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■ 누가복음 13장
1. 그 때 마침 두어 사람이 와서 빌라도가 어떤 갈릴리 사람들의 피를 저희의 제물에 섞은 일로 예수께 고하니
There were present at that season some that told him of the Galilæans , whose blood Pilate had mingled with their sacrifices .
2. 대답하여 가라사대 너희는 이 갈릴리 사람들이 이같이 해 받음으로써 모든 갈릴리 사람보다 죄가 더 있는 줄 아느냐
And Jesus answering said unto them , Suppose ye that these Galilæans were sinners above all the Galilæans , because they suffered such things ?
3. 너희에게 이르노니 아니라 너희도 만일 회개치 아니하면 다 이와 같이 망하리라
I tell you , Nay : but , except ye repent , ye shall all likewise perish .
4. 또 실로암에서 망대가 무너져 치어 죽은 열여덟 사람이 예루살렘에 거한 모든 사람보다 죄가 더 있는 줄 아느냐
Or those eighteen , upon whom the tower in Siloam fell , and slew them , think ye that they were sinners above all men that dwelt in Jerusalem ?
5. 너희에게 이르노니 아니라 너희도 만일 회개치 아니하면 다 이와 같이 망하리라
I tell you , Nay : but , except ye repent , ye shall all likewise perish .
6. 이에 비유로 말씀하시되 한 사람이 포도원에 무화과나무를 심은 것이 있더니 와서 그 열매를 구하였으나 얻지 못한지라
He spake also this parable ; A certain man had a fig tree planted in his vineyard ; and he came and sought fruit thereon , and found none .
7. 과원지기에게 이르되 내가 삼 년을 와서 이 무화과나무에 실과를 구하되 얻지 못하니 찍어 버리라 어찌 땅만 버리느냐
Then said he unto the dresser of his vineyard , Behold , these three years I come seeking fruit on this fig tree , and find none : cut it down ; why cumbereth it the ground ?
8. 대답하여 가로되 주인이여 금년에도 그대로 두소서 내가 두루 파고 거름을 주리니
And he answering said unto him , Lord , let it alone this year also , till I shall dig about it , and dung it:
9. 이 후에 만일 실과가 열면 이어니와 그렇지 않으면 찍어 버리소서 하였다 하시니라
And if it bear fruit , well: and if not , then after that thou shalt cut it down .
10. 안식일에 한 회당에서 가르치실 때에
And he was teaching in one of the synagogues on the sabbath .
11. 십팔 년 동안을 귀신들려 앓으며 꼬부라져 조금도 펴지 못하는 한 여자가 있더라
And , behold , there was a woman which had a spirit of infirmity eighteen years , and was bowed together , and could in no wise lift up herself.
12. 예수께서 보시고 불러 이르시되 여자여 네가 네 병에서 놓였다 하시고
And when Jesus saw her , he called her to him, and said unto her , Woman , thou art loosed from thine infirmity .
13. 안수하시매 여자가 곧 펴고 하나님께 영광을 돌리는지라
And he laid his hands on her : and immediately she was made straight , and glorified God .
14. 회당장이 예수께서 안식일에 병 고치시는 것을 분내어 무리에게 이르되 일할 날이 엿새가 있으니 그 동안에 와서 고침을 받을 것이요 안식일에는 말 것이니라 하거늘
And the ruler of the synagogue answered with indignation , because that Jesus had healed on the sabbath day , and said unto the people , There are six days in which men ought to work : in them therefore come and be healed , and not on the sabbath day .
15. 주께서 대답하여 가라사대 외식하는 자들아 너희가 각각 안식일에 자기의 소나 나귀나 마구에서 풀어내어 이끌고 가서 물을 먹이지 아니하느냐
The Lord then answered him , and said , Thou hypocrite , doth not each one of you on the sabbath loose his ox or his ass from the stall , and lead him away to watering ?
