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주석[칼빈] — 누가복음 2장 · 예수의 탄생

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1절 카드 ↗

Luke relates how it happened, that Christ was born in the city of Bethlehem, as his mother was living at a distance from her home, when she was approaching to her confinement. And first he sets aside the idea of human contrivance, (123) by saying, that Joseph and Mary had left home, and came to that place to make the return according to their family and tribe. If intentionally and on purpose (124) they had changed their residence that Mary might bring forth her child in Bethlehem, we would have looked only at the human beings concerned. But as they have no other design than to obey the edict of Augustus, we readily acknowledge, that they were led like blind persons, by the hand of God, to the place where Christ must be born. This may appear to be accidental, as everything else, which does not proceed from a direct human intention, is ascribed by irreligious men to Fortune. But we must not attend merely to the events themselves. We must remember also the prediction which was uttered by the prophet many centuries before. A comparison will clearly show it to have been accomplished by the wonderful Providence of God, that a registration was then enacted by Augustus Caesar, and that Joseph and Mary set out from home, so as to arrive in Bethlehem at the very point of time. Thus we see that the holy servants of God, even though they wander from their design, unconscious where they are going, still keep the right path, because God directs their steps. Nor is the Providence of God less wonderful in employing the mandate of a tyrant to draw Mary from home, that the prophecy may be fulfilled. God had marked out by his prophet — as we shall afterwards see — the place where he determined that his Son should be born. If Mary had not been constrained to do otherwise, she would have chosen to bring forth her child at home. Augustus orders a registration to take place in Judea, and each person to give his name, that they may afterwards pay an annual tax, which they were formerly accustomed to pay to God. Thus an ungodly man takes forcible possession of that which God was accustomed to demand from his people. It was, in effect, reducing the Jews to entire subjection, and forbidding them to be thenceforth reckoned as the people of God. Matters have been brought, in this way, to the last extremity, and the Jews appear to be cut off and alienated for ever from the covenant of God. At that very time does God suddenly, and contrary to universal expectation, afford a remedy. What is more, he employs that wicked tyranny for the redemption of his people. For the governor, (or whoever was employed by Caesar for the purpose,) while he executes the commission entrusted to him, is, unknown to himself, God’s herald, to call Mary to the place which God had appointed. And certainly Luke’s whole narrative may well lead believers to acknowledge, that Christ was led by the hand of God “ from his mother’s belly,” ( Psalms 22:10 .) Nor is it of small consequence (125) to the certainty of faith to know, that Mary was drawn suddenly, and contrary to her own intention, to Bethlehem, that “out of it might come forth” ( Micah 5:2 ) the Redeemer, as he had been formerly promised. 1. The whole world This figure of speech (126) (by which the whole is taken for a part, or a part for the whole) was in constant use among the Roman authors, and ought not to be reckoned harsh. That this registration might be more tolerable and less odious, it was extended equally, I have no doubt, to all the provinces; though the rate of taxation may have been different. I consider this first registration to mean, that the Jews, being completely subdued, were then loaded with a new and unwonted yoke. Others read it, that this registration was first made when Cyrenius was governor of Syria; (127) but there is no probability in that view. The tax was, indeed, annual; but the registration did not take place every year. The meaning is, that the Jews were far more heavily oppressed than they had formerly been. There is a diversity as to the name of the Proconsul. Some call him Cyrenius, ( Κυρήνιος ,) and others, Quirinus or Quirinius But there is nothing strange in this;for we know that the Greeks, when they translate Latin names, almost always make some change in the pronunciation. But a far greater difficulty springs up in another direction. Josephus says that, while Archelaus was a prisoner at Vienna, (Ant. 17:13. 2,) Quirinus came as Proconsul, with instructions to annex Judea to the province of Syria, (xviii. 1.1.) Now, historians are agreed, that Archelaus reigned nine years after the death of his father Herod. It would therefore appear, that there was an interval of about thirteen years between the birth of Christ and this registration; for almost all assent to the account given by Epiphanius, that Christ was born in the thirty-third year of Herod: that is, four years before his death. Another circumstance not a little perplexing is, that the same Josephus speaks of this registration as having happened in the thirty-seventh year after the victory at Actium, (128) (Ant. 18:2. 1.) If this be true, Augustus lived, at the utmost, not more than seven years after this event; which makes a deduction of eight or nine years from his age: for it is plain from the third chapter of Luke’s Gospel, that he was at that time only in his fifteenth year. But, as the age of Christ is too well known to be called in question, it is highly probable that, in this and many other passages of Josephus’s History, his recollection had failed him. Historians are agreed that Quirinus was Consul nineteen years, or thereby, before the victory over Antony, which gave Augustus the entire command of the empire: and so he must have been sent into the province at a very advanced age. Besides, the same Josephus enumerates four governors of Judea within eight years; while he acknowledges that the fifth was governor for fifteen years. That was Valerius Gratus, who was succeeded by Pontius Pi

Pericope (part_of)

절 (explains)

bible-text/luk-2-1

Source

누가는 어머니가 해산이 가까웠을 때 먼 고향에서 떠나 있었음에도 그리스도가 베들레헴에서 태어나게 된 경위를 이야기한다. 먼저 그는 인간의 꾀가 개입될 여지를 없앤다. 요셉과 마리아가 고향을 떠나 그 곳에 온 것은 가족과 족속에 따라 호적을 기입하기 위함이었다고 말한다. 만약 그들이 마리아가 베들레헴에서 아이를 낳도록 의도적으로 거처를 옮긴 것이었다면, 우리는 관련된 사람들만을 바라보았을 것이다. 그러나 그들이 아우구스투스의 조서에 순종하는 것 외에 다른 의도가 없었으므로, 우리는 그들이 마치 맹인처럼 하나님의 손에 이끌려 그리스도가 태어나야 할 장소로 갔다는 것을 쉽게 인정한다.

이것은 우연처럼 보일 수 있다. 직접적인 인간의 의도에서 비롯되지 않는 모든 것은 불경건한 사람들에 의해 운명의 탓으로 돌려진다. 그러나 우리는 사건들 자체만 주목해서는 안 된다. 수세기 전에 선지자에 의해 발화된 예언도 기억해야 한다. 비교를 하면 아우구스투스 황제에 의해 호적 등록이 시행되고 요셉과 마리아가 바로 그 시점에 베들레헴에 도착하도록 고향을 떠난 것이 하나님의 놀라운 섭리에 의해 이루어진 것임이 명확히 드러난다. 이처럼 우리는 하나님의 거룩한 종들이 비록 자신의 목적에서 벗어나 어디로 가는지조차 모르더라도, 하나님이 그들의 발걸음을 인도하시므로 바른 길을 걷는 것을 본다.

하나님이 자신의 아들이 태어날 장소를 선지자를 통해 표시해 두셨다는 것은 우리가 나중에 보게 될 것이다. 마리아가 다른 방도를 선택할 제약이 없었다면, 그녀는 집에서 아이를 낳기를 선택했을 것이다. 아우구스투스는 유대에서 호적 등록을 명하고 각 사람이 자신의 이름을 등록하도록 하여 이전에 하나님께 드리던 연간 세금을 이후에 납부하게 했다. 그리하여 불경건한 사람이 하나님이 자기 백성으로부터 요구하시던 것을 강제로 빼앗는다. 그것은 사실상 유대인들을 완전한 예속 상태로 만들고, 그들이 더 이상 하나님의 백성으로 여겨지는 것을 금지하는 것이었다. 이런 방식으로 상황은 극한까지 이르렀고, 유대인들은 하나님의 언약에서 영원히 끊기고 소외된 것처럼 보였다. 바로 그때 하나님은 갑자기, 모든 사람의 기대와 반대로, 치유책을 마련하신다. 더 나아가 그는 그 사악한 폭정을 자기 백성의 구속에 사용하신다.

**1절. 온 세상이.** 이 수사법은 로마 저자들 사이에서 항상 사용되었으므로 가혹하게 여겨서는 안 된다. 이 호적 등록이 더 용납될 수 있고 덜 혐오스럽게 하기 위해, 의심할 여지 없이 모든 속주에 동등하게 적용되었다. 비록 세율은 달랐을 수 있지만. 나는 이 첫 번째 호적 등록이 유대인들이 완전히 정복되어 새롭고 익숙하지 않은 멍에를 지게 된 것을 의미한다고 생각한다.

원주석

7절 카드 ↗

7. Because there was no room for them in the inn We see here not only the great poverty of Joseph, but the cruel tyranny which admitted of no excuse, but compelled Joseph to bring his wife along with him, at an inconvenient season, when she was near the time of her delivery. Indeed, it is probable that those who were the descendants of the royal family were treated more harshly and disdainfully than the rest. Joseph was not so devoid of feeling as to have no concern about his wife’s delivery. He would gladly have avoided this necessity: but, as that is impossible, he is forced to yield, (131) and commends himself to God. We see, at the same time, what sort of beginning the life of the Son of God had, and in what cradle (132) he was placed. Such was his condition at his birth, because he had taken upon him our flesh for this purpose, that he might, “empty himself” ( Philippians 2:7 ) on our account. When he was thrown into a stable, and placed in a manger, and a lodging refused him among men, it was that heaven might be opened to us, not as a temporary lodging, (133) but as our eternal country and inheritance, and that angels might receive us into their abode. (131) “ Il baisse la teste ;” — “he bows the head.” (132) “ Comment il a este heberge .” (133) “ Non modo hospitii jure ;” — “ non point comme un logis pour y estre hebergez en passant .” return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-7

Source

**7절. 여관에 그들을 위한 자리가 없음이었다.** 여기서 우리는 요셉의 큰 가난뿐만 아니라, 요셉이 해산이 임박한 아내를 불편한 때에 데리고 오도록 강요하는 데 어떠한 변명도 허용하지 않는 잔인한 폭정을 본다. 실제로 왕족의 후손들이 나머지보다 더 가혹하고 경멸적으로 취급받았을 가능성이 있다. 요셉은 아내의 해산에 대해 아무 걱정도 하지 않을 만큼 무감각하지 않았다. 그는 이 필요에서 기꺼이 벗어났을 것이다. 그러나 그것이 불가능하므로, 그는 어쩔 수 없이 굴복하고 하나님께 자신을 의탁한다.

동시에 우리는 하나님의 아들의 생애가 어떤 시작을 가졌는지, 어떤 요람에 놓였는지를 본다. 그가 탄생할 때 이런 상태에 있었던 것은, 우리를 위해 스스로를 비워내려는 목적으로 우리의 육신을 취하셨기 때문이다 (빌립보서 2:7). 그가 마굿간에 던져져 구유에 놓이고, 사람들 사이에서 거처를 거절당한 것은, 하늘이 우리에게 열리도록 하기 위해서였다. 임시 거처가 아니라 우리의 영원한 나라와 기업으로, 그리고 천사들이 우리를 그들의 거처로 받아들이도록.

원주석

8절 카드 ↗

8. And there were shepherds It would have been to no purpose that Christ was born in Bethlehem, if it had not been made known to the world. But the method of doing so, which is described by Luke, appears to the view of men very unsuitable. First, Christ is revealed but to a few witnesses, and that too amidst the darkness of night. Again, though God had, at his command, many honorable and distinguished witnesses, he passed by them, and chose shepherds, persons of humble rank, and of no account among men. Here the reason and wisdom of the flesh must prove to be foolishness; and we must acknowledge, that “the foolishness of God” ( 1 Corinthians 1:25 ) excels all the wisdom that exists, or appears to exist, in the world. But this too was a part of the “emptying of himself,” ( Philippians 2:6 :) not that any part of Christ’s glory should be taken away by it, but that it should lie in concealment for a time. Again, as Paul reminds us, that the gospel is mean according to the flesh, “that our faith should stand” in the power of the Spirit, not in the “lofty (142) words of human wisdom,” or in any worldly splendor, (143) ( 1 Corinthians 2:4 ;) so this inestimable “treasure” has been deposited by God, from the beginning, “in earthen vessels,” ( 2 Corinthians 4:7 ,) that he might more fully try the obedience of our faith. If then we desire to come to Christ, let us not be ashamed to follow those whom the Lord, in order to cast down the pride of the world, has taken, from among the dung (144) of cattle, to be our instructors. (142) “ En paroles magnifiques ;” — “in magnificent words.” (143) “ En quelque lustre et apparence du monde ;” — “in any luster and display of the world.” (144) “ Ex pecudum stercore ;” — “ sur la fiente des bestes .” return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-8

Source

**8절. 들에서 목자들이 있었다.** 그리스도가 베들레헴에서 태어났다 해도 그것이 세상에 알려지지 않는다면 아무 소용이 없었을 것이다. 그러나 누가가 묘사하는 그 방법은 사람들의 눈에는 매우 부적절해 보인다. 첫째로, 그리스도는 단지 몇 명의 목격자에게만, 그것도 밤의 어둠 속에서 나타나셨다. 또한 하나님의 명령을 받은 많은 명예롭고 탁월한 증인들이 있었지만, 그들을 지나치고 비천한 신분에 사람들 사이에서 전혀 가치 없는 목자들을 선택하셨다.

여기서 육체의 이성과 지혜는 어리석음으로 드러나야 한다. 우리는 "하나님의 미련함이" (고린도전서 1:25) 세상에 존재하거나 존재하는 것처럼 보이는 모든 지혜를 능가한다는 것을 인정해야 한다. 또한 이것도 그의 "자기를 비움의" 일부였다 (빌립보서 2:6). 그리스도의 영광의 어떤 부분이 그것에 의해 빼앗기는 것이 아니라, 잠시 동안 숨겨져 있어야 했기 때문이다. 또한 바울이 우리에게 상기시켜 주듯이 복음은 육신으로는 비천하다. 우리의 믿음이 인간 지혜의 높은 말이나 어떤 세상적 화려함이 아니라 성령의 능력 안에 서게 하기 위해서이다 (고린도전서 2:4). 따라서 우리가 그리스도에게 나아가기를 원한다면, 주님이 세상의 교만을 꺾기 위해 소떼의 오물 가운데서 취하여 우리의 교사로 삼으신 자들을 따르기를 부끄러워하지 말자.

