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주석[JFB] — 누가복음 18장 · 바리새인과 세리

요약
JFB 주석 · 섹션 30개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1-5. always —Compare :- , "night and day." faint —lose heart, or slacken. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-18-1

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항상 — "밤낮" 비교하라. 낙심하지 말라 — 마음을 잃거나 느슨해지다.

원주석

2절 카드 ↗

2. feared not . . . neither regarded —defying the vengeance of God and despising the opinion of men. widow —weak, desolate, defenseless ( 1 Timothy 5:5 , which is taken from this). return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-18-2

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하나님을 두려워하지 않고 사람도 존중하지 않는 — 하나님의 진노를 무시하고 사람들의 의견을 경멸하는. 과부 — 약하고 고독하고 무방비 상태(딤전 5:5 참조).

원주석

3절 카드 ↗

3. came —kept coming. See :- , "her continual coming." Avenge me —that is, rid me of the oppression of. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-18-3

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와서 — 계속 찾아왔다. 내 원수에게서 나의 억울함을 풀어 주십시오 — 나를 그 압제로부터 구해 달라.

원주석

4절 카드 ↗

1-5. always —Compare :- , "night and day." faint —lose heart, or slacken. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-18-4

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한동안 들어주지 않았으나 — "항상" 기도하며 눅 18:1의 "낙심하지 말아야" 하는 의미를 설명한다.

원주석

5절 카드 ↗

5. continual coming —coming for ever. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-18-5

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계속 찾아와 나를 지치게 할 것이다 — 계속해서 찾아오는 것.

원주석

6절 카드 ↗

6-8. the Lord —a name expressive of the authoritative style in which He interprets His own parable. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-18-6

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주 — 권위 있는 방식으로 자신의 비유를 해석하시는 이를 나타내는 이름이다.

원주석

7절 카드 ↗

7. shall not God —not unjust, but the infinitely righteous Judge. avenge —redeem from oppression. his own elect —not like this widow, the object of indifference and contempt, but dear to Him as the apple of the eye ( Zechariah 2:8 ). cry day and night —whose every cry enters into the ears of the Lord of Sabaoth ( Zechariah 2:8- : ), and how much more their incessant and persevering cries! bear long with them —rather, "in their case," or "on their account" (as) Zechariah 2:8- : , "for it"), [GROTIUS, DE WETTE, &c.]. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-18-7

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하나님께서 — 불의하지 않고 무한히 의로우신 재판관. 그의 택하신 자들의 억울함을 풀어주지 않으시겠느냐 — 이 과부처럼 무관심과 경멸의 대상이 아니라 눈동자처럼 그에게 소중한 자들의. 밤낮 부르짖는 그들의 — 만군의 여호와의 귀에 들어가는 그들의 모든 외침이, 하물며 그들의 끊임없고 끈질긴 외침이 얼마나 더 그러하겠는가!

원주석

8절 카드 ↗

8. speedily —as if pained at the long delay, impatient for the destined moment to interpose. (Compare Proverbs 29:1 .) Nevertheless, c.—that is, Yet ere the Son of man comes to redress the wrongs of His Church, so low will the hope of relief sink, through the length of the delay, that one will be fain to ask, Will He find any faith of a coming avenger left on the earth? From this we learn: (1) That the primary and historical reference of this parable is to the Church in its widowed, desolate, oppressed, defenseless condition during the present absence of her Lord in the heavens (2) That in these circumstances importunate, persevering prayer for deliverance is the Church's fitting exercise; (3) That notwithstanding every encouragement to this, so long will the answer be delayed, while the need of relief continues the same, and all hope of deliverance will have nearly died out, and "faith" of Christ's coming scarcely to be found. But the application of the parable to prayer in general is so obvious as to have nearly hidden its more direct reference, and so precious that one cannot allow it to disappear in any public and historical interpretation. Proverbs 29:1- : . PARABLE OF THE PHARISEE AND THE PUBLICAN. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-18-8

