 
But the vindication of God himself
is not an an- ticlimax;
 
it is on the very summit of faith.
 
You find it
in verses 33 to 36:
“For he doth not afflict willingly
nor grieve the children of men.
 
To crush under his feet
all the prisoners of the earth.
 
To turn aside the right of a man
before the face of the most High,
to subvert a man
in his cause,
the Lord approveth not.”
 
That was no anticlimax
for Jeremiah.
 
And it should not be an anticlimax
for us, either.
 
What is the secret of the fact
that there is no arbitrariness in God, [arbitrariness, 독단 , 자유재량]
that he doth not afflict willingly [afflict, 괴롭히다, 피해를 입히다]
nor grieve the children of men? [grieve, 비통해 하다]
 
It is just this:
that the Lord is just
in all his ways
and holy
in all his works (Ps 145:17),
that the judge of all the earth
will do right (Gen 18:25).
 
I tell you, my friends,
that whatever may be our affliction,
however much we may cringe [cringe, 움츠리다,움찔하다]
under the chastening hand of God,
and however much
the arrows of the Almighty may enter
into the innermost recesses of our being (Job 6:4)—
 
when we have come
to the point of vindicating God’s ways [vindicating, 정당성을 입증하다]
by recognizing
that he is holy, just, sovereign, and good,
then we have the outlet,
then we escape.
 
“As a bird under the snare of the fowlers,
our soul is es- caped
and our help is in the name of the Lord
who made heaven and earth” (Ps 124:7–8).
 
“The Lord,” we can then say,
“will light my candle
so that it shall shine full bright;
the Lord, my God, will also make my darkness
to be light” (Ps 18:28).
 
My friends, I would appeal to you,
as I would address my own heart and soul,
that the very secret of escape
in the midst of tribulation and darkness and anguish
is that we are able to justify God.
 
And we are able to justify God
in all his works
be- cause we recognize
that we always have less
than our iniquities deserve. [iniquity, 부당성, 부당한 것]
 
There is a very close connection
between that which the prophet first brings
to remembrance—
self-humiliation before God
because of his own iniquities—
and that which has just been enunciated
in verses 33 to 36—
the vindication of the justice and holiness and goodness of God.
 
We must never forget
that God does not afflict willingly
nor grieve the children of men.
 
God is never motivated
by vindic- tive revenge.
 
He is, indeed, motivated
by vindicatory justice,
but never by unholy, vindictive revenge.
 
And that’s what is enunci- ated here as elsewhere.
 
The Lord does not afflict willingly (that is, arbitrarily);
 
he doesn’t afflict simply
for the sake of afflicting.
 
God is not vindictively executing
his wrath;
 
he is vindicatorily executing his wrath.
 
It is the same great truth
in another con- nection
that the prophet Ezekiel sets forth
in the words of God himself:
 
“As I live,” saith the Lord God,
 
“I have no pleasure
in the death of the wicked;
but that the wicked turn
from his way and live” (Ezek 33:11).

It is well for us, my friends,
whatever may be the dispensa- tions of providence to us,
to recognize his sovereign holiness
and bow before his sovereign majesty.
 
When we are able to do that,
we shall also be able,
in the strength of God’s grace
and by the energizing of his Spirit,
to rejoice with the prophet:
“The Lord is my portion, saith my soul,
therefore will I hope in him.
 
My flesh and my heart faileth:
but God is the strength of my heart,
and my portion forever” (Lam 3:24; Ps 73:26).
 
In these days,
when we are encompassed
about with so much that causes dismay,
that causes us to walk in darkness
and have no light, may we,
by the grace of God
and by the effectual application of the Holy Spirit,
be able to reproduce
in our own experience, faith, and hope,
that blessed assurance described by the prophet:
 
“This I have called to mind,
therefore have I hope.”
 
Oh God, we praise and magnify thy name
that thou hast not dealt with us
after our sins nor rewarded us
according to our iniquities.
 
And we praise thee
that thou dost give us
the precious privilege of receiving
thy Word in all its fullness.
 
May it be re- flected
in our hearts in faith and love and hope.
 
Oh, grant that we may be more than conquerors
through him that loved us,
knowing that neither death nor life,
nor angels nor principalities, nor powers,
nor things present nor things to come,
nor height nor depth,
nor any other creature will be able to separate us
from the love of God,
which is in Christ Jesus our Lord.
 
