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주석[칼빈] — 누가복음 7장 · 죄인 여인

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칼빈 주석 · 섹션 20개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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5절 카드 ↗

Luke 7:5 . For he loveth our nation This was, no doubt, a commendation given him by the Jews on account of his piety: (501) for his love of a nation universally hated could proceed only from zeal for the Law, and from reverence for God. By building a synagogue, he showed plainly that he favored the doctrine of the Law. The Jews had therefore good grounds for saying that, as a devout worshipper of God, he had claims on Christ for receiving such a favor. They discover, at the same time, a marvellous stupidity in admitting, by their own acknowledgment, that a Gentile possesses that grace of God which they despise and reject. If they consider Christ to be the minister and dispenser of the gifts of God, why do they not receive the grace offered to them before bringing foreigners to enjoy it? But hypocrites never fail to manifest such carelessness and presumption, as not to hesitate to look upon God as under some sort of obligations to them, and to dispose of his grace at their pleasure, as if it were in their own power; and then, when they are satisfied with it, or rather because they do not deign to taste it, they treat it as useless, and leave it to others. (501) “ Il n’ y a point de doute que les Juifs recommandent cest homme pour l’affection et le bon zele qu’il avoit a la crainte de Dieu .” — “There is no doubt that the Jews recommend this man for the affection and the good zeal which he had for the fear of God.” return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-7-5

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**5절. 그가 우리 민족을 사랑하고** — 이것은 의심할 여지 없이 유대인들이 그의 경건에 대해 칭찬한 것이다. 보편적으로 미움받는 민족에 대한 그의 사랑은 율법에 대한 열심과 하나님에 대한 경외에서만 비롯될 수 있었기 때문이다. 회당을 지음으로써 그는 율법의 교리를 지지함을 분명히 보여 주었다. 유대인들은 따라서 경건한 하나님 경배자로서 그가 그런 은혜를 받을 자격이 있다고 말하는 데 충분한 이유가 있었다.

동시에 그들은 자신들이 멸시하고 거부하는 하나님의 은혜를 이방인이 소유하고 있다고 스스로 인정함으로써 놀라운 어리석음을 드러낸다. 그들이 그리스도를 하나님의 선물의 시행자로 여긴다면, 왜 외국인을 그 은혜에 참여시키기 전에 자신들에게 제공된 은혜를 받지 않는가?

원주석

11절 카드 ↗

Luke 7:11 . And it happened, that he went into a city. In all the miracles of Christ, we must attend to the rule which Matthew lays down. We ought to know, therefore, that this young man, whom Christ raised from the dead, is an emblem of the spiritual life which he restores to us. The name of the city contributes to the certainty of the history. The same purpose is served by what Luke says, that a great multitude from every direction followed him: for Christ had many attendants along with him, and many persons accompanied the woman, as a mark of respect, to the interment of her son. The resurrection of the young man was beheld by so many witnesses, that no doubt could be entertained as to its truth. There was the additional circumstance of its being a crowded place: for we know that public assemblies were held at the gates. That the dead man was carried out of the city was in accordance with a very ancient custom among all nations. Jerome says that, in his time, the city of Nain was still in existence, two miles below Mount Tabor, in a southerly direction. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-7-11

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**11절. 그 후에 예수께서 나인이라 하는 성으로** — 그리스도의 모든 기적에서 우리는 마태가 제시하는 규칙을 지켜야 한다. 따라서 그리스도께서 죽은 자로부터 살리신 이 청년이 그분께서 우리에게 회복시켜 주시는 영적 생명의 상징임을 알아야 한다. 성읍의 이름은 역사의 확실성에 기여한다. 같은 목적으로 누가는 사방에서 큰 무리가 그를 따랐다고 말한다. 그리스도와 함께 많은 수행원이 있었고, 또 많은 사람들이 예의를 갖추어 아들의 장례에 그 여인과 함께했다.

청년의 부활은 너무나 많은 증인에 의해 목격되어 그 진실성에 의심의 여지가 없었다. 더욱이 많은 사람이 모이는 장소였다. 죽은 자를 성 밖으로 운반하는 것은 모든 민족의 매우 오래된 관습이었다.

원주석

12절 카드 ↗

12. The only son of his mother. The reason which induced Christ to restore the young man to life was, that he saw the widow bereft of her only son, and had compassion on her: for he did not withhold his favor till some one requested it, as he did on other occasions; but anticipated the prayers of all, and restored the son to his mother, by whom nothing of this sort was expected. We have here a striking emblem of his freely bestowed compassion in raising us from death to life. By touching the coffin he intended perhaps to show, that he would by no means shrink from death and the grave, in order to obtain life for us. He not only deigns to touch us with his hand, in order to quicken us when we are dead, but, in order that he might raise us to heaven, himself descends into the grave. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-7-12

Source

**12절. 그 어머니의 외아들** — 그리스도께서 청년을 살리신 이유는, 그가 유일한 아들을 잃고 홀로 된 과부를 보고 불쌍히 여기셨기 때문이다. 어느 누군가가 요청하기를 기다리지 않으시고, 모든 이의 기도에 앞서 아들을 어머니에게 돌려 주셨다. 이것은 아무것도 기대하지 않던 어머니에게 베푸신 것이다. 우리를 죽음에서 생명으로 일으키시는 그분의 자유로이 베푸시는 자비의 인상적인 표상이다.

관에 손을 대신 것은 아마도 우리를 위한 생명을 얻기 위해 죽음과 무덤을 절대 피하지 않으실 것임을 보여 주려 하셨기 때문이다. 그분은 죽은 우리를 살리시기 위해 손으로 만지실 뿐 아니라, 우리를 하늘로 이끌기 위해 친히 무덤까지 내려오셨다.