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속히 그들의 억울함을 풀어 주시리라 — 마치 오래 지연되는 것에 고통스러워하며 정해진 개입의 순간을 기다리지 못하는 것처럼(잠 29:1 참조). 그러나 인자가 올 때에 세상에서 믿음을 찾아보겠느냐 — 즉, 오래 지연되는 동안, 구원에 대한 소망이 거의 희망이 없어지고, 오시는 구원자에 대한 믿음이 땅에서 거의 찾아볼 수 없게 될 것이다. 이로부터 우리는 배운다. (1) 이 비유의 1차적이고 역사적 언급은 현재 하늘에 계신 주님의 부재 동안 과부처럼 고독하고 억눌리고 무방비 상태에 있는 교회를 향한 것이다. (2) 이런 상황에서 끈질기고 지속적인 구원의 기도가 교회에게 적합한 행사이다. (3) 응답이 지연되는 동안 믿음이 거의 찾아볼 수 없게 될 것이다.

원주석

11절 카드 ↗

11, 12. stood —as the Jews in prayer ( Mark 11:25 ). God, c.—To have been kept from gross iniquities was undoubtedly a just cause of thankfulness to God but instead of the devoutly humble, admiring frame which this should inspire, the Pharisee arrogantly severs himself from the rest of mankind, as quite above them, and, with a contemptuous look at the poor publican, thanks God that he has not to stand afar off like him, to hang down his head like a bulrush and beat his breast like him. But these are only his moral excellencies. His religious merits complete his grounds for congratulation. Not confining himself to the one divinely prescribed annual fast ( Leviticus 16:29 ), he was not behind the most rigid, who fasted on the second and fifth days of every week [LIGHTFOOT], and gave the tenth not only of what the law laid under tithing, but of "all his gains." Thus, besides doing all his duty, he did works of supererogation; while sins to confess and spiritual wants to be supplied he seems to have felt none. What a picture of the Pharisaic character and religion! return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-18-11

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서서 — 유대인들이 기도할 때처럼(막 11:25). 하나님이여 — 총체적인 불의들을 피한 것은 확실히 감사의 정당한 이유이다. 그러나 이것이 불러일으켜야 할 경건히 겸손한, 감탄하는 틀 대신에, 바리새인은 오만하게 자신을 나머지 인류와 분리시키고 가엾은 세리를 경멸적으로 바라보며 자신이 그처럼 멀리 서야 하지 않는다고 하나님께 감사한다. 그러나 이것은 단지 도덕적 탁월성에 불과하다. 종교적 공로가 자축할 이유를 완성한다. 그는 하나님이 정하신 연간 금식에만 국한하지 않고 일주일에 이틀씩 금식하며, 율법이 십일조로 정한 것만이 아니라 모든 이익의 십분의 일을 드린다. 이처럼 모든 의무를 다하는 것 외에도 초과 선행을 한다. 고백할 죄와 공급받아야 할 영적 필요는 전혀 없는 것 같다. 바리새인의 성품과 종교의 얼마나 생생한 그림인가!

원주석

13절 카드 ↗

13. standing afar off —as unworthy to draw near; but that was the way to get near ( Psalms 34:18 ; Isaiah 57:15 ). would not lift up —blushing and ashamed to do so ( Ezra 9:6 ). smote, c.—kept smiting for anguish ( Luke 23:48 ), and self-reproach ( Jeremiah 31:19 ). be merciful —"be propitiated," a very unusual word in such a sense, only once else used in the New Testament, in the sense of "making reconciliation" by sacrifice ( Jeremiah 31:19- : ). There may therefore, be some allusion to this here, though not likely. a sinner —literally, " the sinner"; that is, "If ever there was one, I am he." return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-18-13

