티스토리 뷰
■ 목차
├ 본문 보기
├ 주석 보기
└ 일러두기
한글듣기☞ | 영어듣기☞ |
■ 누가복음 11장
1. 예수께서 한 곳에서 기도하시고 마치시매 제자 중 하나가 여짜오되 주여 요한이 자기 제자들에게 기도를 가르친 것과 같이 우리에게도 가르쳐 주옵소서
And it came to pass, that , as he was praying in a certain place , when he ceased , one of his disciples said unto him , Lord , teach us to pray , as John also taught his disciples .
2. 예수께서 이르시되 너희는 기도할 때에 이렇게 하라 아버지여 이름이 거룩히 여김을 받으시오며 나라이 임하옵시며
And he said unto them , When ye pray , say , Our Father which art in heaven , Hallowed be thy name . Thy kingdom come . Thy will be done , as in heaven , so in earth .
3. 우리에게 날마다 일용할 양식을 주옵시고
Give us day by day our daily bread .
4. 우리가 우리에게 죄 지은 모든 사람을 용서하오니 우리 죄도 사하여 주옵시고 우리를 시험에 들게 하지 마옵소서 하라
And forgive us our sins ; for we also forgive every one that is indebted to us . And lead us not into temptation ; but deliver us from evil .
5. 또 이르시되 너희 중에 누가 벗이 있는데 밤중에 그에게 가서 말하기를 벗이여 떡 세 덩이를 내게 빌리라
And he said unto them , Which of you shall have a friend , and shall go unto him at midnight , and say unto him , Friend , lend me three loaves ;
6. 내 벗이 여행 중에 내게 왔으나 내가 먹일 것이 없노라 하면
For a friend of mine in his journey is come to me , and I have nothing to set before him ?
7. 저가 안에서 대답하여 이르되 나를 괴롭게 하지 말라 문이 이미 닫혔고 아이들이 함께 나와 침소에 누웠으니 일어나 네게 줄 수가 없노라 하겠느냐
And he from within shall answer and say , Trouble me not : the door is now shut , and my children are with me in bed ; I cannot rise and give thee .
8. 내가 너희에게 말하노니 비록 벗됨을 인하여서는 일어나 주지 아니할지라도 그 강청함을 인하여 일어나 그 소용대로 주리라
I say unto you , Though he will not rise and give him , because he is his friend , yet because of his importunity he will rise and give him as many as he needeth .
9. 내가 또 너희에게 이르노니 구하라 그러면 너희에게 주실 것이요 찾으라 그러면 찾을 것이요 문을 두드리라 그러면 너희에게 열릴 것이니
And I say unto you , Ask , and it shall be given you ; seek , and ye shall find ; knock , and it shall be opened unto you .
10. 구하는 이마다 받을 것이요 찾는 이가 찾을 것이요 두드리는 이에게 열릴 것이니라
For every one that asketh receiveth ; and he that seeketh findeth ; and to him that knocketh it shall be opened .
11. 너희 중에 아비 된 자 누가 아들이 생선을 달라 하면 생선 대신에 뱀을 주며
If a son shall ask bread of any of you that is a father , will he give him a stone ? or if he ask a fish , will he for a fish give him a serpent ?
12. 알을 달라 하면 전갈을 주겠느냐
Or if he shall ask an egg , will he offer him a scorpion ?
13. 너희가 악할지라도 좋은 것을 자식에게 줄 줄 알거든 하물며 너희 천부께서 구하는 자에게 성령을 주시지 않겠느냐 하시니라
If ye then , being evil , know how to give good gifts unto your children : how much more shall your heavenly Father give the Holy Spirit to them that ask him ?
14. 예수께서 한 벙어리 귀신을 쫓아내시니 귀신이 나가매 벙어리가 말하는지라 무리들이 기이히 여겼으나
And he was casting out a devil , and it was dumb . And it came to pass , when the devil was gone out , the dumb spake ; and the people wondered .
15. 그 중에 더러는 말하기를 저가 귀신의 왕 바알세불을 힘입어 귀신을 쫓아낸다 하고
But some of them said , He casteth out devils through Beelzebub the chief of the devils .
16. 또 더러는 예수를 시험하여 하늘로서 오는 표적을 구하니
And others , tempting him, sought of him a sign from heaven .
