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■ 누가복음 16장
1. 또한 제자들에게 이르시되 어떤 부자에게 청지기가 있는데 그가 주인의 소유를 허비한다는 말이 그 주인에게 들린지라
And he said also unto his disciples , There was a certain rich man , which had a steward ; and the same was accused unto him that he had wasted his goods .
2. 주인이 저를 불러 가로되 내가 네게 대하여 들은 이 말이 어찜이뇨 네 보던 일을 셈하라 청지기 사무를 계속하지 못하리라 하니
And he called him , and said unto him , How is it that I hear this of thee ? give an account of thy stewardship ; for thou mayest be no longer steward .
3. 청지기가 속으로 이르되 주인이 내 직분을 빼앗으니 내가 무엇을 할꼬 땅을 파자니 힘이 없고 빌어 먹자니 부끄럽구나
Then the steward said within himself , What shall I do ? for my lord taketh away from me the stewardship : I cannot dig ; to beg I am ashamed .
4. 내가 할 일을 알았도다 이렇게 하면 직분을 빼앗긴 후에 저희가 나를 자기 집으로 영접하리라 하고
I am resolved what to do , that , when I am put out of the stewardship , they may receive me into their houses .
5. 주인에게 빚진 자를 낱낱이 불러다가 먼저 온 자에게 이르되 네가 내 주인에게 얼마나 졌느뇨
So he called every one of his lord’s debtors unto him, and said unto the first , How much owest thou unto my lord ?
6. 말하되 기름 백 말이니이다 가로되 여기 네 증서를 가지고 빨리 앉아 오십이라 쓰라 하고
And he said , An hundred measures of oil . And he said unto him , Take thy bill , and sit down quickly , and write fifty .
7. 또 다른 이에게 이르되 너는 얼마나 졌느뇨 가로되 밀 백 석이니이다 이르되 여기 네 증서를 가지고 팔십이라 쓰라 하였는지라
Then said he to another , And how much owest thou ? And he said , An hundred measures of wheat . And he said unto him , Take thy bill , and write fourscore .
8. 주인이 옳지 않은 청지기가 일을 지혜 있게 하였으므로 칭찬하였으니 이 세대의 아들들이 자기 시대에 있어서는 빛의 아들들보다 더 지혜로움이니라
And the lord commended the unjust steward , because he had done wisely : for the children of this world are in their generation wiser than the children of light .
9. 내가 너희에게 말하노니 불의의 재물로 친구를 사귀라 그리하면 없어질 때에 저희가 영원한 처소로 너희를 영접하리라
And I say unto you , Make to yourselves friends of the mammon of unrighteousness ; that , when ye fail , they may receive you into everlasting habitations .
10. 지극히 작은 것에 충성된 자는 큰 것에도 충성되고 지극히 작은 것에 불의한 자는 큰 것에도 불의하니라
He that is faithful in that which is least is faithful also in much : and he that is unjust in the least is unjust also in much .
11. 너희가 만일 불의한 재물에 충성치 아니하면 누가 참된 것으로 너희에게 맡기겠느냐
If therefore ye have not been faithful in the unrighteous mammon , who will commit to your trust the true riches?
12. 너희가 만일 남의 것에 충성치 아니하면 누가 너희의 것을 너희에게 주겠느냐
And if ye have not been faithful in that which is another man’s , who shall give you that which is your own ?
13. 집 하인이 두 주인을 섬길 수 없나니 혹 이를 미워하고 저를 사랑하거나 혹 이를 중히 여기고 저를 경히 여길 것임이니라 너희가 하나님과 재물을 겸하여 섬길 수 없느니라
No servant can serve two masters : for either he will hate the one , and love the other ; or else he will hold to the one , and despise the other . Ye cannot serve God and mammon .
14. 바리새인들은 돈을 좋아하는 자라 이 모든 것을 듣고 비웃거늘
And the Pharisees also , who were covetous , heard all these things : and they derided him .
15. 예수께서 이르시되 너희는 사람 앞에서 스스로 옳다 하는 자이나 너희 마음을 하나님께서 아시나니 사람 중에 높임을 받는 그것은 하나님 앞에 미움을 받는 것이니라
And he said unto them , Ye are they which justify yourselves before men ; but God knoweth your hearts : for that which is highly esteemed among men is abomination in the sight of God .
16. 율법과 선지자는 요한의 때까지요 그 후부터는 하나님 나라의 복음이 전파되어 사람마다 그리로 침입하느니라
The law and the prophets were until John : since that time the kingdom of God is preached , and every man presseth into it .