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멀리 서서 — 감히 가까이 다가갈 자격이 없다는 듯. 그러나 그것이 가까이 가는 방법이었다(시 34:18; 사 57:15). 눈을 들지 못하고 — 부끄러워하며 그럴 수 없었다(스 9:6). 자신의 가슴을 치며 — 고통(눅 23:48)과 자책(렘 31:19)으로 계속 쳤다. 내게 자비를 베풀어 주십시오 — "나를 위해 속죄가 이루어지게 하소서." 이 단어는 "화해를 이루다"의 의미로 제물에 의한 화해를 뜻하는 것으로 새 언약에서 딱 한 번 다른 곳에 사용된다. 죄인 — 문자적으로 "그 죄인", 즉 "만일 어떤 죄인이 있다면, 그것이 나입니다."

원주석

14절 카드 ↗

14. rather than the other —The meaning is, "and not the other"; for the Pharisee was not seeking justification, and felt no need of it. This great law of the Kingdom of God is, in the teaching of Christ, inscribed, as in letters of gold, over its entrance gate. And in how many different forms is it repeated ( Psalms 138:6 ; Psalms 147:6 ; Luke 1:53 ). To be self-emptied, or, "poor in spirit," is the fundamental and indispensable preparation for the reception of the "grace which bringeth salvation": wherever this exists, the "mourning" for it which precedes "comfort" and the earnest "hungerings and thirstings after righteousness" which are rewarded by the "fulness" of it, will, as we see here, be surely found. Such, therefore, and such only, are the justified ones ( Job 33:27 ; Job 33:28 ; Psalms 34:18 ; Isaiah 57:15 ). Isaiah 57:15- : . LITTLE CHILDREN BROUGHT TO CHRIST. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-18-14

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이 사람이 저보다 의롭다 하심을 받고 — 바리새인은 칭의를 구하지도 않았고 그것의 필요성도 느끼지 않았으므로 "그와는 달리"의 의미이다. 하나님 나라의 이 위대한 법칙은 그리스도의 가르침에서 마치 그 입구 문에 금으로 새겨진 것처럼 다양한 형태로 반복된다(시 138:6; 147:6; 눅 1:53). "가난한 심령"이 되는 것, 즉 자기를 비우는 것이 "구원을 가져오는 은혜"를 받기 위한 근본적이고 불가결한 준비이다.

원주석

15절 카드 ↗

15. infants —showing that some, at least, of those called in Matthew ( :- ) and Mark ( Mark 10:13 ) simply "little" or "young children," were literally " babes. " touch them —or, as more fully in Matthew ( Matthew 19:13 ), "put His hands on them and pray, " or invoke a "blessing" on them ( Matthew 19:13- : ), according to venerable custom ( Genesis 48:14 ; Genesis 48:15 ). rebuked them —Repeatedly the disciples thus interposed to save annoyance and interruption to their Master; but, as the result showed, always against the mind of Christ ( Matthew 15:23 ; Luke 18:39 ; Luke 18:40 ). Here, it is plain from our Lord's reply, that they thought the intrusion a useless one, as infants were not capable of receiving anything from Him. His ministrations were for grown people. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-18-15

Source

어린 아이들 — 이것은 마태복음과 마가복음의 단순히 "어린아이"라 불린 자들 중 일부가 문자적으로 "갓난아기"였음을 보여 준다. 안수하고 기도하여 — 창 48:14-15에 따른 venerable한 관습에 따라. 꾸짖거든 — 여러 차례 제자들이 이렇게 주님을 성가심과 중단으로부터 보호하려 했지만, 결과가 보여 주듯 항상 그리스도의 뜻에 어긋났다.

