티스토리 뷰

■ 목차

본문 보기

주석 보기

일러두기


한글듣기☞ 영어듣기☞

■ 누가복음 15장

1. 모든 세리와 죄인들이 말씀을 들으러 가까이 나아오니

  Then drew near unto him all the publicans and sinners for to hear him .

 

2. 바리새인과 서기관들이 원망하여 가로되 이 사람이 죄인을 영접하고 음식을 같이 먹는다 하더라

  And the Pharisees and scribes murmured , saying , This man receiveth sinners , and eateth with them .

 

3. 예수께서 저희에게 이 비유로 이르시되

  And he spake this parable unto them , saying ,

 

4. 너희 중에 어느 사람이 양 일백 마리가 있는데 그 중에 하나를 잃으면 아흔아홉 마리를 들에 두고 그 잃은 것을 찾도록 찾아 다니지 아니하느냐

  What man of you , having an hundred sheep , if he lose one of them , doth not leave the ninety and nine in the wilderness , and go after that which is lost , until he find it ?

 

5. 또 찾은즉 즐거워 어깨에 메고

  And when he hath found it, he layeth it on his shoulders , rejoicing .

 

6. 집에 와서 그 벗과 이웃을 불러 모으고 말하되 나와 함께 즐기자 나의 잃은 양을 찾았노라 하리라

  And when he cometh home , he calleth together his friends and neighbours , saying unto them , Rejoice with me ; for I have found my sheep which was lost .

 

7. 내가 너희에게 이르노니 이와 같이 죄인 하나가 회개하면 하늘에서는 회개할 것 없는 의인 아흔아홉을 인하여 기뻐하는 것보다 더하리라

  I say unto you , that likewise joy shall be in heaven over one sinner that repenteth , more than over ninety and nine just persons , which need no repentance .

 

8. 어느 여자가 열 드라크마가 있는데 하나를 잃으면 등불을 켜고 집을 쓸며 찾도록 부지런히 찾지 아니하겠느냐

  Either what woman having ten pieces of silver , if she lose one piece , doth not light a candle , and sweep the house , and seek diligently till she find it?

 

9. 또 찾은즉 벗과 이웃을 불러 모으고 말하되 나와 함께 즐기자 잃은 드라크마를 찾았노라 하리라

  And when she hath found it, she calleth her friends and her neighbours together , saying , Rejoice with me ; for I have found the piece which I had lost .

 

10. 내가 너희에게 이르노니 이와 같이 죄인 하나가 회개하면 하나님의 사자들 앞에 기쁨이 되느니라

  Likewise , I say unto you , there is joy in the presence of the angels of God over one sinner that repenteth .

 

11. 또 가라사대 어떤 사람이 두 아들이 있는데

  And he said , A certain man had two sons :

 

12. 그 둘째가 아비에게 말하되 아버지여 재산 중에서 내게 돌아올 분깃을 내게 주소서 하는지라 아비가 그 살림을 각각 나눠 주었더니

  And the younger of them said to his father , Father , give me the portion of goods that falleth to me. And he divided unto them his living .

 

13. 그 후 며칠이 못되어 둘째 아들이 재산을 다 모아 가지고 먼 나라에 가 거기서 허랑방탕하여 그 재산을 허비하더니

  And not many days after the younger son gathered all together , and took his journey into a far country , and there wasted his substance with riotous living .

 

14. 다 없이한 후 그 나라에 크게 훙년이 들어 저가 비로소 궁핍한지라

  And when he had spent all , there arose a mighty famine in that land ; and he began to be in want .

 

15. 가서 그 나라 백성 중 하나에게 붙여 사니 그가 저를 들로 보내어 돼지를 치게 하였는데

  And he went and joined himself to a citizen of that country ; and he sent him into his fields to feed swine .

 

16. 저가 돼지 먹는 쥐엄 열매로 배을 채우고자 하되 주는 자가 없는지라

  And he would fain have filled his belly with the husks that the swine did eat : and no man gave unto him .