For his name’s sake, amen.

 

 

*[학습방법]:
1.끊어읽기: 의미어구에 따라 끊어쓰고 의미어구 번호표시를 한 뒤  읽기
2.끊어듣기: 끊어읽기한 내용을 보면서 교재를 듣고 2번씩 따라 말하기
3.끊어쓰기: 끊어읽기한 내용 옆에 /표시하고 의미를 연결해서 바꿔서 쓰기
4.끊어말하기: 끊어읽기한 내용을 듣고 따라한 뒤 의미를 연결해서 바꿔서 말하기(2번)


*[의미어구 번호표시]:
1주어구, 2술보어구, 3목적어구, 4부사구, 5분사구, 6관계사구


답변하시면 포인트 10을, 답변이 채택되면 포인트 100점 (채택 0 + 추가 100) 을 드립니다.

원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물 2021-10-13 (수) 22:15 1년전
13
This I Call to Mind
This I recall to my mind, therefore have I hope. It is of the Lord’s mercies that we are not consumed, because his compassions fail not . . .The Lord is my portion, saith my soul; therefore will I hope in him.
—Lamentations 3:21–22, 24
The prophet Jeremiah lived in those days when Judah was carried into captivity. The book of Lamentations consists of the lamentations of Jeremiah connected particularly with the desolations of Zion. That is perfectly obvious from the preceding and the succeeding parts of this book. At the beginning of the first chapter, we read:
How doth the city sit solitary, that was full of people! How is she become as a widow! She that was great among the nations, and princess among the provinces, how is she become tributary! She weepeth sore in the night, and her tears are on her cheeks: among all her lovers she hath none to comfort her: all her friends have dealt treacherously with her, they are become her enemies. Judah has gone
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O DEATH, WHERE IS THY STING?
into captivity because of affliction, and because of great servitude: she dwelleth among the heathen, she findeth no rest: all her persecutors overtook her between the straits. (Lam 1:1–3)
And again at the beginning of the second chapter:
How hath the Lord covered the daughter of Zion with a cloud in his anger, and cast down from heaven unto the earth the beauty of Israel, and remembered not his foot- stool in the day of his anger! The Lord hath swallowed up all the habitations of Jacob, and hath not pitied: he hath thrown down in his wrath the strong holds of the daugh- ter of Judah; he hath brought them down to the ground: he hath polluted the kingdom and the princes thereof. He hath cut off in his fierce anger all the horn of Israel. (Lam 2:1–3)
And yet again, at the beginning of the fourth chapter, there is a similar refrain:
How is the gold become dim! How is the most fine gold changed! The stones of the sanctuary are poured out in the top of every street. The precious sons of Zion, com- parable to fine gold, how are they esteemed as earthen pitchers, the work of the hands of the potter! (Lam 4:1–2)
These are Jeremiah’s lamentations, but they are the lamen- tations of Jeremiah because of the Lord’s indignation against
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        This I Call to Mind 205
Zion, against the people of his possession. We read that “the Lord’s portion is his people” and that “Jacob is the lot of his inheritance” (Deut 32:9), but now Jacob has gone into captivity and is trodden down: “Our gold is become dim.” The Lord’s indignation is perfectly apparent even at the beginning of our chapter. “I am the man that hath seen affliction by the rod of his wrath” (Lam 3:1).
Jeremiah was so identified with the welfare of Zion in his interests, in his affections, in his aspirations, and in his hopes, that mourning and weeping now took hold of the inmost re- cesses of his being. That is the portrait that we have in this par- ticular book. Can it be otherwise with us today? It is one thing to read this book of Lamentations as a commentary on the past, but it also has relevance for us. “These things happened . . . for our admonition, upon whom the ends of the ages are come” (1 Cor 10:11). “All Scripture is given by inspiration of God and is profitable for doctrine, for reproof, for correction, and for the instruction which is in righteousness, that the man of God may be perfect, thoroughly furnished unto every good work” (2 Tim 3:16–17).
So, the book of Lamentations has a great lesson for us. Our interests, affections, aspirations, and hopes must likewise be identified with that to which the Old Testament Zion corre- sponded: the church of Christ. If we do not identify ourselves— in our interests, affections, aspirations, and hopes—with the church of Christ, then we do not identify ourselves in our faith and affection with him who is the head of the church. You can never separate Christ from his church or the church from Christ. Christ is meaningless apart from his interest in the church; it was
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        206 O DEATH, WHERE IS THY STING?
for the sake of the church that he came into this world. “Christ loved the church and gave himself for it; that he might sanctify and cleanse it by the washing of water by the word to present it to himself a glorious church” (Eph 5:25–27).
And, as we can never think of Christ apart from the church or the church apart from Christ, so our own interest in Christ can very well be gauged by our interest in his church. We can well take up the lamentations of Jeremiah as we may take up the lamentations of another prophet: “Our holy and our beau- tiful house, where our fathers praised thee, is burned up with fire: and all our pleasant things are laid waste” (Isa 64:11). We cannot disassociate ourselves from the situation in which the church of Christ finds itself. There is a corporate responsibility, and we cannot possibly disassociate our own responsibility from that which afflicts the church of Christ in our particular day and generation. We cannot shrug our shoulders and say that we have no responsibility for the plight in which the church of Christ finds itself when our gold has become dim and our wine mixed with water (Lam 4:1; Isa 1:22). There is the grave danger that people in a particular location or in a particular denomination will shrug their shoulders and say that we have no responsibility. My friends, there is a corporate responsibility that we cannot divest ourselves of.