원주석

14절 카드 ↗

14. Young man, I say to thee. By this word Christ proved the truth of the saying of Paul, that God calleth those things which are not, as they were, ( Romans 4:17 .) He addresses the dead man, and makes himself be heard, so that death is suddenly changed into life. We have here, in the first place, a striking emblem of the future resurrection, as Ezekiel is commanded to say, O ye dry bones, hear the word of the Lord, [ Ezekiel 37:4 .] Secondly, we are taught in what manner Christ quickens us spiritually by faith. It is when he infuses into his word a secret power, so that it enters into dead souls, as he himself declares, The hour cometh, when the dead shall hear the voice of the Son of God, and they who hear shall live, ( John 5:25 .) return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-7-14

Source

**14절. 청년아, 내가 네게 말하노니** — 이 말씀으로 그리스도는 "없는 것을 있는 것같이 부르시는"(롬 4:17) 하나님에 대한 바울의 말이 참임을 증명하셨다. 죽은 자에게 말씀하시고 들리게 하시어 죽음이 갑자기 생명으로 변한다.

첫째, 이것은 에스겔이 "마른 뼈들아, 여호와의 말씀을 들으라"(겔 37:4)고 명받은 것처럼, 미래의 부활에 대한 인상적인 표상이다. 둘째, 그리스도께서 우리를 영적으로 믿음으로 어떻게 살리시는지를 배운다. 그것은 그분이 말씀에 은밀한 능력을 불어넣어 죽은 영혼 속으로 들어가게 하실 때이다. 그분 자신이 선언하신 대로, "죽은 자들이 하나님의 아들의 음성을 들을 때가 오나니 듣는 자는 살아나리라"(요 5:25).

원주석

16절 카드 ↗

16. And fear seized all A sense of the divine presence must have brought fear along with it: but there is a difference between the kinds of fear Unbelievers either tremble and are dismayed; or, struck with alarm, murmur against God: while devout and godly persons, moved by reverence, willingly humble themselves. Fear, therefore, is here taken in a good sense, because they gave the honor which was due to the power of God which they had beheld, and rendered to God not only homage, but thanksgiving. God hath visited his people I understand this to refer not to every kind of visitation, but to that which would restore them to their original condition. Not only were the affairs of Judea in a depressed state, but they had sunk under a wretched and frightful slavery, as if God were not looking at them. The only remaining hope was, that God had promised to be their Redeemer, after they had endured very heavy calamities. I have no doubt, therefore, that they were excited by the miracle to expect an approaching restoration to prosperity: only they fall into a mistake as to the nature of the visitation Though they acknowledge and celebrate the unwonted grace of God in this respect, that a great Prophet hath risen up among us, yet this eulogium comes very far short of the dignity and glory of the promised Messiah. Hence it appears that the faith of that people was, at this time, exceedingly confused, and involved in many unfounded imaginations. return to ' Top of Page ' <a name="verse-29" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-7-16

Source

**16절. 모든 사람이 두려워하며** — 하나님의 임재에 대한 의식은 두려움을 동반할 수밖에 없다. 그러나 두려움의 종류에는 차이가 있다. 불신자들은 두려워하며 당황하거나, 충격을 받고 하나님을 향해 불평한다. 반면 경건한 자들은 경외심에 의해 움직여 자발적으로 자신을 낮춘다. 따라서 여기서 두려움은 좋은 의미로 받아들여진다. 그들이 본 하나님의 능력에 마땅한 영광을 돌리고, 경배뿐 아니라 감사도 드렸기 때문이다.

**하나님이 자기 백성을 돌보셨다** — 이것은 모든 종류의 방문이 아니라, 그들을 원래 상태로 회복시킬 방문을 가리키는 것으로 이해한다. 그들은 하나님이 돌보지 않으시는 것처럼 비참하고 끔찍한 노예 상태에 처했고, 그들에게 남은 소망은 매우 심한 재앙을 겪은 후에 하나님이 그들의 구원자가 되겠다고 약속하셨다는 것뿐이었다.

원주석

29절 카드 ↗

Luke 7:29 . And all the people hearing. This part is left out by Matthew, though it throws no small light on the connection of the words; for it was this circumstance which gave rise to Christ’s expostulation, when he perceived that the scribes persisted so obstinately in despising God. The substance of this passage is, that the common people and the publicans gave glory to God; while the Scribes, flattering themselves with confidence in their own knowledge, cared little for what Christ said. At first sight, this tends only to obscure, and even to disfigure, the glory of the Gospel, that Christ could not gather disciples to himself, except from the dregs and offscourings of the people; while he was rejected by those who had any reputation for holiness or learning. But the Lord intended, from the beginning, to hold out this example, that neither the men of that age, nor even posterity, might judge of the Gospel by the approbation of men; for we are all by nature inclined to this vice. And yet nothing is more unreasonable than to submit the truth of God to the judgment of men, whose acuteness and sagacity amounts to nothing more than mere vanity. Accordingly, as Paul says, “God hath chosen that part which is weak and foolish in the eyes of the world, that he may cast down from its height whatever appears to be mighty and wise,” ( 1 Corinthians 1:27 .) Our duty is to prefer this foolishness of God, to use Paul’s expression, ( 1 Corinthians 1:25 ,) to all the display of human wisdom. Justified God. This is a very remarkable expression. Those who respectfully embrace the Son of God, and assent to the doctrine which he has brought, are said to ascribe righteousness to God. We need not therefore wonder, if the Holy Spirit everywhere honors faith with remarkable commendations, assigns to it the highest rank in the worship of God, and declares that it is a very acceptable service. For what duty can be deemed more sacred than to vindicate God’s righteousness? The word justify applies generally, no doubt, to every thing connected with the praises of God, and conveys the idea, that God is beheld with approbation, and crowned with glory, by the people who embrace that doctrine of which He is the author. Now, since faith justifies God, it is impossible, on the other hand, but that unbelief must be blasphemy against him, and a disdainful withholding of that praise which is due to his name. This expression also teaches us, that men are never brought into complete subjection to the faith until, disregarding the flesh and sense, they conclude that every thing which comes from God is just and holy, and do not permit themselves to murmur against his word or his works. Having been baptized with the baptism of John. Luke means that the fruits of the baptism which they had received were then beginning to appear; for it was a useful preparation to them for receiving the doctrine of Christ. It was already an evidence of their piety that they presented themselves to be baptized. Our Lord now leads them forward from that slender instruction to a higher degree of progress, as the scribes, in despising the baptism of John, shut against themselves, through their pride, the gate of faith. If, therefore, we desire to rise to full perfection, let us first guard against despising the very least of God’s invitations, (25) and be prepared in humility to commence with small and elementary instructions. Secondly, let us endeavor that, if our faith shall have a feeble beginning, it may regularly and gradually increase. (25) “ Gardons premierement de mespriser un seul moyen par lequel Die nous convie ;” — “let us first guard against despising a single method by which God invites us.” return to ' Top of Page ' <a name="verse-30" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-7-29

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**29절. 모든 백성과 세리들이** — 마태복음에서는 이 부분이 빠져 있지만, 이것은 말씀의 연결에 작지 않은 빛을 던진다. 바로 이 상황이 그리스도께서 서기관들이 하나님을 경멸하는 데 그토록 완고하게 지속하는 것을 보셨을 때 책망하게 된 이유였다.