 

17. 이에 스스로 돌이켜 가로되 내 아버지에게는 양식이 풍족한 품꾼이 얼마나 많은고 나는 여기서 주려 죽는구나

  And when he came to himself , he said , How many hired servants of my father’s have bread enough and to spare , and I perish with hunger !

 

18. 내가 일어나 아버지께 가서 이르기를 아버지여 내가 하늘과 아버지께 죄를 얻었사오니

  I will arise and go to my father , and will say unto him , Father , I have sinned against heaven , and before thee ,

 

19. 지금부터는 아버지의 아들이라 일컬음을 감당치 못하겠나이다 나를 품꾼의 하나로 보소서 하리라 하고

  And am no more worthy to be called thy son : make me as one of thy hired servants .

 

20. 이에 일어나서 아버지께 돌아 가니라 아직도 상거가 먼데 아버지가 저를 보고 측은히 여겨 달려가 목을 안고 입을 맞추니

  And he arose , and came to his father . But when he was yet a great way off , his father saw him , and had compassion , and ran , and fell on his neck , and kissed him .

 

21. 아들이 가로되 아버지여 내가 하늘과 아버지께 죄를 얻었사오니 지금부터는 아버지의 아들이라 일컬음을 감당치 못하겠나이다 하나

  And the son said unto him , Father , I have sinned against heaven , and in thy sight , and am no more worthy to be called thy son .

 

22. 아버지는 종들에게 이르되 제일 좋은 옷을 내어다가 입히고 손에 가락지를 끼우고 발에 신을 신기라

  But the father said to his servants , Bring forth the best robe , and put it on him ; and put a ring on his hand , and shoes on his feet :

 

23. 그리고 살진 송아지를 끌어다가 잡으라 우리가 먹고 즐기자

  And bring hither the fatted calf , and kill it; and let us eat , and be merry :

 

24. 이 내 아들은 죽었다가 다시 살아났으며 내가 잃었다가 다시 얻었노라 하니 저희가 즐거워하더라

  For this my son was dead , and is alive again ; he was lost , and is found . And they began to be merry .

 

25. 맏아들은 밭에 있다가 돌아와 집에 가까웠을 때에 풍류와 춤추는 소리를 듣고

  Now his elder son was in the field : and as he came and drew nigh to the house , he heard musick and dancing .

 

26. 한 종을 불러 이 무슨 일인가 물은대

  And he called one of the servants , and asked what these things meant .

 

27. 대답하되 당신의 동생이 돌아왔으매 당신의 아버지가 그의 건강한 몸을 다시 맞아 들이게 됨을 인하여 살진 송아지를 잡았나이다 하니

  And he said unto him , Thy brother is come ; and thy father hath killed the fatted calf , because he hath received him safe and sound .

 

28. 저가 노하여 들어가기를 즐겨 아니하거늘 아버지가 나와서 권한대

  And he was angry , and would not go in : therefore came his father out , and intreated him .

 

29. 아버지께 대답하여 가로되 내가 여러 해 아버지를 섬겨 명을 어김이 없거늘 내게는 염소 새끼라도 주어 나와 내 벗으로 즐기게 하신 일이 없더니

  And he answering said to his father , Lo , these many years do I serve thee , neither transgressed I at any time thy commandment : and yet thou never gavest me a kid , that I might make merry with my friends :

 

30. 아버지의 살림을 창기와 함께 먹어버린 이 아들이 돌아오매 이를 위하여 살진 송아지를 잡으셨나이다

  But as soon as this thy son was come , which hath devoured thy living with harlots , thou hast killed for him the fatted calf .

 

31. 아버지가 이르되 얘 너는 항상 나와 함께 있으니 내 것이 다 네 것이로되

  And he said unto him , Son , thou art ever with me , and all that I have is thine .

 

32. 이 네 동생은 죽었다가 살았으며 내가 잃었다가 얻었기로 우리가 즐거워하고 기뻐하는 것이 마땅하다 하니라

  It was meet that we should make merry , and be glad : for this thy brother was dead , and is alive again ; and was lost , and is found .