Not only is there this corporate responsibility for the de- fection and the impurity that are so rampant in the professing church of Christ, but we are responsible for our own individual, personal iniquities. Another prophet said, “I will bear the indig- nation of the Lord, because I have sinned against him, until he plead my cause, and execute judgment for me” (Mic 7:9). You
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cannot read this chapter of the lamentations of Jeremiah without recognizing, on the part of Jeremiah himself, a profound sense of his own sin and the indignation of the Lord against him for his iniquity. “I am the man that hath seen affliction by the rod of his wrath. He hath led me, and brought me into darkness, but not into light” (Lam 3:1–2). There is, here, profound recogni- tion of his own individual, personal iniquity, and frustration in self-humiliation before God.
Not only do we find the reflection in this chapter of the indignation of the Lord against the sin of Zion and even against Jeremiah himself because of his own personal, individual iniquity, but we also find a reflection of those mysterious dispensations of God’s providence that are ever tending to bewilder even the peo- ple of God. God’s providences to his people are not all dictated by his anger and indignation. There are indeed providences that are the expression of his indignation for his people’s iniquity, and there are indeed dispensations of chastisement, which, of course, are always for sin and for its correction. But there are also those dispensations of God’s providence that do not find their expla- nation in God’s indignation against the particular recipients of these dispensations.
If you take, for example, the patriarch Job, God did not visit him with afflictions because of indignation for his iniquity. Not at all! There was something in the unseen spirit world that was the explanation of Job’s affliction. And yet, notwithstand- ing the fact that the dispensations of God’s providence to him were not dictated by God’s indignation against him, Job could nevertheless say, “Behold, I go forward, but he is not there; and backward, but I cannot perceive him: On the left hand, where
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        208 O DEATH, WHERE IS THY STING?
he doth work, but I cannot behold him: he hideth himself on the right hand, that I cannot see him” (Job 23:8–9). Job was encompassed with great darkness and bewilderment because he did not understand at that time the unseen purpose of God in the tribulation that overtook him.
So it is often the case with the people of God, as Jeremiah says in this very chapter, “He hath set me in dark places, as they that be dead of old. He hath hedged me about, that I cannot get out: he hath made my chain heavy. Also when I cry and shout, he shutteth out my prayer” (Lam 3:6–8). And again, “Thou hast covered thyself with a cloud, that our prayer should not pass through” (Lam 3:44). When the people of God have to walk in darkness and have no light in the mystery or the abyss of God’s providential dealings towards them, and they cannot understand the reason, it causes the bewilderment and the distress of heart, mind, and soul reflected in Lamentations 3.
Now all of that is simply by way of introduction, in order to appreciate that pinnacle of praise, of thanksgiving, and of hope that we find in the words of our text. In the face of all this per- plexity, darkness, dismay, even bewilderment, in the face of this profound sense of the indignation of the Lord against Zion and against the prophet himself individually, is there any outlet of confidence, joy, and hope for the prophet in this unspeakable situation of grief and sorrow and travail? Yes, there is! “This I recall to mind, therefore have I hope.” And what is the secret of this hope? Jeremiah remembered certain things; there were certain considerations that he called to mind, that entered into his thought, notwithstanding the bewilderment, the darkness, and the dismay that possessed the inmost recesses of his heart
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        This I Call to Mind 209
and being. Very briefly I’m going to call your attention to these particular considerations that the prophet called to mind.
First of all, there is his own self-humiliation before God: “It is of the Lord’s mercies that we are not consumed” (Lam 3:22). The prophet recognized that he had not received, that there had not been visibly dealt to him, that which was equal to the mea- sure of his deserts. God had visited him with much less affliction than his iniquities deserved (Ezra 9:13). We find this expression of his own self-humiliation and his abasement before God so eloquently set forth in Lamentations 3:28–30:
He sitteth alone [that is, the person who is in this partic- ular situation of self-humiliation] and keepeth silence, be- cause he hath borne it upon him. He putteth his mouth in the dust; if so be there may be hope. He giveth his cheek to him that smiteth him: he is filled full with reproach.
He giveth his very cheek to God himself, who smiteth him! Here is humble recognition of what the prophet says again in a later part of this chapter, “Why should a living man complain, a man for the punishment of his sins?” (Lam 3:39).
