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주석[JFB] — 누가복음 3장 · 세례와 계보

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JFB 주석 · 섹션 19개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1, 2. Here the curtain of the New Testament is, as it were, drawn up, and the greatest of all epochs of the Church commences. Even our Lord's own age ( :- ) is determined by it [BENGEL]. No such elaborate chronological precision is to be found elsewhere in the New Testament, and it comes fitly from him who claims it as the peculiar recommendation of his Gospel, that he had "accurately traced down all things from the first" ( :- ). Here, evidently, commences his proper narrative. Also see on :- . the fifteenth year of Tiberius —reckoning from the period when he was admitted, three years before Augustus' death, to a share of the empire [WEBSTER and WILKINSON], about the end of the year of Rome 779, or about four years before the usual reckoning. Pilate . . . governor of Judea —His proper title was Procurator, but with more than the usual powers of that office. After holding it about ten years he was ordered to Rome, to answer to charges brought against him, but ere he arrived Tiberius died (), and soon after Pilate committed suicide. Herod —(See on :- ). Philip —a different and very superior Philip to the one whose wife Herodias went to live with Herod Antipas. (See Mark 6:17 ). Iturea —to the northeast of Palestine; so called from Ishmael's son Itur or Jetur ( 1 Chronicles 1:31 ), and anciently belonging to the half tribe of Manasseh. Trachonitis —farther to the northeast, between Iturea and Damascus; a rocky district, infested by robbers, and committed by Augustus to Herod the Great to keep in order. Abilene —still more to the northeast, so called from Abila, eighteen miles from Damascus [ROBINSON]. return to ' Top of Page ' <a name="verse-2" class="com-number"

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여기서 신약의 장막이, 말하자면, 열리고 교회의 모든 시대 중 가장 위대한 시대가 시작된다. 우리 주님 자신의 나이(눅 3:23)조차 이것에 의해 결정된다[BENGEL]. 이러한 정교한 연대기적 정밀함은 신약 다른 어디에도 찾아볼 수 없으며, 이것은 "처음부터 모든 것을 정확히 추적해 내려왔다"고 주장하는 저자에게서 적합하게 나온다(눅 1:3). 여기서 분명히 그의 본격적 서술이 시작된다. **디베료 황제 제십오년** — 아우구스투스 사망 삼 년 전에 그가 제국의 공동 통치자로 인정된 때부터 계산하면, 로마 기원 779년 말 무렵이다.

원주석

2절 카드 ↗

2. Annas and Caiaphas . . . high priests —the former, though deposed, retained much of his influence, and, probably, as sagan or deputy, exercised much of the power of the high priesthood along with Caiaphas ( John 18:13 ; Acts 4:6 ). Both Zadok and Abiathar acted as high priests in David's time ( Acts 4:6- : ), and it seems to have become the fixed practice to have two ( 2 Kings 25:18 ). (Also see on 2 Kings 25:18- : .) word of God came unto John — Such formulas, of course, are never used when speaking of Jesus, because the divine nature manifested itself in Him not at certain isolated moments of His life. He was the one everlasting manifestation of the Godhead —THE WORD [OLSHAUSEN]. return to ' Top of Page ' <a name="verse-5" class="com-number"

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**안나스와 가야바 … 대제사장** — 전자는 파직되었으나 상당한 영향력을 유지했으며, 아마도 부제로서 가야바와 함께 대제사장 권한의 많은 부분을 행사했을 것이다(요 18:13; 행 4:6). 사독과 아비아달 모두 다윗 시대에 대제사장으로 행동했으며(삼하 8:17), 두 명을 두는 것이 고정된 관행이 된 것으로 보인다(왕하 25:18). **하나님의 말씀이 요한에게 임했다** — 이러한 표현들은 물론 예수님에 대해 말할 때는 결코 사용되지 않는다. 왜냐하면 신성이 그분 안에서는 생애의 특정 고립된 순간들이 아니라 그분 자신의 존재 안에서 나타났기 때문이다. 그분은 하나님의 하나의 영원한 현시였다 — 말씀[OLSHAUSEN].