이 구절의 핵심은, 보통 사람들과 세리들은 하나님께 영광을 돌렸지만 서기관들은 자신들의 지식에 대한 확신으로 우쭐하여 그리스도의 말씀을 거의 신경 쓰지 않았다는 것이다. 언뜻 보기에 이것은 복음의 영광을 흐리게 하는 것처럼 보인다. 그리스도께서 거룩함이나 학식으로 명성을 가진 자들에게는 배척받으면서, 오직 백성의 찌꺼기에서만 제자를 모을 수 있었기 때문이다.

그러나 주님은 처음부터 이 본보기를 보여 주려 하셨다. 그 시대 사람들도 후손들도 복음을 사람들의 승인으로 판단하지 않도록 하기 위해서였다. 우리 모두가 본성적으로 이 악습에 기울기 때문이다.

**하나님을 의롭다 하였으나** — 이것은 매우 주목할 만한 표현이다. 하나님의 아들을 경건하게 받아들이고 그분이 가져오신 교리에 동의하는 자들은 하나님께 의로움을 돌린다고 말한다. 믿음이 하나님을 의롭다 하므로, 반대로 불신앙은 그분을 향한 신성모독이요 그분의 이름에 마땅한 찬양을 경멸하며 거부하는 것임에 틀림없다.

**요한의 세례를 받은** — 누가는 그들이 받았던 세례의 열매가 당시 나타나기 시작했음을 뜻한다. 세례 요한의 세례는 그리스도의 교리를 받아들이는 데 유익한 준비였다. 서기관들은 세례 요한의 세례를 멸시함으로써 교만으로 인해 믿음의 문을 스스로 닫아 버렸다.

원주석

30절 카드 ↗

30. Despised the counsel of God within themselves. The counsel of God is mentioned by way of respect, as contrasted with the wicked pride of the scribes; for the term counsel carries along with it a dignity, which protects the doctrine of God against the contempt of men. Literally, Luke says, that they despised Against Themselves : and indeed I do not disapprove of the meaning which is preferred by some, that the scribes were rebellious to their own destruction. But as Luke’s narrative is simple, and as the preposition εἰς is often used in the sense of ἐν I have chosen rather to translate it, within themselves; as meaning, that although they did not openly and expressly contradict, yet as they inwardly swelled with hidden pride, they despised within themselves return to ' Top of Page ' <a name="verse-31" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-7-30

Source

**30절. 하나님의 뜻을 저버리니라** — '하나님의 뜻'이 언급된 것은, 서기관들의 악한 교만과 대조되는 것이다. '뜻'이라는 단어는 사람들의 경멸에 맞서 하나님의 교리를 보호하는 위엄을 담고 있다. 서기관들은 하나님의 뜻을 공개적으로 모순되게 말하지 않고도, 내면에서 숨겨진 교만으로 부풀어 오르며 속으로 경멸했다.

원주석

31절 카드 ↗

31. To what shall I compare? He does not include all the men of his age, but speaks particularly of the scribes and their followers. He charges them with this reproach, that while the Lord endeavored, by various methods, to draw them to himself, they repelled his grace with incorrigible obstinacy. He employs a comparison, which was probably taken from a common amusement of children; for there is probability in the conjecture, that the children divided themselves into two bands, and sang in that manner. And, indeed, I think that, in order to abase the pride of the scribes, Christ intentionally borrowed from children the materials of his reproof: thus declaring that, however distinguished they were, nothing more was necessary to condemn them than a song which children were wont to sing in the market-place for their amusement. return to ' Top of Page ' <a name="verse-33" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-7-31

Source

**31절. 이 세대 사람을 무엇에 비유할까** — 그는 그 시대 모든 사람을 포함하는 것이 아니라, 특히 서기관들과 그 추종자들에 대해 말한다. 주께서 다양한 방법으로 그들을 이끄시려 했지만, 고칠 수 없는 완고함으로 그분의 은혜를 밀쳐냈다고 책망한다. 그는 아마도 어린이들의 놀이에서 가져온 비유를 사용한다. 아이들이 두 패로 나뉘어 그런 방식으로 노래했을 것이다. 서기관들의 교만을 낮추기 위해, 그리스도께서 의도적으로 어린아이들에게서 책망의 재료를 빌리신 것이다. 아이들이 시장에서 장난으로 부르는 노래만으로도 그들을 정죄하기에 충분했음을 선언하신 것이다.

원주석

33절 카드 ↗

33. For John the Baptist came. Leading an austere life, he thundered out repentance and severe reproofs, and sung, as it were, a plaintive song; while the Lord endeavored, by a cheerful and sprightly song, to draw them more gently to the Father. Neither of those methods had any success, and what reason could be assigned except their hardened obstinacy? This passage also shows us, why so wide a difference existed, as to outward life, between Christ and the Baptist, though both had the same object in view. Our Lord intended, by this diversity, and by assuming as it were a variety of characters, to convict unbelievers more fully; since, while he yielded and accommodated himself to their manners, he did not bend them to himself. But if the men of that age are deprived of every excuse for repelling, with inveterate malice, a twofold invitation which God had given them, we too are held guilty in their persons; for God leaves not untried any sort of pleasing melody, or of plaintive and harsh music, to draw us to himself, and yet we remain hard as stones. They called John a demoniac, just as persons of unsound mind, or whose brain is disturbed, are usually called madmen. return to ' Top of Page ' <a name="verse-34" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-7-33

Source

**33절. 세례 요한이 왔을 때** — 금욕적인 생활을 하며 회개와 엄한 책망을 우레처럼 외치며, 비유하자면 슬픈 노래를 불렀다. 반면 주님은 즐겁고 쾌활한 노래로 그들을 더 온화하게 아버지께 이끄려 하셨다. 두 방법 모두 효과가 없었는데, 그 이유가 그들의 완고한 고집 외에 무엇이겠는가?

