티스토리 뷰
■ 목차
├ 본문 보기
├ 주석 보기
└ 일러두기
| 한글듣기☞ | 영어듣기☞ |
■ 누가복음 1장
1. 우리 중에 이루어진 사실에 대하여
Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us ,
2. 처음부터 말씀의 목격자 되고 일꾼 된 자들의 전하여 준 그대로 내력을 저술하려고 붓을 든 사람이 많은지라
Even as they delivered them unto us , which from the beginning were eyewitnesses , and ministers of the word ;
3. 그 모든 일을 근원부터 자세히 미루어 살핀 나도 데오빌로 각하에게 차례대로 써 보내는 것이 좋은 줄 알았노니
It seemed good to me also , having had perfect understanding of all things from the very first , to write unto thee in order , most excellent Theophilus ,
4. 이는 각하로 그 배운 바의 확실함을 알게 하려 함이로다
That thou mightest know the certainty of those things , wherein thou hast been instructed .
5. 유대 왕 헤롯 때에 아비야 반열에 제사장 하나가 있으니 이름은 사가랴요 그 아내는 아론의 자손이니 이름은 엘리사벳이라
There was in the days of Herod , the king of Judæa , a certain priest named Zacharias , of the course of Abia : and his wife was of the daughters of Aaron , and her name was Elisabeth .
6. 이 두 사람이 하나님 앞에 의인이니 주의 모든 계명과 규례대로 흠이 없이 행하더라
And they were both righteous before God , walking in all the commandments and ordinances of the Lord blameless .
7. 엘리사벳이 수태를 못하므로 저희가 무자하고 두 사람의 나이 많더라
And they had no child , because that Elisabeth was barren , and they both were now well stricken in years .
8. 마침 사가랴가 그 반열의 차례대로 제사장의 직무를 하나님 앞에 행할새
And it came to pass , that while he executed the priest’s office before God in the order of his course ,
9. 제사장의 전례를 따라 제비를 뽑아 주의 성소에 들어가 분향하고
According to the custom of the priest’s office , his lot was to burn incense when he went into the temple of the Lord .
10. 모든 백성은 그 분향하는 시간에 밖에서 기도하더니
And the whole multitude of the people were praying without at the time of incense .
11. 주의 사자가 저에게 나타나 향단 우편에 선지라
And there appeared unto him an angel of the Lord standing on the right side of the altar of incense .
12. 사가랴가 보고 놀라며 무서워하니
And when Zacharias saw him, he was troubled , and fear fell upon him .
13. 천사가 일러 가로되 사가랴여 무서워 말라 너의 간구함이 들린지라 네 아내 엘리사벳이 네게 아들을 낳아 주리니 그 이름을 요한이라 하라
But the angel said unto him , Fear not , Zacharias : for thy prayer is heard ; and thy wife Elisabeth shall bear thee a son , and thou shalt call his name John .
14. 너도 기뻐하고 즐거워할 것이요 많은 사람도 그의 남을 기뻐하리니
And thou shalt have joy and gladness ; and many shall rejoice at his birth .
15. 이는 저가 주 앞에 큰 자가 되며 포도주나 소주를 마시지 아니하며 모태로부터 성령의 충만함을 입어
For he shall be great in the sight of the Lord , and shall drink neither wine nor strong drink ; and he shall be filled with the Holy Ghost , even from his mother’s womb .
16. 이스라엘 자손을 주 곧 저희 하나님께로 많이 돌아오게 하겠음이니라
And many of the children of Israel shall he turn to the Lord their God .
17. 저가 또 엘리야의 심령과 능력으로 주 앞에 앞서 가서 아비의 마음을 자식에게, 거스리는 자를 의인의 슬기에 돌아오게 하고 주를 위하여 세운 백성을 예비하리라
And he shall go before him in the spirit and power of Elias , to turn the hearts of the fathers to the children , and the disobedient to the wisdom of the just ; to make ready a people prepared for the Lord .
18. 사가랴가 천사에게 이르되 내가 이것을 어떻게 알리요 내가 늙고 아내도 나이 많으니이다
And Zacharias said unto the angel , Whereby shall I know this ? for I am an old man , and my wife well stricken in years .
19. 천사가 대답하여 가로되 나는 하나님 앞에 섰는 가브리엘이라 이 좋은 소식을 전하여 네게 말하라고 보내심을 입었노라
And the angel answering said unto him , I am Gabriel , that stand in the presence of God ; and am sent to speak unto thee , and to shew thee these glad tidings .
20. 보라 이 일의 되는 날까지 네가 벙어리가 되어 능히 말을 못하리니 이는 내 말을 네가 믿지 아니함이어니와 때가 이르면 내 말이 이루리라 하더라
And , behold , thou shalt be dumb , and not able to speak , until the day that these things shall be performed , because thou believest not my words , which shall be fulfilled in their season .
21. 백성들이 사가랴를 기다리며 그의 성소 안에서 지체함을 기이히 여기더니
And the people waited for Zacharias , and marvelled that he tarried so long in the temple .
22. 그가 나와서 저희에게 말을 못하니 백성들이 그 성소 안에서 이상을 본 줄 알았더라 그가 형용으로 뜻을 표시하며 그냥 벙어리대로 있더니
And when he came out , he could not speak unto them : and they perceived that he had seen a vision in the temple : for he beckoned unto them , and remained speechless .
23. 그 직무의 날이 다 되매 집으로 돌아가니라
And it came to pass , that, as soon as the days of his ministration were accomplished , he departed to his own house .
24. 이 후에 그 아내 엘리사벳이 수태하고 다섯 달 동안 숨어 있으며 가로되
And after those days his wife Elisabeth conceived , and hid herself five months , saying ,
25. 주께서 나를 돌아보시는 날에 인간에 내 부끄러움을 없게 하시려고 이렇게 행하심이라 하더라
Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men .