원주석

9절 카드 ↗

9. And, lo, the angel of the Lord came upon them He says, that the glory of the Lord (145) shone around the shepherds, by which they perceived him to be an angel. (146) For it would have been of little avail to be told by an angel what is related by Luke, if God had not testified, by some outward sign, that what they heard proceeded from Him. The angel appeared, not in an ordinary form, or without majesty, but surrounded with the brightness of heavenly glory, to affect powerfully the minds of the shepherds, that they might receive the discourse which was addressed to them, as coming from the mouth of God himself. Hence the fear, of which Luke shortly afterwards speaks, by which God usually humbles the hearts of men, (as I have formerly explained,) and disposes them to receive his word with reverence. (145) “ La clarte du Seigneur ;” — “the brightness of the Lord.” (146) “ c’a este afin qu’ils cogneussent que c’estoit l’ange de Dieu qui parloit ;” — “it was in order that they might know that it was the angel of the Lord that spoke.” return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-9

Source

**9절. 보라, 주의 사자가 곁에 서고.** 그는 주의 영광이 목자들 주위에서 빛났다고 말하는데, 이로써 그들은 그가 천사임을 알아차렸다. 누가가 전하는 것이 천사에 의해 전달된다 해도, 만약 하나님이 어떤 외적 표시로 그들이 들은 것이 하나님으로부터 진행되었다는 것을 증명하지 않으셨다면 거의 소용이 없었을 것이다. 천사는 평범한 모습이나 위엄 없이 나타난 것이 아니라, 하늘의 영광의 밝음으로 둘러싸여 목자들의 마음에 강하게 영향을 미쳤다. 그들이 천사에게 전달된 말씀을 하나님 자신의 입에서 나온 것으로 받아들이도록 하기 위해서였다.

원주석

10절 카드 ↗

10. Fear not The design of this exhortation is to alleviate their fear. For, though it is profitable for the minds of men to be struck with awe, that they may learn to “give unto the Lord the glory due unto his name,” ( Psalms 29:2 ;) yet they have need, at the same time, of consolation, that they may not be altogether overwhelmed. For the majesty of God could not but swallow up the whole world, if there were not some mildness to mitigate the terror which it brings. And so the reprobate fall down lifeless at the sight of God, because he appears to them in no other character than that of a judge. But to revive the minds of the shepherds, the angel declares that he was sent to them for a different purpose, to announce to them the mercy of God. When men hear this single word, that God is reconciled to them, it not only raises up those who are fallen down, but restores those who were ruined, and recalls them from death to life. The angel opens his discourse by saying, that he announces great joy; and next assigns the ground or matter of joy, that a Savior is born These words show us, first, that, until men have peace with God, and are reconciled to him through the grace of Christ, all the joy that they experience is deceitful, and of short duration. (147) Ungodly men frequently indulge in frantic and intoxicating mirth; but if there be none to make peace between them and God, the hidden stings of conscience must produce fearful torment. Besides, to whatever extent they may flatter themselves in luxurious indulgence, their own lusts are so many tormentors. The commencement of solid joy is, to perceive the fatherly love of God toward us, which alone gives tranquillity to our minds. And this “joy,” in which, Paul tells us, “the kingdom of God” consists, is “in the Holy Spirit,” ( Romans 14:17 .) By calling it great joy, he shows us, not only that we ought, above all things, to rejoice in the salvation brought us by Christ, but that this blessing is so great and boundless, as fully to compensate for all the pains, distresses, and anxieties of the present life. Let us learn to be so delighted with Christ alone, that the perception of his grace may overcome, and at length remove from us, all the distresses of the flesh. (148) Which shall be to all the people Though the angel addresses the shepherds alone, yet he plainly states, that the message of salvation which he brings is of wider extent, so that not only they, in their private capacity, may hear it, but that others may also hear. Now let it be understood, that this joy was common to all people, because, it was indiscriminately offered to all. For God had promised Christ, not to one person or to another, but to the whole seed of Abraham. If the Jews were deprived, for the most part, of the joy that was offered to them, it arose from their unbelief; just as, at the present day, God invites all indiscriminately to salvation through the Gospel, but the ingratitude of the world is the reason why this grace, which is equally offered to all, is enjoyed by few. Although this joy is confined to a few persons, yet, with respect to God, it is said to be common. When the angel says that this joy shall be to all the people, he speaks of the chosen people only; but now that, the middle wall of partition” ( Ephesians 2:14 ) has been thrown down, the same message has reference to the whole human race. (149) For Christ proclaims peace, not only, to them that are nigh, “but to them that are, far off,” ( Ephesians 2:17 ,) to “strangers” ( Ephesians 2:12 ) equally with citizens. But as the peculiar covenant with the Jews lasted till the resurrection of Christ, so the angel separates them from the rest of the nations. (147) “ Ce n’est que fumee ;” — “it is only smoke.” (148) “ Parquoy apprenons de prendre tellement notre contentement en Christ seul, que le sentiment de sa grace nous face surmonter toutes choses qui sont dures a la chair, et finalement en oste toute l’amertume .”— “Wherefore, let us learn to take our satisfaction, in such a manner, in Christ alone, that the feeling of his grace may make us rise above all things that are unpleasant to the flesh, and finally may take away all their bitterness.” (149) “ Au reste, il est bien vray que l’ange parle seulement du peuple esleu, assavoir des Juifs; mais pourceque maintenant la paroy qui faisoit separation est rompue, la mesme ambassade s’addresse aujourdhui a tout le genre humain .” — “Besides, it is very true that the angel speaks only of the elect people, namely, the Jews; but because now the wall of partition which made a separation is broken down, the same message is addressed, at the present day, to all the human race.” return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-10

Source

**10절. 두려워하지 말라.** 이 권고의 목적은 그들의 두려움을 완화하는 것이다. 사람들의 마음이 두려움에 사로잡히는 것이 유익하기는 하지만, 동시에 그들이 완전히 압도당하지 않도록 위로가 필요하다. 하나님의 위엄은 그것이 가져오는 공포를 완화하는 어떤 온화함이 없다면 온 세상을 삼켜버릴 것이기 때문이다. 그래서 불경건한 자들은 하나님 앞에서 쓰러진다. 그분이 심판자 외에 다른 모습으로 그들에게 나타나지 않기 때문이다.

천사는 목자들의 마음을 살리기 위해 자신이 다른 목적으로, 즉 하나님의 자비를 그들에게 알리기 위해 보내졌다고 선언한다. 사람들이 하나님이 자신과 화목되셨다는 한 마디를 들을 때, 그것은 쓰러진 자들을 일으킬 뿐만 아니라 멸망한 자들을 회복시키고 죽음에서 생명으로 되돌린다.

천사는 큰 기쁨을 선포한다고 말함으로써 담화를 연다. 그다음 기쁨의 근거나 내용을 언급한다. 구원자가 나셨다. 이 말들은 우선적으로 우리에게 보여준다. 사람들이 하나님과 평화를 갖고 그리스도의 은혜를 통해 그와 화목되기 전까지, 그들이 경험하는 모든 기쁨은 거짓되고 잠깐뿐이라는 것을. **큰 기쁨**이라고 부름으로써 그는 우리에게 무엇보다도 그리스도가 가져다주는 구원을 기뻐해야 한다는 것뿐만 아니라, 이 복이 너무나 크고 무한하여 현재 삶의 모든 고통, 고난, 불안을 충분히 보상한다는 것을 보여준다.

**온 백성에게 미칠.** 비록 천사가 목자들에게만 말하지만, 그가 가져온 구원의 메시지가 더 광범위하다는 것을 분명히 진술한다. 이 기쁨이 모든 백성에게 공통이라는 것을 이해하자. 차별 없이 모든 이에게 제공되었기 때문이다.

원주석

11절 카드 ↗

11. This day is born to you Here, as we lately hinted, the angel expresses the cause of the joy. This day is born the Redeemer long ago promised, who was to restore the Church of God to its proper condition. The angel does not speak of it as a thing altogether unknown. He opens his embassy by referring to the Law and the Prophets; for had he been addressing heathens or irreligious persons, it would have been of no use to employ this mode of speaking: this day is born to you a Savior, who is Christ the Lord For the same reason, he mentions that he was born in the city of David, which could serve no purpose, but to recall the remembrance of those promises which were universally known among the Jews. Lastly, the angel adapted his discourse to hearers who were not altogether unacquainted with the promised redemption. With the doctrine of the Law and the Prophets he joined the Gospel, as emanating from the same source. Now, since the Greek word Greek, as Cicero assures us, has a more extensive meaning than the Latin word Servator, and as there is no Latin noun that corresponds to it, I thought it better to employ a barbarous term, than to take anything away from the power of Christ. And I have no doubt, that the author of the Vulgate, and the ancient doctors of the Church, had the same intention. (150) Christ is called Savior, (151) because he bestows a complete salvation. The pronoun to you (152) is very emphatic; for it would have given no great delight to hear that the Author of salvation was born, unless each person believed that for himself he was born. In the same manner Isaiah says, “Unto us a child is born, unto us a Son is given,” ( Isaiah 9:6 ;) and Zechariah, “Behold, thy King cometh unto thee lowly,” ( Zechariah 9:9 .) (150) He refers to his use of the Latin word Salvator , for which there is no classical authority. The apology may be deemed unnecessary; but Calvin was entitled to be more sensitive on this point than many modern scholars. The purity of his style discovers so perfect an acquaintance with the writers of the Augustan age, that it must have given him uneasiness to depart from their authorized terms. He pleads high authority for the liberty he had taken. Cicero, whose command of the resources of his native tongue will not be questioned, acknowledges that there is no Latin word which conveys the full import of the Greek word σωτ́ηρ, and in this, as well as many other instances, calls in the aid of a richer and more expressive language than his own. — Ed. (151) “ Salvator .” (152) “ Au reste, ce n’est pas sans cause que ce mot Vous est adjouste: et il est bien a poiser. Car il ne serviroit gueres de savoir que le Sauveur est nay, sinon qu’un chacun appliquast cela a sa personne, s’asseurant que c’est pour lui qu’est nay le Fils de Dieu .” — “Besides, it is not without reason that this word You is added; and it is well to weigh it. For it would hardly be of service to know that the Savior is born, unless each applied that to his own person, being persuaded that it is for him that the Savior is born.” return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-11

Source

**11절. 오늘 다윗의 동네에 너희를 위하여 구주가 나셨다.** 여기서 천사는 기쁨의 원인을 표현한다. 오늘 오래전에 약속된 구원자가 나셨다. 하나님의 교회를 적절한 상태로 회복시킬 분이다. 천사는 그것을 완전히 알려지지 않은 것으로 말하지 않는다. 그는 율법과 선지자들을 언급함으로써 사절로서의 임무를 시작한다. 같은 이유로 그는 그가 다윗의 동네에서 태어났다고 언급하는데, 이것은 유대인들 사이에서 보편적으로 알려진 약속들의 기억을 되살리는 것 외에 다른 목적으로는 소용이 없었다.

**너희를 위한 구주.** 이 대명사 너희는 매우 강조적이다. 구원의 저자가 나셨다는 것을 듣는 것은 각 사람이 자기 자신을 위해 그가 나셨다고 믿지 않는 한 큰 기쁨을 주지 않을 것이기 때문이다. 이사야도 똑같이 말한다. "우리를 위하여 한 아이가 나셨으며, 우리를 위하여 한 아들을 주셨다" (이사야 9:6). 그리스도는 구원자라고 불리는데, 완전한 구원을 부여하기 때문이다.

원주석

12절 카드 ↗

12. And this shall be a sign to you (153) The angel meets the prejudice which might naturally hinder the faith of the shepherds; for what a mockery is it, that he, whom God has sent to be the King, and the only Savior, is seen lying in a manger! That the mean and despicable condition in which Christ was might not deter the shepherds from believing in Christ, the angel tells them beforehand what they would see. This method of proceeding, which might appear, to the view of men, absurd and almost ridiculous, the Lord pursues toward us every day. Sending down to us from heaven the word of the Gospel, he enjoins us to embrace Christ crucified, and holds out to us signs in earthly and fading elements, which raise us to the glory of a blessed immortality. Having promised to us spiritual righteousness, he places before our eyes a little water: by a small portion of bread and wine, he seals, (154) the eternal life of the soul. (155) But if the stable gave no offense whatever to the shepherds, so as to prevent them from going to Christ to obtain salvation, or from yielding to his authority, while he was yet a child; no sign, however mean in itself, ought to hide his glory from our view, or prevent us from offering to him lowly adoration, now that he has ascended to heaven, and sits at the right hand of the Father. (153) “ Et vous aurez ces enseignes ;” — “and you shall have these signs.” (154) “ Eternam animi vitam obsignat .”—Our rendering is close. But what is sealed? Is it meant, that the mere act of partaking the Lord’s Supper places beyond a doubt the salvation of the worshipper, or even gives to it any additional certainty? In some loose sense of this sort, the phrase is often enough used even by Protestant divines. It is satisfactory to have Calvin’s own authority for the meaning of this passage. “ Il seelle la promesse .” — “ He seals the promise.” The meaning is, that God ratifies his word. By condescending to employ outward symbols, together with his holy word, for expressing the blessings of salvation he holds out to his people an additional testimony, and in this manner grants a strong confirmation to their faith. — Ed. (155) It may be proper to exhibit the entire sentence referred to in the former note. “ Comme nous ayant promis la justice spirituelle, il nous met devant les yeux un peu d’eau: par un petit morceau de pain et une goutte de vin, il seelle la promesse qu’il a faite de la vie eternelle de nos ames .” — “As, having promised to us spiritual righteousness, he places before our eyes a little water: by a small morsel of bread and a drop of wine, he seals the promise which he has made of the eternal life of our souls.” return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-12

Source

**12절. 너희가 이것으로 표적을 삼으라.** 천사는 목자들의 믿음을 방해할 수 있는 편견을 미리 막는다. 하나님이 왕으로, 유일한 구원자로 보내신 분이 구유에 누워 있는 것을 보는 것이 얼마나 조롱거리인가! 그리스도가 놓인 비천하고 경멸적인 상태가 목자들로 하여금 그리스도를 믿지 못하도록 막지 않도록, 천사는 그들이 보게 될 것을 미리 알려준다.