원주석

5절 카드 ↗

5. Every valley, &c.— levelling and smoothing, obvious figures, the sense of which is in the first words of the proclamation, " Prepare ye the way of the Lord. " return to ' Top of Page ' <a name="verse-6" class="com-number"

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**모든 골짜기가 메워지고** — 평탄케 되고 매끄럽게 된다는 분명한 비유들로, 그 의미는 선포의 첫 말씀에 담겨 있다. "주의 길을 예비하라."

원주석

6절 카드 ↗

6. all flesh, c.—(quoted literally from the Septuagint of :- ). The idea is that every obstruction shall be so removed as to reveal to the whole world the Salvation of God in Him whose name is the "Saviour" (compare Psalms 98:3 Isaiah 11:10 ; Isaiah 49:6 ; Isaiah 52:10 ; Luke 2:31 ; Luke 2:32 ; Acts 13:47 ). return to ' Top of Page ' <a name="verse-10" class="com-number"

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**모든 육체가** — 이사야 40:5의 칠십인역에서 문자 그대로 인용. 이 사상은 모든 장애물이 하나님의 구원을 온 세상에 드러낼 만큼 제거될 것이라는 것이다. "구원자"라는 이름을 가진 그분 안에서의 하나님의 구원(사 11:10; 49:6; 52:10; 눅 2:31, 32; 행 13:47 비교).

원주석

10절 카드 ↗

10-14. What shall we do then? —to show the sincerity of our repentance. (Also see on :- .) return to ' Top of Page ' <a name="verse-11" class="com-number"

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**그러면 우리가 무엇을 해야 합니까?** — 회개의 진실성을 보여 주기 위해.

원주석

11절 카드 ↗

11. two coats —directed against the reigning avarice. (Also see on :- .) return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

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**속옷이 두 벌 있는 사람** — 만연한 탐욕에 맞선 지시이다.

원주석

12절 카드 ↗

12. publicans, &c. (Also see on :- .) return to ' Top of Page ' <a name="verse-13" class="com-number"

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**세리들도** — 참조.

원주석

13절 카드 ↗

13. Exact no more, c.—directed against that extortion which made the publicans a byword. (See on Luke 3:1 Luke 3:1- : ). (Also see on Luke 3:1- : .) return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

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**정해진 것 외에는 받지 마라** — 세리들을 대명사로 만든 착취에 맞선 지시이다.

원주석

14절 카드 ↗

14. soldiers . . . Do violence to none —The word signifies to "shake thoroughly," and so to "intimidate," probably in order to extort money or other property. (Also see on :- .) accuse . . . falsely —acting as informers vexatiously, on frivolous or false grounds. content with your wages —"rations." We may take this as a warning against mutiny, which the officers attempted to suppress by largesses and donations [WEBSTER and WILKINSON]. And thus the "fruits" which would evidence their repentance were just resistance to the reigning sins, particularly of the class to which the penitent belonged, and the manifestation of an opposite spirit. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

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**군인들** — "탈탈 털다"를 뜻하는 단어로, 아마도 돈이나 재산을 갈취하기 위해 "위협하다"는 뜻이다. **거짓으로 고발하지 말며** — 경박하거나 거짓된 근거로 성가시게 밀고자로 행동함. **급료에 만족하라** — "배급." 이것은 군 급여에 대한 반란을 막으라는 경고로도 볼 수 있는데, 장교들이 하사금과 상여금으로 그것을 억누르려 했다[WEBSTER and WILKINSON]. 이리하여 회개를 증거할 "열매들"은 바로 지배적인 죄악들, 특히 참회자가 속한 계층의 죄악들에 대한 저항이었으며, 반대 정신의 표현이었다.

원주석

15절 카드 ↗

15-17. whether he were the Christ —showing both how successful he had been in awakening the expectation of Messiah's immediate appearing, and the high estimation, and even reverence, which his own character commanded. (Also see on :- .) return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

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**요한이 그리스도가 아닐까** — 메시아의 즉각적 나타나심에 대한 그의 기대를 얼마나 성공적으로 불러일으켰는지, 그리고 그 자신의 성품이 얼마나 높은 존경과 심지어 경외심을 명하고 있었는지를 보여 준다.