26. 여섯째 달에 천사 가브리엘이 하나님의 보내심을 받들어 갈릴리 나사렛이란 동네에 가서
And in the sixth month the angel Gabriel was sent from God unto a city of Galilee , named Nazareth ,
27. 다윗의 자손 요셉이라 하는 사람과 정혼한 처녀에게 이르니 그 처녀의 이름은 마리아라
To a virgin espoused to a man whose name was Joseph , of the house of David ; and the virgin’s name was Mary .
28. 그에게 들어가 가로되 은혜를 받은 자여 평안할지어다 주께서 너와 함께 하시도다 하니
And the angel came in unto her , and said , Hail , thou that art highly favoured , the Lord is with thee : blessed art thou among women .
29. 처녀가 그 말을 듣고 놀라 이런 인사가 어찌함인고 생각하매
And when she saw him, she was troubled at his saying , and cast in her mind what manner of salutation this should be .
30. 천사가 일러 가로되 마리아여 무서워 말라 네가 하나님께 은혜를 얻었느니라
And the angel said unto her , Fear not , Mary : for thou hast found favour with God .
31. 보라 네가 수태하여 아들을 낳으리니 그 이름을 예수라 하라
And , behold , thou shalt conceive in thy womb , and bring forth a son , and shalt call his name JESUS .
32. 저가 큰 자가 되고 지극히 높은신 이의 아들이라 일컬을 것이요 주 하나님께서 그 조상 다윗의 위를 저에게 주시리니
He shall be great , and shall be called the Son of the Highest : and the Lord God shall give unto him the throne of his father David :
33. 영원히 야곱의 집에 왕노릇하실 것이며 그 나라가 무궁하리라
And he shall reign over the house of Jacob for ever ; and of his kingdom there shall be no end .
34. 마리아가 천사에게 말하되 나는 사내를 알지 못하니 어찌 이 일이 있으리이까
Then said Mary unto the angel , How shall this be , seeing I know not a man ?
35. 천사가 대답하여 가로되 성령이 네게 임하시고 지극히 높으신 이의 능력이 너를 덮으시리니 이러므로 나실 바 거룩한 자는 하나님의 아들이라 일컬으리라
And the angel answered and said unto her , The Holy Ghost shall come upon thee , and the power of the Highest shall overshadow thee : therefore also that holy thing which shall be born of thee shall be called the Son of God .
36. 보라 네 친족 엘리사벳도 늙어서 아들을 배었느니라 본래 수태하지 못한다 하던 이가 이미 여섯 달이 되었나니
And , behold , thy cousin Elisabeth , she hath also conceived a son in her old age : and this is the sixth month with her , who was called barren .
37. 대저 하나님의 모든 말씀은 능치 못하심이 없느니라
For with God nothing shall be impossible .
38. 마리아가 가로되 주의 계집종이오니 말씀대로 내게 이루어지이다 하매 천사가 떠나가니라
And Mary said , Behold the handmaid of the Lord ; be it unto me according to thy word . And the angel departed from her .
39. 이 때에 마리아가 일어나 빨리 산중에 가서 유대 한 동네에 이르러
And Mary arose in those days , and went into the hill country with haste , into a city of Juda ;
40. 사가랴의 집에 들어가 엘리사벳에게 문안하니
And entered into the house of Zacharias , and saluted Elisabeth .
41. 엘리사벳이 마리아의 문안함을 들으매 아이가 복중에서 뛰노는지라 엘리사벳이 성령의 충만함을 입어
And it came to pass , that, when Elisabeth heard the salutation of Mary , the babe leaped in her womb ; and Elisabeth was filled with the Holy Ghost :
42. 큰 소리로 불러 가로되 여자 중에 네가 복이 있으며 네 태중의 아이도 복이 있도다
And she spake out with a loud voice , and said , Blessed art thou among women , and blessed is the fruit of thy womb .
43. 내 주의 모친이 내게 나아오니 이 어찌 된 일인고
And whence is this to me , that the mother of my Lord should come to me ?
44. 보라 네 문안하는 소리가 내 귀에 들릴 때에 아이가 내 복중에서 기쁨으로 뛰놀았도다
For , lo , as soon as the voice of thy salutation sounded in mine ears , the babe leaped in my womb for joy .
45. 믿은 여자에게 복이 있도다 주께서 그에게 하신 말씀이 반드시 이루리라
And blessed is she that believed : for there shall be a performance of those things which were told her from the Lord .
46. 마리아가 가로되 내 영혼이 주를 찬양하며
And Mary said , My soul doth magnify the Lord ,
47. 내 마음이 하나님 내 구주를 기뻐하였음은
And my spirit hath rejoiced in God my Saviour .
48. 그 계집종의 비천함을 돌아 보셨음이라 보라 이제 후로는 만세에 나를 복이 있다 일컬으리로다
For he hath regarded the low estate of his handmaiden : for , behold , from henceforth all generations shall call me blessed .
49. 능하신 이가 큰 일을 내게 행하셨으니 그 이름이 거룩하시며
For he that is mighty hath done to me great things ; and holy is his name .
50. 긍휼하심이 두려워하는 자에게 대대로 이르는도다
And his mercy is on them that fear him from generation to generation .
51. 그의 팔로 힘을 보이사 마음의 생각이 교만한 자들을 흩으셨고
He hath shewed strength with his arm ; he hath scattered the proud in the imagination of their hearts .
52. 권세 있는 자를 그 위에서 내리치셨으며 비천한 자를 높이셨고
He hath put down the mighty from their seats , and exalted them of low degree .
53. 주리는 자를 좋은 것으로 배불리셨으며 부자를 공수로 보내셨도다
He hath filled the hungry with good things ; and the rich he hath sent empty away .