16. 그러면 십팔 년 동안 사단에게 매인 바 된 이 아브라함의 딸을 안식일에 이 매임에서 푸는 것이 합당치 아니하냐
And ought not this woman , being a daughter of Abraham , whom Satan hath bound , lo , these eighteen years , be loosed from this bond on the sabbath day ?
17. 예수께서 이 말씀을 하시매 모든 반대하는 자들은 부끄러워하고 온 무리는 그 하시는 모든 영광스러운 일을 기뻐하니라
And when he had said these things , all his adversaries were ashamed : and all the people rejoiced for all the glorious things that were done by him .
18. 그러므로 가라사대 하나님의 나라가 무엇과 같을꼬 내가 무엇으로 비할꼬
Then said he , Unto what is the kingdom of God like ? and whereunto shall I resemble it ?
19. 마치 사람이 자기 채전에 갖다 심은 겨자씨 한 알 같으니 자라 나무가 되어 공중의 새들이 그 가지에 깃들였느니라
It is like a grain of mustard seed , which a man took , and cast into his garden ; and it grew , and waxed a great tree ; and the fowls of the air lodged in the branches of it .
20. 또 가라사대 내가 하나님의 나라를 무엇으로 비할꼬
And again he said , Whereunto shall I liken the kingdom of God ?
21. 마치 여자가 가루 서 말 속에 갖다 넣어 전부 부풀게 한 누룩과 같으니라 하셨더라
It is like leaven , which a woman took and hid in three measures of meal , till the whole was leavened .
22. 예수께서 각 성 각 촌으로 다니사 가르치시며 예루살렘으로 여행하시더니
And he went through the cities and villages , teaching , and journeying toward Jerusalem .
23. 혹이 여짜오되 주여 구원을 얻는 자가 적으니이까 저희에게 이르시되
Then said one unto him , Lord , are there few that be saved ? And he said unto them ,
24. 좁은 문으로 들어가기를 힘쓰라 내가 너희에게 이르노니 들어가기를 구하여도 못하는 자가 많으리라
Strive to enter in at the strait gate : for many , I say unto you , will seek to enter in , and shall not be able .
25. 집 주인이 일어나 문을 한 번 닫은 후에 너희가 밖에 서서 문을 두드리며 주여 열어 주소서 하면 저가 대답하여 가로되 나는 너희가 어디로서 온 자인지 알지 못하노라 하리니
When once the master of the house is risen up , and hath shut to the door , and ye begin to stand without , and to knock at the door , saying , Lord , Lord , open unto us ; and he shall answer and say unto you , I know you not whence ye are :
26. 그 때에 너희가 말하되 우리는 주 앞에서 먹고 마셨으며 주는 또한 우리 길거리에서 가르치셨나이다 하나
Then shall ye begin to say , We have eaten and drunk in thy presence , and thou hast taught in our streets .
27. 저가 너희에게 일러 가로되 나는 너희가 어디로서 왔는지 알지 못하노라 행악하는 모든 자들아 나를 떠나가라 하리라
But he shall say , I tell you , I know you not whence ye are ; depart from me , all ye workers of iniquity .
28. 너희가 아브라함과 이삭과 야곱과 모든 선지자는 하나님 나라에 있고 오직 너희는 밖에 쫓겨난 것을 볼 때에 거기서 슬피 울며 이를 갊이 있으리라
There shall be weeping and gnashing of teeth , when ye shall see Abraham , and Isaac , and Jacob , and all the prophets , in the kingdom of God , and you yourselves thrust out .
29. 사람들이 동서남북으로부터 와서 하나님의 나라 잔치에 참여하리니
And they shall come from the east , and from the west , and from the north , and from the south , and shall sit down in the kingdom of God .
30. 보라 나중 된 자로서 먼저 될 자도 있고 먼저 된 자로서 나중 될 자도 있느니라 하시더라
And , behold , there are last which shall be first , and there are first which shall be last .
31. 곧 그 때에 어떤 바리새인들이 나아와서 이르되 나가서 여기를 떠나소서 헤롯이 당신을 죽이고자 하나이다
The same day there came certain of the Pharisees , saying unto him , Get thee out , and depart hence : for Herod will kill thee .