 

■ 주석 보기

【눅15:1 JFB】Lu 15:1-32. Publicans and Sinners Welcomed by Christ—Three Parables to Explain This.
1. drew near … all the publicans and sinners, &c.—drawn around Him by the extraordinary adaptation of His teaching to their case, who, till He appeared—at least His forerunner—might well say, "No man careth for my soul."

 

【눅15:1 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.

 

【눅15:1 MHCC】The parable of the lost sheep is very applicable to the great work of man's redemption. The lost sheep represents the sinner as departed from God, and exposed to certain ruin if not brought back to him, yet not desirous to return. Christ is earnest in bringing sinners home. In the parable of the lost piece of silver, that which is lost, is one piece, of small value compared with the rest. Yet the woman seeks diligently till she finds it. This represents the various means and methods God makes use of to bring lost souls home to himself, and the Saviour's joy on their return to him. How careful then should we be that our repentance is unto salvation!

 

【눅15:2 JFB】2. murmured, saying, &c.—took it ill, were scandalized at Him, and insinuated (on the principle that a man is known by the company he keeps) that He must have some secret sympathy with their character. But oh, what a truth of unspeakable preciousness do their lips, as on other occasions, unconsciously utter., Now follow three parables representing the sinner: (1) in his stupidity; (2) as all-unconscious of his lost condition; (3) knowingly and willingly estranged from God [Bengel]. The first two set forth the seeking love of God; the last, His receiving love [Trench].

 

【눅15:3 JFB】Lu 15:3-7. I. The Lost Sheep.
3-7. Occurring again (마18:12-14); but there to show how precious one of His sheep is to the Good Shepherd; here, to show that the shepherd, though the sheep stray never so widely, will seek it out, and when he hath found, will rejoice over it.

 

【눅15:4 JFB】4. leave the ninety and nine—bend all His attention and care, as it were, to the one object of recovering the lost sheep; not saying. "It is but one; let it go; enough remain."
go after … until, &c.—pointing to all the diversified means which God sets in operation for recovering sinners.

 

【눅15:6 JFB】6. Rejoice with me, &c.—The principle here is, that one feels exuberant joy to be almost too much for himself to bear alone, and is positively relieved by having others to share it with him. (See on Lu 15:10).

 

【눅15:7 JFB】7. ninety-nine just … needing no repentance—not angels, whose place in these parables is very different from this; but those represented by the prodigal's well-behaved brother, who have "served their Father" many years and not at any time transgressed His commandment (in the outrageous sense of the prodigal). (See on Lu 15:29; Lu 15:31). In other words, such as have grown up from childhood in the fear of God and as the sheep of His pasture. Our Lord does not say "the Pharisees and scribes" were such; but as there was undoubtedly such a class, while "the publicans and sinners" were confessedly the strayed sheep and the prodigal children, He leaves them to fill up the place of the other class, if they could.

 

【눅15:8 JFB】Lu 15:8-10. II. The Lost Coin.
8. sweep the house—"not done without dust on man's part" [Bengel].

 

【눅15:10 JFB】10. Likewise—on the same principle.
joy, &c.—Note carefully the language here—not "joy on the part," but "joy in the presence of the angels of God." True to the idea of the parables. The Great Shepherd. The Great Owner Himself, is He whose the joy properly is over His own recovered property; but so vast and exuberant is it (Z전8:17), that as if He could not keep it to Himself, He "calleth His friends and neighbors together"—His whole celestial family—saying, "Rejoice WITH Me, for I have found My sheep-My-piece," &c. In this sublime sense it is "joy," before "or in the presence of the angels"; they only "catch the flying joy," sharing it with Him! The application of this to the reception of those publicans and sinners that stood around our Lord is grand in the extreme: "Ye turn from these lost ones with disdain, and because I do not the same, ye murmur at it: but a very different feeling is cherished in heaven. There, the recovery of even one such outcast is watched with interest and hailed with joy; nor are they left to come home of themselves or perish; for lo! even now the great Shepherd is going after His lost sheep, and the Owner is making diligent search for the lost property; and He is finding it, too, and bringing it back with joy, and all heaven is full of it." (Let the reader mark what sublime claims Himself our Lord covertly puts in here—as if in Him they beheld, all unknown to themselves, nothing less than heaven in the habiliments of earth, the Great Shepherd above, clothed in a garment of flesh, come "to seek and to save that which was lost")!