54. 그 종 이스라엘을 도우사 궁휼히 여기시고 기억하시되
He hath holpen his servant Israel , in remembrance of his mercy ;
55. 우리 조상에게 말씀하신 것과 같이 아브라함과 및 그 자손에게 영원히 하시리로다 하니라
As he spake to our fathers , to Abraham , and to his seed for ever .
56. 마리아가 석 달쯤 함께 있다가 집으로 돌아가니라
And Mary abode with her about three months , and returned to her own house .
57. 엘리사벳이 해산할 기한이 차서 아들을 낳으니
Now Elisabeth’s full time came that she should be delivered ; and she brought forth a son .
58. 이웃과 친족이 주께서 저를 크게 긍휼히 여기심을 듣고 함께 즐거워하더라
And her neighbours and her cousins heard how the Lord had shewed great mercy upon her ; and they rejoiced with her .
59. 팔 일이 되매 아이를 할례하러 와서 그 부친의 이름을 따라 사가랴라 하고자 하더니
And it came to pass, that on the eighth day they came to circumcise the child ; and they called him Zacharias , after the name of his father .
60. 그 모친이 대답하여 가로되 아니라 요한이라 할 것이라 하매
And his mother answered and said , Not so; but he shall be called John .
61. 저희가 가로되 네 친족 중에 이 이름으로 이름한 이가 없다 하고
And they said unto her , There is none of thy kindred that is called by this name .
62. 그 부친께 형용하여 무엇으로 이름하려 하는가 물으니
And they made signs to his father , how he would have him called .
63. 저가 서판을 달라 하여 그 이름은 요한이라 쓰매 다 기이히 여기더라
And he asked for a writing table , and wrote , saying , His name is John . And they marvelled all .
64. 이에 그 입이 곧 열리고 혀가 풀리며 말을 하여 하나님을 찬송하니
And his mouth was opened immediately , and his tongue loosed, and he spake , and praised God .
65. 그 근처에 사는 자가 다 두려워하고 이 모든 말이 온 유대 산중에 두루 퍼지매
And fear came on all that dwelt round about them : and all these sayings were noised abroad throughout all the hill country of Judæa .
66. 듣는 사람이 다 이 말을 마음에 두며 가로되 이 아이가 장차 어찌 될꼬 하니 이는 주의 손이 저와 함께 하심이러라
And all they that heard them laid them up in their hearts , saying , What manner of child shall this be ! And the hand of the Lord was with him .
67. 그 부친 사가랴가 성령의 충만함을 입어 예언하여 가로되
And his father Zacharias was filled with the Holy Ghost , and prophesied , saying ,
68. 찬송하리로다 주 이스라엘의 하나님이여 그 백성을 돌아보사 속량하시며
Blessed be the Lord God of Israel; for he hath visited and redeemed his people ,
69. 우리를 위하여 구원의 뿔을 그 종 다윗의 집에 일으키셨으니
And hath raised up an horn of salvation for us in the house of his servant David ;
70. 이것은 주께서 예로부터 거룩한 선지자의 입으로 말씀하신 바와 같이
As he spake by the mouth of his holy prophets , which have been since the world began :
71. 우리 원수에게서와 우리를 미워하는 모든 자의 손에서 구원하시는 구원이라
That we should be saved from our enemies , and from the hand of all that hate us ;
72. 우리 조상을 긍휼히 여기시며 그 거룩한 언약을 기억하셨으니
To perform the mercy promised to our fathers , and to remember his holy covenant ;
73. 곧 우리 조상 아브라함에게 맹세하신 맹세라
The oath which he sware to our father Abraham ,
74. 우리로 원수의 손에서 건지심을 입고
That he would grant unto us , that we being delivered out of the hand of our enemies might serve him without fear ,
75. 종신토록 주의 앞에서 성결과 의로 두려움이 없이 섬기게 하리라 하셨도다
In holiness and righteousness before him , all the days of our life .
76. 이 아이여 네가 지극히 높으신 이의 선지자라 일컬음을 받고 주 앞에 앞서 가서 그 길을 예비하여
And thou , child , shalt be called the prophet of the Highest : for thou shalt go before the face of the Lord to prepare his ways ;
77. 주의 백성에게 그 죄 사함으로 말미암는 구원을 알게 하리니
To give knowledge of salvation unto his people by the remission of their sins ,
78. 이는 우리 하나님의 긍휼을 인함이라 이로써 돋는 해가 위로부터 우리에게 임하여
Through the tender mercy of our God ; whereby the dayspring from on high hath visited us ,
79. 어두움과 죽음의 그늘에 앉은 자에게 비취고 우리 발을 평강의 길로 인도하시리로다 하니라
To give light to them that sit in darkness and in the shadow of death , to guide our feet into the way of peace .
80. 아이가 자라며 심령이 강하여지며 이스라엘에게 나타나는 날까지 빈 들에 있으니라
And the child grew , and waxed strong in spirit , and was in the deserts till the day of his shewing unto Israel .
■ 주석 보기
【눅1:1 JFB】Lu 1:1-4.
It appears from the Acts of the Apostles, and the Apostolic Epistles, that the earliest preaching of the Gospel consisted of a brief summary of the facts of our Lord's earthly history, with a few words of pointed application to the parties addressed. Of these astonishing facts, notes would naturally be taken and digests put into circulation. It is to such that Luke here refers; and in terms of studied respect, as narratives of what was "believed surely," or "on sure grounds" among Christians, and drawn up from the testimony of "eye-witnesses and ministering servants of the word." But when he adds that "it seemed good to him also to write in order, having traced down all things with exactness from their first rise," it is a virtual claim for his own Gospel to supersede these "many" narratives. Accordingly, while not one of them has survived the wreck of time, this and the other canonical Gospels live, and shall live, the only fitting vehicles of those life-bringing facts which have made all things new. Apocryphal or spurious gospels, upheld by parties unfriendly to the truths exhibited in the canonical Gospels, have not perished; but those well-meant and substantially correct narratives here referred to, used only while better were not to be had, were by tacit consent allowed to merge in the four peerless documents which from age to age, and with astonishing unanimity, have been accepted as the written charter of all Christianity.