이 구절은 또한 그리스도와 세례 요한이 동일한 목적을 가졌음에도 외적 삶에서 왜 그토록 큰 차이가 존재했는지를 보여 준다. 주님은 이 다양성으로, 그리고 다양한 성격을 취하시어, 불신자들을 더욱 완전히 유죄로 만들려 하셨다. 하나님이 우리를 이끌기 위해 시도하지 않는 즐거운 멜로디나 구슬픈 음악이 없는데도 우리가 돌처럼 완고하다면 그 시대 사람들의 인격 안에서 우리도 죄 없다 할 수 없다.

원주석

34절 카드 ↗

34. The Son of man came. To eat and drink means here nothing more than to live in the customary way; as Christ says that John came neither eating nor drinking, because he confined himself to a peculiar diet, and even abstained from ordinary food. This is more fully expressed by the words of Luke, neither eating bread nor drinking wine. Those who think that the highest perfection consists in outward austerity of life, and who pronounce it to be an angelical life when a person is abstemious, (26) or mortifies himself by fasting, ought to attend to this passage. On this principle John would rank higher than the Son of God; but, on the contrary, we ought to maintain, that bodily exercise profiteth little, but godliness is profitable to all things, ( 1 Timothy 4:8 .) And yet we must not make this a pretense for giving a loose rein to the flesh, by indulging in luxuries and effeminacy: only we must beware of superstition, lest foolish men, imagining that perfection lies in matters of a purely elementary nature, neglect the spiritual worship of God. Besides, while Christ accommodated himself to the usages of ordinary life, he maintained a sobriety truly divine, and did not encourage the excesses of others by his dissimulation or by his example. (26) “ Quand un homme ne boira point de vin ;” — “when a person will drink no wine.” return to ' Top of Page ' <a name="verse-35" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-7-34

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**34절. 인자가 와서** — 먹고 마신다는 것은 단지 보통의 방식대로 산다는 뜻이다. 그리스도는 세례 요한이 먹지도 마시지도 않으며 왔다고 말씀하신다. 그것은 그가 특별한 식이를 고수하며 일반 음식도 삼갔기 때문이다. 누가는 '빵도 먹지 않고 포도주도 마시지 않고'라고 더 충분히 표현한다.

신체적 금욕에 최고의 완전함이 있다고 생각하는 자들, 금식으로 자신을 학대하는 것이 천사의 삶이라고 선언하는 자들은 이 구절에 주목해야 한다. 이 원칙에 따르면 세례 요한이 하나님의 아들보다 위에 있어야 한다. 하지만 오히려 "육체의 연단은 약간의 유익이 있으나 경건은 범사에 유익하다"(딤전 4:8)고 유지해야 한다. 그렇다고 육신에 자유로이 손을 내밀어 사치와 연약함에 탐닉하는 구실로 삼아서는 안 된다. 그러나 어리석은 자들이 완전함이 전혀 기본적인 문제에 있다고 상상하여 하나님의 영적 예배를 소홀히 하는 미신을 경계해야 한다.

원주석

35절 카드 ↗

35. And Wisdom is justified This passage is variously explained by commentators. Some maintain that Wisdom was acquitted by the Jews, because, conscious of guilt, and judges of their own unbelief, they were compelled to acknowledge, that the doctrine which they rejected was good and holy. By the children of Wisdom they understand the Jews who boasted of that title. Others think that it was spoken in irony: “It is in this manner that you approve of the Wisdom of God, of which you boast that you are the children? ” But as the Greek preposition ἀπό (27) does not properly relate to an agent, some explain it, that Wisdom is acquitted by her children, and is no longer under obligation to them, in the same manner as when an inheritance is transferred to another. Thus Paul says, that Christ was justified ( δεδικαίωται ) from sin, ( Romans 6:7 ,) because the curse of sin had no longer any power over him. Some interpret it more harshly, and with greater excess of freedom, to mean that Wisdom is estranged from her children But granting that this were the import of the Greek preposition, I look upon the other meaning as more appropriate, that Wisdom, however wickedly she may be slandered by her own sons, loses nothing of her worth or rank, but remains unimpaired. The Jews, and particularly the scribes, gave themselves out as children of the Wisdom of God; and yet, when they trod their mother under their feet, they not only flattered themselves amidst such heinous sacrilege, but desired that Christ should fall by their decision. Christ maintains, on the contrary, that, however wicked and depraved her children may be, Wisdom remains entire, and that the malice of those who wickedly and malignantly slander her takes nothing from her authority. I have not yet brought forward that meaning which appears to my own mind the most appropriate and natural. First, the words of Christ contain an implied contrast between true children and bastards, who hold but an empty title without the reality; and they amount to this: “Let those who haughtily boast of being the children of Wisdom proceed in their obstinacy: she will, notwithstanding, retain the praise and support of her own children. Accordingly, Luke adds a term of universality, by all her children; which means, that the reluctance of the scribes will not prevent all the elect of God from remaining steadfast in the faith of the Gospel. With respect to the Greek word ἀπό , it undoubtedly has sometimes the same meaning as ὑπό . Not to mention other instances, there is a passage in Luke’s Gospel, ( Luke 17:25 ,) where Christ says, that he must suffer many things, καὶ ἀποδοκιμασθὢναι ἀπὸ τὢς γενεᾶς ταύτης , and be rejected B y this generation. Everybody will admit, that the form of expression is the same as in the corresponding clause. (28) Besides, Chrysostom, whose native language was Greek, passes over this matter, as if there were no room for debate. Not only is this meaning more appropriate, but it corresponds to a former clause, in which it was said, that God was justified by the people, (v. 29.) Although many apostates may revolt from the Church of God, yet, among all the elect, who truly belong to the flock, the faith of the Gospel will always remain uninjured. (27) “ Le mot Grec que nous avons rendu par De ; ” — “the Greek word which we have translated by.” (28) “ On void bien que la ce mot De se rapporte a la personne qui fait, et non pas a celuy qui souffre ;” — “It is very evident that the word By relates to the person that acts, and not to him who suffers.” return to ' Top of Page ' <a name="verse-36" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-7-35