32. 가라사대 가서 저 여우에게 이르되 오늘과 내일 내가 귀신을 쫓아내며 병을 낫게 하다가 제삼일에는 완전하여지리라 하라
And he said unto them , Go ye , and tell that fox , Behold , I cast out devils , and I do cures to day and to morrow , and the third day I shall be perfected .
33. 그러나 오늘과 내일과 모레는 내가 갈 길을 가야 하리니 선지자가 예루살렘 밖에서는 죽는 법이 없느니라
Nevertheless I must walk to day , and to morrow , and the day following : for it cannot be that a prophet perish out of Jerusalem .
34. 예루살렘아 예루살렘아 선지자들을 죽이고 네게 파송된 자들을 돌로 치는 자여 암탉이 제 새끼를 날개 아래 모음 같이 내가 너희의 자녀를 모으려 한 일이 몇 번이냐 그러나 너희가 원치 아니하였도다
O Jerusalem , Jerusalem , which killest the prophets , and stonest them that are sent unto thee ; how often would I have gathered thy children together , as a hen doth gather her brood under her wings , and ye would not !
35. 보라 너희 집이 황폐하여 버린바 되니라 내가 너희에게 이르노니 너희가 주의 이름으로 오시는 이를 찬송하리로다 할 때까지는 나를 보지 못하리라 하시니라
Behold , your house is left unto you desolate : and verily I say unto you , Ye shall not see me , until the time come when ye shall say , Blessed is he that cometh in the name of the Lord .
■ 주석 보기
【눅13:1 JFB】Lu 13:1-9. The Lesson, "REPENT OR Perish," Suggested by Two Recent Incidents, and Illustrated by the Parable of the Barren Fig Tree.
1-3. Galileans—possibly the followers of Judas of Galilee, who, some twenty years before this, taught that Jews should not pay tribute to the Romans, and of whom we learn, from 행5:37, that he drew after him a multitude of followers, who on his being slain were all dispersed. About this time that party would be at its height, and if Pilate caused this detachment of them to be waylaid and put to death as they were offering their sacrifices at one of the festivals, that would be "mingling their blood with their sacrifices" [Grotius, Webster and Wilkinson, but doubted by De Wette, Meyer, Alford, &c.]. News of this being brought to our Lord, to draw out His views of such, and whether it was not a judgment of Heaven, He simply points them to the practical view of the matter: "These men are not signal examples of divine vengeance, as ye suppose; but every impenitent sinner—ye yourselves, except ye repent—shall be like monuments of the judgment of Heaven, and in a more awful sense." The reference here to the impending destruction of Jerusalem is far from exhausting our Lord's weighty words; they manifestly point to a "perdition" of a more awful kind—future, personal, remediless.
【눅13:1 CWC】[JUDGMENT AND PENALTY]
There is such a close connection between the opening of this chapter and the close of the preceding, that it were better not to have separated them. Jesus had been speaking of judgment and penalty, and now came those to Him who put a case or two which seem to illustrate what he said (vv. 1-15). But they are mistaken, as He teaches them. "Those events had a voice for the living, and concerned not only the dead."
The parable of the barren fig-tree is intended to impress this still further (vv. 6-9). The Jewish nation was the fig-tree, and for the three years of Christ's ministry there had been no fruit from it. A little longer delay would be granted, and then it would be cut down, but not rooted up, observe. This agrees with all the prophets, that a goodly remnant will in the future spring up and bear fruit.
All that follows down to and including verse 21, is related to this same teaching. For example, the spirit of the ruler of the synagogue (vv. 10-17), showed the unlikelihood of any change in the nation ; while the parables of the mustard-seed and the leaven foreshadowed what we were taught in Matthew 13 from another point of view, in other words, the Jews were to lose their place as God's witnessing people on the earth for the time being, and His Kingdom would come to embrace the Gentiles. Both of these parables treat of Christian profession, the first (vv. 18-19) showing its spread from a small beginning, and the second (vv. 20-21) "its permeation by a generally accepted creed, as leaven permeated the dough." There is no thought in either of the parables however, that the Gospel would spread over the whole earth in this age, nor have we found this taught anywhere in the New Testament.