17. 그러나 율법의 한 획이 떨어짐보다 천지의 없어짐이 쉬우리라
And it is easier for heaven and earth to pass , than one tittle of the law to fail .
18. 무릇 그 아내를 버리고 다른 데 장가드는 자도 간음함이요 무릇 버리운 이에게 장가드는 자도 간음함이니라
Whosoever putteth away his wife , and marrieth another , committeth adultery : and whosoever marrieth her that is put away from her husband committeth adultery .
19. 한 부자가 있어 자색 옷과 고운 베옷을 입고 날마다 호화로이 연락하는데
There was a certain rich man , which was clothed in purple and fine linen , and fared sumptuously every day :
20. 나사로라 이름한 한 거지가 헌데를 앓으며 그 부자의 대문에 누워
And there was a certain beggar named Lazarus , which was laid at his gate , full of sores ,
21. 부자의 상에서 떨어지는 것으로 배불리려 하매 심지어 개들이 와서 그 헌데를 핥더라
And desiring to be fed with the crumbs which fell from the rich man’s table : moreover the dogs came and licked his sores .
22. 이에 그 거지가 죽어 천사들에게 받들려 아브라함의 품에 들어가고 부자도 죽어 장사되매
And it came to pass , that the beggar died , and was carried by the angels into Abraham’s bosom : the rich man also died , and was buried ;
23. 저가 음부에서 고통 중에 눈을 들어 멀리 아브라함과 그의 품에 있는 나사로를 보고
And in hell he lift up his eyes , being in torments , and seeth Abraham afar off , and Lazarus in his bosom .
24. 불러 가로되 아버지 아브라함이여 나를 긍휼히 여기사 나사로를 보내어 그 손가락 끝에 물을 찍어 내 혀를 서늘하게 하소서 내가 이 불꽃 가운데서 고민하나이다
And he cried and said , Father Abraham , have mercy on me , and send Lazarus , that he may dip the tip of his finger in water , and cool my tongue ; for I am tormented in this flame .
25. 아브라함이 가로되 얘 너는 살았을 때에 네 좋은 것을 받았고 나사로는 고난을 받았으니 이것을 기억하라 이제 저는 여기서 위로를 받고 너는 고민을 받느니라
But Abraham said , Son , remember that thou in thy lifetime receivedst thy good things , and likewise Lazarus evil things : but now he is comforted , and thou art tormented .
26. 이뿐 아니라 너희와 우리 사이에 큰 구렁이 끼어 있어 여기서 너희에게 건너가고자 하되 할 수 없고 거기서 우리에게 건너올 수도 없게 하였느니라
And beside all this , between us and you there is a great gulf fixed : so that they which would pass from hence to you cannot ; neither can they pass to us , that would come from thence .
27. 가로되 그러면 구하노니 아버지여 나사로를 내 아버지의 집에 보내소서
Then he said , I pray thee therefore , father , that thou wouldest send him to my father’s house :
28. 내 형제 다섯이 있으니 저희에게 증거하게 하여 저희로 이 고통 받는 곳에 오지 않게 하소서
For I have five brethren ; that he may testify unto them , lest they also come into this place of torment .
29. 아브라함이 가로되 저희에게 모세와 선지자들이 있으니 그들에게 들을지니라
Abraham saith unto him , They have Moses and the prophets ; let them hear them .
30. 가로되 그렇지 아니하니이다 아버지 아브라함이여 만일 죽은 자에게서 저희에게 가는 자가 있으면 회개하리이다
And he said , Nay , father Abraham : but if one went unto them from the dead , they will repent .
31. 가로되 모세와 선지자들에게 듣지 아니하면 비록 죽은 자 가운데서 살아나는 자가 있을지라도 권함을 받지 아니하리라 하였다 하시니라
And he said unto him , If they hear not Moses and the prophets , neither will they be persuaded , though one rose from the dead .
■ 주석 보기
【눅16:1 JFB】Lu 16:1-31. Parables of the Unjust Steward and of the Rich Man and Lazarus, or, the Right Use of Money.
1. steward—manager of his estate.
accused—informed upon.
had wasted—rather, "was wasting."
【눅16:1 CWC】In the last lesson thought was turned towards the heavenly calling of the disciple, of which earthly wealth is not necessarily a part. To the Jews, this was "a great change, which we who, unlike them, never had a country on earth allocated to us, cannot well understand." For this reason our Lord now changes the character of His instruction, and shows in the parable of the unjust steward the results of the right use of opportunity, and in the story of the rich man and Lazarus, the perilous consequences of the opposite.