원주석

16절 카드 ↗

16. But Jesus —" much displeased, " says Mark ( :- ); and invaluable addition. said —"SUFFER THE LITTLE CHILDREN TO COME UNTO ME"—"AND FORBID THEM NOT," is the important addition of Matthew ( Matthew 19:14 ) and Mark ( Matthew 19:14- : ). What words are these from the lips of Christ! The price of them is above rubies. But the reason assigned, "FOR OF SUCH IS THE KINGDOM OF GOD," or "of heaven," as in Matthew 19:14 , completes the previous information here conveyed; especially as interpreted by what immediately follows: "AND HE TOOK THEM UP IN HIS ARMS, PUT HIS HANDS UPON THEM, AND BLESSED THEM" ( Matthew 19:14- : ). It is surely not to be conceived that all our Lord meant was to inform us, that seeing grown people must become childlike in order to be capable of the Kingdom of God, therefore they should not hinder infants from coming to Him, and therefore He took up and blessed the infants themselves. Was it not just the grave mistake of the disciples that infants should not be brought to Christ, because only grown people could profit by Him, which "much displeased" our Lord? And though He took the irresistible opportunity of lowering their pride of reason, by informing them that, in order to enter the Kingdom, " instead of the children first becoming like them, they must themselves become like the children " [RICHTER in STIER], this was but by the way; and, returning to the children themselves, He took them up in His gracious arms, put His hands upon them and blessed them, for no conceivable reason but to show that they were thereby made capable, AS INFANTS, of the Kingdom of God. And if so, then " Can any man forbid water that these should not be baptized which have received the Holy Ghost as well as we? " ( Matthew 19:14- : ). But such application of the baptismal water can have no warrant here, save where the infants have been previously brought to Christ Himself for His benediction, and only as the sign and seal of that benediction. Matthew 19:14- : . THE RICH YOUNG RULER AND DISCOURSE THEREON. This case presents some remarkable points. (1) The man was of irreproachable moral character; and this amidst all the temptations of youth, for he was a "young man" ( Matthew 19:22 ), and wealth, for "he was very rich" ( Luke 18:23 ; Mark 10:22 ). (2) But restless notwithstanding, his heart craves eternal life. (3) Unlike the "rulers," to whose class he belonged ( Mark 10:22- : ), he so far believed in Jesus as to be persuaded He could authoritatively direct him on this vital point. (4) So earnest is he that he comes "running" and even "kneeling before Him," and that when He was gone forth into the war ( Mark 10:22- : ) —the high-road, by this time crowded with travellers to the passover; undeterred by the virulent opposition of the class he belonged to as a "ruler" and by the shame he might be expected to feel at broaching such a question in the hearing of a crowd and on the open road. return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-18-16

Source

오히려 이르시되 — "몹시 노하시고"(막 10:14). 어린아이들이 내게 오는 것을 막지 말라 — 그리스도의 입술에서 나온 이 얼마나 귀한 말씀인가! "하나님 나라가 이런 어린아이와 같은 자들의 것임이니라"는 이유는, 어른들이 어린아이와 같이 되어야 하나님 나라에 들어갈 수 있다는 사실을 의미한다. 어른들이 먼저 어린아이처럼 되어야 한다는 것이 그 가르침이다. 그리고 어린아이들을 안으시고 손을 얹어 축복하셨다.

원주석

19절 카드 ↗

19. Why, c.—Did our Lord mean then to teach that God only ought to be called "good?" Impossible, for that had been to contradict all Scripture teaching, and His own, too ( Psalms 112:5 Matthew 25:21 ; Titus 1:8 ). Unless therefore we are to ascribe captiousness to our Lord, He could have had but one object— to raise the youth's ideas of Himself, as not to be classed merely with other "good masters," and declining to receive this title apart from the "One" who is essentially and only "good." This indeed is but distantly hinted; but unless this is seen in the background of our Lord's words, nothing worthy of Him can be made out of them. (Hence, Socinianism, instead of having any support here, is only baffled by it). return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-18-19

Source

어찌하여 나를 선하다 일컫느냐 — 예수께서 하나님만 "선하다"고 불려야 한다고 가르치려 하셨을까? 불가능하다. 그것은 모든 성경의 가르침과 그분 자신의 가르침을 모순되게 하는 것이다. 따라서 우리 주님의 유일한 목적은 이 청년의 자신에 대한 개념을 높이려는 것이었다. 단순히 다른 "선한 선생들" 중 하나로 분류되어서는 안 되고, 본질적으로 오직 "선하신" 분인 하나님을 떠나서는 이 칭호를 받으실 수 없다는 것을 인식시키려 하셨다.