이 방법, 즉 사람들의 눈에 어리석고 거의 우스꽝스러워 보일 수 있는 방법을 주님은 매일 우리를 향해 추구하신다. 복음의 말씀을 하늘에서 우리에게 보내시면서, 그는 우리에게 십자가에 못 박히신 그리스도를 받아들이도록 명하시고, 우리를 복된 불멸의 영광으로 이끄는 지상적이고 사라지는 요소들 안에서 표적을 제시하신다. 우리에게 영적 의를 약속하시면서, 그는 우리 눈앞에 약간의 물을 놓으신다. 작은 빵과 포도주 한 모금으로 그는 영혼의 영원한 생명에 대한 약속을 확증하신다.

원주석

13절 카드 ↗

13. And suddenly there was present with the angel a multitude An exhibition of divine splendor had been already made in the person of a single angel. But God determined to adorn his own Son in a still more illustrious manner, This was done to confirm our faith as truly as that of the shepherds. Among men, the testimony of “ two or three witnesses ” ( Matthew 18:16 ) is sufficient to remove all doubt. But here is a heavenly host, with one consent and one voice bearing testimony to the Son of God. What then would be our obstinacy, if we refused to join with the choir of angels, in singing the praises of our salvation, which is in Christ? Hence we infer, how abominable in the sight of God must unbelief be, which disturbs this delightful harmony between heaven and earth. Again, we are convicted of more than brutal stupidity, if our faith and our zeal to praise God are not inflamed by the song which the angels, with the view of supplying us with the matter of our praise, sang in full harmony. Still farther, by this example of heavenly melody, the Lord intended to recommend to us the unity of faith, and to exhort us to join with one consent in singing his praises on earth. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-13

Source

**13절. 갑자기 그 천사와 함께 허다한 천군이 있었다.** 이미 단 한 명의 천사의 모습에서 신적 광채가 나타났었다. 그러나 하나님은 자신의 아들을 더욱 탁월하게 영예롭게 하기로 결정하셨다. 이것은 목자들의 믿음과 마찬가지로 우리의 믿음을 확증하기 위한 것이었다. 사람들 사이에서는 "두세 증인" (마태복음 18:16)의 증언으로 모든 의심을 제거하기에 충분하다. 그러나 여기 하늘의 군대가 한 뜻과 한 목소리로 하나님의 아들에게 증언한다.

그러므로 만약 우리가 우리의 구원을 노래하는 천사들의 합창에 합류하기를 거절한다면, 그것은 얼마나 큰 완고함인가. 이것으로부터 불신앙이 하나님 앞에서 얼마나 혐오스러운지를 우리는 추론한다. 또한 만약 우리의 믿음과 하나님을 찬양하는 열심이 천사들이 우리에게 찬양의 내용을 제공하기 위해 완전한 화음으로 노래한 노래에 의해 불타오르지 않는다면, 우리는 짐승보다 더한 어리석음의 유죄 판결을 받는다.

원주석

14절 카드 ↗

14. Glory to God in the highest The angels begin with thanksgiving, or with the praises of God; for Scripture, too, everywhere reminds us, that we were redeemed from death for this purpose, that we might testify with the tongue, as well as by the actions of the life, our gratitude to God. Let us remember, then, the final cause, why God reconciled us to himself through his Only Begotten Son. It was that he might glorify his name, by revealing the riches of his grace, and of his boundless mercy. And even now to whatever extent any one is excited by his knowledge of grace to celebrate the glory of God, such is the extent of proficiency in the faith of Christ. Whenever our salvation is mentioned, we should understand that a signal has been given, (156) to excite us to thanksgiving and to the praises of God. On earth peace The most general reading is, that the words, among men good-will, should stand as a third clause. So far as relates to the leading idea of the passage, it is of little moment which way you read it; but the other appears to be preferable. The two clauses, Glory to God in the highest, and peace on earth, do unquestionably agree with each other; but if you do not place men and God in marked opposition, the contrast will not fully appear. (157) Perhaps commentators have mistaken the meaning of the preposition ἐν , for it was an obscure meaning of the words to say, that there is peace in men; but as that word is redundant in many passages of Scripture, it need not detain us here. However, if any one prefer to throw it to the last clause, the meaning will be the same, as I shall presently show. We must now see what the angels mean by the word peace. They certainly do not speak of an outward peace cultivated by men with each other; but they say, that the earth is at peace, when men have been reconciled to God, and enjoy an inward tranquillity in their own minds. (158) We know that we are born “children of wrath,” ( Ephesians 2:3 ,) and are by nature enemies to God; and must be distressed by fearful apprehensions, so long as we feel that God is angry with us. A short and clear definition of peace may be obtained from two opposite things, — the wrath of God and the dread of death. It has thus a twofold reference; one to God, and another to men. We obtain peace with God, when he begins to be gracious to us, by taking away our guilt, and “not imputing to us our trespasses,” ( 2 Corinthians 5:19 ;) and when we, relying on his fatherly love, address him with full confidence, and boldly praise him for the salvation which he has promised to us. Now though, in another passage, the life of man on earth is declared to be a continual warfare, (159) ( Job 7:1 ,) and the state of the fact shows that nothing is more full of trouble than our condition, so long as we remain in the world, yet the angels expressly say that there is peace on earth This is intended to inform us that, so long as we trust to the grace of Christ, no troubles that can arise will prevent us from enjoying composure and serenity of mind. Let us then remember, that faith is seated amidst the storms of temptations, amidst various dangers, amidst violent attacks, amidst contests and fears, that our faith may not fail or be shaken by any kind of opposition. Among men good-will (160) The Vulgate has good-will in the genitive case: to men of good-will. (161) How that reading crept in, I know not: but it ought certainly to be rejected, both because it is not genuine, (162) and because it entirely corruptsthe meaning. Others read good-will in the nominative case, and still mistake its meaning. They refer good-will to men, as if it were an exhortation to embrace the grace of God. I acknowledge that the peace which the Lord offers to us takes effect only when we receive it. But as εὐδοκία is constantly used in Scripture in the sense of the Hebrew word רצון , the old translator rendered it beneplacitum , or, good-will. This passage is not correctly understood as referring to the acceptance of grace. The angels rather speak of it as the source of peace, and thus inform us that peace is a free gift, and flows from the pure mercy of God. If it is thought better to read good-will to men, or towards men, (163) it will not be inadmissible, so far as regards the meaning: for in this way it will show the cause of peace to be, that God has been pleased to bestow his undeserved favor on men, with whom he formerly was at deadly variance. If you read, the peace of good-will as meaning voluntary peace, neither will I object to that interpretation. But the simpler way is to look upon εὐφοκία as added, in order to inform us of the source from which our peace is derived. (164) (156) “ Comme si la trompette sonnoit, pour nous resveiller ;” — “as if the trumpet were sounding to awake us.” (157) “ Or si on ne mettoit les hommes au second membre, l’antithese ne seroit pas parfaite .” — “But if men were not put in the second clause, the contrast would not be perfect.” (158) “ Quand les hommes estans reconciliez a Dieu, ont repos en leurs esprits, et en leurs consciences .” — “When men being reconciled to God, have rest in their minds and in their consciences.” (159) הלא צבא לאכוש על ארף ,—”i s there not a warfare to man upon earth? ” (160) “ Envers les hommes son bon plaisir, ou, bonne volonte ;” — “towards men his good pleasure, or, good-will.” (161) “ Hominibus bonae voluntatis .” (162) “ Adulterina .” — “ Pource que ce n’est pas la vraye et naturelle .” —”Because it is not the true and natural reading.” (163) “ In hominibus ;” — “ Aux hommes, ou, Envers les hommes .” (164) In the Opuscula Theologica of the elder Tittmann, the critical scholar will find this beautiful passage discussed with that happy union of learning, discrimination, and piety, which distinguishes all his writings. — Ed. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-14

Source

**14절. 지극히 높은 곳에서는 하나님께 영광이요.** 천사들은 감사나 하나님의 찬양으로 시작한다. 성경도 도처에서 우리가 이 목적을 위해 죽음에서 구속되었다고 상기시킨다. 하나님이 우리와 그의 독생자를 통해 화목하신 최종 원인은 그가 그의 은혜와 무한한 자비의 풍성함을 드러냄으로써 자신의 이름을 영화롭게 하기 위함이었다. 이제 누군가 그리스도의 믿음에서 진보한 정도는, 은혜에 대한 지식으로 인해 하나님의 영광을 찬양하도록 얼마나 자극되느냐에 달려 있다. 우리의 구원이 언급될 때마다, 그것이 우리에게 감사와 하나님을 찬양하도록 자극하는 신호로 이해해야 한다.

**땅에서는 평화요.** 천사들이 평화라는 말로 의미하는 것이 무엇인지 보아야 한다. 그들은 사람들이 서로 가꾸는 외적 평화를 말하는 것이 아니다. 그들은 땅이 평화롭다고 말한다. 사람들이 하나님과 화목되고 자신의 마음속에서 내적 평안을 누릴 때. 우리는 "진노의 자녀"로 태어난다는 것을 안다 (에베소서 2:3). 본성적으로 하나님의 원수이며, 하나님이 우리에게 진노하신다는 것을 느끼는 한 두려운 불안에 시달린다. 평화에 대한 간단하고 명확한 정의는 두 가지 대립되는 것, 즉 하나님의 진노와 죽음의 두려움으로부터 얻을 수 있다.

**사람들에게 선하심.** 불가타에는 "좋은 뜻을 가진 사람들에게"로 되어 있다. 어떻게 그 읽기가 생겨났는지 모르지만, 확실히 거부되어야 한다. εὐδοκία는 성경에서 히브리어 רצון의 의미로 항상 사용되므로, 옛 번역자는 beneplacitum, 즉 기쁘신 뜻이라고 번역했다. 이 구절은 은혜의 수용에 대한 언급으로 올바르게 이해되지 않는다. 오히려 천사들은 그것을 평화의 근원으로 말하며, 이로써 우리에게 평화가 자유로운 선물이며 하나님의 순수한 자비에서 흘러나온다는 것을 알린다.

원주석

15절 카드 ↗

15. After that the angels departed Here is described to us the obedience of the shepherds. The Lord had made them the witnesses of his Son to the whole world. What he had spoken to them by his angels was efficacious, and was not suffered to pass away. They were not plainly and expressly commanded to come to Bethlehem; but, being sufficiently aware that such was the design of God, they hasten to see Christ. In the same manner, we know that Christ is held out to us, in order that our hearts may approach him by faith; and our delay in coming admits of no excuse. (166) But again, Luke informs us, that the shepherds resolved to set out, immediately after the angels had departed. This conveys an important lesson. Instead of allowing the word of God, as many do, to pass away with the sound, we must take care that it strike its roots deep in us, and manifest its power, as soon as the sound has died away upon our ears. It deserves our attention, also, that the shepherds exhort one another: for it is not enough that each of us is attentive to his own duty, if we do not give mutual exhortations. Their obedience is still farther commended by the statement of Luke, that they hastened, (ver. 16;) for we are required to show the readiness of faith. Which the Lord hath revealed to us They had only heard it from the angel; but they intentionally and correctly say, that the Lord had revealed it to them; for they consider the messenger of God to possess the same authority as if the Lord himself had addressed them. For this reason, the Lord directs our attention to himself; that we may not fix our view on men, and undervalue the authority of his Word. We see also that they reckon themselves under obligation, not to neglect the treasure which the Lord had pointed out to them; for they conclude that, immediately after receiving this intelligence, they must go to Bethlehem to see it. In the same manner, every one of us, according to the measure of his faith and understanding, ought to be prepared to follow wheresoever God calls. (166) “ Si nous sommes paresseux de le faire, toutes les excuses du monde ne nous serviront de rien .” — “If we are indolent in doing so, all the apologies in the world will be of no service to us.” return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-15

Source

**15절. 천사들이 떠난 후.** 여기서 목자들의 순종이 우리에게 묘사된다. 주님은 그들을 온 세상에 대한 자신의 아들의 증인으로 삼으셨다. 천사들을 통해 그들에게 말씀하신 것은 효능이 있었고, 사라지도록 허용되지 않았다. 그들은 베들레헴으로 오라고 명확하게 명령받지 않았다. 그러나 그것이 하나님의 의도임을 충분히 알고, 그리스도를 보기 위해 서둘렀다. 이와 같이 우리는 그리스도가 우리에게 제시되어 우리의 마음이 믿음으로 그에게 나아가야 한다는 것을 안다. 나아가기를 지체하는 것은 어떤 변명도 허용되지 않는다.

또한 누가는 천사들이 떠난 후 즉시 목자들이 출발하기로 결정했다고 알린다. 이것은 중요한 교훈을 전달한다. 많은 사람들이 그러하듯이 하나님의 말씀이 소리와 함께 사라지도록 내버려 두는 대신, 그것이 우리 안에 깊이 뿌리를 내리도록 하고, 귀에서 소리가 사라지는 즉시 그 능력을 나타내도록 해야 한다.

**주께서 우리에게 알려주신 것.** 그들은 천사로부터만 들었지만 의도적으로 올바르게 주님이 그들에게 나타내셨다고 말한다. 그들은 하나님의 사자가 주님 자신이 그들에게 말씀하신 것과 동일한 권위를 갖는다고 여기기 때문이다.

원주석

16절 카드 ↗

16. And found Mary This was a revolting sight, and was sufficient of itself to produce an aversion to Christ. For what could be more improbable than to believe that he was the King of the whole people, who was deemed unworthy to be ranked with the lowest of the multitude? or to expect the restoration of the kingdom and salvation from him, whose poverty and want were such, that he was thrown into a stable? Yet Luke writes, that none of these things prevented the shepherds from admiring and praising God. The glory of God was so fully before their eyes, and reverence for his Word was so deeply impressed upon their minds, that the elevation of their faith easily rose above all that appeared mean or despicable in Christ. (167) And the only reason why our faith is either retarded or driven from the proper course, by some very trifling obstacles, is, that we do not look steadfastly enough on God, and are easily “tossed to and fro,” ( Ephesians 4:14 .) If this one thought were entirely to occupy our minds, that we have a certain and faithful testimony from heaven, it would be a sufficiently strong and firm support against every kind of temptations, and will sufficiently protect us against every little offense that might have been taken. (167) In the French copy he adds: “ En sorte que cela ne les empesche point de recognoistre la hautesse de sa maiste divine .” — “So that it does not hinder them from acknowledging the height of his divine majesty.” return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-16

Source

**16절. 그들이 마리아를 발견하였다.** 이것은 불쾌한 광경이었고 그 자체만으로도 그리스도에 대한 반감을 불러일으킬 만했다. 온 백성의 왕이 군중 가운데 가장 낮은 자들과 함께 여겨지기에도 부적합하다고 여겨지는 분이라고 믿는 것이 얼마나 있을 법하지 않는 일인가? 그럼에도 누가는 이 모든 것 중 어떤 것도 목자들이 하나님을 경탄하고 찬양하는 것을 막지 않았다고 기록한다. 하나님의 영광이 너무나 완전히 그들의 눈앞에 있었고, 그분의 말씀에 대한 경외심이 너무나 깊이 그들의 마음에 인상 지어져 있어서, 그들의 믿음의 높아짐이 그리스도에게서 비천하거나 경멸적으로 보이는 모든 것 위로 쉽게 올라섰다.