"The lord" of verse 8 is not Jesus Christ, but the steward's earthly master who commended him for his foresight. The world which the sinner serves commends him in the same way for similar chicanery. On the other hand, verse 9 is to be understood as in the Revised Version. It is not "when ye fail," but when "it shall fail," the mammon of unrighteousness the worldly possessions leased to you for a little while, that the eternal friends you have made by the righteous use of it will "receive you into the eternal tabernacles." We thus see that our future possession "so apt to be viewed as airy and intangible, comes out as a solid and substantial reality."
Of course the covetous pharisees deride Him for teaching like this (vv. 13-15). therefore, after He rebukes them for their fleshly desires (v. 18), He enforces what He has said by the story that follows (vv. 19-31). It is not said that this is a parable, and for aught we know there may have been two such men on earth "whose history in the other world answers to that set forth in language suited to the day." "The vail is here lifted by Him who was competent to do it, and the condition of the lost in the unclothed state laid bare before us." Of what use then is earthly wealth so dearly prized by the covetous, if it be expended only in gratifying the selfish desires of its possessor?
This lesson will not be too long if we include the next chapter down to verse 20, where we reach a natural division of the book. The chief feature of that chapter is the healing of the ten lepers (vv. 11-19), but the transition to it is our Lord's discourse to His disciples on the duty of forgiveness (vv. 1-10). The occasions for the forgiveness would be many and unavoidable in a life of sin (vv. 1-2), but it should never be omitted (vv. 3-4). In the presence of such an obligation the disciples might well say "Lord increase our faith!" (v. 5). And yet as He teaches them, it is not faith they require so much as obedience. This obedience should be displayed without self-glorying (vv. 6-10).
Following Stuart, the story of the ten lepers illustrates four principles of the gospel: (1) the Lord visited the scenes of their wretchedness unasked; (2) they owned that among themselves, Jews and Samaritans there was no difference; (3), they supplicated divine mercy as those who felt their need of it; and (4), manifesting the obedience of faith they got the desired blessing. It is not till after all this that any difference is seen, and that in the case of the Samaritan. "He who was the most signal example of grace of them all, most valued it." But what a gainer he was by turning back to glorify God! (v. 19).
【눅16:1 MHCC】Whatever we have, the property of it is God's; we have only the use of it, according to the direction of our great Lord, and for his honour. This steward wasted his lord's goods. And we are all liable to the same charge; we have not made due improvement of what God has trusted us with. The steward cannot deny it; he must make up his accounts, and be gone. This may teach us that death will come, and deprive us of the opportunities we now have. The steward will make friends of his lord's debtors or tenants, by striking off a considerable part of their debt to his lord. The lord referred to in this parable commended not the fraud, but the policy of the steward. In that respect alone is it so noticed. Worldly men, in the choice of their object, are foolish; but in their activity, and perseverance, they are often wiser than believers. The unjust steward is not set before us as an example in cheating his master, or to justify any dishonesty, but to point out the careful ways of worldly men. It would be well if the children of light would learn wisdom from the men of the world, and would as earnestly pursue their better object. The true riches signify spiritual blessings; and if a man spends upon himself, or hoards up what God has trusted to him, as to outward things, what evidence can he have, that he is an heir of God through Christ? The riches of this world are deceitful and uncertain. Let us be convinced that those are truly rich, and very rich, who are rich in faith, and rich toward God, rich in Christ, in the promises; let us then lay up our treasure in heaven, and expect our portion from thence.
【눅16:3 JFB】3. cannot dig … to beg, ashamed—therefore, when dismissed, shall be in utter want.
【눅16:4 JFB】4. may receive me, &c.—Observe his one object—when cast out of one home to secure another. This is the key to the parable, on which there have been many differing views.
【눅16:5 JFB】5-7. fifty … fourscore—deducting a half from the debt of the one, and a fifth from that of the other.
【눅16:8 JFB】8. the lord—evidently the steward's lord, so called in Lu 16:3, 5.
commended, &c.—not for his "injustice," but "because he had done wisely," or prudently; with commendable foresight and skilful adaptation of means to end.
children of this world—so Lu 20:34; compare 시17:14 ("their portion in this life"); 빌3:19 ("mind earthly things"); 시4:6, 7.
their generation—or "for their generation"—that is, for the purposes of the "world" they are "of." The greater wisdom (or shrewdness) of the one, in adaptation of means to ends, and in energetic, determined prosecution of them, is none of it for God and eternity—a region they were never in, an atmosphere they never breathed, an undiscovered world, an unborn existence to them—but all for the purposes of their own grovelling and fleeting generation.
children of light—(so 요12:36; 엡5:8; 살전5:5). Yet this is only "as night-birds see better in the dark than those of the day owls than eagles" [Cajetan and Trench]. But we may learn lessons from them, as our Lord now shows, and "be wise as serpents."