17. 예수께서 저희 생각을 아시고 이르시되 스스로 분쟁하는 나라마다 황폐하여지며 스스로 분쟁하는 집은 무너지느니라
But he , knowing their thoughts , said unto them , Every kingdom divided against itself is brought to desolation ; and a house divided against a house falleth .
18. 너희 말이 내가 바알세불을 힘입어 귀신을 쫓아낸다 하니 만일 사단이 스스로 분쟁하면 저의 나라가 어떻게 서겠느냐
If Satan also be divided against himself , how shall his kingdom stand ? because ye say that I cast out devils through Beelzebub .
19. 내가 바알세불을 힘입어 귀신을 쫓아내면 너희 아들들은 누구를 힘입어 쫓아내느냐 그러므로 저희가 너희 재판장이 되리라
And if I by Beelzebub cast out devils , by whom do your sons cast them out ? therefore shall they be your judges .
20. 그러나 내가 만일 하나님의 손을 힘입어 귀신을 쫓아내는 것이면 하나님의 나라가 이미 너희에게 임하였느니라
But if I with the finger of God cast out devils , no doubt the kingdom of God is come upon you .
21. 강한 자가 무장을 하고 자기 집을 지킬 때에는 그 소유가 안전하되
When a strong man armed keepeth his palace , his goods are in peace :
22. 더 강한 자가 와서 저를 이길 때에는 저의 믿던 무장을 빼앗고 저의 재물을 나누느니라
But when a stronger than he shall come upon him , and overcome him , he taketh from him all his armour wherein he trusted , and divideth his spoils .
23. 나와 함께 아니하는 자는 나를 반대하는 자요 나와 함께 모으지 아니하는 자는 헤치는 자니라
He that is not with me is against me : and he that gathereth not with me scattereth .
24. 더러운 귀신이 사람에게서 나갔을 때에 물 없는 곳으로 다니며 쉬기를 구하되 얻지 못하고 이에 가로되 내가 나온 내 집으로 돌아가리라 하고
When the unclean spirit is gone out of a man , he walketh through dry places , seeking rest ; and finding none , he saith , I will return unto my house whence I came out .
25. 와 보니 그 집이 소제되고 수리 되었거늘
And when he cometh , he findeth it swept and garnished .
26. 이에 가서 저보다 더 악한 귀신 일곱을 데리고 들어가서 거하니 그 사람의 나중 형편이 전보다 더 심하게 되느니라
Then goeth he , and taketh to him seven other spirits more wicked than himself ; and they enter in , and dwell there : and the last state of that man is worse than the first .
27. 이 말씀을 하실 때에 무리 중에서 한 여자가 음성을 높여 가로되 당신을 밴 태와 당신을 먹인 젖이 복이 있도소이다 하니
And it came to pass , as he spake these things , a certain woman of the company lifted up her voice , and said unto him , Blessed is the womb that bare thee , and the paps which thou hast sucked .
28. 예수께서 가라사대 오히려 하나님의 말씀을 듣고 지키는 자가 복이 있느니라 하시니라
But he said , Yea rather , blessed are they that hear the word of God , and keep it .
29. 무리가 모였을 때에 예수께서 말씀하시되 이 세대는 악한 세대라 표적을 구하되 요나의 표적 밖에는 보일 표적이 없나니
And when the people were gathered thick together , he began to say , This is an evil generation : they seek a sign ; and there shall no sign be given it , but the sign of Jonas the prophet .
30. 요나가 니느웨 사람들에게 표적이 됨과 같이 인자도 이 세대에 그러하리라
For as Jonas was a sign unto the Ninevites , so shall also the Son of man be to this generation .
31. 심판 때에 남방 여왕이 일어나 이 세대 사람을 정죄하리니 이는 그가 솔로몬의 지혜로운 말을 들으려고 땅 끝에서 왔음이어니와 솔로몬보다 더 큰 이가 여기 있으며
The queen of the south shall rise up in the judgment with the men of this generation , and condemn them : for she came from the utmost parts of the earth to hear the wisdom of Solomon ; and , behold , a greater than Solomon is here .
32. 심판 때에 니느웨 사람들이 일어나 이 세대 사람을 정죄하리니 이는 그들이 요나의 전도를 듣고 회개하였음이어니와 요나보다 더 큰 이가 여기 있느니라
The men of Nineve shall rise up in the judgment with this generation , and shall condemn it : for they repented at the preaching of Jonas ; and , behold , a greater than Jonas is here .