1. set forth in order—more simply, to draw up a narrative.
【눅1:1 CWC】There is a preface to Luke's Gospel (vv. 1-4). "While Matthew and Mark tell us of whom they write (마1:1; 막1:1), Luke and John tell us why they write" (Compare 요20:31). Luke wrote for the instruction of Theophilus (Cf. Acts 1, 2), whose name indicates that he was a Greek, while "most excellent," suggests that he may have been of high rank.
There were many records of our Lord (v. 1), received from eye-witnesses (v. 2), but Luke "had perfect understanding of all things from the very first" (v. 3). The Greek reads "from above," as if his information was confirmed by revelation. (Compare 고전11:23).
Luke contains much found in no other Gospel, practically the whole of this lesson for example,
(1) Visit of the Angel to Zacharias vv. 5-25.
Note the historic date (v. 5); the character of the husband and wife (v. 6); their domestic disappointment (v. 7); the angel's visit (vv. 8-12); the prayer, which was more than answered (vv. 13-17) the acts of unbelief and its punishment (vv. 18-22); the consummation of God's promise (vv. 23-25). With verses 8 to 12 compare 말3:1; 4:2, 5, 6. Not since that prophet's time, 400 years before, had there been communication from Jehovah to His people, but He was now visiting them again (cf. 단9:25, 26).
(2) Visit of the Angel to Mary vv. 26-38.
Two sons were to be born, both named by the angel. Both would be great, but of John it is added, "in the sight of the Lord" (v. 15). Its omission in the case of Jesus is an incidental reference to His deity. The former "would be filled with the Holy Ghost," the latter conceived of the Holy Ghost. In this He stands alone. He became man in a way peculiar to Himself, since as God, He was from all eternity. (See verse 35). 창3:15 "the seed of the woman," now received elucidation and fulfillment. Also 사7:14. Note particularly verses 32 and 33 and their relation to prophecies like 사9:6, 7. These verses (in Luke) are yet to be fulfilled, for although Christ is now seated at the right hand of the Throne of God, this is not the throne of David.
(3) Visit of Mary to Elizabeth vv. 36-56,
is told in a way requiring no comment.
(4) Zacharias' Prophecy vv. 57-80,
is remarkable as the first through a human channel since Malachi; and also as a partial fulfillment of Malachi.
(5) Birth of Jesus (1-20).
Note the time and occasion (vv. 1- 5). "All the world" means, "The inhabited earth," or as usual in the New Testament, the sphere of Roman rule at its greatest extent. Compare Daniel 2 and 7, which reveal the nature and extent of the Gentile world empires. Cyrenius was twice governor of Syria, and this enrollment was ordered during his first term (see Revised Version). Note the fulfillment of prophecy in verse 4 by comparing 삼상17:12; 미5:2.
(6) Presentation in the Temple vv. 21-38.
With the first four verses compare 출13:12, 13; 레12:8; 민18:16. Observe that Mary was necessitated to offer a sacrifice (v. 24) because sinful as other women. Her child was holy, being conceived of the Holy Ghost, but not she. The story of Simeon is beautiful (vv. 25-35), a Spirit-led man all through, and in nothing more than this, that in blessing Joseph and Mary, he did not bless the child. "The less is blessed of the greater" (히7:7). Anna's story is beautiful, but the thought we dwell on is that "she spake of Him to all them that looked for redemption in Jerusalem" (v. 38). Alas! none others would give heed, even as to-day.
(7) Jesus at the Passover vv. 39-52.
Eleven years of our Lord's earthly life are comprehended in verses 30 and 40. He grew in stature, and increased in strength (the words "in Spirit," are not in the Revised Version). He was filled with wisdom and God's grace was upon Him. And yet He was like other boys but without sin. His wisdom and grace are illustrated in the incident following (w. 42-51), in which three things are noticeable, "(1) As a child He kept His place, asking and answering questions, but not teaching; (2) as the Son of His Divine Father He was conscious of being about His Father's business; (3) as the child of His human mother, He was subject unto her." We read of Him not again for eighteen years!
【눅1:1 MHCC】Luke will not write of things about which Christians may safely differ from one another, and hesitate within themselves; but the things which are, and ought to be surely believed. The doctrine of Christ is what the wisest and best of men have ventured their souls upon with confidence and satisfaction. And the great events whereon our hopes depend, have been recorded by those who were from the beginning eye-witnesses and ministers of the word, and who were perfected in their understanding of them through Divine inspiration.
【눅1:2 JFB】2. from the beginning—that is, of His public ministry, as is plain from what follows.
【눅1:3 JFB】3. from the very first—that is, from the very earliest events; referring to those precious details of the birth and early life, not only of our Lord, but of His forerunner, which we owe to Luke alone.
in order—or "consecutively"—in contrast, probably, with the disjointed productions to which he had referred. But this must not be pressed too far; for, on comparing it with the other Gospels, we see that in some particulars the strict chronological order is not observed in this Gospel.
most excellent—or "most noble"—a title of rank applied by this same writer twice to Felix and once to Festus (행22:26; 24:3; 26:25). It is likely, therefore, that "Theophilus" was chief magistrate of some city in Greece or Asia Minor [Webster and Wilkinson].
【눅1:4 JFB】4. that thou mightest know—"know thoroughly."
hast been instructed—orally instructed—literally, "catechized" or "catechetically taught," at first as a catechumen or candidate for Christian baptism.
【눅1:5 JFB】Lu 1:5-25. Announcement of the Forerunner.