 

【눅15:11 JFB】Lu 15:11-32. III. The Prodigal Son.

 

【눅15:11 MHCC】The parable of the prodigal son shows the nature of repentance, and the Lord's readiness to welcome and bless all who return to him. It fully sets forth the riches of gospel grace; and it has been, and will be, while the world stands, of unspeakable use to poor sinners, to direct and to encourage them in repenting and returning to God. It is bad, and the beginning of worse, when men look upon God's gifts as debts due to them. The great folly of sinners, and that which ruins them, is, being content in their life-time to receive their good things. Our first parents ruined themselves and all their race, by a foolish ambition to be independent, and this is at the bottom of sinners' persisting in their sin. We may all discern some features of our own characters in that of the prodigal son. A sinful state is of departure and distance from God. A sinful state is a spending state: wilful sinners misemploy their thoughts and the powers of their souls, mispend their time and all their opportunities. A sinful state is a wanting state. Sinners want necessaries for their souls; they have neither food nor raiment for them, nor any provision for hereafter. A sinful state is a vile, slavish state. The business of the devil's servants is to make provision for the flesh, to fulfil the lusts thereof, and that is no better than feeding swine. A sinful state is a state constant discontent. The wealth of the world and the pleasures of the senses will not even satisfy our bodies; but what are they to precious souls! A sinful state is a state which cannot look for relief from any creature. In vain do we cry to the world and to the flesh; they have that which will poison a soul, but have nothing to give which will feed and nourish it. A sinful state is a state of death. A sinner is dead in trespasses and sins, destitute of spiritual life. A sinful state is a lost state. Souls that are separated from God, if his mercy prevent not, will soon be lost for ever. The prodigal's wretched state, only faintly shadows forth the awful ruin of man by sin. Yet how few are sensible of their own state and character!

 

【눅15:12 JFB】12. the younger—as the more thoughtless.
said, &c.—weary of restraint, panting for independence, unable longer to abide the check of a father's eye. This is man impatient of divine control, desiring to be independent of God, seeking to be his own master; that "sin of sins, in which all subsequent sins are included as in their germ, for they are but the unfolding of this one" [Trench].
he divided, &c.—Thus "God, when His service no longer appears a perfect freedom, and man promises himself something far better elsewhere, allows him to make the trial; and he shall discover, if need be by saddest proof, that to depart from Him is not to throw off the yoke, but to exchange a light yoke for a heavy one, and one gracious Master for a thousand imperious tyrants and lords" [Trench].

 

【눅15:13 JFB】13. not many days—intoxicated with his new—found resources, and eager for the luxury of using them at Will.
a far country—beyond all danger of interference from home.
wasted, &c.—So long as it lasted, the inward monitor (사55:2) would be silenced (사9:10; 57:10; 암4:6-10).
riotous living—(Lu 15:30), "with harlots." Ah! but this reaches farther than the sensualist; for "in the deep symbolical language of Scripture fornication is the standing image of idolatry; they are in fact ever spoken of as one and the same sin, considered now in its fleshly, now in its spiritual aspect" (렘3:1-15; 겔16:1-17:24) [Trench].

 

【눅15:14 JFB】14. when he had spent all … a mighty famine—a mysterious providence holding back the famine till he was in circumstances to feel it in all its rigor. Thus, like Jonah, whom the storm did not overtake till on the mighty deep at the mercy of the waves, does the sinner feel as if "the stars in their courses were fighting against" him (유5:20).
in want—the first stage of his bitter experience, and preparation for a change.