33. 누구든지 등불을 켜서 움 속에나 말 아래 두지 아니하고 등경 위에 두나니 이는 들어가는 자로 그 빛을 보게 하려 함이니라
No man , when he hath lighted a candle , putteth it in a secret place , neither under a bushel , but on a candlestick , that they which come in may see the light .
34. 네 몸의 등불은 눈이라 네 눈이 성하면 온 몸이 밝을 것이요 만일 나쁘면 네 몸도 어두우리라
The light of the body is the eye : therefore when thine eye is single , thy whole body also is full of light ; but when thine eye is evil , thy body also is full of darkness .
35. 그러므로 네 속에 있는 빛이 어둡지 아니한가 보라
Take heed therefore that the light which is in thee be not darkness .
36. 네 온 몸이 밝아 조금도 어두운 데가 없으면 등불의 광선이 너를 비출 때와 같이 온전히 밝으리라 하시니라
If thy whole body therefore be full of light , having no part dark , the whole shall be full of light , as when the bright shining of a candle doth give thee light .
37. 예수께서 말씀하실 때에 한 바리새인이 자기와 함께 점심 잡수시기를 청하므로 들어가 앉으셨더니
And as he spake , a certain Pharisee besought him to dine with him : and he went in , and sat down to meat .
38. 잡수시기 전에 손 씻지 아니하심을 이 바리새인이 보고 이상히 여기는지라
And when the Pharisee saw it, he marvelled that he had not first washed before dinner .
39. 주께서 이르시되 너희 바리새인은 지금 잔과 대접의 겉은 깨끗이 하나 너희 속인즉 탐욕과 악독이 가득하도다
And the Lord said unto him , Now do ye Pharisees make clean the outside of the cup and the platter ; but your inward part is full of ravening and wickedness .
40. 어리석은 자들아 밖을 만드신 이가 속도 만들지 아니하셨느냐
Ye fools , did not he that made that which is without make that which is within also ?
41. 오직 그 안에 있는 것으로 구제하라 그리하면 모든 것이 너희에게 깨끗하리라
But rather give alms of such things as ye have ; and , behold , all things are clean unto you .
42. 화 있을진저 너희 바리새인이여 너희가 박하와 운향과 모든 채소의 십일조를 드리되 공의와 하나님께 대한 사랑은 버리는도다 그러나 이것도 행하고 저것도 버리지 아니하여야 할지니라
But woe unto you , Pharisees ! for ye tithe mint and rue and all manner of herbs , and pass over judgment and the love of God : these ought ye to have done , and not to leave the other undone .
43. 화 있을진저 너희 바리새인이여 너희가 회당의 높은 자리와 시장에서 문안 받는 것을 기뻐하는도다
Woe unto you , Pharisees ! for ye love the uppermost seats in the synagogues , and greetings in the markets .
44. 화 있을진저 너희여 너희는 평토장한 무덤 같아서 그 위를 밟는 사람이 알지 못하느니라
Woe unto you , scribes and Pharisees , hypocrites ! for ye are as graves which appear not , and the men that walk over them are not aware of them.
45. 한 율법사가 예수께 대답하여 가로되 선생님 이렇게 말씀하시니 우리까지 모욕하심이니이다
Then answered one of the lawyers , and said unto him , Master , thus saying thou reproachest us also .
46. 가라사대 화 있을진저 또 너희 율법사여 지기 어려운 짐을 사람에게 지우고 너희는 한 손가락도 이 짐에 대지 않는도다
And he said , Woe unto you also , ye lawyers ! for ye lade men with burdens grievous to be borne , and ye yourselves touch not the burdens with one of your fingers .
47. 화 있을진저 너희는 선지자들의 무덤을 쌓는도다 저희를 죽인 자도 너희 조상들이로다
Woe unto you ! for ye build the sepulchres of the prophets , and your fathers killed them .
48. 이와 같이 저희는 죽이고 너희는 쌓으니 너희가 너희 조상의 행한 일에 증인이 되어 옳게 여기는도다
Truly ye bear witness that ye allow the deeds of your fathers : for they indeed killed them , and ye build their sepulchres .