우리의 믿음이 아주 사소한 장애물에 의해 지체되거나 바른 길에서 벗어나는 유일한 이유는, 우리가 하나님을 충분히 굳건히 바라보지 않기 때문이다. 만약 하늘로부터 확실하고 신실한 증거를 받았다는 이 한 가지 생각이 우리의 마음을 완전히 사로잡는다면, 그것은 모든 종류의 유혹에 대해 충분히 강하고 확고한 지지가 될 것이다.

원주석

17절 카드 ↗

17. They published concerning the word It is mentioned by Luke, in commendation of the faith of the shepherds, that they honestly delivered to others what they had received from the Lord; and it was advantageous to all of us that they should attest this, and should be a sort of secondary angels in confirming our faith. Luke shows also that, in publishing what they had heard, they were not without success. (168) Nor can it be doubted, that the Lord gave efficacy to what they said, that it might not be ridiculed or despised; for the low rank of the men diminished their credit, and the occurrence itself might be regarded as fabulous. But the Lord, who gave them this employment, does not allow it to be fruitless. That the Lord should adopt such a method of proceeding as this, — should employ inconsiderable men in publishing his Word, may not be quite so agreeable to the human mind. But it tends to humble the pride of the flesh, and to try the obedience of faith; and therefore God approves of it. Still, though all are astonished, no one moves a step to come to Christ: from which we may infer, that the impression made upon them by hearing of the power of God, was unaccompanied by any devout affection of the heart. The design of publishing this report was not so much for their salvation, as to render the ignorance of the whole people inexcusable. (168) “ Ils n’ont pas perdu leurs peines ;” — “they did not lose their pains.” return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-17

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**17절. 그들이 그 말씀을 전파하였다.** 목자들의 믿음을 칭찬하기 위해 누가는 그들이 주님으로부터 받은 것을 다른 사람들에게 정직하게 전달했다고 언급한다. 우리 모두에게 그들이 이것을 증언하고 우리의 믿음을 확인하는 일종의 이차적인 천사들이 되는 것이 유익했다. 누가는 또한 그들이 들은 것을 전파하는 데 성공이 없지 않았음을 보여준다.

그러나 모든 사람이 놀라면서도 그리스도에게 오기 위해 한 발자국도 움직이지 않는다는 것에서, 우리는 하나님의 능력에 대해 들음으로써 그들에게 일어난 인상이 어떤 경건한 마음의 감동도 동반하지 않았음을 추론할 수 있다.

원주석

19절 카드 ↗

19. Now Mary kept Mary’s diligence in contemplating the works of God is laid before us for two reasons; first, to inform us, that this treasure was laid up in her heart, for the purpose of being published to others at the proper time; and, secondly, to afford to all the godly an example for imitation. For, if we are wise, it will be the chief employment, and the great object of our life, to consider with attention those works of God which build up our faith. Mary kept all these things This relates to her memory. Συμβάλλειν signifies to throw together , — to collect the several events which agreed in proving the glory of Christ, so that they might form one body. For Mary could not wisely estimate the collective value of all those occurrences, except by comparing them with each other. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-19

Source

**19절. 마리아는 모든 것을 기억하여.** 마리아의 하나님의 역사에 대한 묵상의 부지런함이 우리 앞에 두 가지 이유로 놓여 있다. 첫째, 이 보물이 적절한 때에 다른 사람들에게 전파되기 위해 그녀의 마음에 보존되었다는 것을 알리기 위해서이다. 둘째, 모든 경건한 자들에게 본보기를 제공하기 위해서이다. 우리가 지혜롭다면, 우리의 믿음을 세우는 하나님의 역사들을 주의 깊게 고찰하는 것이 우리 삶의 주요 관심사이자 큰 목적이 되어야 한다.

**마리아는 이 모든 것을 기억하여.** 이것은 그녀의 기억과 관련된다. Συμβάλλειν은 "함께 모으다"를 의미한다. 그리스도의 영광을 증명하는 데 동의했던 여러 사건들을 모아 하나의 몸을 이루도록 하는 것이다. 마리아는 그것들을 서로 비교하지 않고서는 그 모든 사건들의 집합적 가치를 현명하게 평가할 수 없었다.

원주석

20절 카드 ↗

20. Glorifying and praising God This is another circumstance which is fitted to be generally useful in confirming our faith. The shepherds knew with certainty that this was a work of God. Their zeal in glorifying and praising God is an implied reproof of our indolence, or rather of our ingratitude. If the cradle of Christ (169) had such an effect upon them, as to make them rise from the stable and the manger to heaven, how much more powerful ought the death and resurrection of Christ to be in raising us to God? For Christ did not only ascend from the earth, that he might draw all things after him; but he sits at the right hand of the Father, that, during our pilgrimage in the world, we may meditate with our whole heart on the heavenly life. When Luke says, that the testimony of the angel served as a rule to the shepherds in all that they did, (170) he points out the nature of true godliness. For our faith is properly aided by the works of God, when it directs everything to this end, that the truth of God, which was revealed in his word, may be brought out with greater clearness. (169) “ Si les petits drapeaux esquels estoit enveloppe l’infant Jesus ;”— “if the little rags in which the child Jesus was wrapped.” (170) “ Ad quam omnia exigerent .” — “ Une reigle, a laquelle ils ont rapporte tout ce qu’ils voyoyent ;” — “a rule by which they related all that they saw.” return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-20

Source

**20절. 하나님을 찬양하며.** 이것은 우리의 믿음을 확증하는 데 일반적으로 유익한 또 다른 상황이다. 목자들은 이것이 하나님의 역사임을 확실히 알았다. 하나님을 찬양하는 그들의 열심은 우리의 나태함, 또는 오히려 우리의 배은망덕함에 대한 암묵적인 책망이다. 만약 그리스도의 요람이 그들에게 그런 영향을 미쳐 그들로 하여금 마굿간과 구유에서 하늘로 올라가게 했다면, 그리스도의 죽음과 부활이 우리를 하나님에게로 높이는 데 얼마나 더 큰 능력이 있어야 하겠는가?

원주석

21절 카드 ↗

21. That the child might be circumcised As to circumcision in general, the reader may consult the Book of Genesis, ( Genesis 17:10 .) At present, it will be sufficient to state briefly what applies to the person of Christ. God appointed that his Son should be circumcised, in order to subject him to the law; for circumcision was a solemn rite, by which the Jews were initiated into the observance of the law. (171) Paul explains the design, (172) when he says, that Christ was “made under the law, to redeem them that were under the law,” ( Galatians 4:4 .) By undergoing circumcision, Christ acknowledged himself to be the slave (173) of the law, that he might procure our freedom. And in this way not only was the bondage (174) of the law abolished by him, but the shadow of the ceremony was applied to his own body, that it might shortly afterwards come to an end. For though the abrogation of it depends on the death and resurrection of Christ, yet it was a sort of prelude to it, that the Son of God submitted to be circumcised. His name was called JESUS . This passage shows, that it was a general custom among the Jews to give names to their children on the day that they were circumcised, just as we now do at baptism. Two things are here mentioned by the Evangelist. First, the name Jesus was not given to the Son of God accidentally, or by the will of men, but was the name which the angel had brought from heaven. Secondly, Joseph and Mary obeyed the command of God. The agreement between our faith and the word of God lies in this, that he speaks first, and we follow, so that our faith answers to his promises. Above all, the order of preaching the word is held up by Luke for our commendation. Salvation through the grace of Christ, he tells us, had been promised by God through the angel, and was proclaimed by the voice of men. (171) “ Par lequel les Juifs protestoyent de se soumettre a l’observation de la Loy ;” — “by which the Jews solemnly declared that they would submit to the observance of the Law.” (172) “ Finem .” — “ La fin ou le but de ceste soumission de Jesus Christ ;” —”the end or design of this submission of Jesus Christ.” (173) “ Servum .”—This might have been supposed to be equivalent to ministrum , servant, had not the latter clause of the sentence expressly contrasted freedom with the condition of a slave. But Calvin settles the point by rendering it serf, slave; by which he evidently means “complete and degrading subjection.” Paul frequently speaks of the state of the Church under the law as bondage, ( Galatians 4:3 ,) and a yoke of bondage, ( Galatians 5:1 .) — Ed. (174) See passages referred to in the preceding note, in which the term bondage is applied by an inspired writer to the ceremonial law — Ed. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-21

Source

**21절. 아이에게 할례를 행하기 위하여.** 일반적으로 할례에 대해서는 창세기를 참조하라 (창세기 17:10). 현재로서는 그리스도의 인격에 적용되는 것을 간략하게 진술하는 것으로 충분할 것이다. 하나님은 자신의 아들이 할례를 받도록 정하셨는데, 그를 율법에 종속시키기 위해서이다. 할례는 유대인들이 율법의 준수로 입문하는 엄숙한 의식이었기 때문이다. 바울은 그 목적을 설명한다. 그리스도가 "율법 아래 나신 것은 율법 아래 있는 자들을 속량하시려 함이라" (갈라디아서 4:4). 할례를 받음으로써 그리스도는 자신이 율법의 종임을 인정했다. 우리의 자유를 얻기 위해서였다.

**그의 이름을 예수라 하였다.** 이 구절은 유대인들이 우리가 지금 세례 때 그렇게 하듯이 자녀들에게 할례를 받는 날에 이름을 주는 것이 일반적인 관습이었음을 보여준다. 여기서 복음서 기자는 두 가지를 언급한다. 첫째, 예수라는 이름은 우연히 또는 사람들의 뜻에 의해 주어진 것이 아니라 천사가 하늘에서 가져온 이름이었다. 둘째, 요셉과 마리아는 하나님의 명령에 순종했다.

원주석

22절 카드 ↗

22. And after that the days were fulfilled On the fortieth day after the birth, ( Leviticus 12:2 ,) the rite of purification was necessary to be performed. But Mary and Joseph come to Jerusalem for another reason, to present Christ to the Lord, because he was the first-born. Let us now speak first of the purification. Luke makes it apply both to Mary and to Christ: for the pronoun αὐτῶν , of them, can have no reference whatever to Joseph. But it ought not to appear strange, that Christ, who was to be, made a curse for us on the cross,” ( Galatians 3:13 ,) should, for our benefit, take upon him our uncleanness with respect to legal guilt, though he was “without blemish and without spot,” ( 1 Peter 1:19 .) It ought not, I say, to appear strange, if the fountain of purity, in order to wash away our stains, chose to be reckoned unclean. (191) It is a mistake to imagine that this law of purification was merely political, and that the woman was unclean in presence of her husband, not in presence of God. On the contrary, it placed before the eyes of the Jews both the corruption of their nature, and the remedy of divine grace. This law is of itself abundantly sufficient to prove original sin, while it contains a striking proof of the grace of God; for there could not be a clearer demonstration of the curse pronounced on mankind than when the Lord declared, that the child comes from its mother unclean and polluted, and that the mother herself is consequently defiled by childbearing. Certainly, if man were not born a sinner, if he were not by nature a child of wrath, ( Ephesians 2:3 ,) if some taint of sin did not dwell in him, he would have no need of purification. Hence it follows, that all are corrupted in Adam; for the mouth of the Lord charges all with pollution. It is in perfect consistency with this, that the Jews are spoken of, in other passages, as “holy branches of a holy root,” ( Romans 11:16 :) for this benefit did not properly belong to their own persons. They had been set apart, by the privilege of adoption, as an elect people; but the corruption, which they had by inheritance from Adam, was first in the order of time (192) We must, therefore, distinguish between the first nature, and that special kindness through a covenant, by which God delivers his own people from the curse which had been pronounced on all. And the design of legal purification was to inform the Jews , that the pollutions, which they brought with them into the world at their birth, are washed away by the grace of God. Hence too we ought to learn, how dreadful is the contagion of sin, which defiles, in some measure, the lawful order of nature. I do own that child-bearing is not unclean, and that what would otherwise be lust changes its character, through the sacredness of the marriage relation. But still the fountain of sin is so deep and abundant, that its constant overflowings stain what would otherwise be pure. (191) “ Si celuy qui est la fontaine de toute purete, a voulu estre tenu pour immonde et souille, afin de laver toutes nos ordures .” — “If he, who is the fountain of all purity, determined to be reckoned unclean and defiled in order to wash away our pollutions.” (192) “ La corruption hereditaire procedante d’Adam precedoit un tel bien, et estoit plus ancienne .” — “The hereditary corruption proceeding from Adam preceded such a benefit, and was more ancient.” return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-22

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**22절. 그 정결예식의 날이 찼을 때.** 출생 후 사십 일째 되는 날에 (레위기 12:2), 정결 예식을 행할 필요가 있었다. 그러나 마리아와 요셉은 또 다른 이유로 예루살렘에 왔다. 그리스도가 장남이었으므로 주님께 드리기 위해서였다.

이 정결 의식은 단지 정치적인 것이었으며 여인은 하나님 앞에서가 아니라 남편 앞에서만 부정하다는 주장은 잘못이다. 반대로 그것은 유대인들의 눈앞에 그들의 본성의 타락과 신적 은혜의 치유책 모두를 보여주었다. 이 율법은 그 자체로 원죄를 충분히 증명한다. 주께서 아이가 어머니로부터 부정하고 더러운 상태로 온다고 선언하셨을 때보다 인간에게 선고된 저주의 더 명확한 증거는 없을 것이다. 따라서 모든 이가 아담 안에서 부패했다는 결론이 따라온다.