 

【눅15:15 JFB】15. joined himself, &c.—his pride not yet humbled, unable to brook the shame of a return.
to feed swine—glad to keep life anyhow, behold the son sank into a swineherd—among the Jews, on account of the prohibition of swine's flesh, emphatically vile! "He who begins by using the world as a servant, to minister to his pleasure, ends by reversing the relationship" [Trench].

 

【눅15:16 JFB】16. would fain have filled—rather, "was fain to fill," ate greedily of the only food he could get.
the husks—"the hulls of a leguminous plant which in the East is the food of cattle and swine, and often the nourishment of the poorest in times of distress" [Stier].
no man gave … him—not this food, for that he had, but anything better (렘30:14). This was his lowest depth—perishing unpitied, alone in the world, and ready to disappear from it unmissed! But this is just the blessed turning-point; midnight before dawn of day (대하12:8; 33:11-13; 렘2:19).

 

【눅15:17 JFB】17. came to himself—Before, he had been "beside himself" (전9:3), in what sense will presently appear.
How many hired, &c.—What a testimony to the nature of the home he had left! But did he not know all this ere he departed and every day of his voluntary exile? He did, and he did not. His heart being wholly estranged from home and steeped in selfish gratification, his father's house never came within the range of his vision, or but as another name for bondage and gloom. Now empty, desolate, withered, perishing, home, with all its peace, plenty, freedom, dignity, starts into view, fills all his visions as a warm and living reality, and breaks his heart.

 

【눅15:17 MHCC】Having viewed the prodigal in his abject state of misery, we are next to consider his recovery from it. This begins by his coming to himself. That is a turning point in the sinner's conversion. The Lord opens his eyes, and convinces him of sin; then he views himself and every object, in a different light from what he did before. Thus the convinced sinner perceives that the meanest servant of God is happier than he is. To look unto God as a Father, and our Father, will be of great use in our repentance and return to him. The prodigal arose, nor stopped till he reached his home. Thus the repenting sinner resolutely quits the bondage of Satan and his lusts, and returns to God by prayer, notwithstanding fears and discouragements. The Lord meets him with unexpected tokens of his forgiving love. Again; the reception of the humbled sinner is like that of the prodigal. He is clothed in the robe of the Redeemer's righteousness, made partaker of the Spirit of adoption, prepared by peace of conscience and gospel grace to walk in the ways of holiness, and feasted with Divine consolations. Principles of grace and holiness are wrought in him, to do, as well as to will.

 

【눅15:18 JFB】18. I will arise and go to my FATHER—The change has come at last, and what a change!—couched in terms of such exquisite simplicity and power as if expressly framed for all heart-broken penitents.
Father, &c.—Mark the term. Though "no more worthy to be called his son," the prodigal sinner is taught to claim the defiled, but still existing relationship, asking not to be made a servant, but remaining a son to be made "as a servant," willing to take the lowest place and do the meanest work. Ah! and is it come to this? Once it was, "Any place rather than home." Now, "Oh, that home! Could I but dare to hope that the door of it would not be closed against me, how gladly would I take any place and do any worK, happy only to be there at all." Well, that is conversion—nothing absolutely new, yet all new; old familiar things seen in a new light and for the first time as realities of overwhelming magnitude and power. How this is brought about the parable says not. (We have that abundantly elsewhere, 빌2:13, &c.). Its one object is to paint the welcome home of the greatest sinners, when (no matter for the present how) they "arise and go to their Father."

 

【눅15:20 JFB】20. a great way off—Oh yes, when but the face is turned homeward, though as yet far, far away, our Father recognizes His own child in us, and bounds to meet us—not saying, Let him come to Me and sue for pardon first, but Himself taking the first step.
fell on his neck and kissed him—What! In all his filth? Yes. In all his rags? Yes. In all his haggard, shattered wretchedness? Yes. "Our Father who art in heaven," is this Thy portraiture? It is even so (렘31:20). And because it is so, I wonder not that such incomparable teaching hath made the world new.