49. 이러므로 하나님의 지혜가 일렀으되 내가 선지자와 사도들을 저희에게 보내리니 그 중에 더러는 죽이며 또 핍박하리라 하였으니
Therefore also said the wisdom of God , I will send them prophets and apostles , and some of them they shall slay and persecute :
50. 창세 이후로 흘린 모든 선지자의 피를 이 세대가 담당하되
That the blood of all the prophets , which was shed from the foundation of the world , may be required of this generation ;
51. 곧 아벨의 피로부터 제단과 성전 사이에서 죽임을 당한 사가랴의 피까지 하리라 내가 너희에게 이르노니 과연 이 세대가 담당하리라
From the blood of Abel unto the blood of Zacharias , which perished between the altar and the temple : verily I say unto you , It shall be required of this generation .
52. 화 있을진저 너희 율법사여 너희가 지식의 열쇠를 가져 가고 너희도 들어가지 않고 또 들어가고자 하는 자도 막았느니라 하시니라
Woe unto you , lawyers ! for ye have taken away the key of knowledge : ye entered not in yourselves , and them that were entering in ye hindered .

53. 거기서 나오실 때에 서기관과 바리새인들이 맹렬히 달라붙어 여러가지 일로 힐문하고
And as he said these things unto them , the scribes and the Pharisees began to urge him vehemently , and to provoke him to speak of many things :
54. 그 입에서 나오는 것을 잡고자 하여 목을 지키더라
Laying wait for him , and seeking to catch something out of his mouth , that they might accuse him .
■ 주석 보기
【눅11:1 JFB】Lu 11:1-13. The Disciples Taught to Pray.
1. one, &c.—struck with either the matter or the manner of our Lord's prayers.
as John, &c.—From this reference to John, it is possible that disciple had not heard the Sermon on the Mount. Nothing of John's inner teaching (to his own disciples) has been preserved to us, but we may be sure he never taught his disciples to say, "Our Father."
【눅11:1 CWC】[DOCTRINE OF PRAYER]
We name this lesson after its chief topic, for as the Scofield Bible says, we have here "the central New Testament passage on prayer." The disciples' request (v. 1) is answered first by a model prayer (2-4), then by a story or parable about prayer (vv. 5-10), and finally by setting before them the chief object of prayer (vv. 11-13). The "model" contains fundamental principles of prayer, (a) the right relationship, that of a son to a father; (b) the right attitude, worship, "Hallowed be Thy Name, Thy Kingdom come. Thy will be done"; (c) the right spirit, love, trust, holiness (vv. 3-4). "Used as a form, the Lord's prayer as it is called, is, dispensationally, upon legal ground, rather than that of grace. It is not in the name of Christ for example, and makes human forgiveness the condition of Divine forgiveness" -- Scofield. Christians have always used it however, and will continue to use it, but they must think into it the conditions of their standing in Christ. The parable following teaches importunity and intercession for others, and shows in its application that the reason for prayer from the Divine side is God's desire for the fellowship of His creatures. That is why He waits to give till we ask and seek, or to open unto us until we knock. The chief object in prayer is the Holy Spirit. Here it should be remembered, we are on Old Testament ground, and "to go back to this promise is to forget Pentecost, and to ignore the truth that now every believer has the Holy Spirit dwelling in Him (롬8:9-15; 고전6:19; Galations 4:6; 1 요2:20-27)." It is right for us to seek to 'be filled with the Spirit" (엡5:18) but not to seek the Spirit Himself, Who is already ours if we are Christ's. The subsequent events are (1) the false charge against Jesus and His reply (vv. 14-28); (2) the challenge for a sign (vv. 29-32); (3) the parable of the lighted candle (vv. 33-36), and (4) the denunciation of the Pharisees (vv. 37-54). The first three were found in Matthew, but the last, while suggesting Matthew 23: 13-35, is the record of a different occasion, verses 37-41 make this clear, but in reading them we must not misinterpret verse 38 to mean that our Lord was physically unclean, but only ceremonially so (cf. 막7:3). His reply to His host is difficult to understand at verse 41, but the Revised Version throws light upon it. "Lawyers" (v. 45) is really the same as "Scribes," and so throughout the Gospels. We have seen that the scribes made copies of the Scriptures, and classified and taught the precepts of the oral law as well. Verse 51 is very solemn. For Zechariah's death see 대하24:21.