원주석

23절 카드 ↗

23. As it is written in the Law This was another exercise of piety which was discharged by Joseph and Mary. The Lord commanded, that all the males should be dedicated to him, in remembrance of their deliverance; because when the angel slew all the first-born of Egypt, ( Exodus 12:29 ,) he had spared the first-born of Israel. “On the day that I smote all the first-born in the land of Egypt, I hallowed unto me all the first-born in Israel, both man and beast: mine shall they be: I am the Lord” ( Numbers 3:13 .) They were afterwards permitted to redeem their first-born at a certain price. Such was the ancient ceremony: and, as the Lord is the common Redeemer of all, (193) he has a right to claim us as his own, from the least to the greatest. Nor is it without a good reason, that Luke so frequently repeats the statement, that Joseph and Mary did what was written in the law of the Lord For these words teach us, that we must not, at our own suggestion, attempt any thing in the worship of God, but must obediently follow what he requires in his Word. (193) “ Veu que le Seigneur est Redempteur de tout le monde en general ;” — “since the Lord is Redeemer of all the world at large.” return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-23

Source

**23절. 주의 율법에 기록된 바와 같이.** 이것은 요셉과 마리아가 이행한 또 다른 경건의 훈련이었다. 주님은 이집트의 장자들을 치셨을 때 이스라엘의 장자들을 살려두셨으므로 (출애굽기 12:29), 그것을 기념하여 모든 남자가 그에게 헌신되도록 명하셨다. 나중에 그들은 일정한 대가를 내고 장자를 속죄할 수 있도록 허용되었다.

또한 누가가 요셉과 마리아가 주의 율법에 기록된 것을 행했다는 것을 그렇게 자주 반복하는 것은 주목할 가치가 있다. 이 말들은 우리가 하나님의 예배에 있어서 우리 자신의 제안으로 어떤 것도 시도해서는 안 되며, 그의 말씀에서 요구하시는 것에 순종적으로 따라야 한다는 것을 가르친다.

원주석

24절 카드 ↗

24. And that they might offer a sacrifice This sacrifice belonged to the ceremony of purification; lest any one should suppose that it was offered for the sake of redeeming the first-born. When the Evangelist mentions a pair of turtle-doves, or two young pigeons, he takes for granted that his readers will understand, that Joseph and Mary were in such deep poverty, as not to have it in their power to offer a lamb. For this exception is expressly mentioned: “If she be not able to bring a lamb, then she shall bring two turtles, or two young pigeons,” ( Leviticus 12:8 .) Is it objected, that the Magi had very recently supplied them with a sufficiency of gold to make the purchase? I reply: We must not imagine that they had such abundance of gold as to raise them suddenly from poverty to wealth. We do not read, that their camels were laden with gold. It is more probable that it was some small present, which they had brought solely as a mark of respect. The law did not rigorously enjoin, that the poor should spend their substance on a sacrifice, but drew a line of distinction between them and the rich, as to the kind of sacrifices, and thus relieved them from burdensome expense. There would be no impropriety in saying, that Joseph and Mary gave as much as their circumstances allowed, though they reserved a little money to defray the expenses of their journey and of their household. return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-24

Source

**24절. 제물을 드리기 위하여.** 이 제사는 정결 예식에 속한 것이었다. 복음서 기자가 산비둘기 한 쌍 또는 어린 비둘기 둘을 언급할 때, 그는 독자들이 요셉과 마리아가 어린 양을 드릴 능력이 없을 만큼 깊은 가난에 있었음을 이해할 것이라고 생각한다. 이 예외 조항이 명시적으로 언급되기 때문이다. "그가 어린 양을 드릴 형편이 못 되면 산비둘기 둘이나 집비둘기 새끼 둘을 가져다가" (레위기 12:8).

동방 박사들이 최근에 그들에게 어린 양을 살 수 있을 만큼의 충분한 금을 공급했다는 반론이 제기된다. 나는 이렇게 답한다. 우리는 그들이 갑자기 가난에서 부유함으로 올라갈 만큼 금이 풍족했다고 상상해서는 안 된다. 그들의 낙타에 금이 가득 실려 있었다고는 읽혀지지 않는다. 그것은 단순히 존경의 표시로 가져온 작은 선물이었을 가능성이 더 높다.

원주석

25절 카드 ↗

25. And, lo, there was a man in Jerusalem The design of this narrative is to inform us that, though nearly the whole nation was profane and irreligious, and despised God, yet that a few worshippers of God remained, and that Christ was known to such persons from his earliest infancy. These were “the remnant” of whom Paul says, that they were preserved “according to the election of grace,” ( Romans 11:5 .) Within this small band lay the Church of God; though the priests and scribes, with as much pride as falsehood, claimed for themselves the title of the Church. The Evangelist mentions no more than two, who recognised Christ at Jerusalem, when he was brought into the temple. These were Simeon and Anna. We must speak first of Simeon. As to his condition in life we are not informed: he may have been a person of humble rank and of no reputation. Luke bestows on him the commendation of being just and devout; and adds, that he had the gift of prophecy: for the Holy Spirit was upon him. Devotion and Righteousness related to the two tables of the law, and are the two parts of which an upright life consists. It was a proof of his being a devout man, that he waited for the consolation of Israel: for no true worship of God can exist without the hope of salvation, which depends on the faith of his promises, and particularly on the restoration promised through Christ. Now, since an expectation of this sort is commended in Simeon as an uncommon attainment, we may conclude, that there were few in that age, who actually cherished in their hearts the hope of redemption. All had on their lips the name of the Messiah, and of prosperity under the reign of David: but hardly any one was to be found, who patiently endured present afflictions, relying on the consolatory assurance, that the redemption of the Church was at hand. As the eminence of Simeon’s piety was manifested by its supporting his mind in the hope of the promised salvation, so those who wish to prove themselves the children of God, will breathe out unceasing prayers for the promised redemption. For we, “have need of patience” ( Hebrews 10:36 ) till the last coming of Christ. And the Holy Spirit was upon him The Evangelist does not speak of “the Spirit of adoptions” ( Romans 8:15 ,) which is common to all the children of God, though not in an equal degree, but of the peculiar gift of prophecy. This appears more clearly from the next verse and the following one, in which it is said, that he received a revelation (194) from the Holy Spirit, and that, by the guidance of the same Spirit, he came into the temple Though Simeon had no distinction of public office, he was adorned with eminent gifts, — with piety, with a blameless life, with faith and prophecy. Nor can it be doubted, that this divine intimation, which he received in his individual and private capacity, was intended generally for the confirmation of all the godly. Jesus is called the Lord’s Christ, because he was anointed (195) by the Father, and, at the same time that he received the Spirit, received also the title, of King and Priest. Simeon is said to have come into the temple by the Spirit; that is, by a secret movement and undoubted revelation, that he might meet Christ. (196) (194) “ Responsum ;” — “revelation.” (195) It is scarcely necessary to remind the reader, that the simple meaning of the Hebrew word Messiah, and of the Greek word Christ, is Anointed; and that the Lord’s Christ means the Lord’s Anointed, — a designation which, as has been already remarked, ( p. 92, note 2,) was familiarly applied to David and his successors on the throne for many generations, ( 2 Samuel 19:21 ; Lamentations 4:20 ,) but was afterwards restricted to “David’s son,” and “David’s Lord,” ( Matthew 22:45 ,) whom Daniel emphatically calls the Messiah, the Anointed, ( Daniel 9:25 .) — Ed. (196) “ C’est a dire, par un mouvement secret et certaine revelation du Sainct Esprit, afin de s’y rencontrer a l’heure que Christ y estoit .” — “That is to say, by a secret movement and certain revelation of the Spirit, in order that he might arrive at the hour when Christ was there.” return to ' Top of Page ' <a name="verse-29" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-25

Source

**25절. 보라, 예루살렘에 시므온이라 하는 사람이 있었다.** 이 이야기의 목적은 거의 온 민족이 불경건하고 신앙이 없으며 하나님을 경멸했음에도 소수의 하나님 예배자들이 남아 있었고, 그리스도가 그런 사람들에게 아주 이른 유아기부터 알려졌다는 것을 우리에게 알리는 것이다. 이들이 바울이 "은혜로 택하심을 따라" 보존되었다고 말하는 "남은 자들"이었다 (로마서 11:5). 이 작은 무리 안에 하나님의 교회가 있었다.

복음서 기자는 예루살렘에서 그리스도가 성전에 드려질 때 그를 알아본 사람을 두 명 이상 언급하지 않는다. 시므온과 안나였다. 먼저 시므온에 대해 말해야 한다. 그의 삶의 상태에 대해서는 알려진 것이 없다. 그는 비천한 신분에 평판도 없는 사람이었을 수 있다.

누가는 그에게 의롭고 경건하다는 칭찬을 수여하며, 그가 예언의 은사를 가졌다고 덧붙인다. 경건함과 의로움은 율법의 두 돌판과 관련되며, 올바른 삶을 구성하는 두 부분이다. 그가 이스라엘의 위로를 기다렸다는 것은 그가 경건한 사람이었다는 증거였다. 구원의 소망 없이는 참된 하나님 경배가 존재할 수 없기 때문이다.

원주석

29절 카드 ↗

29. Thou now sendest thy servant away From this song it is sufficiently evident, that Simeon looked at the Son of God with different eyes from the eyes of flesh. For the outward beholding of Christ could have produced no feeling but contempt, or, at least, would never have imparted such satisfaction to the mind of the holy man, as to make him joyful and desirous to die, from having reached the summit of his wishes. The Spirit of God enlightened his eyes by faith, to perceive, under a mean and poor dress, the glory of the Son of God. He says, that he would be sent away in peace; which means, that he would die with composure of mind, having obtained all that he desired. But here a question arises. If he chose rather to depart from life, was it amidst distress of mind and murmuring, as is usually the case with those who die unwillingly, that Simeon was hurried away? I answer: we must attend to the circumstance which is added, according to thy word God had promised that Simeon would behold his Son. He had good reason for continuing in a state of suspense, and must have lived in some anxiety, till he obtained his expectation. This ought to be carefully observed; for there are many who falsely and improperly plead the example of Simeon, and boast that they would willingly die, if this or the other thing were previously granted to them; while they allow themselves to entertain rash wishes at their own pleasure, or to form vain expectations without the authority of the Word of God. If Simeon had said exactly, “Now I shall die with a composed and easy mind, because I have seen the Son of God,” this expression would have indicated the weakness of his faith; but, as he had the word, he might have refused to die until the coming of Christ. return to ' Top of Page ' <a name="verse-30" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-29

Source

**29절. 주여, 이제 종을 보내시니.** 이 노래로부터 시므온이 하나님의 아들을 육신의 눈이 아닌 다른 눈으로 보았다는 것이 충분히 분명하다. 그리스도를 외적으로 바라보는 것만으로는 경멸감 외에 다른 감정을 일으키지 않았을 것이며, 거룩한 사람의 마음에 그런 만족을 심어주어 그가 소망의 절정에 이르러 기쁨으로 죽기를 원하게 하지도 않았을 것이다. 하나님의 성령이 믿음으로 그의 눈을 밝혀 비천하고 가난한 옷차림 아래서 하나님의 아들의 영광을 볼 수 있게 했다.

그는 평안 가운데 보내심을 받겠다고 말한다. 이것은 그가 원하던 모든 것을 얻었으므로 마음의 평정 속에서 죽겠다는 것을 의미한다. **주의 말씀대로 따라.** 하나님이 시므온이 자신의 아들을 보게 될 것이라고 약속하셨다. 그가 그의 기대를 얻을 때까지 불확실한 상태에 있었을 이유가 충분했고, 어느 정도 불안 속에서 살았을 것이다.

원주석

30절 카드 ↗

30. For my eyes have seen This mode of expression is very common in Scripture; but Simeon appears to denote expressly the bodily appearance of Christ, as if he had said, that he now has the Son of God present in the flesh, on whom the eyes of his mind had been previously fixed. By saving (197) I understand the matter of salvation: for in Christ are hid all the parts of salvation and of a happy life. Now if the sight of Christ, while he was yet a child, had so powerful an effect on Simeon, that he approached death with cheerfulness and composure; how much more abundant materials of lasting peace are now furnished to us, who have the opportunity of beholding our salvation altogether completed in Christ? True, Christ no longer dwells on earth, nor do we carry him in our arms: but his divine majesty shines openly and brightly in the gospel, and there do “we all,” as Paul says, “behold as in a glass the glory of the Lord,” — not as formerly amidst the weakness of flesh, but in the glorious power of the Spirit, which he displayed in his miracles, in the sacrifice of his death, and in his resurrection. In a word, his absence from us in body is of such a nature, that we are permitted to behold him sitting at the right hand of the Father. If such a sight does not bring peace to our minds, and make us go cheerfully to death, we are highly ungrateful to God, and hold the honor, which he has bestowed upon us, in little estimation. (197) “ La ou nous avons rendu Ton salut, qui voudroit suivre le mot Grec de pres, il faudroit dire, Ton Salutaire .” — “ Where we have translated Thy Salvation, were we to follow closely the Greek word, we must say, Thy Saving.” — It is evident that Calvin viewed σωτήριον, not with most of our lexicographers, as a noun of the same import with σωτηρία, salvation, but as the neuter of the adjective σωτήριος, which occurs in a memorable phrase , ἡ χάρις τοῦ Θεοῦ ἡ σωτήριος, ( Titus 2:11 ,) rendered in the English version, the grace of God that bringeth salvation . — Ed. return to ' Top of Page ' <a name="verse-31" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-30

Source

**30절. 이는 내 눈이 주의 구원을 보았음이로다.** 이 표현 방식은 성경에서 매우 일반적이다. 그러나 시므온은 특별히 그리스도의 육신적 나타남을 나타내는 것 같다. 이제 그의 마음의 눈이 이전에 고정되어 있던 하나님의 아들이 육신 안에서 존재한다고 말하는 것처럼. 구원으로 나는 구원의 내용을 이해한다. 그리스도 안에 구원과 행복한 삶의 모든 부분이 숨겨져 있기 때문이다.

이제 그리스도의 모습이, 아직 아이였을 때, 시므온에게 이런 강력한 영향을 미쳐 그가 기쁨과 평정 속에서 죽음에 가까이 갔다면, 우리의 구원이 그리스도 안에서 모두 완성된 것을 볼 기회를 가진 우리에게는 얼마나 더 풍성한 지속적인 평화의 재료가 주어졌는가?