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**35절. 지혜는 그 자녀들로 옳다 함을 얻는다** — 이 구절은 주석가들에 의해 다양하게 설명된다. 그리스도의 올바른 해석은 이렇다. 자기 아들들이 아무리 사악하고 타락하더라도 지혜는 그대로 온전하게 남아, 악의적으로 그것을 비방하는 자들의 악의도 그 권위에서 아무것도 빼앗아 가지 못한다는 것이다. 이 말씀에는 참 자녀들과 명칭만 있고 실체가 없는 사생아 사이의 암묵적인 대조가 있다.

누가가 '모든 자녀들로'라는 보편적인 말을 덧붙인 것은, 서기관들의 거부가 하나님의 모든 선택받은 자들이 복음 신앙에 굳게 서는 것을 막지 못할 것임을 의미한다. 많은 배교자들이 하나님의 교회에서 떠날 수 있지만, 참으로 양 무리에 속한 모든 선택받은 자들 사이에서 복음의 믿음은 항상 온전하게 남아 있을 것이다.

원주석

36절 카드 ↗

36. And one of the Pharisees requested him. This narrative shows the captious disposition, not only to take, but to seek out, offenses, which was manifested by those who did not know the office of Christ. A Pharisee invites Christ; from which we infer, that he was not one of those who furiously and violently opposed, nor of those who haughtily despised his doctrine. But whatever might be his mildness, he is presently offended when he sees Christ bestow a gracious reception on a woman who, in his opinion, ought not to have been permitted to approach or to converse with him; and, accordingly, disowns him as a prophet, because he does not acknowledge him to be the Mediator, whose peculiar office it was to bring miserable sinners into a state of reconciliation with God. It was something, no doubt, to bestow on Christ the honor due to a prophet; but he ought also to have inquired for what purpose he was sent, what he brought, and what commission he had received from the Father. Overlooking the grace of reconciliation, which was the main feature to be looked for in Christ, the Pharisee concluded that he was not a prophet And, certainly, had it not been that through the grace of Christ this woman had obtained the forgiveness of her sins, and a new righteousness, she ought to have been rejected. Simon’s mistake lies only in this: Not considering that Christ came to save what was lost, he rashly concludes that Christ does not distinguish between the worthy and the unworthy. That we may not share in this dislike, let us learn, first, that Christ was given as a Deliverer to miserable and lost men, (239) and to restore them from death to life. Secondly, let every man examine himself and his life, and then we will not wonder that others are admitted along with us, for no one will dare to place himself above others. It is hypocrisy alone that leads men to be careless about themselves, (240) and haughtily to despise others. (239) “ Que Christ a este donne pour liberateur au genre humain, miserable et perdu ;” — “that Christ was given as a deliverer to the human race, miserable and lost.” (240) “ Qui fait que les hommes se me cognoissent ;” — “which makes men forget themselves.” return to ' Top of Page ' <a name="verse-37" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-7-36

Source

**36절. 한 바리새인이 예수에게 자기와 함께 먹기를 청하니** — 이 이야기는 그리스도의 직분을 알지 못하는 자들이 가지는, 단지 나쁜 것을 취할 뿐 아니라 적극적으로 찾아내는 까다로운 성품을 보여 준다. 바리새인이 그리스도를 초청한 것은 그가 폭력적으로 맹렬히 반대하거나 교만하게 그분의 교리를 경멸하는 자가 아님을 나타낸다. 그러나 그의 온유함에도 불구하고, 그리스도께서 자기 생각에 접근하거나 대화를 나누어서는 안 될 여인에게 은혜로운 접대를 베푸시는 것을 보고 즉시 화를 냈다.

그 결과 그는 그리스도를 선지자로 인정하지 않았다. 왜냐하면 그는 그리스도를 불쌍한 죄인들을 하나님과 화해된 상태로 이끄는 것이 특별한 직분인 중보자로 인정하지 않았기 때문이다. 그리스도를 선지자로 공경하는 것도 무언가이지만, 그는 그리스도가 무슨 목적으로 보내졌는지, 무엇을 가져왔는지, 아버지로부터 무슨 사명을 받았는지 물었어야 했다.

원주석

37절 카드 ↗

37. A woman who was a sinner The words stand literally as I have translated them,( ἥτις ἧν ἁμαζτωλὸς .) Erasmus has chosen to take the pluperfect tense, who Had Been a sinner, (241) lest any one should suppose that at that time she still was a sinner But by so doing, he departed from the natural meaning; for Luke intended to express the place which the woman held in society, and the opinion universally entertained respecting her. Though her sudden conversion had rendered her a different person in the sight of God from what she had previously been, yet among men the disgrace attaching to her former life had not yet been effaced. She was, therefore, in the general estimation of men a sinner, that is, a woman of wicked and infamous life; and this led Simon to conclude, though erroneously, that Christ had not the Spirit of discernment, since he was unacquainted with that infamy which was generally known. (242) (241) “ Quoe fuerat peccatrix (242) “ Veu qu’il ne cognoist point l’infamie de la vie de ceste femme qui estoit notoire a un chacun ;” — “since he does not know the infamy of the life of this woman, which was notorious to every one.” return to ' Top of Page ' <a name="verse-40" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-7-37

Source

**37절. 죄인인 한 여자** — 에라스무스는 그 여자가 과거에 죄인이었다는 의미의 과거완료 시제를 취했다. 그러나 그렇게 함으로써 자연스러운 의미에서 벗어났다. 누가는 그 여자가 사회에서 차지하는 위치와 그녀에 대해 보편적으로 가지는 견해를 표현하려 했기 때문이다. 갑작스러운 회심이 그녀를 하나님 앞에서 이전과 다른 사람이 되게 했지만, 사람들 사이에서 이전의 삶에 붙어 있는 오명은 아직 지워지지 않았다.