원주석

20절 카드 ↗

20. Thou knowest, c.—Matthew ( Matthew 19:17 ) is more complete here: "but if thou wilt enter into life, keep the commandments. He saith unto him, Which—as if he had said, Point me out one of them which I have not kept?—"Jesus said, Thou shalt," &c. ( Matthew 19:17 Matthew 19:18 ). Our Lord purposely confines Himself to the second table, which He would consider easy to keep, enumerating them all—for in Mark ( Mark 10:19 ), "Defraud not" stands for the tenth (else the eighth is twice repeated). In Matthew ( Matthew 19:19 ) the sum of this second table of the law is added, "Thou shalt love thy neighbor as thyself," as if to see if he would venture to say he had kept that. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-18-20

Source

살인하지 말라 — 마 19:17-18 참조. 주님은 의도적으로 둘째 돌판에 국한하신다. 이 청년이 지키기 쉽다고 여길 계명들이다. 마태복음에서는 "네 이웃을 네 자신과 같이 사랑하라"는 둘째 돌판의 요약이 추가된다. 이것도 지켰는지 보기 위해서다.

원주석

21절 카드 ↗

21. All these, c.—"what lack I yet?" adds Matthew ( :- ). Ah! this gives us a glimpse of his heart. Doubtless he was perfectly sincere but something within whispered to him that his keeping of the commandments was too easy a way of getting to heaven. He felt something beyond this to be necessary; after keeping all the commandments he was at a loss to know what that could be; and he came to Jesus just upon that point. "Then," says Mark ( Mark 10:21 ), "Jesus beholding him loved him," or "looked lovingly upon him." His sincerity, frankness, and nearness to the kingdom of God, in themselves most winning qualities, won our Lord's regard even though he turned his back upon Him—a lesson to those who can see nothing lovable save in the regenerate. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-18-21

Source

이것들은 다 어려서부터 지켰나이다 — "내가 아직도 무엇이 부족합니까?"라고 마태복음은 덧붙인다. 아, 이것이 그의 마음을 들여다보게 한다! 그는 완전히 진지했지만, 내면에서 무언가 계명들을 지키는 것이 너무 쉬운 천국으로 가는 방법이라고 속삭였다. 그는 그 너머에 더 필요한 것이 있다고 느꼈다.

원주석

22절 카드 ↗

22. lackest . . . one thing —Ah! but that a fundamental, fatal lack. sell, &c.—As riches were his idol, our Lord, who knew if from the first, lays His great authoritative grasp at once upon it, saying, "Now give Me up that, and all is right." No general direction about the disposal of riches, then, is here given, save that we are to sit loose to them and lay them at the feet of Him who gave them. He who does this with all he has, whether rich or poor, is a true heir of the kingdom of heaven. return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-18-22

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하나님이여, 한 가지 부족한 것이 있다 — 아, 그것은 근본적이고 치명적인 결핍이다. 네가 가진 것을 다 팔아 — 재물이 그의 우상이었으므로, 그것을 처음부터 아신 주님은 즉시 그것을 손에 꽉 쥐시고, "이제 그것을 내게 내어 놓으라, 그러면 모든 것이 다 괜찮다"고 하신다. 따라서 여기서 재물의 처리에 관한 일반적인 지시는 없다. 부자든 가난한 자든 그분이 주신 모든 것을 그분의 발 앞에 내려놓는 자가 하나님 나라의 참된 후사이다.