The remainder of the chapter consists of Christ's teachings on His way toward Jerusalem {22), and they too, bear on the general subject of judgment and penalty. The question in verse 22 is answered only indirectly. Each one is to make sure of his own salvation. It is no ideal picture that is set before us in the verses following (vv. 25-30), for it is the Judge of that solemn day Himself Who speaks. The Pharisees, troubled at His words, but hypocritically professing interest in His safety, warn Him in verse 31, but they might spare themselves their pains, for He was walking deliberately towards death, which, for Him, could take place only in Jerusalem.
【눅13:1 MHCC】Mention was made to Christ of the death of some Galileans. This tragical story is briefly related here, and is not met with in any historians. In Christ's reply he spoke of another event, which, like it, gave an instance of people taken away by sudden death. Towers, that are built for safety, often prove to be men's destruction. He cautioned his hearers not to blame great sufferers, as if they were therefore to be accounted great sinners. As no place or employment can secure from the stroke of death, we should consider the sudden removals of others as warnings to ourselves. On these accounts Christ founded a call to repentance. The same Jesus that bids us repent, for the kingdom of heaven is at hand, bids us repent, for otherwise we shall perish.
【눅13:4 JFB】4, 5. tower in Siloam—probably one of the towers of the city wall, near the pool of Siloam. Of its fall nothing is known.
【눅13:6 JFB】6-9. fig tree—Israel, as the visible witness of God in the world, but generally all within the pale of the visible Church of God; a familiar figure (compare 사5:1-7; 요15:1-8, &c.).
vineyard—a spot selected for its fertility, separated from the surrounding fields, and cultivated with special care, with a view solely to fruit.
came and sought fruit—a heart turned to God; the fruits of righteousness; compare 마21:33, 34, and 사5:2, "He looked that it should bring forth fruit"; He has a right to it, and will require it.
【눅13:6 MHCC】This parable of the barren fig-tree is intended to enforce the warning given just before: the barren tree, except it brings forth fruit, will be cut down. This parable in the first place refers to the nation and people of the Jews. Yet it is, without doubt, for awakening all that enjoy the means of grace, and the privileges of the visible church. When God has borne long, we may hope that he will bear with us yet a little longer, but we cannot expect that he will bear always.
【눅13:7 JFB】7. three years—a long enough trial for a fig tree, and so denoting probably just a sufficient period of culture for spiritual fruit. The supposed allusion to the duration of our Lord's ministry is precarious.
cut it down—indignant language.
cumbereth—not only doing no good, but wasting ground.
【눅13:8 JFB】8. he answering, &c.—Christ, as Intercessor, loath to see it cut down so long as there was any hope (see Lu 13:34).
dig, &c.—loosen the earth about it and enrich it with manure; pointing to changes of method in the divine treatment of the impenitent, in order to freshen spiritual culture.
【눅13:9 JFB】9. if … fruit, well—Genuine repentance, however late, avails to save (Lu 23:42, 43).
after that, &c.—The final perdition of such as, after the utmost limits of reasonable forbearance, are found fruitless, will be pre-eminently and confessedly just (잠1:24-31; 겔24:13).
【눅13:10 JFB】Lu 13:10-17. Woman of Eighteen Year's Infirmity Healed on the Sabbath.
【눅13:10 MHCC】Our Lord Jesus attended upon public worship on the sabbaths. Even bodily infirmities, unless very grievous, should not keep us from public worship on sabbath days. This woman came to Christ to be taught, and to get good to her soul, and then he relieved her bodily infirmity. This cure represents the work of Christ's grace upon the soul. And when crooked souls are made straight, they will show it by glorifying God. Christ knew that this ruler had a real enmity to him and to his gospel, and that he did but cloak it with a pretended zeal for the sabbath day; he really would not have them be healed any day; but if Jesus speaks the word, and puts forth his healing power, sinners are set free. This deliverance is often wrought on the Lord's day; and whatever labour tends to put men in the way of receiving the blessing, agrees with the design of that day.