원주석

40절 카드 ↗

40. And Jesus answering said. By this reply Christ shows how egregiously Simon was mistaken. Exposing to public view his silent and concealed thought, he proves himself to possess something more excellent than what belonged to the Prophets; for he does not reply to his words, but refutes the sentiment which he kept hidden within his breast. Nor was it only on Simon’s account that this was done, but in order to assure every one of us, that we have no reason to fear lest any sinner be rejected by him, who not only gives them kind and friendly invitations, but is prepared with equal liberality, and—as we might say—with outstretched arms, to receive them all. return to ' Top of Page ' <a name="verse-41" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-7-40

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**40절. 예수께서 대답하여 이르시되** — 이 대답으로 그리스도는 시몬이 얼마나 크게 잘못되었는지를 보여 주신다. 시몬의 조용하고 숨겨진 생각을 공개적으로 드러내어, 선지자들에게 속한 것 이상을 소유하심을 증명하신다. 그분은 그의 말에 대답하지 않고, 그가 마음속 깊이 감추어 두었던 생각을 반박하신다. 이것은 시몬만을 위해서가 아니라, 어떤 죄인도 그분에게 거절당할 이유가 없다는 것을, 친절하고 우호적인 초대뿐 아니라 같은 너그러움으로 두 팔을 벌려 그들 모두를 받으실 준비가 되어 계심을 모든 사람에게 확신시키기 위함이었다.

원주석

41절 카드 ↗

41. A certain creditor had two debtors The scope of this parable is to demonstrate, that Simon is wrong in condemning the woman who is acquitted by the heavenly judge. He proves that she is righteous, not because she pleased God, but because her sins were forgiven; for otherwise her case would not correspond to the parable, in which Christ expressly states, that the creditor freely forgave the debtors who were not able to pay. We cannot avoid wondering, therefore, that the greater part of commentators have fallen into so gross a blunder as to imagine that this woman, by her tears, and her anointing, and her kissing his feet, deserved the pardon of her sins. The argument which Christ employs was taken, not from the cause, but from the effect; for, until a favor has been received, it cannot awaken gratitude, (243) and the cause of reciprocal love is here declared to be a free forgiveness. In a word, Christ argues from the fruits or effects that follow it, that this woman has been reconciled to God. (243) “ Veu que le remerciment presuppose tousiours qu’on ait avant receuquelque bien ;” — “since gratitude always presupposes that some favor has been received.” return to ' Top of Page ' <a name="verse-44" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-7-41

Source

**41절. 빚 진 두 사람이 있었는데** — 이 비유의 범위는, 하늘의 심판자에 의해 무죄 방면된 여자를 정죄하는 시몬이 잘못되었음을 증명하는 것이다. 그는 그녀가 의롭다는 것을 증명하는데, 그것은 그녀가 하나님을 기쁘게 했기 때문이 아니라 죄가 용서받았기 때문이다. 그렇지 않으면 그녀의 사례가 비유와 일치하지 않는다. 비유에서 그리스도는 채권자가 갚을 능력이 없는 채무자들을 자유롭게 용서했다고 명시적으로 말씀하시기 때문이다.

따라서 대부분의 주석가들이 이 여자가 눈물과 기름 바름과 발 입맞춤으로 죄 용서를 받을 자격을 얻었다고 생각하는 것은 큰 오류다. 그리스도께서 사용하시는 논거는 원인이 아니라 결과에서 나온 것이다. 은혜를 받기 전에는 감사가 생겨날 수 없고, 상호적인 사랑의 원인이 여기서 자유로운 용서라고 선언되기 때문이다. 한마디로 그리스도는 이 여자가 하나님과 화해되었음을 그것을 따르는 열매나 결과로부터 논증하신다.

원주석

44절 카드 ↗

44. And turning to the woman. The Lord appears to compare Simon with the woman, in such a manner as to make him chargeable with nothing more than light offenses. But this is spoken only in the way of concession. “Suppose now, Simon,” he says, “that the guilt from which God discharges thee was light, (244) and that this woman has been guilty of many and very heinous offenses. Yet you see how she proves by the effect that she has obtained pardon. For what mean those profuse tears, those frequent kisses of the feet, that precious ointment? What mean they but to acknowledge, that she had been weighed down by an enormous burden of condemnation? And now she regards the mercy of God with fervor of love proportioned to her conviction that her necessity had been great.” From the words of Christ, therefore, we are not at liberty to infer, that Simon had been a debtor to a small amount, or that he was absolved from guilt. (245) It is more probable that, as he was a blind hypocrite, he was still plunged in the filth of his sins. But Christ insists on this single point, that, however wicked the woman may have been, she gave undoubted proofs of her righteousness, by leaving no kind of duty undone to testify her gratitude, and by acknowledging, in every possible way, her vast obligations to God. At the same time, Christ reminds Simon, that he has no right to flatter himself, as if he were free from all blame; for that he too needed mercy; and that if even he does not obtain the favor of God without pardon, he ought to look upon this woman’s gifts, whatever might have been her former sins, as evidences of repentance and gratitude. We must attend to the points of contrast, in which the woman is preferred to Simon. She moistened his feet with tears, and wiped them with the hairs of her head; while he did not even order water to be given, according to custom. She did not cease to kiss his feet, while he did not deign to receive Christ with the kiss of hospitality. (246) She poured precious ointment on his feet, while he did not even anoint his head with oil. But why did our Lord, who was a model of frugality and economy, permit the expense of the ointment? It was because, in this way, the wretched sinner testified that she owed all to him. He had no desire of such luxuries, was not gratified by the sweet odor, and did not approve of gaudy dress. But he looked only at her extraordinary zeal to testify her repentance, which is also held out to us by Luke as an example; for her sorrow, which is the commencement of repentance, was proved by her tears. By placing herself at Christ’s feet behind him, and there lying on the ground, she discovered her modesty and humility. By the ointment, she declared that she offered, as a sacrifice to Christ, herself and all that she possessed. Every one of these things it is our duty to imitate; but the pouring of the ointment was an extraordinary act, which it would be improper to consider as a rule. (247) (244) “ Mettons le cas, Simon, que le fardeau des pechez, desquels Dieu t’a descharge fust petit ;” — “let us put the case, Simon, that the burden of the sins, from which God has discharged thee, was small.” (245) “ Et s’il avoit este absous de la condamnation qu’il avoit encourue ;” —”and if he had been absolved from the condemnation which he had incurred.” (246) “ En lieu que l’autre n’a pas mesme daigne le baiser par une facon commune de civilite ;” — “whereas the other did not even deign to kiss him, according to an ordinary custom of civility.” (247) “ A este un acte special et extraordinaire, duquel si on vouloit faire une reigle generale, ce seroit un abus ;” — “was a special and extraordinary act, of which, if we wished to make a general rule, it would be a mistake.” return to ' Top of Page ' <a name="verse-47" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-7-44