【눅11:1 MHCC】“Lord, teach us to pray,” is a good prayer, and a very needful one, for Jesus Christ only can teach us, by his word and Spirit, how to pray. Lord, teach me what it is to pray; Lord, stir up and quicken me to the duty; Lord, direct me what to pray for; teach me what I should say. Christ taught them a prayer, much the same that he had given before in his sermon upon the mount. There are some differences in the words of the Lord's prayer in Matthew and in Luke, but they are of no moment. Let us in our requests, both for others and for ourselves, come to our heavenly Father, confiding in his power and goodness.
【눅11:2 JFB】2-4. (See on 마6:9-13).
【눅11:3 JFB】3. day by day, &c.—an extension of the petition in Matthew for "this day's" supply, to every successive day's necessities. The closing doxology, wanting here, is wanting also in all the best and most ancient copies of Matthew's Gospel. Perhaps our Lord purposely left that part open: and as the grand Jewish doxologies were ever resounding, and passed immediately and naturally, in all their hallowed familiarity into the Christian Church, probably this prayer was never used in the Christian assemblies but in its present form, as we find it in Matthew, while in Luke it has been allowed to stand as originally uttered.
【눅11:5 JFB】5-8. at midnight … for a friend is come—The heat in warm countries makes evening preferable to-day for travelling; but "midnight" is everywhere a most unseasonable hour of call, and for that very reason it is here selected.
【눅11:5 MHCC】Christ encourages fervency and constancy in prayer. We must come for what we need, as a man does to his neighbour or friend, who is kind to him. We must come for bread; for that which is needful. If God does not answer our prayers speedily, yet he will in due time, if we continue to pray. Observe what to pray for; we must ask for the Holy Spirit, not only as necessary in order to our praying well, but as all spiritual blessings are included in that one. For by the influences of the Holy Spirit we are brought to know God and ourselves, to repent, believe in, and love Christ, and so are made comfortable in this world, and meet for happiness in the next. All these blessings our heavenly Father is more ready to bestow on every one that asks for them, than an indulgent parent is to give food to a hungry child. And this is the advantage of the prayer of faith, that it quiets and establishes the heart in God.
【눅11:7 JFB】7. Trouble me not—the trouble making him insensible both to the urgency of the case and the claims of friendship.
I cannot—without exertion which he would not make.
【눅11:8 JFB】8. importunity—The word is a strong one—"shamelessness"; persisting in the face of all that seemed reasonable, and refusing to take a denial.
as many, &c.—His reluctance once overcome, all the claims of friendship and necessity are felt to the full. The sense is obvious: If the churlish and self-indulgent—deaf both to friendship and necessity—can after a positive refusal, be won over, by sheer persistency, to do all that is needed, how much more may the same determined perseverance in prayer be expected to prevail with Him whose very nature is "rich unto all that call upon Him" (롬10:12).
【눅11:9 JFB】9-13. (See on 마7:7-11.)
【눅11:13 JFB】13. the Holy Spirit—in Matthew (마7:11), "good gifts"; the former, the Gift of gifts descending on the Church through Christ, and comprehending the latter.
【눅11:14 JFB】Lu 11:14-36. Blind and Dumb Demoniac Healed—Charge of Being in League with Hell, and Reply—Demand of a Sign, and Reply.
(See on 마12:22-45.)
14. dumb—blind also (마12:22).
【눅11:14 MHCC】Christ's thus casting out the devils, was really the destroying of their power. The heart of every unconverted sinner is the devil's palace, where he dwells, and where he rules. There is a kind of peace in the heart of an unconverted soul, while the devil, as a strong man armed, keeps it. The sinner is secure, has no doubt concerning the goodness of his state, nor any dread of the judgment to come. But observe the wonderful change made in conversion. The conversion of a soul to God, is Christ's victory over the devil and his power in that soul, restoring the soul to its liberty, and recovering his own interest in it and power over it. All the endowments of mind of body are now employed for Christ. Here is the condition of a hypocrite. The house is swept from common sins, by a forced confession, as Pharaoh's; by a feigned contrition, as Ahab's; or by a partial reformation, as Herod's. The house is swept, but it is not washed; the heart is not made holy. Sweeping takes off only the loose dirt, while the sin that besets the sinner, the beloved sin, is untouched. The house is garnished with common gifts and graces. It is not furnished with any true grace; it is all paint and varnish, not real nor lasting. It was never given up to Christ, nor dwelt in by the Spirit. Let us take heed of resting in that which a man may have, and yet come short of heaven. The wicked spirits enter in without any difficulty; they are welcomed, and they dwell there; there they work, there they rule. From such an awful state let all earnestly pray to be delivered.