【눅13:11 JFB】11. spirit of infirmity—Compare Lu 13:17, "whom Satan hath bound." From this it is probable, though not certain, that her protracted infirmity was the effect of some milder form of possession; yet she was "a daughter of Abraham," in the same gracious sense, no doubt, as Zaccheus, after his conversion, was "a son of Abraham" (Lu 19:9).
【눅13:12 JFB】12, 13. said … Woman … and laid—both at once.
【눅13:14 JFB】14. with indignation—not so much at the sabbath violation as at the glorification of Christ. (Compare 마21:15) [Trench].
said to the people—"Not daring directly to find fault with the Lord, he seeks circuitously to reach Him through the people, who were more under his influence, and whom he feared less" [Trench].
【눅13:15 JFB】15. the Lord—(See on Lu 10:1).
hypocrite!—How "the faithful and true Witness" tears off the masks which men wear!
his ox, &c.—(See on 마12:9-13; and Lu 6:9).
【눅13:16 JFB】16. ought not, &c.—How gloriously the Lord vindicates the superior claims of this woman, in consideration of the sadness and long duration of her suffering, and of her dignity notwithstanding, as an heir of the promise!
【눅13:18 JFB】Lu 13:18-30. Miscellaneous Teachings.
18-21. mustard seed … leaven—(See on 막4:30-32). The parable of "the Leaven" sets forth, perhaps, rather the inward growth of the kingdom, while "the Mustard Seed" seems to point chiefly to the outward. It being a woman's work to knead, it seems a refinement to say that "the woman" here represents the Church, as the instrument of depositing the leaven. Nor does it yield much satisfaction to understand the "three measures of meal" of that threefold division of our nature into "spirit, soul, and body," (alluded to in 살전5:23) or of the threefold partition of the world among the three sons of Noah (창10:32), as some do. It yields more real satisfaction to see in this brief parable just the all-penetrating and assimilating quality of the Gospel, by virtue of which it will yet mould all institutions and tribes of men, and exhibit over the whole earth one "Kingdom of our Lord and of His Christ." (See on 계11:15).
【눅13:18 MHCC】Here is the progress of the gospel foretold in two parables, as in Mt 13. The kingdom of the Messiah is the kingdom of God. May grace grow in our hearts; may our faith and love grow exceedingly, so as to give undoubted evidence of their reality. May the example of God's saints be blessed to those among whom they live; and may his grace flow from heart to heart, until the little one becomes a thousand.
【눅13:23 JFB】23. Lord, &c.—one of those curious questions by talking of which some flatter themselves they are religious.
said unto them—the multitude; taking no notice of the man or his question, save as furnishing the occasion of a solemn warning not to trifle with so momentous a matter as "salvation."
【눅13:23 MHCC】Our Saviour came to guide men's consciences, not to gratify their curiosity. Ask not, How many shall be saved? But, Shall I be one of them? Not, What shall become of such and such? But, What shall I do, and what will become of me? Strive to enter in at the strait gate. This is directed to each of us; it is, Strive ye. All that will be saved, must enter in at the strait gate, must undergo a change of the whole man. Those that would enter in, must strive to enter. Here are awakening considerations, to enforce this exhortation. Oh that we may be all awakened by them! They answer the question, Are there few that shall be saved? But let none despond either as to themselves or others, for there are last who shall be first, and first who shall be last. If we reach heaven, we shall meet many there whom we little thought to meet, and miss many whom we expected to find.