Source

**44절. 여자를 돌아보시며** — 주님이 시몬과 여자를 비교하시는 방식은 시몬이 가벼운 죄 이상은 아무것도 책임이 없는 것처럼 보일 수 있다. 그러나 이것은 단지 양보의 방식으로 말씀하신 것이다. "시몬이여, 이제 하나님이 너에게서 면한 죄의 짐이 작았다고 가정하라. 그리고 이 여자가 많고 매우 심각한 죄를 지었다고 하라. 그래도 그녀가 결과로 용서를 받았음을 어떻게 증명하는지 보라."

그리스도는 시몬이 작은 액수의 채무자였거나 죄에서 사면되었다는 것을 추론하도록 우리에게 허락하지 않으신다. 그는 맹목적인 위선자로서 여전히 죄의 더러움에 잠겨 있었을 가능성이 더 크다. 그러나 그리스도는 이 단 하나의 요점을 강조하신다. 그 여자가 아무리 사악했다고 해도, 감사를 표하기 위한 모든 의무를 다하고, 모든 가능한 방법으로 하나님에 대한 막대한 의무를 인정함으로써, 그녀의 의로움의 의심할 여지 없는 증거를 주었다는 것이다.

원주석

47절 카드 ↗

47. Her many sins are forgiven Some interpret the verb differently, may her many sins be forgiven, and bring out the following meaning: — “As this woman evinces by remarkable actions, that she is full of ardent love to Christ, it would be improper for the Church to act harshly and severely towards her; but, on the contrary, she ought to be treated with gentleness, whatever may have been the aggravations of her offenses.” But as ἀφέωνται is used, in accordance with the Athic dialect, for ἀφεῖνται , we must dispense with that subtlety of exposition which is disapproved by the context; for a little after, Christ uses the same words in his address to the woman, where the imperative mood would not apply. Here, too is added a corresponding clause, that he to whom less is forgiven loveth less The verb, which is in the present tense, must, no doubt, be resolved into a preterite. (248) From the eager desire which she had manifested to discharge all the duties of piety, Christ infers that, although this woman might have been guilty of many sins, the mercy of God was so abundant towards her, that she ought no longer to be regarded as a sinner. Again, loving is not here said to be the cause of pardon, (249) but a subsequent manifestation, as I have formerly mentioned; for the meaning of the words is this: — “They who perceive the display of deep piety in the woman form an erroneous judgment, if they do not conclude that God is already reconciled to her;” so that the free pardon of sins comes first in order. Christ does not inquire at what price men may purchase the favor of God, but argues that God has already forgiven this wretched sinner, and that, therefore, a mortal man ought not to treat her with severity. (248) “ Combien qu’il faut resoudre le verbe du temps present en un temps passe: comme quand il dit, Ses pechez luy sont pardonnez: il faut entendre, Ont este pardonnez ;” — “though the verb must be resolved from the present tense into a past tense: as when he says, Her sins are forgiven, we must understand it to mean, Have been forgiven. ” (249) “ Il n’est pas dit ici que la dilection ou amour des hommes envers Dieu soit la cause de la remission des pechez ;” — “it is not here said that the loving, or the love of men towards God, is the cause of the forgiveness of sins.” return to ' Top of Page ' <a name="verse-48" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-7-47

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**47절. 많은 죄가 용서를 받았으니** — 일부 주석가들은 다르게 해석한다. "그녀가 그리스도를 향한 열렬한 사랑으로 가득 찬 것을 놀라운 행동으로 보여 주므로, 교회는 그녀에게 가혹하게 엄격해서는 안 된다"는 의미로 이해한다. 하지만 '아페온타이'는 아틱 방언에 따라 '아페인타이'에 대해 사용되므로, 이 섬세한 해석은 문맥으로 보아 받아들이기 어렵다.

여기서 사랑이 용서의 원인이 아니라 이후의 표시라고 말씀한다. 이 말씀의 의미는 이렇다. 이 여자에게서 깊은 경건의 표시를 인식하는 자들은, 하나님이 이미 그녀와 화해하셨다는 결론을 내리지 않는다면 잘못 판단하는 것이다. 따라서 죄의 자유로운 용서가 먼저 있다. 그리스도는 사람들이 어떤 대가로 하나님의 은혜를 살 수 있는지 묻지 않으시고, 하나님이 이미 이 불쌍한 죄인을 용서하셨으므로 필멸의 인간이 그녀에게 가혹해서는 안 된다고 논증하신다.

원주석

48절 카드 ↗

48. Thy sins are forgiven. It may be asked, why does Christ now promise to her the pardon which she had obtained, and of which she had been assured? Some reply that these words were uttered, not so much on her own account, as for the sake of others. For my own part, I have no doubt that it was chiefly on her own account; and this appears more clearly from the words that follow. Nor ought we to wonder, that the voice of Christ again pronounces an absolution of the woman, who had already tasted his grace, and who was even convinced that he was her only refuge of salvation. Thus, at the present day, faith is previously necessary, when we pray that the Lord would forgive our sins; and yet this is not a useless or superfluous prayer, but the object of it is, that the heavenly Judge may more and more seal his mercy on our hearts, and in this manner may give us peace. Though this woman had brought with her a confident reliance on that grace which she had obtained, yet this promise was not superfluous, but contributed greatly to the confirmation of her faith. return to ' Top of Page ' <a name="verse-49" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-7-48

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**48절. 네 죄 사함을 받았느니라** — 그리스도께서 왜 이미 받은 용서를 이제 약속하시는지 물을 수 있다. 나는 이것이 주로 그녀 자신을 위한 것이었음을 의심하지 않는다. 이것이 뒤따르는 말씀들에서 더 명확하게 나타난다.