5. Herod—(See on 마2:1).
course of Abia—or Abijah; the eighth of the twenty-four orders of courses into which David divided the priests (see 대상24:1, 4, 10). Of these courses only four returned after the captivity (스2:34-39), which were again subdivided into twenty-four—retaining the ancient name and order of each. They took the whole temple service for a week each.
his wife was of the daughters of Aaron—The priests might marry into any tribe, but "it was most commendable of all to marry one of the priests' line" [Lightfoot].
【눅1:5 MHCC】The father and mother of John the Baptist were sinners as all are, and were justified and saved in the same way as others; but they were eminent for piety and integrity. They had no children, and it could not be expected that Elisabeth should have any in her old age. While Zacharias was burning incense in the temple, the whole multitude of the people were praying without. All the prayers we offer up to God, are acceptable and successful only by Christ's intercession in the temple of God above. We cannot expect an interest therein if we do not pray, and pray with our spirits, and are not earnest in prayer. Nor can we expect that the best of our prayers should gain acceptance, and bring an answer of peace, but through the mediation of Christ, who ever lives, making intercession. The prayers Zacharias often made, received an answer of peace. Prayers of faith are filed in heaven, and are not forgotten. Prayers made when we were young and entering into the world, may be answered when we are old and going out of the world. Mercies are doubly sweet that are given in answer to prayer. Zacharias shall have a son in his old age, who shall be instrumental in the conversion of many souls to God, and preparing them to receive the gospel of Christ. He shall go before Him with courage, zeal, holiness, and a mind dead to earthly interests and pleasures. The disobedient and rebellious would be brought back to the wisdom of their righteous forefathers, or rather, brought to attend to the wisdom of that Just One who was coming among them. Zacharias heard all that the angel said; but his unbelief spake. In striking him dumb, God dealt justly with him, because he had objected against God's word. We may admire the patience of God towards us. God dealt kindly with him, for thus he prevented his speaking any more distrustful, unbelieving words. Thus also God confirmed his faith. If by the rebukes we are under for our sin, we are brought to give the more credit to the word of God, we have no reason to complain. Even real believers are apt to dishonour God by unbelief; and their mouths are stopped in silence and confusion, when otherwise they would have been praising God with joy and gratitude. In God's gracious dealings with us we ought to observe his gracious regards to us. He has looked on us with compassion and favour, and therefore has thus dealt with us.
【눅1:6 JFB】6. commandments and ordinances—The one expressing their moral—the other their ceremonial—obedience [Calvin and Bengel], (Compare 겔11:20; 히9:1). It has been denied that any such distinction was known to the Jews and New Testament writers. But 막12:33, and other passages, put this beyond all reasonable doubt.
【눅1:7 JFB】7. So with Abraham and Sarah, Isaac and Rebekah, Elkanah and Hannah, Manoah and his wife.
【눅1:9 JFB】9. his lot was to burn incense—The part assigned to each priest in his week of service was decided by lot. Three were employed at the offering of incense—to remove the ashes of the former service; to bring in and place on the golden altar the pan filled with hot burning coals taken from the altar of burnt offering; and to sprinkle the incense on the hot coals; and, while the smoke of it ascended, to make intercession for the people. This was the most distinguished part of the service (계8:3), and this was what fell to the lot of Zacharias at this time [Lightfoot].
【눅1:10 JFB】10. praying without—outside the court in front of the temple, where stood the altar of burnt offering; the men and women in separate courts, but the altar visible to all.
the time of incense—which was offered along with the morning and evening sacrifice of every day; a beautiful symbol of the acceptableness of the sacrifice offered on the altar of burnt offering, with coals from whose altar the incense was burnt (레16:12, 13). This again was a symbol of the "living sacrifice" of themselves and their services offered daily to God by the worshippers. Hence the language of 시141:2; 계8:3. But that the acceptance of this daily offering depended on the expiatory virtue presupposed in the burnt offering, and pointing to the one "sacrifice of a sweet-smelling savor" (엡5:2), is evident from 사6:6, 7.
【눅1:11 JFB】11. right side—the south side, between the altar and the candlestick, Zacharias being on the north side, in front of the altar, while offering incense [Webster and Wilkinson]. But why there? The right was the favorable side (마25:33) [Schottgen and Westein in Meyer]; compare 막16:5.
【눅1:13 JFB】13. thy prayer is heard—doubtless for offspring, which by some presentiment he even yet had not despaired of.
John—the same as "Johanan," so frequent in the Old Testament, meaning "Jehovah's gracious gift."
【눅1:14 JFB】14. shall rejoice—so they did (Lu 1:58, 66); but the meaning rather is, "shall have cause to rejoice"—it would prove to many a joyful event.
【눅1:15 JFB】15. great in the sight of the Lord—nearer to Him in official standing than all the prophets. (See 마11:10, 11.)
drink neither wine nor strong drink—that is, shall be a Nazarite, or "a separated one" (민6:2, &c.). As the leper was the living symbol of sin, so was the Nazarite of holiness; nothing inflaming was to cross his lips; no razor to come on his head; no ceremonial defilement to be contracted. Thus was he to be "holy to the Lord [ceremonially] all the days of his separation." This separation was in ordinary cases temporary and voluntary: only Samson (유13:7), Samuel (삼상1:11), and John Baptist were Nazarites from the womb. It was fitting that the utmost severity of legal consecration should be seen in Christ's forerunner. He was the Reality and Perfection of the Nazarite without the symbol, which perished in that living realization of it: "Such an High Priest became us, who was Separate from Sinners" (히7:26).
filled with the Holy Ghost, from … womb—a holy vessel for future service.
【눅1:16 JFB】16, 17. A religious and moral reformer, Elijah-like, he should be (말4:6, where the "turning of the people's heart to the Lord" is borrowed from 왕상18:37). In both cases their success, though great, was partial—the nation was not gained.