【눅13:24 JFB】24. Strive—The word signifies to "contend" as for the mastery, to "struggle," expressive of the difficulty of being saved, as if one would have to force his way in.
strait gate—another figure of the same. (See on 마7:13, 14).
for many … will seek—"desire," that is, with a mere wish or slothful endeavor.
and shall not be able—because it must be made a life-and-death struggle.
【눅13:25 JFB】25. master of the house is risen up and hath shut to the door—awfully sublime and vivid picture! At present he is represented as in a sitting posture, as if calmly looking on to see who will "strive," while entrance is practicable, and who will merely "seek" to enter in. But this is to have an end, by the great Master of the house Himself rising and shutting the door, after which there will be no admittance.
Lord, Lord—emphatic reduplication, expressive of the earnestness now felt, but too late. (See on 마7:21, 22).
【눅13:26 JFB】26, 27. See on the similar passage (마7:22, 23).
eaten and drunk, &c.—We have sat with Thee at the same table. (See on 마7:22).
taught in our streets—Do we not remember listening in our own streets to Thy teaching? Surely we are not to be denied admittance?
【눅13:27 JFB】27. But he shall say, &c.—(See on 마7:23). No nearness of external communion with Christ will avail at the great day, in place of that holiness without which no man shall see the Lord. Observe the style which Christ intimates that He will then assume, that of absolute Disposer of men's eternal destinies, and contrast it with His "despised and rejected" condition at that time.
【눅13:28 JFB】28, 29. (See 마8:11, 12). Also see on 마13:42.
【눅13:31 JFB】Lu 13:31-35. Message to Herod.
31. and depart hence—and "go forward," push on. He was on His way out of Perea, east of Jordan, and in Herod's dominions, "journeying towards Jerusalem" (Lu 13:22). Haunted by guilty fears, probably, Herod wanted to get rid of Him (see on 막6:14), and seems, from our Lord's answer, to have sent these Pharisees, under pretense of a friendly hint, to persuade Him that the sooner He got beyond Herod's jurisdiction the better it would be for His own safety. Our Lord saw through both of them, and sends the cunning ruler a message couched in dignified and befitting irony.
【눅13:31 MHCC】Christ, in calling Herod a fox, gave him his true character. The greatest of men were accountable to God, therefore it became him to call this proud king by his own name; but it is not an example for us. I know, said our Lord, that I must die very shortly; when I die, I shall be perfected, I shall have completed my undertaking. It is good for us to look upon the time we have before us as but little, that we may thereby be quickened to do the work of the day in its day. The wickedness of persons and places which more than others profess religion and relation to God, especially displeases and grieves the Lord Jesus. The judgment of the great day will convince unbelievers; but let us learn thankfully to welcome, and to profit by all who come in the name of the Lord, to call us to partake of his great salvation.
【눅13:32 JFB】32. that fox—that crafty, cruel enemy of God's innocent servants.
Behold, I cast out devils and I do cures—that is, "Plot on and ply thy wiles; I also have My plans; My works of mercy are nearing completion, but some yet remain; I have work for to-day and to-morrow too, and the third day; by that time I shall be where his jurisdiction reaches not; the guilt of My blood shall not lie at his door; that dark deed is reserved for others." He does not say, I preach the Gospel—that would have made little impression upon Herod—in the light of the merciful character of Christ's actions the malice of Herod's snares is laid bare [Bengel].
to-day, to-morrow, the third day—remarkable language expressive of successive steps of His work yet remaining, the calm deliberateness with which He meant to go through with them, one after another, to the last, unmoved by Herod's threat, yet the rapid march with which they were now hastening to completion. (Compare Lu 22:37).
I shall be perfected—I finish my course, I attain completion.
【눅13:33 JFB】33. it cannot be that a prophet, &c.—"It would never do that," &c.—awful severity of satire this upon "the bloody city!" "He seeks to kill me, does he? Ah! I must be out of Herod's jurisdiction for that. Go tell him I neither fly from him nor fear him, but Jerusalem is the prophets' slaughter-house."
【눅13:34 JFB】34, 35. O Jerusalem, &c.—(See on 마23:37; 마23:39).
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