 

【눅15:21 JFB】21. Father, I have sinned, &c.—"This confession is uttered after the kiss of reconciliation" (겔16:63) [Trench].

 

【눅15:22 JFB】22. But the Father said, &c.—The son has not said all he purposed, not so much, because the father's demonstrations had rekindled the filial, and swallowed up all servile feeling [Trench] (on the word "Father," see on Lu 15:18), but because the father's heart is made to appear too full to listen, at that moment, to more in this strain.
the best robe—Compare Z전3:4, 5, "Take away the filthy garments from him; behold I have clothed thee with change of raiment; and they clothed him with garments" (사61:10; 계3:18).
a ring—(Compare 창41:42; 약2:2).
shoes—Slaves went barefoot. Thus, we have here a threefold symbol of freedom and honor, restored, as the fruit of perfect reconciliation.

 

【눅15:23 JFB】23. the fatted calf—kept for festive occasions.

 

【눅15:24 JFB】24. my son—now twice his son.
dead … lost—to me; to himself—to my service, my satisfaction; to his own dignity, peace, profit.
alive again … found—to all these.
merry—(See on Lu 15:10).

 

【눅15:25 JFB】25. in the field—engaged in his father's business: compare Lu 15:29, "These many years do I serve thee."

 

【눅15:25 MHCC】In the latter part of this parable we have the character of the Pharisees, though not of them alone. It sets forth the kindness of the Lord, and the proud manner in which his gracious kindness is often received. The Jews, in general, showed the same spirit towards the converted Gentiles; and numbers in every age object to the gospel and its preachers, on the same ground. What must that temper be, which stirs up a man to despise and abhor those for whom the Saviour shed his precious blood, who are objects of the Father's choice, and temples of the Holy Ghost! This springs from pride, self-preference, and ignorance of a man's own heart. The mercy and grace of our God in Christ, shine almost as bright in his tender and gentle bearing with peevish saints, as his receiving prodigal sinners upon their repentance. It is the unspeakable happiness of all the children of God, who keep close to their Father's house, that they are, and shall be ever with him. Happy will it be for those who thankfully accept Christ's invitation.

 

【눅15:28 JFB】28. came his father out, and entreated him—"Like as a father pitieth his children, so the Lord pitieth them that fear Him" (시103:13). As it is the elder brother who now errs, so it is the same paternal compassion which had fallen on the neck of the younger that comes forth and pleads with the elder.

 

【눅15:29 JFB】29. these many years … neither transgressed I at any time thy commandment—The words are not to be pressed too far. He is merely contrasting his constancy of love and service with the conduct of his brother; just as Job, resenting the charge of hypocrisy by his friends, speaks as if nothing could be laid to his charge (욥23:10-12), and David too (시18:20-24). The father attests the truth of all he says.
never … a kid—I say not a calf, but not even a kid.
that I might make merry with my friends—Here lay his misapprehension. It was no entertainment for the gratification of the prodigal: it was a father's expression of the joy he felt at his recovery.
thy son … thy living—How unworthy a reflection on the common father of both, for the one not only to disown the other, but fling him over upon his father, as if he should say, Take him, and have joy of him!

 

【눅15:31 JFB】31. Son, &c.—The father resents not the insult—how could he, after the largeness of heart which had kissed the returning prodigal? He calmly expostulates with him, "Son, listen to reason. What need for special, exuberant joy over thee? Didst thou say, 'Lo, these many years do I serve thee?' In that saidst thou truly; but just for that reason do I not set the whole household a-rejoicing over thee. For thee is reserved what is higher still—a tranquil lifelong satisfaction in thee, as a true-hearted faithful son in thy father's house, nor of the inheritance reserved for thee is aught alienated by this festive and fitting joy over the once foolish but now wise and newly recovered one."

 

※ 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.

 

댓글
최근에 올라온 글
최근에 달린 댓글
«   2025/07   »
1 2 3 4 5
6 7 8 9 10 11 12
13 14 15 16 17 18 19
20 21 22 23 24 25 26
27 28 29 30 31
Total
Today
Yesterday