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■ 누가복음 14장
1. 안식일에 예수께서 바리새인의 한 두령의 집에 떡 잡수시러 들어가시니 저희가 엿보고 있더라
And it came to pass , as he went into the house of one of the chief Pharisees to eat bread on the sabbath day , that they watched him .
2. 주의 앞에 고창병 든 한 사람이 있는지라
And , behold , there was a certain man before him which had the dropsy .
3. 예수께서 대답하여 율법사들과 바리새인들에게 일러 가라사대 안식일에 병 고쳐 주는 것이 합당하냐 아니하냐
And Jesus answering spake unto the lawyers and Pharisees , saying , Is it lawful to heal on the sabbath day ?
4. 저희가 잠잠하거늘 예수께서 그 사람을 데려다가 고쳐 보내시고
And they held their peace . And he took him, and healed him , and let him go ;
5. 또 저희에게 이르시되 너희 중에 누가 그 아들이나 소나 우물에 빠졌으면 안식일에라도 곧 끌어내지 않겠느냐 하시니
And answered them , saying , Which of you shall have an ass or an ox fallen into a pit , and will not straightway pull him out on the sabbath day ?
6. 저희가 이에 대하여 대답지 못하니라
And they could not answer him again to these things .
7. 청함을 받은 사람들의 상좌 택함을 보시고 저희에게 비유로 말씀하여 가라사대
And he put forth a parable to those which were bidden , when he marked how they chose out the chief rooms ; saying unto them ,
8. 네가 누구에게나 혼인 잔치에 청함을 받았을 때에 상좌에 앉지 말라 그렇지 않으면 너보다 더 높은 사람이 청함을 받은 경우에
When thou art bidden of any man to a wedding , sit not down in the highest room ; lest a more honourable man than thou be bidden of him ;
9. 너와 저를 청한 자가 와서 너더러 이 사람에게 자리를 내어 주라 하리니 그 때에 네가 부끄러워 말석으로 가게 되리라
And he that bade thee and him come and say to thee , Give this man place ; and thou begin with shame to take the lowest room .
10. 청함을 받았을 때에 차라리 가서 말석에 앉으라 그러면 너를 청한 자가 와서 너더러 벗이여 올라 앉으라 하리니 그 때에야 함께 앉은 모든 사람 앞에 영광이 있으리라
But when thou art bidden , go and sit down in the lowest room ; that when he that bade thee cometh , he may say unto thee , Friend , go up higher : then shalt thou have worship in the presence of them that sit at meat with thee .
11. 무릇 자기를 높이는 자는 낮아지고 자기를 낮추는 자는 높아지리라
For whosoever exalteth himself shall be abased ; and he that humbleth himself shall be exalted .
12. 또 자기를 청한 자에게 이르시되 네가 점심이나 저녁이나 베풀거든 벗이나 형제나 친척이나 부한 이웃을 청하지 말라 두렵건대 그 사람들이 너를 도로 청하여 네게 갚음이 될까 하라
Then said he also to him that bade him , When thou makest a dinner or a supper , call not thy friends , nor thy brethren , neither thy kinsmen , nor thy rich neighbours ; lest they also bid thee again , and a recompence be made thee .
13. 잔치를 배설하거든 차라리 가난한 자들과 병신들과 저는 자들과 소경들을 청하라
But when thou makest a feast , call the poor , the maimed , the lame , the blind :
14. 그리하면 저희가 갚을 것이 없는고로 네게 복이 되리니 이는 의인들의 부활 시에 네가 갚음을 받겠음이니라 하시더라
And thou shalt be blessed ; for they cannot recompense thee : for thou shalt be recompensed at the resurrection of the just .
15. 함께 먹는 사람 중에 하나가 이 말을 듣고 이르되 무릇 하나님의 나라에서 떡을 먹는 자는 복되도다 하니
And when one of them that sat at meat with him heard these things , he said unto him , Blessed is he that shall eat bread in the kingdom of God .
16. 이르시되 어떤 사람이 큰 잔치를 배설하고 많은 사람을 청하였더니
Then said he unto him , A certain man made a great supper , and bade many :
17. 잔치할 시간에 그 청하였던 자들에게 종을 보내어 가로되 오소서 모든 것이 준비되었나이다 하매
And sent his servant at supper time to say to them that were bidden , Come ; for all things are now ready .