원주석

31절 카드 ↗

31. Which thou hast prepared By these words Simeon intimates, that Christ had been divinely appointed, that all nations might enjoy his grace; and that he would shortly afterwards be placed in an elevated situation, and would draw upon him the eyes of all. Under this term he includes all the predictions which relate: to the spread of Christ’s kingdom. But if Simeon, when holding a little child in his arms, could stretch his mind to the utmost boundaries of the world, and acknowledge the power of Christ to be everywhere present, how much more magnificent ought our conceptions regarding him to be now that he has been set up as a, “standard to the people,” ( Isaiah 49:22 ,) and has revealed himself to the whole world. return to ' Top of Page ' <a name="verse-32" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-31

Source

**31절. 만민 앞에 예비하신.** 이 말들로 시므온은 그리스도가 신적으로 임명되어 모든 민족이 그의 은혜를 누리도록 하셨다는 것을 암시한다. 그리고 그가 곧 높은 위치에 놓여 모든 사람의 눈을 그에게 향하게 할 것이라는 것을. 이 표현 아래 그는 그리스도의 왕국의 확산과 관련된 모든 예언을 포함한다.

원주석

32절 카드 ↗

32. A light for the revelation of the Gentiles Simeon now points out the purpose for which Christ was to be exhibited by the Father before all nations. It was that he might enlighten the Gentiles, who had been formerly in darkness, and might be the glory of his people Israel There is propriety in the distinction here made between the people Israel and the Gentiles: for by the right of adoption the children of Abraham “were nigh” ( Ephesians 2:17 ) to God, while the Gentiles, with whom God had made no “covenants of promise,” were “strangers” to the Church, ( Ephesians 2:12 .) For this reason, Israel is called, in other passages, not only the son of God, but his first-born, ( Jeremiah 31:9 ;) and Paul informs us, that “Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers” ( Romans 15:8 .) The preference given to Israel above the Gentiles is, that all without distinction may obtain salvation in Christ. A light for revelation (198) means for enlightening the Gentiles Hence we infer, that men are by nature destitute of light, till Christ, “the Sun of Righteousness,” ( Malachi 4:2 ,) shine upon them. With regard to Israel, though God had bestowed upon him distinguished honor, yet all his glory rests on this single article, that a Redeemer had been promised to him. (198) “ Lumen ad revelationem .” — “ La ou nous avons traduit, Pour l’esclaircissement, le mot Grec signifie quelque fois Revelation: mais Simeon vent dire ici, Pour esclairer ou illuminer les Gentils .” — “Where we have translated, For the enlightening, the Greek word ( ἀποχάλυψις ) sometimes signifies Revelation: but Simeon means here, To enlighten or illuminate the Gentiles.” return to ' Top of Page ' <a name="verse-33" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-32

Source

**32절. 이방을 비추는 빛이요 주의 백성 이스라엘의 영광이니이다.** 시므온은 이제 아버지께서 그리스도를 모든 민족 앞에 드러내실 목적을 지시한다. 그것은 이전에 어둠 속에 있었던 이방인들을 비추고, 자기 백성 이스라엘의 영광이 되기 위해서이다.

이스라엘 백성과 이방인들 사이의 이 구분에는 타당성이 있다. 입양의 권리로 아브라함의 자녀들은 하나님께 "가까웠고" (에베소서 2:17), 하나님이 약속의 언약을 맺지 않은 이방인들은 교회에 "이방인들"이었다 (에베소서 2:12). 이스라엘이 이방인들보다 우선적으로 주어진 것은 모든 이가 차별 없이 그리스도 안에서 구원을 얻도록 하기 위해서이다.

이방의 빛이란 이방인들을 비추기 위한 것을 의미한다. 이로부터 우리는 사람들이 본성적으로 빛이 없다는 것, 의의 태양이신 그리스도 (말라기 4:2)가 그들에게 비치기까지는 그렇다는 것을 추론한다.

원주석

33절 카드 ↗

33. And his father and mother were wondering Luke does not say, that they were astonished at it as a new thing, but that they contemplated with reverence, and embraced with becoming admiration, this prediction of the Spirit uttered by the lips of Simeon, so that they continued to make progress in the knowledge of Christ. We learn from this example that, when we have once come to possess a right faith, we ought to collect, on every hand, whatever may aid in giving to it additional strength. That man has made great proficiency in the word of God, who does not fail to admire whatever he reads or hears every day, that contributes to his unceasing progress in faith. return to ' Top of Page ' <a name="verse-34" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-33

Source

**33절. 그의 아버지와 어머니가 놀랍게 여겼다.** 누가는 그들이 새로운 것에 놀랐다고 말하는 것이 아니라, 성령의 예언이 시므온의 입술로 발화된 것을 경외심으로 묵상하고 적절한 경탄으로 받아들였다고 말한다. 그래서 그들이 그리스도에 대한 지식에서 계속 진보를 이루었다. 이 본보기로부터 우리는 일단 올바른 믿음을 갖게 된 후, 그것에 추가적인 힘을 주는 데 도움이 될 수 있는 모든 것을 사방에서 모아야 한다는 것을 배운다.

원주석

34절 카드 ↗

34. And Simeon blessed them If you confine this to Joseph and Mary, there will be no difficulty. But, as Luke appears to include Christ at the same time, it might be asked, What right had Simeon to take upon him the office of blessing Christ? “Without all contradiction,” says Paul, “the less is blessed of the greater,” ( Hebrews 7:7 .) Besides, it has the appearance of absurdity, that any mortal man should offer prayers in behalf of the Son of God. I answer: The Apostle does not speak there of every kind of blessing, but only of the priestly blessing: for, in other respects, it is highly proper in men to pray for each other. Now, it is more probable that Simeon blessed them, as a private man and as one of the people, than that he did so in a public character: for, as we have already said, we nowhere read that he was a priest. But there would be no absurdity in saying, that he prayed for the prosperity and advancement of Christ’s kingdom: for in the book of Psalms the Spirit prescribes such a εὐλογία , — a blessing of this nature to all the godly. “Blessed is he that cometh in the name of the Lord; we have blessed you in the name of the Lords” ( Psalms 118:26 .) Lo, this has been set This discourse was, no doubt, directly addressed by Simeon to Mary; but it has a general reference to all the godly. The holy virgin needed this admonition, that she might not (as usually happens) be lifted up by prosperous beginnings, so as to be less prepared for enduring afflictive events. But she needed it on another account, that she might not expect Christ to be received by the people with universal applause, but that her mind, on the contrary, might be fortified by unshaken courage against all hostile attacks. It was the design, at the same time, of the Spirit of God, to lay down a general instruction for all the godly. When they see the world opposing Christ with wicked obstinacy, they must be prepared to meet that opposition, and to contend against it undismayed. The unbelief of the world is—we know it—a great and serious hinderance; but it must be conquered, if we wish to believe in Christ. There never was a state of human society so happily constituted, that the greater part followed Christ. Those who will enlist in the cause of Christ must learn this as one of their earliest lessons, and must “put on” this “armor,” ( Ephesians 6:11 ,) that they may be steadfast in believing on him. It was by far the heaviest temptation, that Christ was not acknowledged by his own countrymen, and was even ignominiously rejected by that nation, which boasted that it was the Church of God; and, particularly, that the priests and scribes, who held in their hands the government of the Church, were his most determined enemies. For who would have thought, that he was the King of those, who not only rejected him, but treated him with such contempt and outrage? We see, then, that a good purpose was served by Simeon’s prediction, that Christ was set for the ruin of many in Israel The meaning is, that he was divinely appointed to cast down and destroy many. But it must be observed, that the ruin of unbelievers results from their striking against him. This is immediately afterwards expressed, when Simeon says that Christ is a sign, which is spoken against Because unbelievers are rebels against Christ, they clash themselves against him, and hence comes their ruin This metaphor is taken from a mark shot at by archers, (200) as if Simeon had said, Hence we perceive the malice of men, and even the depravity of the whole human race, that all, as if they had made a conspiracy, rise in murmurs and rebellion against the Son of God. The world would not display such harmony in opposing the Gospel, if there were not a natural enmity between the Son of God and those men. The ambition or fury of the enemies of the Gospel carries them in various directions, faction splits them into various sects, and a wide variety of superstitions distinguishes idolaters from each other. But while they thus differ among themselves, they all agree in this, to oppose the Son of God. It has been justly observed, that the opposition everywhere made to Christ is too plain an evidence of human depravity. That the world should thus rise against its Creator is a monstrous sight. But Scripture predicted that this would happen, and the reason is very apparent, that men who have once been alienated from God by sin, always fly from him. Instances of this kind, therefore, ought not to take us by surprise; but, on the contrary, our faith, provided with this armor, ought to be prepared to fight with the contradiction of the world. As God has now gathered an Israel to himself from the whole world, and there is no longer a distinction between the Jew and the Greek, the same thing must now happen as, we learn, happened before. Isaiah had said of his own age, “ The Lord will be for a stone of stumbling, and for a rock of offense, to both the houses of Israel,” ( Isaiah 8:14 .) From that time, the Jews hardly ever ceased to dash themselves against God, but the rudest shock was against Christ. The same madness is now imitated by those who call themselves Christians; and even those, who lay haughty claims to the first rank in the Church, frequently employ all the power which they possess in oppressing Christ. But let us remember, all that they gain is, to be at length crushed and “ broken in pieces,” ( Isaiah 8:9 .) Under the word ruin the Spirit denounces the punishment of unbelievers, and thus warns us to keep at the greatest possible distance from them; lest, by associating with them, we become involved in the same destruction. And Christ is not the less worthy of esteem, because, when he appears, many are ruined: for the “savor” of the Gospel is not less “sweet” and delightful to God, ( 2 Corinthians 2:15 ,) though it is destructive to the ungodly world. Does any one inquire, how Christ occasions the ruin of unbelievers, who without him were already lost? The reply is easy

Pericope (part_of)

절 (explains)

bible-text/luk-2-34

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**34절. 시므온이 그들을 축복하였다.** 이것을 요셉과 마리아에게만 국한한다면 어려움이 없다. 그러나 누가가 동시에 그리스도도 포함하는 것처럼 보이므로, 시므온이 그리스도를 위해 축복하는 직무를 맡을 권리가 있었냐는 물음이 생길 수 있다. 나는 이렇게 답한다. 시므온이 공적인 성격으로가 아니라 사적인 사람이자 백성 중 하나로서 그들을 축복했다고 말하는 것이 더 합리적이다.

**보라, 이 아이는 이스라엘 중 많은 사람의 패망과 흥왕함을 위하여 세워졌다.** 이 말씀은 의심할 여지 없이 시므온이 직접 마리아에게 한 것이지만, 모든 경건한 자들에 대한 일반적인 언급이 있다. 거룩한 처녀는 이 경고가 필요했다. 번영하는 시작으로 올라가 고통스러운 사건들을 견딜 준비가 덜 되지 않도록. 또한 그녀는 다른 이유에서도 그것이 필요했다. 그리스도가 백성에게 보편적인 갈채로 받아들여질 것을 기대하지 않고, 반대로 그녀의 마음이 모든 적대적 공격에 대해 흔들리지 않는 용기로 무장하도록 하기 위해서이다.

**이 아이는 비방을 받는 표적이 될 것이다.** 불신자들이 그에게 반란을 일으키므로 그에게 부딪히고 그로 인해 그들의 멸망이 온다. 이 은유는 궁수들이 쏘는 과녁에서 취해진 것이다. 마치 시므온이 사람들의 악의, 심지어 온 인류의 타락을 보여준다고 말하는 것과 같다. 마치 그들이 음모를 꾸민 것처럼 모든 이가 하나님의 아들에게 불평과 반란으로 일어선다.

원주석

35절 카드 ↗

35. But also a sword shall pierce thy own soul This warning must have contributed greatly to fortify the mind of the holy virgin, and to prevent her from being overwhelmed with grief, when she came to those distressing struggles, which she had to undergo. Though her faith was agitated and tormented by various temptations, yet her sorest battle was with the cross: for Christ might appear to be utterly destroyed. She was not overwhelmed with grief; but it would have required a heart of stone not to be deeply wounded: for the patience of the saints differs widely from stupidity. That the thoughts of many hearts may be revealed There are some who connect this clause with a part of the former verse, that Christ is set for the ruin and for the resurrection of many in Israel; and who include in a parenthesis what we have just now explained about the sword: but it is better, I think, to refer it to the whole passage. The particle that, ὅπως ἄν , in this passage, does not strictly denote a cause, but merely a consequence. When the light of the Gospel arises, and persecutions immediately spring up, there is, at the same time, a disclosure of affections of the heart, which had been hitherto concealed: for the lurking-places of human dissimulation are so deep, that they easily remain hidden till Christ comes. (202) But Christ, by his light, discloses every artifice, and unmasks hypocrisy; and to him is properly ascribed the office of laying open the secrets of the heart. But when the cross is added to doctrine it tries the hearts more to the quick. For those who have embraced Christ by outward profession, often shrink from bearing the cross, and, when they see the Church exposed to numerous calamities, easily desert their post. (202) “ Extra Christum ;” — “ jusqu’a ce que Jesus Christ viene .” return to ' Top of Page ' <a name="verse-36" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-35

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**35절. 또 칼이 네 마음을 찌르리니.** 이 경고는 거룩한 처녀의 마음을 크게 강화하는 데 기여했을 것이며, 그녀가 겪어야 할 고통스러운 투쟁들이 왔을 때 슬픔에 압도되지 않도록 했을 것이다. 비록 그녀의 믿음이 다양한 유혹으로 동요되고 고통받았지만, 가장 혹독한 싸움은 십자가와의 싸움이었다. 그리스도가 완전히 멸망한 것처럼 보일 수 있었기 때문이다.

**이는 많은 사람의 마음의 생각이 드러나게 하려 함이니라.** 복음의 빛이 나타나고 즉시 박해가 시작될 때, 이전까지 숨겨져 있던 마음의 감정들이 동시에 드러난다. 인간의 위선이 숨는 장소가 너무 깊어서 그리스도가 오시기 전까지 쉽게 숨겨져 있기 때문이다. 그러나 그리스도는 자신의 빛으로 모든 계략을 드러내고 위선의 가면을 벗긴다. 하지만 교리에 십자가가 더해질 때 마음을 더 날카롭게 시험한다. 외적 고백으로 그리스도를 받아들인 자들이 종종 십자가를 지기를 꺼리고, 교회가 수많은 재난에 노출되어 있는 것을 볼 때 쉽게 자신의 자리를 버리기 때문이다.