【눅16:9 JFB】9. Make … friends of—Turn to your advantage; that is, as the steward did, "by showing mercy to the poor" (단4:27; compare Lu 12:33; 14:13, 14).
mammon of unrighteousness—treacherous, precarious. (See on 마6:24).
ye fail—in respect of life.
they may receive you—not generally, "ye may be received" (as Lu 6:38, "shall men give"), but "those ye have relieved may rise up as witnesses for you" at the great day. Then, like the steward, when turned out of one home shall ye secure another; but better than he, a heavenly for an earthly, an everlasting for a temporary habitation. Money is not here made the key to heaven, more than "the deeds done in the body" in general, according to which, as a test of character—but not by the merit of which—men are to be judged (고후5:10, and see 마25:34-40).
【눅16:10 JFB】10. He, &c.—a maxim of great pregnancy and value; rising from the prudence which the steward had to the fidelity which he had not, the "harmlessness of the dove, to which the serpent" with all his "wisdom" is a total stranger. Fidelity depends not on the amount entrusted, but on the sense of responsibility. He that feels this in little will feel it in much, and conversely.
【눅16:11 JFB】11, 12. unrighteous mammon—To the whole of this He applies the disparaging term "what is least," in contrast with "the true riches."
【눅16:12 JFB】12. another man's … your own—an important turn to the subject. Here all we have is on trust as stewards, who have an account to render. Hereafter, what the faithful have will be their own property, being no longer on probation, but in secure, undisturbed, rightful, everlasting possession and enjoyment of all that is graciously bestowed on us. Thus money is neither to be idolized nor despised: we must sit loose to it and use it for God's glory.
【눅16:13 JFB】13. can serve—be entirely at the command of; and this is true even where the services are not opposed.
hate … love—showing that the two here intended are in uncompromising hostility to each other: an awfully searching principle!
【눅16:13 MHCC】To this parable our Lord added a solemn warning. Ye cannot serve God and the world, so divided are the two interests. When our Lord spoke thus, the covetous Pharisees treated his instructions with contempt. But he warned them, that what they contended for as the law, was a wresting of its meaning: this our Lord showed in a case respecting divorce. There are many covetous sticklers for the forms of godliness, who are the bitterest enemies to its power, and try to set others against the truth.
【눅16:14 JFB】14-18. covetous … derided him—sneered at Him; their master sin being too plainly struck at for them to relish. But it was easier to run down than to refute such teaching.
【눅16:15 JFB】15. justify yourselves—make a show of righteousness.
highly esteemed among men—generally carried away by plausible appearances. (See 삼상16:7; and Lu 14:11).
【눅16:16 JFB】16. The law, &c.—(See 마11:13).
and every man presseth, &c.—Publicans and sinners, all indiscriminately, are eagerly pressing into it; and ye, interested adherents of the mere forms of an economy which is passing away, "discerning not the signs of this time," will allow the tide to go past you and be found a stranded monument of blindness and obstinacy.
【눅16:17 JFB】17. it is easier, &c.—(See on 마5:17, 18)
【눅16:18 JFB】18. putteth away his wife, &c.—(See on 마19:3-9). Far from intending to weaken the force of the law, in these allusions to a new economy, our Lord, in this unexpected way, sends home its high requirements with a pungency which the Pharisees would not fail to feel.
【눅16:19 JFB】19. purple and fine linen, &c.—(Compare 에8:15; 계18:12); wanting nothing which taste and appetite craved and money could procure.