18. 다 일치하게 사양하여 하나는 가로되 나는 밭을 샀으매 불가불 나가 보아야 하겠으니 청컨대 나를 용서하도록 하라 하고
And they all with one consent began to make excuse . The first said unto him , I have bought a piece of ground , and I must needs go and see it : I pray thee have me excused .
19. 또 하나는 가로되 나는 소 다섯 겨리를 샀으매 시험하러 가니 청컨대 나를 용서하도록 하라 하고
And another said , I have bought five yoke of oxen , and I go to prove them : I pray thee have me excused .
20. 또 하나는 가로되 나는 장가 들었으니 그러므로 가지 못하겠노라 하는지라
And another said , I have married a wife , and therefore I cannot come .
21. 종이 돌아와 주인에게 그대로 고하니 이에 집주인이 노하여 그 종에게 이르되 빨리 시내의 거리와 골목으로 나가서 가난한 자들과 병신들과 소경들과 저는 자들을 데려오라 하니라
So that servant came , and shewed his lord these things . Then the master of the house being angry said to his servant , Go out quickly into the streets and lanes of the city , and bring in hither the poor , and the maimed , and the halt , and the blind .
22. 종이 가로되 주인이여 명하신 대로 하였으되 오히려 자리가 있나이다
And the servant said , Lord , it is done as thou hast commanded , and yet there is room .
23. 주인이 종에게 이르되 길과 산울 가로 나가서 사람을 강권하여 데려다가 내 집을 채우라
And the lord said unto the servant , Go out into the highways and hedges , and compel them to come in , that my house may be filled .
24. 내가 너희에게 말하노니 전에 청하였던 그 사람은 하나도 내 잔치를 맛보지 못하리라 하였다 하시니라
For I say unto you , That none of those men which were bidden shall taste of my supper .
25. 허다한 무리가 함께 갈새 예수께서 돌이키사 이르시되
And there went great multitudes with him : and he turned , and said unto them ,
26. 무릇 내게 오는 자가 자기 부모와 처자와 형제와 자매와 및 자기 목숨까지 미워하지 아니하면 능히 나의 제자가 되지 못하고
If any man come to me , and hate not his father , and mother , and wife , and children , and brethren , and sisters , yea , and his own life also , he cannot be my disciple .
27. 누구든지 자기 십자가를 지고 나를 좇지 않는 자도 능히 나의 제자가 되지 못하리라
And whosoever doth not bear his cross , and come after me , cannot be my disciple .
28. 너희 중에 누가 망대를 세우고자 할진대 자기의 가진 것이 준공하기까지에 족할는지 먼저 앉아 그 비용을 예산하지 아니하겠느냐
For which of you , intending to build a tower , sitteth not down first , and counteth the cost , whether he have sufficient to finish it?
29. 그렇게 아니하여 그 기초만 쌓고 능히 이루지 못하면 보는 자가 다 비웃어
Lest haply , after he hath laid the foundation , and is not able to finish it, all that behold it begin to mock him ,
30. 가로되 이 사람이 역사를 시작하고 능히 이루지 못하였다 하리라
Saying , This man began to build , and was not able to finish .
31. 또 어느 임금이 다른 임금과 싸우러 갈 때에 먼저 앉아 일만으로서 저 이만을 가지고 오는 자를 대적할 수 있을까 헤아리지 아니하겠느냐
Or what king , going to make war against another king , sitteth not down first , and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand ?
32. 만일 못할 터이면 저가 아직 멀리 있을 동안에 사신을 보내어 화친을 청할지니라
Or else , while the other is yet a great way off , he sendeth an ambassage , and desireth conditions of peace .
33. 이와 같이 너희 중에 누구든지 자기의 모든 소유를 버리지 아니하면 능히 내 제자가 되지 못하리라
So likewise , whosoever he be of you that forsaketh not all that he hath , he cannot be my disciple .
34. 소금이 좋은 것이나 소금도 만일 그 맛을 잃었으면 무엇으로 짜게 하리요
Salt is good : but if the salt have lost his savour , wherewith shall it be seasoned ?
35. 땅에도, 거름에도 쓸 데 없어 내어 버리느니라 들을 귀가 있는 자는 들을지어다 하시니라
It is neither fit for the land , nor yet for the dunghill ; but men cast it out . He that hath ears to hear , let him hear .