원주석

36절 카드 ↗

36. And there was Anna, a prophetess Luke mentions not more than two persons who received Christ; and this is intended to teach us, that whatever belongs to God, however small it may be, ought to be preferred by us to the whole world. The scribes and priests, no doubt, were then surrounded by great splendor; but, as the Spirit of God, whose presence was not at all enjoyed by those rulers, (203) dwelt in Simeon and Anna, those two persons are entitled to greater reverence than an immense multitude of those whose pride is swelled by nothing but empty titles. For this reason, the historian mentions Anna’s age, gives her the designation of prophetess, and, thirdly, bears a remarkable testimony to her piety, and to the holiness and chastity of her life. These are the qualities that justly give to men weight and estimation. And certainly none are led astray by the dazzling and empty magnificence of outward show, but those who are drawn, by the vanity of their own minds, to take pleasure in being deceived. She had lived with her husband seven years from her virginity This is intended to inform us, that she was a widow in the very prime of life. She had married young, and shortly afterwards lost her husband; and the circumstance of her not entering into a second marriage while she was in the rigor of her bodily frame, (204) is mentioned with the view of heightening the commendation of her chastity. What follows, that she was a widow of about eighty-four years, may be explained in two ways. Either that time had passed in her unmarried state, (205) or it was the whole period of her life. If you reckon the eighty-four years as the time of her widowhood, it will follow that she was more than a hundred years old: but I leave that matter doubtful. The Spirit of prophecy still shone in a very few, who served as tokens to attest the doctrine of the Law and the Jewish religion, till the coming of Christ. In a state of society so dissolute, the elect of God needed such aids to prevent them from being carried away. (203) The word rulers ( principes ) appears to be here used sarcastically; for his own translation is,” duquel estoyent du tout destituez les autres, combien que ce fussent les gouverneurs ;” — “of which the others were entirely destitute, though they were rulers.” (204) “ Quum adhuc vegeto esset corpore .” (205) “ Il y avoit tant de temps que son mari estoit mort ;” — “it was so long since her husband died.” return to ' Top of Page ' <a name="verse-37" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-36

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**36절. 또 아셀 지파 바누엘의 딸 안나라 하는 선지자가 있었다.** 누가는 그리스도를 받아들인 두 사람 이상을 언급하지 않는다. 이것은 하나님에게 속하는 것은 아무리 작다 해도 온 세상보다 우리에게 더 소중히 여겨져야 한다는 것을 가르치기 위한 것이다. 서기관들과 제사장들은 의심할 여지 없이 당시에 큰 화려함으로 둘러싸여 있었다. 그러나 하나님의 성령이 그 통치자들 안에 전혀 없었고 시므온과 안나 안에 거하셨으므로, 그 두 사람은 빈 칭호에 의해 교만이 부풀어 있는 거대한 군중보다 더 큰 경외를 받을 자격이 있다.

그녀가 남편과 일곱 해 동안 산 것은 그녀가 인생의 전성기에 과부가 되었음을 알리기 위한 것이다. 그녀가 젊어서 결혼하고 그 후 곧 남편을 잃었으며, 몸이 건강한 동안 재혼하지 않았다는 상황이 그녀의 정결함의 칭찬을 높이기 위해 언급된다.

원주석

37절 카드 ↗

37. She departed not from the temple This is a hyperbolical expression; but the meaning is plain, that Anna was almost constantly in the temple. Luke adds, that she worshipped God with fastings and prayers day and night Hence we infer, that she did not visit the temple for the mere purpose of performing the outward service, but that she added to it the other exercises of piety. It deserves our attention, that the same rule is not enjoined on all, and that all ought not to be led indiscriminately to copy those performances, which are here commended in a widow. Each person ought to make a judicious inquiry, what belongs to his own calling. Silly ambition has filled the world with apes, from superstitious persons seizing, with more “zeal” than “knowledges” ( Romans 10:2 ,) every thing that they hear praised in the saints: as if the distinction of rank did not render a selection of employments necessary, that each person may answer to his own calling. What is here related of Anna, Paul applies in a particular manner to widows, ( 1 Timothy 5:5 ;) so that married people act a foolish part, if they regulate their life by an unsuitable model. But there still remains another doubt. Luke appears to make fastings a part of divine worship But we must observe, that of the acts which relate to worship, some are simply required, and, as we are accustomed to say, are in themselves necessary; while others are accessory, and have no other design than to aid the former class. Prayers belong strictly to the worship of God. Fasting is a subordinate aid, which is pleasing to God no farther than as it aids the earnestness and fervency of prayer. We must hold by this rule, that the duties of men are to be judged according as they are directed to a proper and lawful end. We must hold, also, by this distinction, that prayers are a direct worship of God; while fastings are a part of worship only on account of their consequences. Nor is there any reason to doubt, that the holy woman employed fastings as an excitement to bewail those calamities of the Church which then existed. return to ' Top of Page ' <a name="verse-38" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-37

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**37절. 성전을 떠나지 아니하고.** 이것은 과장적인 표현이다. 그러나 의미는 분명하다. 안나가 거의 항상 성전에 있었다는 것이다. 누가는 그녀가 밤낮 금식하며 기도함으로써 하나님을 섬겼다고 덧붙인다. 이로부터 우리는 그녀가 단지 외적인 예식을 수행하기 위해 성전을 방문한 것이 아니라 다른 경건 훈련들을 거기에 더했다는 것을 추론한다.

여기서 동일한 규칙이 모든 이에게 명해지는 것이 아님을 주목할 가치가 있다. 각 사람은 자신의 부르심에 속하는 것이 무엇인지 현명하게 살펴야 한다. 여기서 안나에게 칭찬된 것을 선택하지 않고 차별 없이 모든 이를 이끌어서는 안 된다.

원주석

38절 카드 ↗

38. Made acknowledgment also to God (206) The holy melody, which proceeded from the lips of Simeon and Anna, is praised by Luke, in order that believers may exhort each other to sing with one mouth the praises of God, and may give mutual replies. When he says, that Anna spake of him to all who looked for redemption in Jerusalem, he again points out the small number of the godly. For the substance of faith lay in this expectation; and it is evident, that there were few who actually cherished it in their minds. (206) “ Louoit aussi le Seigneur ;” — “praised also the Lord.” return to ' Top of Page ' <a name="verse-39" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-38

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**38절. 또 하나님께 감사하였다.** 시므온과 안나의 입술에서 흘러나온 거룩한 화음은 신자들이 서로 권면하여 한 입으로 하나님의 찬양을 노래하고 서로 화답하도록 누가가 칭찬한다. 그가 안나가 예루살렘에서 구속을 바라는 모든 사람에게 그에 대해 말했다고 할 때, 그는 다시 경건한 자들의 작은 수를 지시한다.

원주석

39절 카드 ↗

39. They returned to Galilee The departure to Egypt, I readily acknowledge, came between those events; and the fact mentioned by Luke, that they dwelt in their own city Nazareth, is later, in point of time, than the flight into Egypt, which Matthew relates, ( Matthew 2:14 .) But if there was no impropriety in one Evangelist leaving out what is related by another, there was nothing to prevent Luke from overleaping the period which he did not intend to mention, and passing at once to the following history. I am very far from agreeing with those who imagine that Joseph and Mary, after having finished the sacrifice of purification, returned to Bethlehem, to live there. Those persons are foolish enough to believe, that Joseph had a settled abode in a place where he was so little known, that he was unable to find a temporary lodging. Nor is it without a good reason that Luke says, with respect both to Joseph and Mary, that Nazareth was their own city We infer from it, that he never was an inhabitant of Bethlehem, though it was the place of his extraction. (207) As to the order of time, I shall presently give a more full explanation. (207) “ Combien que ce fust le pays de ses ancestres ;” — “though it was the country of his ancestors.” return to ' Top of Page ' <a name="verse-40" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-2-39

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**39절. 갈릴리로 돌아왔다.** 이집트로의 출발이 그 사건들 사이에 있었음을 나는 쉽게 인정한다. 그리고 누가가 그들이 자신의 동네 나사렛에 살았다고 언급하는 사실은, 마태가 전하는 이집트로의 피신 (마태복음 2:14)보다 시간적으로 늦다. 그러나 한 복음서 기자가 다른 복음서 기자에 의해 전해진 것을 생략하는 데 부적절함이 없다면, 누가가 언급하지 않으려는 기간을 넘어뛰고 즉시 다음 역사로 넘어가는 것을 막는 것은 없었다.

원주석

40절 카드 ↗

40. And the child grew From the infancy of Christ Matthew passes immediately to his manifestation. (230) Luke relates here a single fact, which well deserved to be recorded. In the midst of his boyhood, Christ gave a specimen of his future office, or at least indicated, by a single attempt, what he would afterwards be. The child grew, and was invigorated in spirit These words show, that the endowments of his mind grew with his age. (231) Hence we infer, that this progress, or advancement, relates to his human nature: for the Divine nature could receive no increase. But a question arises. From the time that he was conceived in his mother’s womb, did he not abound in all fullness of spiritual gifts? for it appears absurd to say, that the Son of God wanted any thing that was necessary to perfection. The reply is easy. If it takes nothing from his glory, that he was altogether, “emptied,” ( ἑαυτὸν ἐκένωσε , Philippians 2:6 ,) neither does it degrade him, that he chose not only to grow in body, but to make progress in mind. And certainly when the Apostle declares, that, “in all things he was made like unto his brethren,”( Hebrews 2:17 ,) and “was in all points tempted like as we are, sin excepted,” ( Hebrews 4:15 ,) he no doubt includes, that his soul was subject to ignorance. There is only this difference between us and him, that the weaknesses which press upon us, by a necessity which we cannot avoid, were undertaken by him voluntarily, and of his own accord. Christ received, in his human nature, according to his age and capacity, an increase of the free gifts of the Spirit, (232) that “out of his fullness” ( John 1:16 ) he may pour them out upon us; for we draw grace out of his grace. Some excessively timid persons restrict what is here said to outward appearance, and make the meaning to be, that Christ appeared to make progress, though, in point of fact, no addition was made to his knowledge. But the words have a quite different meaning, and this mistaken opinion is still more fully refuted by what Luke shortly afterwards adds, that he grew in age and wisdom with God and man, ( Luke 2:52 .) We are not at liberty to suppose, that knowledge lay concealed in Christ, and made its appearance in him in progress of time. There is no doubt whatever, that it was the design of God to express in plain terms, how truly and completely Christ, in taking upon him our flesh, did all that was necessary to effect his brotherly union with men. (233) And yet we do not in this way suppose a double Christ: (234) for, though God and man are united in one person, it does not follow, that the human nature received what was peculiar to the Divine nature: but , so far as was necessary for our salvation, the Son of God kept his divine power concealed. What Irenaeus says, that his Divine nature was quiescent when he suffered, (235) I understand to refer, not only to bodily death, but to that amazing distress and agony of soul, which drew from him the complaint, “ My God, my God, why hast thou forsaken me?” ( Matthew 27:46 .) In a word, if we do not choose to deny, that Christ was made a real man, we ought not to be ashamed to acknowledge, that he voluntarily took upon him everything that is inseparable from human nature. It is a foolish objection, that ignorance does not apply to Christ, because it is the punishment of sin: for the same thing might be said of death. Scripture declares, on the contrary, that he performed the office of Mediator: for all the punishment which we deserved was transferred from us to him. (236) Besides, it is a foolish mistake to say, that ignorance is the punishment of sin. For we must not suppose that Adam, while he remained in innocence, knew all things. Angels also are, to some extent, ignorant, and yet they do not endure the punishment of sin. A more refined argument is employed by some, that there was no ignorance in Christ, because ignorance is sin. But those persons assume a principle which is altogether false and groundless: otherwise, the angels must either be equal to God, or they must be sinful. (237) There is no doubt a sinful blindness of the human mind, which is justly reckoned a part of original sin: but here we ascribe to Christ no other ignorance than what may fall upon a man who is pure from every taint of sin. He was invigorated in spirit, and was full of wisdom Luke thus declares, that whatever wisdom exists among men, and receives daily accessions, flows from that single fountain, from the Spirit of God. The following phrase is more general, and the grace of God was upon him: for it includes all the excellence of every description that shone brightly in Christ. (230) “ Au temps de sa manifestation ;” — “to the time of his manifestation.” (231) “ Avec l’aage les dons et graces d’Esprit croissoyent aussi et aug-mentoyent en luy .” — “With age, the gifts and graces of the Spirit grew also and increased in him.”. (232) “ En dons et graces de l’Esprit ;” — “in gifts and graces of the Spirit.” (233) “ Avoit vrayement et entierement prins tout ce qui estoit possible et propre pour accomplir de tous points la conjonction fraternelle de luy avec les hommes .” — “Had truly and entirely taken all that was possible and fitted to complete, at all points, the brotherly union between him and men.” (234) “ Deux Christs, ou un double Christ ;” — “two Christs, or a double Christ.” (235) “ Qu’il a souffert, sa Divinite ne demonstrant point sa vertu .” — “That he suffered, his Divinity not demonstrating power.” (236) “ Pource qu’il a prins sur soy toutes les peines que nous avions meritees, afind nous en discharger .” — “Because he took upon himself all the punishment which we had deserved, in order to discharge us from it." (237) “ Autrement il faudra que les Anges soyent pareils a Dieu, et qu’ils sachent tout: ou selon le dire de ces gensci, ils seront vicieux .” — “Otherwise, the Angels must be equal to God, and know everything: or, according to the statement of these people, they must

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**40절. 아이가 자라며.** 그리스도의 유아기로부터 마태는 즉시 그의 나타나심으로 넘어간다. 누가는 여기서 기록될 가치가 충분한 단 하나의 사실을 이야기한다. 소년 시절에 그리스도는 미래 직무의 견본을 보여주었다. 또는 적어도 단 한 번의 시도로 나중에 자신이 어떤 존재가 될 것인지를 나타냈다.

**아이가 자라며 강하여지고 지혜가 충만하였다.** 이 말들은 그의 마음의 은사들이 나이와 함께 자랐다는 것을 보여준다. 이로부터 우리는 이 진보나 발전이 그의 인간 본성과 관련됨을 추론한다. 신적 본성은 증가를 받을 수 없기 때문이다.