원주석

23절 카드 ↗

23-25. was very sorrowful —Matthew ( Matthew 19:22 ) more fully, " went away sorrowful"; Mark still more, "was sad" or "sullen" at that saying, and "went away grieved." Sorry he was, very sorry, to part with Christ; but to part with his riches would have cost him a pang more. When Riches or Heaven, on Christ's terms, were the alternative, the result showed to which side the balance inclined. Thus was he shown to lack the one all-comprehensive requirement of the law—the absolute subjection of the heart to God, and this want vitiated all his other obediences. return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-18-23

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근심이 가득하여 — 마태복음은 더 충분히 "근심하며 떠나갔다"고, 마가복음은 더욱, "그 말씀으로 인해 슬픔에 잠기고 우울해져 가버렸다"고 말한다. 그리스도와 헤어지는 것은 매우 슬픈 일이었다. 그러나 재물과 헤어지는 것은 더욱 고통스러운 것이었다. 그리스도의 조건으로 재물이냐 천국이냐의 선택이 주어졌을 때, 결과는 어느 쪽으로 균형이 기울었는지를 보여 주었다.

원주석

24절 카드 ↗

24. when Jesus saw —Mark says ( Mark 3:34 ), He "looked round about"—as if first following the departing youth with His eye—"and saith unto His disciples." How hardly, c.—with what difficulty. In Mark ( Mark 3:34- : ) an explanation is added, "How hard is it for them that trust in riches," &c.—that is, with what difficulty is this idolatrous trust conquered, without which they cannot enter and this is introduced by the word "children"—sweet diminutive of affection and pity ( Mark 3:34- : ). return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-18-24

Source

예수께서 보시고 — 마가복음은 "두루 보시고"라고 하며, 마치 처음에는 떠나가는 청년을 눈으로 따라가다가 제자들에게 말씀하셨음을 시사한다. 얼마나 어렵게 — 이렇게 어렵게. 마가복음에서는 "재물을 의뢰하는 자들이 하나님 나라에 들어가기가 얼마나 어려운가"라는 설명이 추가된다.

원주석

25절 카드 ↗

25. easier for a camel, &c.—a proverbial expression denoting literally a thing impossible, but figuratively, very difficult. return to ' Top of Page ' <a name="verse-26" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-18-25

Source

낙타가 — 문자적으로는 불가능한 것을 나타내는 속담적 표현이다. 그러나 비유적으로는 매우 어렵다는 뜻이다.

원주석

26절 카드 ↗

26, 27. For, &c.—"At that rate none can be saved": "Well, it does pass human power, but not divine. " return to ' Top of Page ' <a name="verse-28" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-18-26

Source

그러면 누가 구원을 얻을 수 있겠습니까 — "그 비율로는 아무도 구원받을 수 없다." "그렇다, 그것은 인간의 능력을 넘는 것이지만 하나님의 능력은 아니다."

원주석

28절 카드 ↗

28-30. Lo, c.—in the simplicity of his heart (as is evident from the reply), conscious that the required surrender had been made, and generously taking in his brethren with him—" we " not in the spirit of the young ruler. "All these have I kept," left all —"The workmen's little is as much his "all" as the prince's much" [BENGEL]. In Matthew ( :- ) he adds, "What shall we have therefore?" How shall it fare with us? return to ' Top of Page ' <a name="verse-29" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-18-28

Source

보소서 우리는 — 진심에서 나온 말로(대답에서 분명히 알 수 있듯이), 그 포기가 이루어졌음을 의식하며 너그럽게 그 자신의 형제들을 포함하여 "우리"라고 말한다. 부자 청년처럼 "내가 이것들을 다 지켰나이다"가 아니라. 모든 것을 버리고 — "일꾼의 작은 것은 왕자의 많은 것만큼이나 그의 전부이다."