■ 주석 보기
【눅14:1 JFB】Lu 14:1-24. Healing of a Dropsical Man, and Manifold Teachings at a Sabbath Feast.
【눅14:1 CWC】1. The Selfish Guest c. 14:1-14.
We pass over vv. 1-6 which set forth the occasion for the first parable. The lesson from this first parable is, that if in natural things such selfishness was unbecoming, how much more on the spiritual plane? (cf. 1 Peter 5, 5-6; 사57:15).
2. The Great Supper vv. 15-24.
This was spoken on the same occasion as the other and in response to the remark of verse 15. Christ had spoken of reward at "the resurrection of the just" (v. 14), for those who, in the spiritual sense, acted on the principle He had laid down. But the resurrection of the just will take place at His second coming, although that of the unjust, or unbelieving, will not occur for at least 1,000 years thereafter (요5:28-29) (행24:14; 고전15:23; 계20:5-6). Those who will share in that first resurrection are described in verses 21-23. The leaders of Israel are represented by those first invited to the supper (vv. 17-20). The common people were the next class (cf. v. 21, with the first five chapters of the Acts). The Gentiles were the last (cf. v. 23 with 행13:46, 28:23-28, etc.
3. The Tower and the Field of War vv. 25-35.
The Saviour is again on the road, and admonishes the multitudes as to the spirit of true discipleship in the two parables that follow, closing with the simile of salt. True disciples were the salt of the earth (마5:13), but mere profession in that direction was as useless as salt which had lost its saltness.
4. The Lost Sheep, the Lost Coin, and the Lost Son c. 15:1-32.
The foregoing chapter deals with grace in a subjective way, acquainting us with the subjects of it and the danger of rejecting it, and adding exhortations for those who have received it. But in this we have the objective side, and behold the joy of God in bestowing it. It is fitting that these parables should have been spoken in the presence of the "publicans and sinners," and to understand their teaching we should remember that they, being Israelites, were on the same ground of privilege as the Scribes and Pharisees who objected to them. Hence the form of the parables -- a sheep wandering from the flock, a piece of money out of a number of pieces in the house, a prodigal son gone from the parental roof. If the shepherd and the woman could be so concerned under the circumstances, was it surprising that God should care for His immortal creatures, and especially His chosen people? Separating these first two parables, the first shows the activity of the Lord under the similitude of the shepherd, and the second, that of the Holy Spirit under the similitude of the woman. In other words, men are not only guilty (롬3:19) as indicated by the wandering sheep, but they are by nature dead (엡2:1) as seen in the lifeless coin. The Son of God removes the guilt by His death and Sacrifice, and the Holy Spirit quickens the sinner. The third parable divides itself in two at verse 24. The meaning of the first part is plain, that God welcomes the penitent sinner and rejoices over him. And that of the second part also, that the murmuring scribes and pharisees are depicted by the elder brother. We thus learn that self-righteous people, like the latter, who is not seen to enter the father's house, are in danger of excluding themselves from heaven through failure to understand and delight in salvation by grace.
【눅14:1 MHCC】This Pharisee, as well as others, seems to have had an ill design in entertaining Jesus at his house. But our Lord would not be hindered from healing a man, though he knew a clamour would be raised at his doing it on the sabbath. It requires care to understand the proper connexion between piety and charity in observing the sabbath, and the distinction between works of real necessity and habits of self-indulgence. Wisdom from above, teaches patient perseverance in well-doing.
【눅14:2 JFB】2. man before him—not one of the company, since this was apparently before the guests sat down, and probably the man came in hope of a cure, though not expressly soliciting it [De Wette].
【눅14:3 JFB】3-6. (See on 마12:11, 12).
【눅14:7 JFB】7-11. a parable—showing that His design was not so much to inculcate mere politeness or good manners, as underneath this to teach something deeper (Lu 14:11).
chief rooms—principal seats, in the middle part of the couch on which they reclined at meals, esteemed the most honorable.
【눅14:7 MHCC】Even in the common actions of life, Christ marks what we do, not only in our religious assemblies, but at our tables. We see in many cases, that a man's pride will bring him low, and before honour is humility. Our Saviour here teaches, that works of charity are better than works of show. But our Lord did not mean that a proud and unbelieving liberality should be rewarded, but that his precept of doing good to the poor and afflicted should be observed from love to him.
【눅14:8 JFB】8. wedding—and seating thyself at the wedding feast. Our Lord avoids the appearance of personality by this delicate allusion to a different kind of entertainment than this of his host [Bengel].