Self-humiliation is far too frequently overlooked in our re- lationship to God and is the very starting point for deliverance. Of course, it is the very starting point for deliverance even at the inception of the Christian life, but it is also the starting point for deliverance for the people of God themselves when they are under God’s afflicting hand and when they are experiencing those be- wildering dispensations of his providence. Self-humiliation before God recognizes that however bitterly God may be dealing with
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        210 O DEATH, WHERE IS THY STING?
us, however severe may be the dispensations of his providence, however stinging may be the aloes of his holy displeasure and wrath, we have not received anything yet that is equal to the mea- sure of our deserts. Why should a living man complain for the punishment of his sins, when he thinks that what he deserves is not the afflictions of this life—however severe they may be—but the blackness of darkness forever (Jude 13)?
I tell you, my friends, that a great deal of the superficiality that is in the church of God today, and a great deal of the impiety that even characterizes the people of God, is due to this failure to recognize that we are ourselves in the presence of God. We fail to measure ourselves by the criterion of God’s holiness, his majesty, his justice, and his truth. When we apprehend the glory and the majesty of God, then the only reaction that is proper and that can be appropriate to our situation is that of the prophet Isaiah: “Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips” (Isa 6:5).
That, my friends, is the starting point for any deliverance— deliverance at the inception of Christian profession and faith, and deliverance in the pilgrimage of the people of God as they experience the bitterness of God’s dispensations toward them. We shall never properly assess God’s dispensations to us—what- ever their character and whatever their purpose in the divine mind—until we prostrate ourselves before God in the recogni- tion of our own iniquity. “It is of the Lord’s mercies that we are not consumed. . . . Why should a living man complain, a man for the punishment of his sins?” (Lam 3:22, 39).
The second element in this text that fills the mind of the prophet with hope, with confidence, and with expectation—and
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        This I Call to Mind 211
that likewise must fill our minds with hope and expectation— is the mercy and the compassion of the Lord. “This I recall to mind, therefore have I hope. It is of the Lord’s mercies that we are not consumed, because his compassions fail not. They are new every morning: great is thy faithfulness” (Lam 3:21–23). I tell you again, my friends, that we cannot have any true appre- ciation of those provisions of God’s grace for our deliverance at the very inception of the Christian life on into the pilgrimage of the people of God until we have an apprehension of the mercy of God in Christ Jesus.
The fact that God is merciful is the outlet from our misery— our outlet from our misery at the beginning and in every onward step of our pilgrimage until we come to the “city which hath the foundations, of which God is the builder and the maker” (Heb 11:10). The fact that the Lord is the Lord God, merciful and gracious, slow to wrath, abundant in loving kindness and truth, forgiving iniquity and transgression and sin (Exod 34:6–7)— that’s the outlet. You can see this so conspicuously in the case of Jeremiah. It is that great truth so emblazoned on one of the psalms so familiar to us: “For the Lord is good; his mercy is ev- erlasting; and his truth endureth to all generations” (Ps 100:5). Don’t you see that what the prophet here lays hold upon is the mercy and the faithfulness of God, and these are the key notes of this great psalm of thanksgiving: the Lord is good, his mercy is everlasting, and his truth—his faithfulness—endureth to all generations.
May I plead very humbly, my friends, that as we prostrate ourselves before God’s majesty in recognition of what our iniq- uity deserves, let us also have the apprehension of the mercy of
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        212 O DEATH, WHERE IS THY STING?
God in Christ Jesus. Let us reach out our hand to him in faith. Oh, let it be humble faith, faith as of a grain of mustard seed. Nevertheless, in the outreach of that faith, we have the guarantee of experiencing the exaltation that the prophet Jeremiah reflects in this particular chapter.
The third element that Jeremiah recalls to mind, and there- fore has hope, is found in verse 24 of this chapter: “The Lord is my portion, saith my soul; therefore will I hope in him.” The Lord is my portion. You don’t ascend to a higher pinnacle of faith in the whole of Scripture than that which the prophet enunciates at this particular point: “The Lord is my portion.” We read, of course, in the Scripture that “the Lord’s portion is his people” and that “Jacob is the lot of his inheritance” (Deut 32:9). God has peculiar delight in his people, which is why he sent his Son into the world that he might redeem his people from all iniquity and present them “faultless before the presence of his glory with exceeding joy” (Jude 24). The Lord’s portion is his people; Jacob is the lot of his inheritance. But you also have the complemen- tary truth: the Lord is the portion of his people.