원주석

16절 카드 ↗

16. John answered —either to the deputation from Jerusalem (see :- , &c.), or on some other occasion, simply to remove impressions derogatory to his blessed Master which he knew to be taking hold of the popular mind. (Also see on :- .) saying unto them all —in solemn protestation. So far from entertaining such a thought as laying claim to the honors of Messiahship, the meanest services I can render to that "Mightier than I that is coming after me," are too high an honor for me. Beautiful spirit, distinguishing this servant of Christ throughout! one mightier than I —"the Mighter than I." return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

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**요한이 모두에게 대답하여** — 예루살렘에서 온 대표단에게(요 1:19-28 참조), 혹은 그가 주님의 종인 자신에 대해 자신의 스승의 명성을 손상할 것이라고 알았던 인상들을 제거하기 위해 다른 어떤 때에. 단호한 선언으로. 나는 그분의 제자들에게 실로 미칠 수 있는 가장 비천한 봉사조차 감당할 자격이 없다. **나보다 더 강하신 분** — "나보다 더 강하신 분."

원주석

17절 카드 ↗

15-17. whether he were the Christ —showing both how successful he had been in awakening the expectation of Messiah's immediate appearing, and the high estimation, and even reverence, which his own character commanded. (Also see on :- .) return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

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15-17절 참조.

원주석

18절 카드 ↗

18. many other things, c.—such as we read in John 1:29 John 1:33 ; John 1:34 ; John 3:27-36 . (Also see on John 3:27-43.3.36- : .) return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

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**많은 다른 말씀으로** — 요 1:29, 33, 34; 3:27-36과 같은 것들이다.

원주석

19절 카드 ↗

19, 20. But Herod, c.—See on :- , &c. (Also see on :- .) and for all the evils which Herod had done —important fact here only mentioned, showing how thoroughgoing was the fidelity of the Baptist to his royal hearer, and how strong must have been the workings of conscience in that slave of passion when, notwithstanding such plainness, he "did many things and heard John gladly" ( Mark 6:20 Mark 6:26 ). return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

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**헤롯** — 참조. **헤롯이 행한 모든 악에 대하여** — 헤롯이 "많은 일을 행하며 요한의 말을 기꺼이 들었다"는 것을(막 6:20, 26) 고려할 때, 이 정직한 왕의 청중에 대한 세례 요한의 신실함이 얼마나 철저했는지, 그리고 그 열정의 종이 요한의 담대함에도 불구하고 얼마나 강하게 양심이 작동했는지를 보여 주는 중요한 사실이다.

원주석

20절 카드 ↗

20. Added yet, c.—(Also see on :- ). Luke 3:21 Luke 3:22 . BAPTISM OF AND DESCENT OF THE SPIRIT UPON JESUS. (See on Luke 3:22- : .) return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

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**또 이것을 더하여** — 참조.

원주석

21절 카드 ↗

21. when all the people were baptized —that He might not seem to be merely one of the crowd. Thus, as He rode into Jerusalem upon an ass, " whereon yet never man sat " ( :- ), and lay in a sepulchre " wherein was never man yet laid " ( John 19:41 ), so in His baptism He would be " separate from sinners. " John 19:41- : . GENEALOGY OF JESUS. return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

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**온 백성이 세례를 받을 때** — 그분이 단지 군중 중의 한 사람처럼 보이지 않도록. 이리하여 그분이 나귀를 타고 예루살렘에 입성하실 때 "아무도 탄 적이 없는" 나귀였고(눅 19:30), "아직 아무도 눕지 않은" 무덤에 누우셨듯(요 19:41), 세례에서도 그분은 "죄인들에게서 구별되실" 것이었다.