【눅14:9 JFB】9. the lowest—not a lower merely [Bengel].
with shame—"To be lowest is only ignominious to him who affects the highest" [Bengel].
【눅14:10 JFB】10. Friend—said to the modest guest only, not the proud one (Lu 14:9) [Bengel].
worship—honor. The whole of this is but a reproduction of 잠25:6, 7. But it was reserved for the matchless Teacher to utter articulately, and apply to the regulation of the minutest features of social life, such great laws of the Kingdom of God, as that of Lu 14:11.
【눅14:11 JFB】11. whosoever, &c.—couching them in a chaste simplicity and proverbial terseness of style which makes them "apples of gold in a setting of silver." (See on Lu 18:14).
【눅14:12 JFB】12-14. call not thy friends—Jesus certainly did not mean us to dispense with the duties of ordinary fellowship, but, remitting these to their proper place, inculcates what is better [Bengel].
lest … a recompense be given thee—a fear the world is not afflicted with [Bengel]. The meaning, however, is that no exercise of principle is involved in it, as selfishness itself will suffice to prompt to it (마5:46, 47).
【눅14:13 JFB】13. call the poor—"Such God Himself calls" (Lu 14:21) [Bengel].
【눅14:14 JFB】14. blessed—acting from disinterested, god-like compassion for the wretched.
【눅14:15 JFB】15-24. when one … heard … he said, Blessed, &c.—As our Lord's words seemed to hold forth the future "recompense" under the idea of a great Feast, the thought passes through this man's mind, how blessed they would be who should be honored to sit down to it. Our Lord's reply is in substance this: "The great Feast is prepared already; the invitations are issued, but declined; the feast, notwithstanding, shall not want abundance of guests; but not one of its present contemners—who shall yet come to sue for admission—shall be allowed to taste of it." This shows what was lacking in the seemingly pious exclamation of this man. It was Balaam's, "Let me die the death of the righteous, and let my last end be like his" (민23:10), without any anxiety about living his life; fondly wishing that all were right with him at last, while all heedless of the precious present.
【눅14:15 MHCC】In this parable observe the free grace and mercy of God shining in the gospel of Christ, which will be food and a feast for the soul of a man that knows its own wants and miseries. All found some pretence to put off their attendance. This reproves the Jewish nation for their neglect of the offers of Christ's grace. It shows also the backwardness there is to close with the gospel call. The want of gratitude in those who slight gospel offers, and the contempt put upon the God of heaven thereby, justly provoke him. The apostles were to turn to the Gentiles, when the Jews refused the offer; and with them the church was filled. The provision made for precious souls in the gospel of Christ, has not been made in vain; for if some reject, others will thankfully accept the offer. The very poor and low in the world, shall be as welcome to Christ as the rich and great; and many times the gospel has the greatest success among those that labour under worldly disadvantages and bodily infirmities. Christ's house shall at last be filled; it will be so when the number of the elect is completed.
【눅14:16 JFB】16. a great supper—(Compare 사25:6).
bade many—historically, the Jews (see on 마22:3); generally, those within the pale of professed discipleship.
【눅14:17 JFB】17. supper-time … all now ready—pointing undoubtedly to the now ripening preparations for the great Gospel call. (See on 마22:4.)
【눅14:18 JFB】18. all began to make excuse—(Compare 마22:5). Three excuses, given as specimens of the rest, answer to "the care of this world" (Lu 14:18), "the deceitfulness of riches" (Lu 14:19), and "the pleasures of this life" (Lu 14:20), which "choke the word" (마13:22 and Lu 8:14). Each differs from the other, and each has its own plausibility, but all come to the same result: "We have other things to attend to, more pressing just now." Nobody is represented as saying, I will not come; nay, all the answers imply that but for certain things they would come, and when these are out of the way they will come. So it certainly is in the case intended, for the last words clearly imply that the refusers will one day become petitioners.
【눅14:21 JFB】21. came, and showed, &c.—saying as in 사53:1. "It is the part of ministers to report to the Lord in their prayers the compliance or refusal of their hearers" [Bengel].
angry—in one sense a gracious word, showing how sincere he was in issuing his invitations (겔33:11). But it is the slight put upon him, the sense of which is intended to be marked by this word.
streets and lanes—historically, those within the same pale of "the city" of God as the former class, but the despised and outcasts of the nation, the "publicans and sinners" [Trench]; generally, all similar classes, usually overlooked in the first provision for supplying the means of grace to a community, half heathen in the midst of revealed light, and in every sense miserable.