Perhaps there is nothing in the New Testament that enunci- ates what you might call the very apex of the Christian privilege, the very apex of God’s provision of grace, than that expression of the apostle Paul that “we might be filled unto all the fullness of God” (Eph 3:19). Being filled unto all the fullness of God is the New Testament counterpart of this Old Testament con- cept of the Lord being the portion of his people. It means that we come into the very possession of God himself, that God is ours. If Christ is ours, then all things are ours, and God him- self is ours. You find it in that very psalm that we were singing,
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        This I Call to Mind 213
“Whom have I in heaven but thee? And there is none upon earth that I desire besides thee. My flesh and my heart faileth: but God is the strength of my heart, and my portion forever” (Ps 73:25–26).
I tell you, my friends, that eternity will not exhaust the meaning of that truth that God is our portion; we can only have a very dim glimmering of it even at the very best. But it is some- thing that is true, and it is something that you are to appropriate. “The Lord is my portion, saith my soul.” And if God himself is the portion of his people, surely everything in his dispensations to them is the unrolling of his own favor and his own mercy. If God is our possession, then no evil can befall us (Ps 91:9–10).
That’s the third; now the fourth: and that is hope. “The Lord is good unto them that wait for him, to the soul that seeketh him. It is good that a man should both hope and quietly wait for the salvation of the Lord” (Lam 3:25–26). Oh, my friends, what endless misery we reap for ourselves, and what dishonor we do to the God who is the portion of his people, when we take ille- gitimate methods of getting away from the bitter dispensations of God’s providence. We must wait. God doesn’t dispense to his people all his favor in this life or at any one time in this life. We have to wait; we have to have hope.
You know how utterly hopeless is a situation in which there is no hope. If a person is caught in the toils of tribulation, of distress, and perhaps of pain and torment, what a difference it makes if there is just a glimmer of hope. If a person is overtaken by a very serious disease and is racked with pain, what a dif- ference between whether the person has absolutely no hope of deliverance from it and whether that person has even a glimmer
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        214 O DEATH, WHERE IS THY STING?
of hope. Hope gives him endurance; it gives him a measure of patience. He is willing to endure it or she is willing to endure it because there is going to be deliverance. That is what is true in a much more transcendent realm in reference to our relationship to God and our relationship to the dispensations of his provi- dence. “It is good that a man should both hope and quietly wait for the salvation of the Lord.” To quote again the word of an- other prophet, “I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgment for me: he will bring me forth to the light, and I shall behold his righteousness” (Mic 7:9).
It is this hoping and waiting of which the prophet Isaiah speaks, “But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint” (Isa 40:31). The secret of endurance, patience, and waiting with expectation is submission to God’s providences until he brings us forth to the light, and we shall then behold his righteousness. This hope is well-grounded for the reasons that have been already enun- ciated: that the Lord is full of compassion and of tender mercy and that the Lord is the portion of his people. Therefore, there cannot possibly be anything else but a glorious finale; it can’t be otherwise! If the Lord is the portion of his people, and if that has its issue in our being filled unto all the fullness of God unto the plentitude of that grace and truth that reside in the mediator Jesus Christ and that have been communicated to his people, then there cannot possibly be but a grand and glorious finale.
Now fifth and finally, what the prophet here brings to mind and what fills him, therefore, with hope and expectation is the
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        This I Call to Mind 215
vindication of God himself, that there is no arbitrariness in God. You might think that that’s a sort of anticlimax. You might think that it is not on the plane of these other great truths like the lovingkindness and tender mercy of God or that the Lord’s por- tion is his people and that God is the portion of his people. You might not think that it is on the plane of the glorious hope set before the people of God of a grand finale, a finale that will fill their hearts with praise and thanksgiving throughout the endless ages of eternity. But the vindication of God himself is not an an- ticlimax; it is on the very summit of faith. You find it in verses 33 to 36: “For he doth not afflict willingly nor grieve the children of men. To crush under his feet all the prisoners of the earth. To turn aside the right of a man before the face of the most High, to subvert a man in his cause, the Lord approveth not.” That was no anticlimax for Jeremiah.
And it should not be an anticlimax for us, either. What is the secret of the fact that there is no arbitrariness in God, that he doth not afflict willingly nor grieve the children of men? It is just this: that the Lord is just in all his ways and holy in all his works (Ps 145:17), that the judge of all the earth will do right (Gen 18:25). I tell you, my friends, that whatever may be our affliction, however much we may cringe under the chastening hand of God, and however much the arrows of the Almighty may enter into the innermost recesses of our being (Job 6:4)—when we have come to the point of vindicating God’s ways by recognizing that he is holy, just, sovereign, and good, then we have the outlet, then we escape. “As a bird under the snare of the fowlers, our soul is es- caped and our help is in the name of the Lord who made heaven and earth” (Ps 124:7–8). “The Lord,” we can then say, “will light