【눅1:17 JFB】17. before him—before "the Lord their God" (Lu 1:16). By comparing this with 말3:1 and 사40:3, it is plainly "Jehovah" in the flesh of Messiah [Calvin and Olshausen] before whom John was to go as a herald to announce His approach, and a pioneer o prepare His way.
in the spirit—after the model.
and power of Elias—not his miraculous power, for John did no miracle" (요10:41), but his power "turning the heart," or with like success in his ministry. Both fell on degenerate times; both witnessed fearlessly for God; neither appeared much save in the direct exercise of their ministry; both were at the head of schools of disciples; the success of both was similar.
fathers to the children—taken literally, this denotes the restoration of parental fidelity [Meyer and others], the decay of which is the beginning of religious and social corruption—one prominent feature of the coming revival being put for the whole. But what follows, explanatory of this, rather suggests a figurative sense. If "the disobedient" be "the children," and to "the fathers" belongs "the wisdom of the just" [Bengel], the meaning will be, "he shall bring back the ancient spirit of the nation into their degenerate children" [Calvin, &c.]. So Elijah invoked "the God Abraham, Isaac, and Israel," when seeking to "turn their heart back again" (왕상18:36, 37).
to make ready, &c.—more clearly, "to make ready for the Lord a prepared people," to have in readiness a people prepared to welcome Him. Such preparation requires, in every age and every soul, an operation corresponding to the Baptist's ministry.
【눅1:18 JFB】18. Whereby, &c.—Mary believed what was far harder without a sign. Abraham, though older, and doubtless Sarah, too, when the same promise was made to him, "staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God." This was that in which Zacharias failed.
【눅1:19 JFB】19. Gabriel—signifying "man of God," the same who appeared to Daniel at the time of incense (단9:21) and to Mary (Lu 1:26).
stand, &c.—as his attendant (compare 왕상17:1).
【눅1:20 JFB】20. dumb—speechless.
not able—deprived of the power of speech (Lu 1:64). He asked a sign, and now he got it.
until the day that these things shall be performed—See on Lu 1:64.
【눅1:21 JFB】21. waited—to receive from him the usual benediction (민6:23-27).
tarried so long—It was not usual to tarry long, lest it should be thought vengeance had stricken the people's representative for something wrong [Lightfoot].
【눅1:22 JFB】22. speechless—dumb, and deaf also (see Lu 1:62).
【눅1:24 JFB】24. hid five months—till the event was put beyond doubt and became apparent.
【눅1:26 JFB】Lu 1:26-38. Annunciation of Christ.
(See on 마1:18-21).
26. sixth month—of Elisabeth's time.
Joseph, of the house of David—(See on 마1:16).
【눅1:26 MHCC】We have here an account of the mother of our Lord; though we are not to pray to her, yet we ought to praise God for her. Christ must be born miraculously. The angel's address means only, Hail, thou that art the especially chosen and favoured of the Most High, to attain the honour Jewish mothers have so long desired. This wondrous salutation and appearance troubled Mary. The angel then assured her that she had found favour with God, and would become the mother of a son whose name she should call Jesus, the Son of the Highest, one in a nature and perfection with the Lord God. JESUS! the name that refreshes the fainting spirits of humbled sinners; sweet to speak and sweet to hear, Jesus, a Saviour! We know not his riches and our own poverty, therefore we run not to him; we perceive not that we are lost and perishing, therefore a Saviour is a word of little relish. Were we convinced of the huge mass of guilt that lies upon us, and the wrath that hangs over us for it, ready to fall upon us, it would be our continual thought, Is the Saviour mine? And that we might find him so, we should trample on all that hinders our way to him. Mary's reply to the angel was the language of faith and humble admiration, and she asked no sign for the confirming her faith. Without controversy, great was the mystery of godliness, God manifest in the flesh, 딤전3:16. Christ's human nature must be produced so, as it was fit that should be which was to be taken into union with the Divine nature. And we must, as Mary here, guide our desires by the word of God. In all conflicts, let us remember that with God nothing is impossible; and as we read and hear his promises, let us turn them into prayers, Behold the willing servant of the Lord; let it be unto me according to thy word.
【눅1:28 JFB】28. highly favoured—a word only once used elsewhere (엡1:6, "made accepted"): compare Lu 1:30, "Thou hast found favour with God." The mistake of the Vulgate's rendering, "full of grace," has been taken abundant advantage of by the Romish Church. As the mother of our Lord, she was the most "blessed among women" in external distinction; but let them listen to the Lord's own words. "Nay, rather blessed are they that hear the word of God and keep it." (See on Lu 11:27).
【눅1:31 JFB】31. The angel purposely conforms his language to Isaiah's famous prophecy (사7:14) [Calvin].
【눅1:32 JFB】32, 33. This is but an echo of the sublime prediction in 사9:6, 7.
【눅1:34 JFB】34. How, &c.—not the unbelief of Zacharias, "Whereby shall I know this?" but, taking the fact for granted, "How is it to be, so contrary to the unbroken law of human birth?" Instead of reproof, therefore, her question is answered in mysterious detail.
【눅1:35 JFB】35. Holy Ghost—(See on 마1:18).
power of the highest—the immediate energy of the Godhead conveyed by the Holy Ghost.
overshadow—a word suggesting how gentle, while yet efficacious, would be this Power [Bengel]; and its mysterious secrecy, withdrawn, as if by a cloud, from human scrutiny [Calvin].
that holy thing born of thee—that holy Offspring of thine.
therefore … Son of God—That Christ is the Son of God in His divine and eternal nature is clear from all the New Testament; yet here we see that Sonship efflorescing into human and palpable manifestation by His being born, through "the power of the Highest," an Infant of days. We must neither think of a double Sonship, as some do, harshly and without all ground, nor deny what is here plainly expressed, the connection between His human birth and His proper personal Sonship.