【눅11:20 JFB】20. the finger of God—"the Spirit of God" (마12:28); the former figuratively denoting the power of God, the latter the living Personal Agent in every exercise of it.
【눅11:21 JFB】21, 22. strong man—meaning Satan.
armed—pointing to all the subtle and varied methods by which he wields his dark power over men.
keepeth—"guardeth."
his palace—man whether viewed more largely or in individual souls—how significant of what men are to Satan!
in peace—undisturbed, secure in his possession.
【눅11:22 JFB】22. a stronger than he—Christ: Glorious title, in relation to Satan!
come upon him and overcome him—sublimely expressing the Redeemer's approach, as the Seed of the woman, to bruise the Serpent's head.
taketh from him all his armour—"his panoply," "his complete armor." Vain would be the victory, were not the means of regaining his lost power wrested from him. It is this that completes the triumph and ensures the final overthrow of his kingdom. The parable that immediately follows (Lu 11:24-26) is just the reverse of this. (See on 마12:43-45.) In the one case, Satan is dislodged by Christ, and so finds, in all future assaults, the house preoccupied; in the other, he merely goes out and comes in again, finding the house "EMPTY" (마12:44) of any rival, and all ready to welcome him back. This explains the important saying that comes in between the two parables (Lu 11:23). Neutrality in religion there is none. The absence of positive attachment to Christ involves hostility to Him.
【눅11:23 JFB】23. gathereth … scattereth—referring probably to gleaners. The meaning seems to be, Whatever in religion is disconnected from Christ comes to nothing.
【눅11:27 JFB】27, 28. as he spake these things, a … woman of the company—of the multitude, the crowd. A charming little incident and profoundly instructive. With true womanly feeling, she envies the mother of such a wonderful Teacher. Well, and higher and better than she had said as much before her (Lu 1:28, 42); and our Lord is far from condemning it. He only holds up—as "blessed rather"—the hearers and keepers of God's word; in other words, the humblest real saint of God. (See on 마12:49, 50.) How utterly alien is this sentiment from the teaching of the Church of Rome, which would excommunicate any one of its members who dared to talk in the spirit of this glorious saying! (Also see on 마12:43.)
【눅11:27 MHCC】While the scribes and Pharisees despised and blasphemed the discourses of our Lord Jesus, this good woman admired them, and the wisdom and power with which he spake. Christ led the woman to a higher consideration. Though it is a great privilege to hear the word of God, yet those only are truly blessed, that is, blessed of the Lord, that hear it, keep it in memory, and keep to it as their way and rule.
【눅11:29 JFB】29-32. (See on 마12:39-42.)
【눅11:29 MHCC】Christ promised that there should be one sign more given, even the sign of Jonah the prophet; which in Matthew is explained, as meaning the resurrection of Christ; and he warned them to improve this sign. But though Christ himself were the constant preacher in any congregation, and worked miracles daily among them, yet unless his grace humbled their hearts, they would not profit by his word. Let us not desire more evidence and fuller teaching than the Lord is pleased to afford us. We should pray without ceasing that our hearts and understandings may be opened, that we may profit by the light we enjoy. And especially take heed that the light which is in us be not darkness; for if our leading principles be wrong, our judgment and practice must become more so.
【눅11:33 JFB】33-36. (See on 마5:14-16; 마6:22, 23.) But Lu 11:36 here is peculiarly vivid, expressing what pure, beautiful, broad perceptions the clarity of the inward eye imparts.
【눅11:37 JFB】Lu 11:37-54. Denunciation of the Pharisees.
【눅11:37 MHCC】We should all look to our hearts, that they may be cleansed and new-created; and while we attend to the great things of the law and of the gospel, we must not neglect the smallest matter God has appointed. When any wait to catch something out of our mouths, that they may insnare us, O Lord, give us thy prudence and thy patience, and disappoint their evil purposes. Furnish us with such meekness and patience that we may glory in reproaches, for Christ's sake, and that thy Holy Spirit may rest upon us.