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        216 O DEATH, WHERE IS THY STING?
my candle so that it shall shine full bright; the Lord, my God, will also make my darkness to be light” (Ps 18:28).
My friends, I would appeal to you, as I would address my own heart and soul, that the very secret of escape in the midst of tribulation and darkness and anguish is that we are able to justify God. And we are able to justify God in all his works be- cause we recognize that we always have less than our iniquities deserve. There is a very close connection between that which the prophet first brings to remembrance—self-humiliation before God because of his own iniquities—and that which has just been enunciated in verses 33 to 36—the vindication of the justice and holiness and goodness of God.
We must never forget that God does not afflict willingly nor grieve the children of men. God is never motivated by vindic- tive revenge. He is, indeed, motivated by vindicatory justice, but never by unholy, vindictive revenge. And that’s what is enunci- ated here as elsewhere. The Lord does not afflict willingly (that is, arbitrarily); he doesn’t afflict simply for the sake of afflicting. God is not vindictively executing his wrath; he is vindicatorily executing his wrath. It is the same great truth in another con- nection that the prophet Ezekiel sets forth in the words of God himself: “As I live,” saith the Lord God, “I have no pleasure in the death of the wicked; but that the wicked turn from his way and live” (Ezek 33:11).
It is well for us, my friends, whatever may be the dispensa- tions of providence to us, to recognize his sovereign holiness and bow before his sovereign majesty. When we are able to do that, we shall also be able, in the strength of God’s grace and by the energizing of his Spirit, to rejoice with the prophet: “The Lord is
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        This I Call to Mind 217
my portion, saith my soul, therefore will I hope in him. My flesh and my heart faileth: but God is the strength of my heart, and my portion forever” (Lam 3:24; Ps 73:26). In these days, when we are encompassed about with so much that causes dismay, that causes us to walk in darkness and have no light, may we, by the grace of God and by the effectual application of the Holy Spirit, be able to reproduce in our own experience, faith, and hope, that blessed assurance described by the prophet: “This I have called to mind, therefore have I hope.”
Oh God, we praise and magnify thy name that thou hast not dealt with us after our sins nor rewarded us according to our iniquities. And we praise thee that thou dost give us the precious privilege of receiving thy Word in all its fullness. May it be re- flected in our hearts in faith and love and hope. Oh, grant that we may be more than conquerors through him that loved us, knowing that neither death nor life, nor angels nor principalities, nor powers, nor things present nor things to come, nor height nor depth, nor any other creature will be able to separate us from the love of God, which is in Christ Jesus our Lord. For his name’s sake, amen.
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173 1끊어읽기 At first the silence was deafening. 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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21-03-05 0 161
172 1끊어읽기 The steps of R.E.C.O.V.E.R.Y. 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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21-03-04 0 191
171 1끊어읽기 Reflecting on a life well-lived can powerfully shape our liv… 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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21-02-26 0 164
170 1끊어읽기 God gives a hand to those down on their luck 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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21-01-21 0 201
169 1끊어읽기 Merry Christmas 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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20-12-26 0 203
168 1끊어읽기 I don't think anyone would use the word "peace" 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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20-12-11 0 232
167 1끊어읽기 This has been a year that's had a lot of negatives 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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20-12-08 0 211
166 1끊어읽기 This past week in Southern California has been hard on a lot… 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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20-12-06 0 196
165 1끊어읽기 While we’re waiting, God is working! 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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20-11-20 0 280
164 1끊어읽기 Do you know what happens when you stop focusing on your own … 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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20-07-30 0 296
163 1끊어읽기 20 New Ideas and Activities to Try This Summer 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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20-07-22 0 277
162 1끊어읽기 KNOWING THE BIBLE 1 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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20-07-22 0 309