우리 주께서 절제와 검약의 모범이셨는데 왜 기름 바름의 비용을 허락하셨는가? 이 비참한 죄인이 모든 것을 그분에게 빚지고 있음을 그것으로 증언했기 때문이다. 그는 그런 사치를 원하지 않으셨고, 향기로운 냄새에 기뻐하지 않으셨으며, 화려한 옷을 승인하지 않으셨다. 그러나 그분은 오직 회개를 증언하려는 그녀의 특별한 열심만을 보셨다.

현재 믿음을 가지고 있을 때에도 주님께서 죄를 용서해 달라고 기도하는 것은 쓸모없거나 불필요한 기도가 아니다. 하늘의 심판자가 더욱더 그분의 자비를 우리 마음에 인쳐 주시고, 이로써 평화를 주시기 위한 것이다.

원주석

49절 카드 ↗

49. And those who sat at table with him began to say within themselves. Hence we again learn, that ignorance of Christ’s office constantly leads men to conceive new grounds of offense. The root of the evil is, that no one examines his own wretched condition, which undoubtedly would arouse every man to seek a remedy. There is no reason to wonder that hypocrites, who slumber amidst their vices, (250) should murmur at it as a thing new and unexpected, when Christ forgives sins. (250) “ Qui se plaisent et fiattent en leurs vices ;” — “who please and flatter themselves amidst their vices.” return to ' Top of Page ' <a name="verse-50" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-7-49

Source

**49절. 함께 앉아 있는 자들이 스스로 말하되** — 여기서 다시, 그리스도의 직분에 대한 무지가 사람들로 하여금 끊임없이 새로운 반감을 품게 한다는 것을 배운다. 이 악의 뿌리는, 아무도 자신의 비참한 상태를 살피지 않는다는 것이다. 그것을 살핀다면 의심할 여지 없이 모든 사람이 치료책을 찾도록 깨어날 것이다. 자신의 악에 안주하는 위선자들이, 그리스도께서 죄를 용서하실 때 새롭고 예상치 못한 것처럼 불평하는 것은 이상한 일이 아니다.

원주석

50절 카드 ↗

50. Thy faith hath saved thee. To repress those murmurings, (251) and, at the same time, to confirm the woman, Christ commends her faith. Let others grumble as they may, but do thou adhere steadfastly to that faith which has brought thee an undoubted salvation. (252) At the same time, Christ claims for himself the authority which had been given to him by the Father; for, as he possesses the power of healing, to him faith is properly directed. And this intimates that the woman was not led by rashness or mistake to come to him, but that, through the guidance of the Spirit, she had preserved the straight road of faith. Hence it follows, that we cannot believe in any other than the Son of God, without considering that person to have the disposal of life and death. If the true reason for believing in Christ be, that God hath given him authority to forgive sins, whenever faith is rendered to another, that honor which is due to Christ must of necessity be taken from him. This saying refutes also the error of those who imagine that the forgiveness of sins is purchased by charity; for Christ lays down a quite different method, which is, that we embrace by faith the offered mercy. The last clause, Go in peace, denotes that inestimable fruit of faith which is so frequently commended in Scripture. It brings peace and joy to the consciences, and prevents them from being driven hither and thither by uneasiness and alarm. (251) “ Pour reprimer les murmures de ces gens ;” — “to repress the murmurings of those people.” (252) “ Qui t’a apporte certitude de salut ;” — “which has brought thee certainty of salvation.” return to ' Top of Page ' Luke Luk 6 Luke Luk Luke Luk 8 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Luke 7". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ luke-7.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%} .sub-menu .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0} .lex-search-div{width:95%} .lex-search-div .lex-s-range{width:70px} } Bible Commentaries (144) Verse‑by‑Verse Commentary Burton Coffman Commentaries Adam Clarke Commentary Albert Barnes' Notes John Gill's Exposition Complete List of 144 Bible Concordances (6) Thompson Chain Reference Nave's Topical Bible The Topical Concordances Torrey's Topical Textbook Scofield Reference Index Treasury of Scripture Knowledge Bible Dictionaries (26) Vine's Expository Dictionary Holman Bible Dictionary Baker's Evangelical Dictionary King James Dictionary Smith's Bible Dictionary Complete List of 26 Bible Encyclopedias (7) Int Standard Bible Encyclopedia

Pericope (part_of)

절 (explains)

bible-text/luk-7-50

Source

**50절. 네 믿음이 너를 구원하였으니** — 이 불평을 억누르고 동시에 여자를 확증하기 위해 그리스도는 그녀의 믿음을 칭찬하신다. 다른 사람들이 불평할지라도, 그대는 의심할 여지 없는 구원을 가져다준 믿음에 굳게 서라. 동시에 그리스도는 아버지로부터 받은 권위를 주장하신다. 그분이 치유의 능력을 소유하시므로, 믿음은 적절히 그분을 향한다. 이것은 그 여자가 경솔함이나 실수로 그분에게 온 것이 아니라 성령의 인도를 통해 믿음의 곧은 길을 지켰음을 암시한다.

따라서 하나님의 아들 외의 다른 사람을 믿는 것은, 생사의 처분을 그 사람에게 두는 것으로 생각하지 않고는 불가능하다는 결론이 나온다. '평안히 가라'는 마지막 절은, 성경에서 자주 칭찬받는 믿음의 헤아릴 수 없는 열매를 나타낸다. 그것은 양심에 평화와 기쁨을 가져다주며, 불안과 두려움에 의해 이리저리 휘둘리지 않도록 한다.

원주석

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