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■ 누가복음 18장
1. 항상 기도하고 낙망치 말아야 될 것을 저희에게 비유로 하여
And he spake a parable unto them to this end, that men ought always to pray , and not to faint ;
2. 가라사대 어떤 도시에 하나님을 두려워 아니하고 사람을 무시하는 한 재판관이 있는데
Saying , There was in a city a judge , which feared not God , neither regarded man :
3. 그 도시에 한 과부가 있어 자주 그에게 가서 내 원수에 대한 나의 원한을 풀어 주소서 하되
And there was a widow in that city ; and she came unto him , saying , Avenge me of mine adversary .
4. 그가 얼마 동안 듣지 아니하다가 후에 속으로 생각하되 내가 하나님을 두려워 아니하고 사람을 무시하나
And he would not for a while : but afterward he said within himself , Though I fear not God , nor regard man ;
5. 이 과부가 나를 번거롭게 하니 내가 그 원한을 풀어 주리라 그렇지 않으면 늘 와서 나를 괴롭게 하리라 하였느니라
Yet because this widow troubleth me , I will avenge her , lest by her continual coming she weary me .
6. 주께서 또 가라사대 불의한 재판관의 말한 것을 들으라
And the Lord said , Hear what the unjust judge saith .
7. 하물며 하나님께서 그 밤낮 부르짖는 택하신 자들의 원한을 풀어 주지 아니하시겠느냐 저희에게 오래 참으시겠느냐
And shall not God avenge his own elect , which cry day and night unto him , though he bear long with them ?
8. 내가 너희에게 이르노니 속히 그 원한을 풀어 주시리라 그러나 인자가 올 때에 세상에서 믿음을 보겠느냐 하시니라
I tell you that he will avenge them speedily . Nevertheless when the Son of man cometh , shall he find faith on the earth ?
9. 또 자기를 의롭다고 믿고 다른 사람을 멸시하는 자들에게 이 비유로 말씀하시되
And he spake this parable unto certain which trusted in themselves that they were righteous , and despised others :
10. 두 사람이 기도하러 성전에 올라가니 하나는 바리새인이요 하나는 세리라
Two men went up into the temple to pray ; the one a Pharisee , and the other a publican .
11. 바리새인은 서서 따로 기도하여 가로되 하나님이여 나는 다른 사람들 곧 토색, 불의, 간음을 하는 자들과 같지 아니하고 이 세리와도 같지 아니함을 감사하나이다
The Pharisee stood and prayed thus with himself , God , I thank thee , that I am not as other men are, extortioners , unjust , adulterers , or even as this publican .
12. 나는 이레에 두 번씩 금식하고 또 소득의 십일조를 드리나이다 하고
I fast twice in the week , I give tithes of all that I possess .
13. 세리는 멀리 서서 감히 눈을 들어 하늘을 우러러 보지도 못하고 다만 가슴을 치며 가로되 하나님이여 불쌍히 여기옵소서 나는 죄인이로소이다 하였느니라
And the publican , standing afar off , would not lift up so much as his eyes unto heaven , but smote upon his breast , saying , God be merciful to me a sinner .
14. 내가 너희에게 이르노니 이 사람이 저보다 의롭다 하심을 받고 집에 내려 갔느니라 무릇 자기를 높이는 자는 낮아지고 자기를 낮추는 자는 높아지리라 하시니라
I tell you , this man went down to his house justified rather than the other : for every one that exalteth himself shall be abased ; and he that humbleth himself shall be exalted .
15. 사람들이 예수의 만져주심을 바라고 자기 어린 아기를 데리고 오매 제자들이 보고 꾸짖거늘
And they brought unto him also infants , that he would touch them : but when his disciples saw it, they rebuked them .
16. 예수께서 그 어린 아이들을 불러 가까이 하시고 이르시되 어린 아이들이 내게 오는 것을 용납하고 금하지 말라 하나님의 나라가 이런 자의 것이니라
But Jesus called them unto him, and said , Suffer little children to come unto me , and forbid them not : for of such is the kingdom of God .
17. 내가 진실로 너희에게 이르노니 누구든지 하나님의 나라를 어린 아이와 같이 받들지 않는 자는 결단코 들어가지 못하리라 하시니라
Verily I say unto you , Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein .
18. 어떤 관원이 물어 가로되 선한 선생님이여 내가 무엇을 하여야 영생을 얻으리이까
And a certain ruler asked him , saying , Good Master , what shall I do to inherit eternal life ?
19. 예수께서 이르시되 네가 어찌하여 나를 선하다 일컫느냐 하나님 한 분 외에는 선한 이가 없느니라
And Jesus said unto him , Why callest thou me good ? none is good , save one , that is, God .