【눅11:38 JFB】38. marvelled, &c.—(See 막7:2-4).
【눅11:39 JFB】39-41. cup and platter—remarkable example of our Lord's way of drawing the most striking illustrations of great truths from the most familiar objects and incidents of life.
ravening—rapacity.
【눅11:40 JFB】40. that which is without, &c.—that is, He to whom belongs the outer life, and right to demand its subjection to Himself—is the inner man less His?
【눅11:41 JFB】41. give alms … and … all … clean—a principle of immense value. As the greed of these hypocrites was one of the most prominent features of their character (Lu 16:14; 마23:14), our Lord bids them exemplify the opposite character, and then their outside, ruled by this, would be beautiful in the eye of God, and their meals would be eaten with clean hands, though never so fouled with the business of this worky world. (See 전9:7).
【눅11:42 JFB】42. mint … rue, &c.—rounding on 레27:30, which they interpreted rigidly. Our Lord purposely names the most trifling products of the earth, as examples of what they punctiliously exacted the tenth of.
judgment and the love of God—in 마23:25, "judgment, mercy, and faith." The reference is to 미6:6-8, whose third element of all acceptable religion, "walking humbly with God," comprehends both "love" and "faith." (See on 막12:29; 막12:32, 33). The same tendency to merge greater duties in less besets us still, but it is the characteristic of hypocrites.
these ought ye, &c.—There is no need for one set of duties to jostle out another; but of the greater, our Lord says, "Ye ought to have done" them; of the lesser, only "ye ought not to leave them undone."
【눅11:43 JFB】43. uppermost seats—(See on Lu 14:7-11).
greetings—(See on 마23:7-10).
【눅11:44 JFB】44. appear not, &c.—As one might unconsciously walk over a grave concealed from view, and thus contract ceremonial defilement, so the plausible exterior of the Pharisees kept people from perceiving the pollution they contracted from coming in contact with such corrupt characters. (See 시5:9; 롬3:13; a different illustration from 마23:27).
【눅11:46 JFB】46. burdens grievous, &c.—referring not so much to the irksomeness of the legal rites (though they were irksome, 행15:10), as to the heartless rigor with which they were enforced, and by men of shameless inconsistency.
【눅11:47 JFB】47, 48. ye build, &c.—Out of pretended respect and honor, they repaired and beautified the sepulchres of the prophets, and with whining hypocrisy said, "If we had been in the days of our fathers, we should not have been partakers with them in the blood of the prophets," while all the time they "were witnesses to themselves that they were the children of them that killed the prophets" (마23:29, 30); convicting themselves daily of as exact a resemblance in spirit and character to the very classes over whose deeds they pretended to mourn, as child to parent.
【눅11:49 JFB】49-51. said the wisdom, &c.—a remarkable variation of the words in 마23:34, "Behold ISEND." As there seems plainly an allusion to ancient warnings of what God would do with so incorrigible a people, so here Christ, stepping majestically into the place of God, so to speak, says, "Now I am going to carry all that out." Could this be other than the Lord of Israel in the flesh?
【눅11:50 JFB】50. all … required of this generation—As it was only in the last generation of them that "the iniquity of the Amorites was full" (창15:16), and then the abominations of ages were at once completely and awfully avenged, so the iniquity of Israel was allowed to accumulate from age to age till in that generation it came to the full, and the whole collected vengeance of Heaven broke at once over its devoted head. In the first French Revolution the same awful principle was exemplified, and Christendom has not done with it yet.
prophets—in the New Testament sense (마23:34; see 고전12:28).
【눅11:51 JFB】51. blood of Zacharias—Probably the allusion is not to any recent murder, but to 대하24:20-22, as the last recorded and most suitable case for illustration. And as Zacharias' last words were, "The Lord require it," so they are warned that "of that generation it should be required."
【눅11:52 JFB】52. key of knowledge—not the key to open knowledge, but knowledge, the only key to open heaven. In 마23:13, they are accused of shutting heaven; here of taking away the key, which was worse. A right knowledge of God's Word is eternal life (요17:3); but this they took away from the people, substituting for it their wretched traditions.
【눅11:53 JFB】53, 54. Exceedingly vivid and affecting. They were stung to the quick—and can we wonder?—yet had not materials for the charge they were preparing against Him.
provoke him, &c.—"to harass Him with questions."
※ 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.