그러나 질문이 생긴다. 어머니의 태에 잉태된 때부터 그가 모든 영적 은사의 충만함을 넘치게 갖지 않았는가? 하나님의 아들에게 완전에 필요한 어떤 것이 부족했다고 말하는 것이 불합리하게 보이기 때문이다. 대답은 쉽다. 그가 완전히 "자신을 비우신" 것이 그의 영광을 아무것도 손상시키지 않는다면, 그가 몸으로만이 아니라 마음으로도 성장하기를 선택하신 것이 그를 격하시키지 않는다.

또한 사도가 "그가 모든 점에서 형제들과 같이 되시는 것"이 마땅했다고 선언하고 (히브리서 2:17), "죄 외에는 모든 점에서 우리와 같이 시험을 받으셨다" (히브리서 4:15)고 할 때, 그는 의심할 여지 없이 그의 영혼이 무지에 종속되었다는 것도 포함한다. 우리와 그 사이에는 이것만 다르다. 피할 수 없는 필요에 의해 우리를 압박하는 약함들을 그는 자발적으로, 그리고 스스로 감당하셨다.

어떤 지나치게 소심한 사람들은 여기서 말해진 것을 외적 나타남으로 제한하여, 그리스도가 진보하는 것처럼 보였지만 실제로는 지식에 아무런 증가가 없었다는 의미로 만든다. 그러나 그 말들은 전혀 다른 의미를 가지고 있으며, 이 잘못된 견해는 누가가 곧 이어서 덧붙이는 것, 즉 그가 하나님과 사람들 앞에서 나이와 지혜가 자랐다는 것 (누가복음 2:52)에 의해 더욱 충분히 반박된다.

원주석

41절 카드 ↗

41. And his parents went every year to Jerusalem It is mentioned in commendation of the piety of Mary and Joseph, that they gave diligent attendance to the outward worship of God. It was not of their own accord, but by a divine command, that they undertook this annual journey. The law enjoins the, males “only to, appear before the Lord,” ( Exodus 23:17 .) This arrangement does not entirely exclude females, but spares them by an exercise of kindness. This mark distinguishes the true religion from vain and wicked superstitions. The former confines itself within the limits of obedience to God, and of compliance with the enactments of his law. The latter wander, at their own pleasure, beyond the limits of God’s word, without any fixed rule. The worship of the temple was, no doubt, infected with many corruptions, the priesthood was sold for money, and doctrine was involved in many errors. Yet, as legal ceremonies were still in force, and the outward rite of sacrifice was observed as it is laid down in the law, believers were bound to perform such exercises in testimony of their faith. The name father is here given to Joseph, not with strict accuracy, but according to the opinion generally entertained respecting him. return to ' Top of Page ' <a name="verse-44" class="com-number"

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bible-text/luk-2-41

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**41절. 그의 부모가 해마다 유월절을 지키러 예루살렘으로 갔다.** 마리아와 요셉의 경건함을 칭찬하기 위해 그들이 하나님의 외적 예배에 부지런히 참석했다는 것이 언급된다. 그들은 자신의 의사가 아니라 신적 명령에 의해 이 연례 여행을 했다. 율법은 남자들만 "주 앞에 나타나도록" 명한다 (출애굽기 23:17). 이 배열이 여성들을 완전히 배제하는 것은 아니지만, 친절의 훈련으로 그들을 배려한다.

이 표시가 참된 종교와 헛되고 사악한 미신들을 구별한다. 전자는 하나님께 대한 순종과 그의 율법의 제정을 따름 안에 스스로를 제한한다. 후자는 어떤 고정된 규칙 없이 하나님의 말씀의 한계를 벗어나 마음대로 방황한다.

원주석

44절 카드 ↗

44. And thinking that he was in the company Many passages of Scripture show plainly, that those who came from a distance, at the festivals, to worship in the temple, were accustomed to travel in companies. There is no reason, therefore, to wonder that, on the first day, Joseph and Mary were less anxious about the child; and their subsequent conduct shows that this was not owing to indolence or carelessness. return to ' Top of Page ' <a name="verse-46" class="com-number"

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bible-text/luk-2-44

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**44절. 동행 중에 있는 줄로 생각하고.** 성경의 많은 구절들은 절기에 먼 거리에서 성전에 예배하러 온 자들이 무리를 지어 여행하는 관습이 있었음을 분명히 보여준다. 그러므로 요셉과 마리아가 첫 날에 아이에 대해 덜 걱정했다고 해서 이상할 이유가 없다.

원주석

46절 카드 ↗

46. Sitting in the midst of the doctors Rays of divine brightness must have evidently shone in this child: otherwise those haughty men would not have permitted him to sit along with them. Though it is probable that he occupied a lower seat, and not the rank of the doctors, yet such disdainful men would not have condescended to give him an audience in a public assembly, if some divine power had not constrained them. This was a sort of prelude to his public calling, the full time of which had not yet arrived. In this way, however, he intended to give nothing more than a taste, which would immediately have faded from the recollection of men, had not Mary kept it for us laid up in her heart, ( Luke 2:19 ,) to bring it out afterwards, along with other treasures, for the use of all the godly. return to ' Top of Page ' <a name="verse-47" class="com-number"

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bible-text/luk-2-46

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**46절. 선생들 중에 앉아서.** 이 아이에게 신적 밝음의 빛이 분명히 비쳤을 것이다. 그렇지 않으면 그 오만한 사람들이 그와 함께 앉는 것을 허락하지 않았을 것이다. 비록 그가 낮은 자리를 차지했을 뿐 선생들의 자리는 아니었겠지만, 그런 경멸하는 사람들이 어떤 신적 능력이 그들을 강제하지 않았다면 공공 집회에서 그의 말을 들어주지 않았을 것이다. 이것은 그의 공적 부르심의 서막이었다. 그 완전한 시간은 아직 이르지 않았다.

원주석

47절 카드 ↗

47. And all who heard him Two things here claim our attention. All who heard him were astonished: for they reckoned it a miracle, that a child should frame his questions with such correctness and propriety. Again, they heard Christ, and thus acted the part rather of scholars than of teachers. He had not yet been called by the Father, to avow himself a public teacher of the Church, and therefore satisfied himself with putting modest questions to the doctors. Yet there is no room to doubt that, in this first attempt, he already began to tax their perverse way of teaching: for what Luke afterwards says about answers, I consider as denoting, agreeably to the Hebrew idiom, any kind of discourse. return to ' Top of Page ' <a name="verse-48" class="com-number"

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bible-text/luk-2-47

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**47절. 듣는 자가 다 그 지혜와 대답을 기이히 여겼다.** 여기서 두 가지가 우리의 주목을 요구한다. 그의 말을 들은 모든 이가 놀랐다. 한 아이가 그런 정확함과 적절함으로 질문을 구성한다는 것이 기적이라고 여겼기 때문이다. 또한 그들이 그리스도의 말을 들었으므로 선생들보다는 제자들의 역할을 했다. 그는 아직 아버지에 의해 교회의 공적 선생으로 자신을 표방하도록 부르심을 받지 않았으므로, 선생들에게 겸손한 질문을 하는 것에 만족했다.

원주석

48절 카드 ↗

48. And his mother said to him Those who think that the holy virgin spake in this manner, for the purpose of showing her authority, are, in my opinion, mistaken. It is even possible, that it was not till they were apart, and the witnesses had withdrawn, that she began to expostulate with her son, after they had left the assembly. However that may be, this complaint was not the result of ambition, but was the expression of grief, which had lasted three days. (238) Yet the manner of her complaint, as if she had received an injury, shows how ready we are by nature to defend our own rights, even without paying regard to God. The holy virgin would a thousand times (239) rather have died, than deliberately preferred herself to God: but, in the indulgence of a mother’s grief, she falls into it through inadvertency. And undoubtedly this example warns us, how jealous we ought to be of all the affections of the flesh, and what care we ought to exercise, lest, by being too tenacious of our rights, and following our own desires, we defraud God of his honor. (238) “ Mais l’ennuy et la fascherie qu’elle avoit eue trois jours durant l’a fait ainsi parler .” — “But the uneasiness and distress, which she had had for three days, made her speak in this manner.” (239) “Centies;” — “mille fois.” return to ' Top of Page ' <a name="verse-49" class="com-number"

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bible-text/luk-2-48

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**48절. 어머니가 이르되.** 거룩한 처녀가 자신의 권위를 보여주기 위해 이런 방식으로 말했다고 생각하는 사람들은 내 생각에 잘못이다. 어쨌든 이 불평은 야심의 결과가 아니라, 사흘 동안 지속된 슬픔의 표현이었다. 그러나 마치 상처를 입은 것처럼 불평하는 방식은, 우리가 하나님께 대한 존중을 기울이지 않고도 우리의 권리를 방어하려는 성향이 얼마나 자연스러운지를 보여준다.

거룩한 처녀는 의도적으로 하나님보다 자신을 앞세우는 것보다 천 번이라도 죽는 편을 선택했을 것이다. 그러나 어머니의 슬픔에 빠져들어 부주의하게 그것에 빠져든다. 그리고 의심할 여지 없이 이 본보기는 우리에게 육신의 모든 감정을 얼마나 질투하며 조심해야 하는지, 우리 자신의 권리에 너무 집착하고 우리 자신의 욕망을 따름으로써 하나님의 영예를 빼앗지 않도록 얼마나 조심해야 하는지를 경고한다.

원주석

49절 카드 ↗

49. Did ye not know? Our Lord justly blames his mother, though he does it in a gentle and indirect manner. The amount of what he says is, that the duty which he owes to God his Father, ought to be immeasurably preferred to all human duties; and that, consequently, earthly parents do wrong in taking it amiss, that they have been neglected in comparison of God. And hence we may infer the general doctrine, that whatever we owe to men must yield to the first table of the law, that God’s authority over us may remain untouched. (240) Thus we ought to obey kings, and parents, and masters, (241) but only in subjection to God: that is, we must not, for the sake of men, lessen or take away any thing from God. And, indeed, a regard to the superior claims of God does not imply a violation of the duties which we owe to men. In those things which belong to my Father This expression intimates, that there is something about him greater than man. It points out also the chief design of his being sent into the world, which was, that he might discharge the office enjoined upon him by his heavenly Father. But is it not astonishing, that Joseph and Mary did not understand this answer, who had been instructed by many proofs, that Jesus is the Son of God? I reply: Though they were not wholly unacquainted with Christ’s heavenly origin, yet they did not comprehend, in every respect, how he was intent on executing his heavenly Father’s commands: for his calling had not yet been expressly revealed to them. Mary kept in her heart those things which she did not fully understand. Let us learn from this, to receive with reverence, and to lay up in our minds, (like the seed, which is allowed to remain for some time under grounds) those mysteries of God which exceed our capacity. (240) “ Que tout ce qui est deu aux hommes, est au dessous de la premiere Table de la Loy, et doit tenir le second lieu, afin que toujours Dieu ait sa puissance et son authorite entiere .” — “That all that is due to men is below the first Table of the Law, and ought to hold the second plane, in order that God may always have his power and his authority entire.” (241) “ Dominis ;” — “ maistres et seigneurs ;” — “masters and lords.” return to ' Top of Page ' <a name="verse-51" class="com-number"

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bible-text/luk-2-49

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**49절. 어찌하여 나를 찾으셨나이까.** 우리 주님은 어머니를 마땅히 책망하지만, 부드럽고 간접적인 방식으로 한다. 그가 말하는 요점은 하나님 아버지께 빚진 의무가 모든 인간적 의무보다 무한히 앞서야 한다는 것이다. 따라서 지상의 부모들이 그들이 하나님과 비교하여 소홀히 여겨졌다고 불쾌해하는 것은 잘못이다.

이로부터 일반적인 교훈을 추론할 수 있다. 우리가 사람들에게 빚진 것은 무엇이든 율법의 첫 번째 돌판에 양보해야 한다. 하나님의 권위가 우리에게 온전히 남아 있도록. 그러므로 우리는 왕들과 부모들과 주인들에게 순종해야 하지만, 오직 하나님께 종속되어서이다. 즉, 우리는 사람들을 위해 하나님으로부터 어떤 것도 줄이거나 빼앗아서는 안 된다.

**내 아버지 집에 있어야 될 줄을.** 이 표현은 그에게 사람보다 더 큰 어떤 것이 있다는 것을 암시한다. 또한 하늘 아버지에 의해 그에게 부과된 직무를 수행하는 것이었던 세상에 보내진 주요 목적을 지시한다.

원주석

51절 카드 ↗

51. And he was subject to them It was for our salvation that Christ took upon him this low estate, — that the Lord and head of angels voluntarily became subject to mortal creatures. Such was the purpose of God, that Christ should remain, for some time, under a shadow, beating the name of Joseph. Though this subjection, on the part of Christ, arose from no necessity which he could not have avoided, yet, as he had taken upon him human nature on the condition of being subject to parents, and had assumed the character both of a man and of a servant, — with respect to the office of Redeemer, this was his lawful condition. The more cheerfully, on this account, ought every one to bear the yoke which the Lord has been pleased to lay upon him. (242) (242) “ D’autant plus faut-il que chacun de nous s’assujettisse de bon coeur, st ploye le col sous le joug auquel il plaira a Dieu de nous soumettre .” — “So much the more must every one of us submit heartily, and bend the neck under the yoke, to which it shall please God to subject us.” return to ' Top of Page ' Luke Luk 1 Luke Luk Luke Luk 3 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Luke 2". 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bible-text/luk-2-51

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**51절. 그가 부모에게 순종하였다.** 천사들의 주님이자 머리가 자발적으로 죽을 피조물들에게 종속되었다는 것, 이것이 우리의 구원을 위해 그리스도가 감당하신 낮은 위치였다. 그러한 것이 하나님의 목적이었다. 그리스도가 요셉의 이름 아래 그늘 속에 있으면서 한동안 머물러야 했다는 것. 비록 그리스도의 이 복종이 그가 피할 수 없었던 어떤 필요에서 비롯된 것이 아니지만, 그가 부모에게 종속되는 조건으로 인간 본성을 취하셨고 사람의 성품과 종의 성품 모두를 취하셨으므로, 구속자의 직무와 관련하여 이것은 그의 합법적인 상태였다. 이 때문에 모든 이가 더 기꺼이 주님이 기뻐하시어 그에게 지우신 멍에를 지어야 한다.

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