161 1끊어읽기 Freedom from Fear 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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20-07-17 0 256
160 1끊어읽기 I want you to know that God has only good plans for your lif… 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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20-07-16 0 274
159 1끊어읽기 A small book for the anxious heart 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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20-07-15 0 418
1끊어읽기 O_Death_Where_is_Thy_Sting 3 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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20-07-15 0 409
157 1끊어읽기 Star Wars Episode VIII The Last Jedi 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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20-07-15 0 311
156 1끊어읽기 When we first began feeling the effects of COVID-19 earlier … 1 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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20-07-02 0 407
155 1끊어읽기 Learning to wait patiently is one of the most difficult less… 1 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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20-06-30 0 402
154 1끊어읽기 I want to encourage you today that even during multiple cris… 1 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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20-06-17 0 423
153 1끊어읽기 THE SECOND CRISIS WE’RE NOW FACING 3 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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20-06-15 0 502
152 1끊어읽기 What’s the way out of this mess? 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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20-06-09 0 355
151 1끊어읽기 we pressed pause on our regular Together Tuesday gathering 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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20-06-05 0 280
150 1끊어읽기 Did you know that when you get to heaven, most of the people… 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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20-06-05 0 312
149 1끊어읽기 How can you tell the difference between real faith and fake … 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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20-06-02 0 263
148 1끊어읽기 When Will We Reopen Our Weekend Services? 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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20-05-28 0 277
147 1끊어읽기 A man asked Jesus, "Of all the commandments of God, which is… 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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20-05-27 0 242
146 1끊어읽기 We have to admit - Taco Tuesday night literally brought seve… 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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20-05-08 0 273
145 1끊어읽기 Mother's Day is a time to celebrate the "Belle Donne" 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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20-05-08 0 262
144 1끊어읽기 A faith that stays calm in a crisis 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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20-04-28 0 303
143 1끊어읽기 We are making history right now 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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20-04-24 0 260
142 1끊어읽기 Your anchor in life’s storms 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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20-04-21 0 282
141 1끊어읽기 An Encouragement to Read Books in a Day of Anxious Headline… 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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20-03-17 0 285
140 2끊어듣기 tensions in middle east 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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20-01-14 0 274
139 2끊어듣기 Health-Matters, 끊어듣기 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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19-12-11 0 283
138 2끊어듣기 PBS News: a clear timeline 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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19-12-11 0 268
137 2끊어듣기 PBS News: food waste 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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19-12-02 0 265
136 1끊어읽기 Anxiety and the God of Peace, CCEF 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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19-11-05 0 289
135 4끊어말하기 Free talking with Teacher Cassey 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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19-10-21 0 256
134 4끊어말하기 The FBI says it was tipped off 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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19-09-24 0 349
133 1끊어읽기 evaluating the wreckage. 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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19-09-09 0 295
132 1끊어읽기 WATCH: NYPD fires officer for 2014 death of Eric Garner 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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19-08-20 0 320
131 1끊어읽기 NewsHour: At a dangerous moment in the Persian Gulf 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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19-07-22 0 288
130 3끊어쓰기 Supreme corut reaches decition on census question 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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19-06-28 0 271
129 2끊어듣기 Transformation: Roy choi 원장 쪽지보내기 메일보내기 자기소개 아이디로 검색 전체게시물
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19-06-04 0 299