【눅14:22 JFB】22. yet there is room—implying that these classes had embraced the invitation (마21:32; 막12:37, last clause; 요7:48, 49); and beautifully expressing the longing that should fill the hearts of ministers to see their Master's table filled.
【눅14:23 JFB】23. highways and hedges—outside the city altogether; historically, the heathen, sunk in the lowest depths of spiritual wretchedness, as being beyond the pale of all that is revealed and saving, "without Christ, strangers from the covenant of promise, having no hope, and without God in the world" (엡2:12); generally, all such still. Thus, this parable prophetically contemplates the extension of the kingdom of God to the whole world; and spiritually, directs the Gospel invitations to be carried to the lowest strata, and be brought in contact with the outermost circles, of human society.
compel them to come in—not as if they would make the "excuses" of the first class, but because it would be hard to get them over two difficulties: (1) "We are not fit company for such a feast." (2) "We have no proper dress, and are ill in order for such a presence." How fitly does this represent the difficulties and fears of the sincere! How is this met? "Take no excuse—make them come as they are—bring them along with you." What a directory for ministers of Christ!
that my house may be filled—"Grace no more than nature will endure a vacuum" [Bengel].
【눅14:24 JFB】24. I say unto you, That none—Our Lord here appears to throw off the veil of the parable, and proclaim the Supper His own, intimating that when transferred and transformed into its final glorious form, and the refusers themselves would give all for another opportunity, He will not allow one of them to taste it. (Note. This parable must not be confounded with that of 잠1:24-33; The Marriage Supper,마22:2-14).
【눅14:25 JFB】Lu 14:25-35. Address to Great Multitudes Travelling with Him.
25. great multitudes with him—on His final journey to Jerusalem. The "great multitudes" were doubtless people going to the passover, who moved along in clusters (Lu 2:44), and who on this occasion falling in with our Lord had formed themselves into one mass about Him.
【눅14:25 MHCC】Though the disciples of Christ are not all crucified, yet they all bear their cross, and must bear it in the way of duty. Jesus bids them count upon it, and then consider of it. Our Saviour explains this by two similitudes; the former showing that we must consider the expenses of our religion; the latter, that we must consider the perils of it. Sit down and count the cost; consider it will cost the mortifying of sin, even the most beloved lusts. The proudest and most daring sinner cannot stand against God, for who knows the power of his anger? It is our interest to seek peace with him, and we need not send to ask conditions of peace, they are offered to us, and are highly to our advantage. In some way a disciple of Christ will be put to the trial. May we seek to be disciples indeed, and be careful not to grow slack in our profession, or afraid of the cross; that we may be the good salt of the earth, to season those around us with the savour of Christ.
【눅14:26 JFB】26, 27. If any man, &c.—(See on 마10:34-36, and 막8:34, 35).
【눅14:28 JFB】28-33. which of you, &c.—Common sense teaches men not to begin any costly work without first seeing that they have wherewithal to finish. And he who does otherwise exposes himself to general ridicule. Nor will any wise potentate enter on a war with any hostile power without first seeing to it that, despite formidable odds (two to one), he be able to stand his ground; and if he has no hope of this, he will feel that nothing remains for him but to make the best terms he can. Even so, says our Lord, "in the warfare you will each have to wage as My disciples, despise not your enemy's strength, for the odds are all against you; and you had better see to it that, despite every disadvantage, you still have wherewithal to hold out and win the day, or else not begin at all, and make the best you can in such awful circumstances." In this simple sense of the parable (Stier, Alford, &c., go wide of the mark here in making the enemy to be God, because of the "conditions of peace," Lu 14:32), two things are taught: (1) Better not begin (계3:15), than begin and not finish. (2) Though the contest for salvation be on our part an awfully unequal one, the human will, in the exercise of that "faith which overcometh the world" (요일5:4), and nerved by power from above, which "out of weakness makes it strong" (히11:34; 벧전1:5), becomes heroical and will come off "more than conqueror." But without absolute surrender of self the contest is hopeless (Lu 14:33).
【눅14:34 JFB】34, 35. Salt, &c.—(See on 마5:13-16; and 막9:50).
※ 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.