원주석

29절 카드 ↗

29. There is no man, c.—graciously acknowledging at once the completeness and the acceptableness of the surrender as a thing already made. house, &c.—The specification is still more minute in Matthew and Mark, ( Matthew 19:27 Mark 10:29 ) to take in every form of self-sacrifice. for the kingdom of God's sake —in Mark ( Mark 10:29 ), "for MY sake and the Gospel's." See on Luke 6:22 . return to ' Top of Page ' <a name="verse-30" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-18-29

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내 이름을 위하여 — 마가복음에서는 "나와 복음을 위하여." 눅 6:22 참조.

원주석

30절 카드 ↗

30. manifold more in this present time —in Matthew ( Matthew 19:29 ) "an hundredfold," to which Mark ( Matthew 19:29- : ) gives this most interesting addition, "Now in this present time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions." We have here the blessed promise of a reconstruction of all human relationships and affections on a Christian basis and in a Christian state, after being sacrificed, in their natural form, on the altar of love to Christ. This He calls "manifold more"—"an hundredfold more"—than what they sacrificed. Our Lord was Himself the first to exemplify this new adjustment of His own relationships. (See on Matthew 19:29- : ; and Matthew 19:29- : .) But this "with persecutions"; for how could such a transfer take place without the most cruel wrenches to flesh and blood? but the persecution would haply follow them into their new and higher circle, breaking that up too! But best of all, "in the world to come life everlasting." And When the shore is won at last Who will count the billows past? KEBLE These promises are for every one who forsakes his all for Christ. But in Matthew ( Matthew 19:29- : ) this is prefaced by a special promise to the Twelve: "Verily I say unto you, That ye which have followed Me in the Regeneration, when the Son of man shall sit in the throne of His glory, ye also shall sit on twelve thrones judging the twelve tribes of Israel." Ye who have now adhered to Me shall, in the new kingdom, rule, or give law to, the great Christian world, here set forth in Jewish dress as the twelve tribes, presided over by the twelve apostles on so many judicial thrones. In this sense certainly the promise has been illustriously fulfilled [CALVIN, GROTIUS, LIGHTFOOT, &c.]. But if the promise refers to the yet future glory (as may be thought from Matthew 19:29- : , and as most take it), it points to the highest personal distinction of the first founders of the Christian Church. Matthew 19:29- : . FULLER ANNOUNCEMENT OF HIS APPROACHING DEATH AND RESURRECTION. (See on Matthew 19:29- : .) return to ' Top of Page ' <a name="verse-31" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-18-30

Source

이 세상에서 여러 배나 — 마태복음에서는 "백 배"로. 마가복음은 가장 흥미로운 추가, "지금 이 현세에서 집과 형제와 자매와 어머니와 자식과 밭과 함께 핍박도 받되"를 붙인다. 우리는 여기서 자연적 형태로는 그리스도에 대한 사랑의 제단에서 희생된 모든 인간 관계와 애정들이 기독교적 기반 위에서 기독교적 상태로 재건된다는 복된 약속을 받는다. 이것을 주님은 "여러 배"—"백 배"—라고 부르신다. 그러나 이것은 "핍박과 함께"이다. 그러나 그 뒤에 "내세에 영생"이 있다.

원주석

31절 카드 ↗

31. all written by the prophets concerning the Son of man . . . be accomplished —showing how Christ Himself read, and would have us to read, the Old Testament, in which some otherwise evangelical interpreters find no prophecies, or virtually none, of the sufferings of the Son of man. return to ' Top of Page ' <a name="verse-34" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-18-31

Source

선지자들이 기록한 것이 다 이루어지리라 — 그리스도 자신이 구약 성경을 어떻게 읽었는지, 그리고 우리에게 어떻게 읽기를 원하는지를 보여 준다. 인자의 고난에 대한 예언이 없거나 사실상 없다고 보는 일부 복음주의적 해석자들은 이를 직면해야 한다.