【눅1:36 JFB】36. thy cousin—"relative," but how near the word says not.
conceived, &c.—This was to Mary an unsought sign, in reward of her faith.
【눅1:37 JFB】37. For, &c.—referring to what was said by the angel to Abraham in like case (창18:14), to strengthen her faith.
【눅1:38 JFB】38. Marvellous faith in such circumstances!
【눅1:39 JFB】Lu 1:39-56. Visit of Mary to Elisabeth.
39. hill country—the mountainous tract running along the middle of Judea, from north to south [Webster and Wilkinson].
with haste—transported with the announcement to herself and with the tidings, now first made known to her, of Elisabeth's condition.
a city of Juda—probably Hebron (see 수20:7; 21:11).
【눅1:39 MHCC】It is very good for those who have the work of grace begun in their souls, to communicate one to another. On Mary's arrival, Elisabeth was conscious of the approach of her who was to be the mother of the great Redeemer. At the same time she was filled with the Holy Ghost, and under his influence declared that Mary and her expected child were most blessed and happy, as peculiarly honoured of and dear to the Most High God. Mary, animated by Elisabeth's address, and being also under the influence of the Holy Ghost, broke out into joy, admiration, and gratitude. She knew herself to be a sinner who needed a Saviour, and that she could no otherwise rejoice in God than as interested in his salvation through the promised Messiah. Those who see their need of Christ, and are desirous of righteousness and life in him, he fills with good things, with the best things; and they are abundantly satisfied with the blessings he gives. He will satisfy the desires of the poor in spirit who long for spiritual blessings, while the self-sufficient shall be sent empty away.
【눅1:40 JFB】40. saluted Elisabeth—now returned from her seclusion (Lu 1:24).
【눅1:41 JFB】41. babe leaped—From Lu 1:44 it is plain that this maternal sensation was something extraordinary—a sympathetic emotion of the unconscious babe, at the presence of the mother of his Lord.
【눅1:42 JFB】42-44. What beautiful superiority to envy have we here! High as was the distinction conferred upon herself, Elisabeth loses sight of it altogether, in presence of one more honored still; upon whom, with her unborn Babe, in an ecstasy of inspiration, she pronounces a benediction, feeling it to be a wonder unaccountable that "the mother of her Lord should come to her." "Turn this as we will, we shall never be able to see the propriety of calling an unborn child "Lord," but by supposing Elisabeth, like the prophets of old, enlightened to perceive the Messiah's Divine nature" [Olshausen].
【눅1:43 JFB】43. "The mother of my Lord"—but not "My Lady" (compare Lu 20:42; 요20:28)" [Bengel].
【눅1:45 JFB】45. An additional benediction on the Virgin for her implicit faith, in tacit and delicate contrast with her own husband.
for—rather, as in the Margin, "that."
【눅1:46 JFB】46-55. A magnificent canticle, in which the strain of Hannah's ancient song, in like circumstances, is caught up, and just slightly modified and sublimed. Is it unnatural to suppose that the spirit of the blessed Virgin had been drawn beforehand into mysterious sympathy with the ideas and the tone of this hymn, so that when the life and fire of inspiration penetrated her whole soul it spontaneously swept the chorus of this song, enriching the Hymnal of the Church with that spirit-stirring canticle which has resounded ever since from its temple walls? In both songs, those holy women, filled with wonder to behold "the proud, the mighty, the rich," passed by, and, in their persons the lowliest chosen to usher in the greatest events, sing of this as no capricious movement, but a great law of the kingdom of God, by which He delights to "put down the mighty from their seats and exalt them of low degree." In both songs the strain dies away on Christ; in Hannah's under the name of "Jehovah's King"—to whom, through all His line, from David onwards to Himself, He will "give strength"; His "Anointed," whose horn He will exalt (삼상2:10); in the Virgin's song, it is as the "Help" promised to Israel by all the prophets.
My soul … my spirit—"all that is within me" (시103:1).
【눅1:47 JFB】47. my Saviour—Mary, poor heart, never dreamt, we see, of her own "immaculate conception"—in the offensive language of the Romanists—any more than of her own immaculate life.
【눅1:54 JFB】54. holpen—Compare 시89:19, "I have laid help on One that is mighty."
【눅1:55 JFB】55. As he spake to our fathers—The sense requires this clause to be read as a parenthesis. (Compare 미7:20; 시98:3).
for ever—the perpetuity of Messiah's kingdom, as expressly promised by the angel (Lu 1:33).
【눅1:56 JFB】56. abode with her about three months—What an honored roof was that which, for such a period, overarched these cousins! and yet not a trace of it is now to be seen, while the progeny of those two women—the one but the honored pioneer of the other—have made the world new.
returned to her own house—at Nazareth, after which took place what is recorded in마1:18-25.
【눅1:57 JFB】Lu 1:57-80. Birth and Circumcision of John—Song of Zacharias and Progress of the Child.
【눅1:57 MHCC】In these verses we have an account of the birth of John the Baptist, and the great joy among all the relations of the family. He shall be called Johanan, or “Gracious,” because he shall bring in the gospel of Christ, wherein God's grace shines most bright. Zacharias recovered his speech. Unbelief closed his mouth, and believing opened it again: he believers, therefore he speaks. When God opens our lips, our mouths must show forth his praise; and better be without speech, than not use it in praising God. It is said, The hand of the Lord was working with John. God has ways of working on children in their infancy, which we cannot account for. We should observe the dealings of God, and wait the event.
【눅1:59 JFB】59. eighth day—The law (창17:12) was observed, even though the eighth day after birth should be a sabbath (요7:23; and see 빌3:5).
called him—literally, "were calling"—that is, (as we should say) "were for calling." The naming of children at baptism has its origin in the Jewish custom at circumcision (창21:3, 4); and the names of Abram and Sarai were changed at its first performance (창17:5, 15).