원주석

23절 카드 ↗

23. he began to be about thirty —that is, "was about entering on His thirtieth year." So our translators have taken the word (and so CALVIN, BEZA, BLOOMFIELD, WEBSTER and WILKINSON, c.): but "was about thirty years of age when He began [His ministry]," makes better Greek, and is probably the true sense [BENGEL, OLSHAUSEN, DE WETTE, MEYER, ALFORD, &c.]. At this age the priests entered on their office ( :- ). being, as was supposed, the son of Joseph, &c.—Have we in this genealogy, as well as in Matthew's, the line of Joseph? or is this the line of Mary? —a point on which there has been great difference of opinion and much acute discussion. Those who take the former opinion contend that it is the natural sense of this verse, and that no other would have been thought of but for its supposed improbability and the uncertainty which it seems to throw over our Lord's real descent. But it is liable to another difficulty namely, that in this case Matthew makes Jacob, while Luke makes " Heli, " to be Joseph's father; and though the same man had often more than one name, we ought not to resort to that supposition, in such a case as this, without necessity. And then, though the descent of Mary from David would be liable to no real doubt, even though we had no table of her line preserved to us (see, for example, :- , and see on Luke 2:5 ), still it does seem unlikely—we say not incredible—that two genealogies of our Lord should be preserved to us, neither of which gives his real descent. Those who take the latter opinion, that we have here the line of Mary, as in Matthew that of Joseph —here His real, there His reputed line—explain the statement about Joseph, that he was " the son of Hell," to mean that he was his son-in-law, as the husband of his daughter Mary (as in Ruth 1:11 ; Ruth 1:12 ), and believe that Joseph's name is only introduced instead of Mary's, in conformity with the Jewish custom in such tables. Perhaps this view is attended with fewest difficulties, as it certainly is the best supported. However we decide, it is a satisfaction to know that not a doubt was thrown out by the bitterest of the early enemies of Christianity as to our Lord's real descent from David. On comparing the two genealogies, it will be found that Matthew, writing more immediately for Jews, deemed it enough to show that the Saviour was sprung from Abraham and David; whereas Luke, writing more immediately for Gentiles, traces the descent back to Adam, the parent stock of the whole human family, thus showing Him to be the promised "Seed of the woman." "The possibility of constructing such a table, comprising a period of thousands of years, in an uninterrupted line from father to son, of a family that dwelt for a long time in the utmost retirement, would be inexplicable, had not the members of this line been endowed with a thread by which they could extricate themselves from the many families into which every tribe and branch was again subdivided, and thus hold fast and know the member that was destined to continue the lineage. This thread was the hope that Messiah would be born of the race of Abraham and David. The ardent desire to behold Him and be partakers of His mercy and glory suffered not the attention to be exhausted through a period embracing thousands of years. Thus the member destined to continue the lineage, whenever doubtful, became easily distinguishable, awakening the hope of a final fulfilment, and keeping it alive until it was consummated" [OLSHAUSEN]. return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

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**서른 살가량** — 곧 "그의 서른 번째 해에 들어서고 있었다." 제사장들이 직무를 시작한 나이이다(민 4:3). **요셉의 아들로 알려진** — 이 족보가 마태복음의 것과 마찬가지로 요셉의 계보인지, 혹은 마리아의 계보인지에 대해 큰 견해 차이와 많은 예리한 논의가 있어 왔다.

원주석

24절 카드 ↗

24-30. son of Matthat, &c.—(See on :- ). In :- , Salathiel is called the son, while in :- , he is called the father of Zerubbabel. But they are probably different persons. return to ' Top of Page ' <a name="verse-38" class="com-number"

Pericope (part_of)

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**맛닷의 아들** — 참조. 역대상 3:17에서 스알디엘이 아들로 불리고, 대상 3:19에서는 스룹바벨의 아버지로 불린다. 그러나 그들은 아마도 다른 인물들일 것이다.

원주석

38절 카드 ↗

38. son of God —Compare :- . return to ' Top of Page ' Luke Luk 2 Luke Luk Luke Luk 4 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 3". 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**하나님의 아들** — 참조.

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