원주석

34절 카드 ↗

34. understood none, c.—The Evangelist seems unable to say strongly enough how entirely hidden from them at that time was the sense of these exceeding plain statements: no doubt to add weight to their subsequent testimony, which from this very circumstance was prodigious, and with all the simple-hearted irresistible. :- . BLIND MAN HEALED. In :- , they are two, as in the case of the Demoniac of Gadara. In Matthew and Mark ( :- ) the occurrence is connected with Christ's departure from Jericho in Luke with His approach to it. Many ways of accounting for these slight divergences of detail have been proposed. Perhaps, if we knew all the facts, we should see no difficulty; but that we have been left so far in the dark shows that the thing is of no moment any way. One thing is plain, there could have been no collusion among the authors of these Gospels, else they would have taken care to remove these "spots on the sun." return to ' Top of Page ' <a name="verse-38" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-18-34

Source

아무것도 깨닫지 못하였더라 — 복음서 기자는 그 당시 이 지극히 분명한 진술들의 의미가 완전히 숨겨져 있었음을 충분히 강조할 수 없는 것 같다. 이것은 그들의 이후 증언에 무게를 더하기 위함이었다. 단순한 마음을 가진 자들에게는 이 증언이 압도적이고 거부할 수 없었다.

원주석

38절 카드 ↗

38. son of David, &c.—(See on :- ). return to ' Top of Page ' <a name="verse-39" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-18-38

Source

다윗의 자손이여 — 마 20:30-31 참조.

원주석

39절 카드 ↗

39. rebuked, c.—(See on :- ). so much the more —that importunity so commended in the Syrophenician woman, and so often enjoined ( Luke 11:5-13 Luke 18:1-8 ). return to ' Top of Page ' <a name="verse-40" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-18-39

Source

크게 소리를 질러 — 시리아-페니키아 여인에게서 그토록 칭찬받은, 그리고 자주 권고된 간절함(눅 11:5-13; 18:1-8).

원주석

40절 카드 ↗

40. commanded, c.—Mark ( :- ) has this interesting addition: "And they call the blind man, saying unto him, Be of good comfort, rise, He calleth thee"—just as one earnestly desiring an interview with some exalted person, but told by one official after another that it is vain to wait, as he will not succeed (they know it), yet persists in waiting for some answer to his suit, and at length the door opens, and a servant appears, saying, "You will be admitted—he has called you." And are there no other suitors to Jesus who sometimes fare thus? "And he, casting away his garment"—how lively is this touch, evidently of an eye-witness, expressive of his earnestness and joy—"came to Jesus" ( Mark 10:49 Mark 10:50 ). return to ' Top of Page ' <a name="verse-41" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/luk-18-40

Source

데려오라 하시니 — 마가복음에는 흥미로운 추가 내용이 있다. "사람들이 그 맹인을 불러 이르되 안심하고 일어나라 너를 부르신다 하매." 어떤 고위 인사와의 면담을 열심히 원하지만 관리들로부터 소용없다는 말을 듣다가, 마침내 문이 열리고 종이 나타나 "받아들여질 것이다—그가 불렀다"고 말할 때처럼. 그리고 예수께 다가오는 다른 구하는 자들도 때로 이렇게 될 수 있지 않겠는가?

원주석

41절 카드 ↗

41-43. What wilt thou, c.—to try them to deepen their present consciousness of need; and to draw out their faith in Him. Lord " Rabboni " ( :- ); an emphatic and confiding exclamation. (See on :- .) return to ' Top of Page ' Luke Luk 17 Luke Luk Luke Luk 19 Footnotes: Copyright Statement These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship. This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed. Bibliographical Information Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Luke 18". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ luke-18.html. 1871-8. 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; 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Pericope (part_of)

절 (explains)

bible-text/luk-18-41

Source

무엇을 해 주기를 원하느냐 — 그들의 필요 의식을 시험하고 깊게 하기 위해, 그리고 그들의 믿음을 이끌어 내기 위해. 주님 — "랍오니"(막 10:51), 강조적이고 신뢰하는 감탄이다.

원주석

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