【눅16:19 MHCC】Here the spiritual things are represented, in a description of the different state of good and bad, in this world and in the other. We are not told that the rich man got his estate by fraud, or oppression; but Christ shows, that a man may have a great deal of the wealth, pomp, and pleasure of this world, yet perish for ever under God's wrath and curse. The sin of this rich man was his providing for himself only. Here is a godly man, and one that will hereafter be happy for ever, in the depth of adversity and distress. It is often the lot of some of the dearest of God's saints and servants to be greatly afflicted in this world. We are not told that the rich man did him any harm, but we do not find that he had any care for him. Here is the different condition of this godly poor man, and this wicked rich man, at and after death. The rich man in hell lifted up his eyes, being in torment. It is not probable that there are discourses between glorified saints and damned sinners, but this dialogue shows the hopeless misery and fruitless desires, to which condemned spirits are brought. There is a day coming, when those who now hate and despise the people of God, would gladly receive kindness from them. But the damned in hell shall not have the least abatement of their torment. Sinners are now called upon to remember; but they do not, they will not, they find ways to avoid it. As wicked people have good things only in this life, and at death are for ever separated from all good, so godly people have evil things only in this life, and at death they are for ever put from them. In this world, blessed be God, there is no gulf between a state of nature and grace, we may pass from sin to God; but if we die in our sins, there is no coming out. The rich man had five brethren, and would have them stopped in their sinful course; their coming to that place of torment, would make his misery the worse, who had helped to show them the way thither. How many would now desire to recall or to undo what they have written or done! Those who would make the rich man's praying to Abraham justify praying to saints departed, go far to seek for proofs, when the mistake of a damned sinner is all they can find for an example. And surely there is no encouragement to follow the example, when all his prayers were made in vain. A messenger from the dead could say no more than what is said in the Scriptures. The same strength of corruption that breaks through the convictions of the written word, would triumph over a witness from the dead. Let us seek to the law and to the testimony, 사8:19, 20, for that is the sure word of prophecy, upon which we may rest, 벧후1:19. Circumstances in every age show that no terrors, or arguments, can give true repentance without the special grace of God renewing the sinner's heart.
【눅16:20 JFB】20, 21. laid—having to be carried and put down.
full of sores—open, running, "not closed, nor bound up, nor mollified with ointment" (사1:6).
【눅16:21 JFB】21. desiring to be fed with—but was not [Grotius, Bengel, Meyer, Trench, &c.]. The words may mean indeed "was fain to feed on," or "gladly fed on," as in Lu 15:16 [Alford, Webster and Wilkinson, &c.]. But the context rather favors the former.
licked, &c.—a touching act of brute pity, in the absence of human relief. It is a case of heartless indifference, amidst luxuries of every kind, to one of God's poorest and most afflicted ones, presented daily before the eye.
【눅16:22 JFB】22. died—His burial was too unimportant to mention; while "the rich man died and was buried"—his carcass carried in pomp to its earthly resting-place.
in to Abraham's bosom—as if seen reclining next to Him at the heavenly feast (마8:11).
【눅16:23 JFB】23. in hell—not the final place of the lost (for which another word is used), but as we say "the unseen world." But as the object here is certainly to depict the whole torment of the one and the perfect bliss of the other, it comes in this case to much the same.
seeth Abraham—not God, to whom therefore he cannot cry [Bengel].
【눅16:24 JFB】24. Father Abraham—a well-founded, but unavailing, claim of natural descent (Lu 3:8; 요8:37).
mercy on me—who never showed any (약2:3).
send Lazarus—the pining victim of his merciless neglect.
that he may—take me hence? No; that he dares not to ask.
dip … tongue—that is the least conceivable and the most momentary abatement of his torment; that is all. But even this he is told is (1) unreasonable.
【눅16:25 JFB】25, 26. Son—stinging acknowledgment of the claimed relationship.
thou … Lazarus, &c.—As it is a great law of God's kingdom, that the nature of our present desires shall rule that of our future bliss, so by that law, he whose "good things," craved and enjoyed, were all bounded by time, could look for none after his connection with time had come to an end (Lu 6:24). But by this law, he whose "evil things," all crowded into the present life, drove him to seek, and find, consolation in a life beyond the grave, is by death released from all evil and ushered into unmixed and uninterrupted good (Lu 6:21). (2) It is impossible.
【눅16:26 JFB】26. besides all this—independently of this consideration.
a great gulf fixed—By an irrevocable decree there has been placed a vast impassable abyss between the two states, and the occupants of each.
【눅16:27 JFB】27-31. Then he said—now abandoning all hope for himself.
send him to my father's house, &c.—no waking up of good in the heart of the lost, but bitter reproach against God and the old economy, as not warning him sufficiently [Trench]. The answer of Abraham is, They are sufficiently warned.
【눅16:30 JFB】30. Nay—giving the lie to Abraham.
but if one went unto them from the dead, they will repent—a principle of awful magnitude and importance. The greatest miracle will have no effect on those who are determined not to believe. A real Lazarus soon "rose from the dead," but the sight of him by crowds of people, inclined thereby to Christ, only crowned the unbelief and hastened the murderous plots of the Pharisees against the Lord of glory; nor has His own resurrection, far more overpowering, yet won over that "crooked and perverse nation."
※ 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.