【눅1:62 JFB】62. made signs—showing he was deaf, as well as dumb.
【눅1:63 JFB】63. marvelled all—at his giving the same name, not knowing of any communication between them on the subject.
【눅1:64 JFB】64. mouth opened immediately—on thus palpably showing his full faith in the vision, for disbelieving which he had been struck dumb (Lu 1:13, 20).
【눅1:65 JFB】65. fear—religious awe; under the impression that God's hand was specially in these events (compare Lu 5:26; 7:16; 8:37).
【눅1:66 JFB】66. hand of the Lord was with him—by special tokens marking him out as one destined to some great work (왕상18:46; 왕하3:15; 행11:21).
【눅1:67 MHCC】Zacharias uttered a prophecy concerning the kingdom and salvation of the Messiah. The gospel brings light with it; in it the day dawns. In John the Baptist it began to break, and increased apace to the perfect day. The gospel is discovering; it shows that about which we were utterly in the dark; it is to give light to those that sit in darkness, the light of the knowledge of the glory of God in the face of Jesus Christ. It is reviving; it brings light to those that sit in the shadow of death, as condemned prisoners in the dungeon. It is directing; it is to guide our feet in the way of peace, into that way which will bring us to peace at last, 롬3:17. John gave proofs of strong faith, vigorous and holy affections, and of being above the fear and love of the world. Thus he ripened for usefulness; but he lived a retired life, till he came forward openly as the forerunner of the Messiah. Let us follow peace with all men, as well as seek peace with God and our own consciences. And if it be the will of God that we live unknown to the world, still let us diligently seek to grow strong in the grace of Jesus Christ.
【눅1:68 JFB】68-79. There is not a word in this noble burst of divine song about his own child; like Elisabeth losing sight entirely of self, in the glory of a Greater than both.
Lord God of Israel—the ancient covenant God of the peculiar people.
visited and redeemed—that is, in order to redeem: returned after long absence, and broken His long silence (see 마15:31). In the Old Testament, God is said to "visit" chiefly for judgment, in the New Testament for mercy. Zacharias would, as yet, have but imperfect views of such "visiting and redeeming," "saving from and delivering out of the hand of enemies" (Lu 1:71, 74). But this Old Testament phraseology, used at first with a lower reference, is, when viewed in the light of a loftier and more comprehensive kingdom of God, equally adapted to express the most spiritual conceptions of the redemption that is in Christ Jesus.
【눅1:69 JFB】69. horn of salvation—that is "strength of salvation," or "mighty Salvation," meaning the Saviour Himself, whom Simeon calls "Thy Salvation" (Lu 2:30). The metaphor is taken from those animals whose strength is in their horns (시18:2; 75:10; 132:17).
house of … David—This shows that Mary must have been known to be of the royal line, independent of Joseph; of whom Zacharias, if he knew anything, could not know that after this he would recognize Mary.
【눅1:70 JFB】70. since the world began—or, "from the earliest period."
【눅1:72 JFB】72. the mercy promised … his holy covenant …
【눅1:73 JFB】73. the oath … to … Abraham—The whole work and kingdom of Messiah is represented as a mercy pledged on oath to Abraham and his seed, to be realized at an appointed period; and at length, in "the fulness of the time," gloriously made good. Hence, not only "grace," or the thing promised; but "truth," or fidelity to the promise, are said to "come by Jesus Christ" (요1:17).
【눅1:74 JFB】74, 75. That he would grant us, &c.—How comprehensive is the view here given! (1) The purpose of all redemption—"that we should serve Him"—that is, "the Lord God of Israel" (Lu 1:68). The word signifies religious service distinctively—"the priesthood of the New Testament" [Bengel]. (2) The nature of this service—"in holiness and righteousness before Him" (Lu 1:75)—or, as in His presence (compare 시56:13). (3) Its freedom—"being delivered out of the hand of our enemies." (4) Its fearlessness—"might serve Him without fear." (5) Its duration—"all the days of our life."
【눅1:76 JFB】76-79. Here are the dying echoes of this song; and very beautiful are these closing notes—like the setting sun, shorn indeed of its noontide radiance, but skirting the horizon with a wavy and quivering light—as of molten gold—on which the eye delights to gaze, till it disappears from the view. The song passes not here from Christ to John, but only from Christ direct to Christ as heralded by His forerunner.
thou child—not "my son"—this child's relation to himself being lost in his relation to a Greater than either.
prophet of the Highest; for thou shalt go before him—that is, "the Highest." As "the Most High" is an epithet in Scripture only of the supreme God, it is inconceivable that inspiration should apply this term, as here undeniably, to Christ, unless He were "God over all blessed for ever" (롬9:5).
【눅1:77 JFB】77. to give knowledge of salvation—To sound the note of a needed and provided "salvation" was the noble office of John, above all that preceded him; as it is that of all subsequent ministers of Christ; but infinitely loftier was it to be the "Salvation" itself (Lu 1:69 and Lu 2:30).
by the remission of … sins—This stamps at once the spiritual nature of the salvation here intended, and explains Lu 1:71, 74.
【눅1:78 JFB】78. Through the tender mercy of our God—the sole spring, necessarily, of all salvation for sinners.
dayspring from on high—either Christ Himself, as the "Sun of righteousness" (말4:2), arising on a dark world [Beza, Grotius, Calvin, De Wette, Olshausen, &c.], or the light which He sheds. The sense, of course, is one.
【눅1:79 JFB】79. (Compare 사9:2; 마4:13-17). "That St. Luke, of all the Evangelists, should have obtained and recorded these inspired utterances of Zacharias and Mary—is in accordance with his character and habits, as indicated in Lu 1:1-4" [Webster and Wilkinson].
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.