20. 네가 계명을 아나니 간음하지 말라, 살인하지 말라, 도적질하지 말라, 거짓 증거하지 말라, 네 부모를 공경하라 하였느니라
Thou knowest the commandments , Do not commit adultery , Do not kill , Do not steal , Do not bear false witness , Honour thy father and thy mother .
21. 여짜오되 이것은 내가 어려서부터 다 지키었나이다
And he said , All these have I kept from my youth up .
22. 예수께서 이 말을 들으시고 이르시되 네가 오히려 한 가지 부족한 것이 있으니 네게 있는 것을 다 팔아 가난한 자들을 나눠 주라 그리하면 하늘에서 보화가 네게 있으리라 그리고 와서 나를 좇으라 하시니
Now when Jesus heard these things , he said unto him , Yet lackest thou one thing : sell all that thou hast , and distribute unto the poor , and thou shalt have treasure in heaven : and come , follow me .
23. 그 사람이 큰 부자인고로 이 말씀을 듣고 심히 근심하더라
And when he heard this , he was very sorrowful : for he was very rich .
24. 예수께서 저를 보시고 가라사대 재산이 있는 자는 하나님의 나라에 들어가기가 어떻게 어려운지
And when Jesus saw that he was very sorrowful , he said , How hardly shall they that have riches enter into the kingdom of God !
25. 약대가 바늘귀로 들어가는 것이 부자가 하나님의 나라에 들어가는 것보다 쉬우니라 하신대
For it is easier for a camel to go through a needle’s eye , than for a rich man to enter into the kingdom of God .
26. 듣는 자들이 가로되 그런즉 누가 구원을 얻을 수 있나이까
And they that heard it said , Who then can be saved ?
27. 가라사대 무릇 사람의 할 수 없는 것을 하나님은 하실 수 있느니라
And he said , The things which are impossible with men are possible with God .
28. 베드로가 여짜오되 보옵소서 우리가 우리의 것을 다 버리고 주를 좇았나이다
Then Peter said , Lo , we have left all , and followed thee .
29. 이르시되 내가 진실로 너희에게 이르노니 하나님의 나라를 위하여 집이나 아내나 형제나 부모나 자녀를 버린 자는
And he said unto them , Verily I say unto you , There is no man that hath left house , or parents , or brethren , or wife , or children , for the kingdom of God’s sake ,
30. 금세에 있어 여러 배를 받고 내세에 영생을 받지 못할 자가 없느니라 하시니라
Who shall not receive manifold more in this present time , and in the world to come life everlasting .
31. 예수께서 열두 제자를 데리시고 이르시되 보라 우리가 예루살렘으로 올라가노니 선지자들로 기록된 모든 것이 인자에게 응하리라
Then he took unto him the twelve , and said unto them , Behold , we go up to Jerusalem , and all things that are written by the prophets concerning the Son of man shall be accomplished .
32. 인자가 이방인들에게 넘기워 희롱을 받고 능욕을 받고 침 뱉음을 받겠으며
For he shall be delivered unto the Gentiles , and shall be mocked , and spitefully entreated , and spitted on :
33. 저희는 채찍질하고 죽일 것이니 저는 삼 일만에 살아나리라 하시되
And they shall scourge him, and put him to death : and the third day he shall rise again .
34. 제자들이 이것을 하나도 깨닫지 못하였으니 그 말씀이 감취었으므로 저희가 그 이르신 바를 알지 못하였더라
And they understood none of these things : and this saying was hid from them , neither knew they the things which were spoken .
35. 여리고에 가까이 오실 때에 한 소경이 길 가에 앉아 구걸하다가
And it came to pass , that as he was come nigh unto Jericho , a certain blind man sat by the way side begging :
36. 무리의 지남을 듣고 이 무슨 일이냐고 물은대
And hearing the multitude pass by , he asked what it meant .
37. 저희가 나사렛 예수께서 지나신다 하니
And they told him , that Jesus of Nazareth passeth by .
38. 소경이 외쳐 가로되 다윗의 자손 예수여 나를 불쌍히 여기소서 하거늘
And he cried , saying , Jesus , thou Son of David , have mercy on me .
39. 앞서 가는 자들이 저를 꾸짖어 잠잠하라 하되 저가 더욱 심히 소리 질러 다윗의 자손이여 나를 불쌍히 여기소서 하는지라
And they which went before rebuked him , that he should hold his peace : but he cried so much the more , Thou Son of David , have mercy on me .
40. 예수께서 머물러 서서 명하여 데려오라 하셨더니 저가 가까이 오매 물어 가라사대
And Jesus stood , and commanded him to be brought unto him : and when he was come near , he asked him ,
41. 네게 무엇을 하여 주기를 원하느냐 가로되 주여 보기를 원하나이다
Saying , What wilt thou that I shall do unto thee ? And he said , Lord , that I may receive my sight .
42. 예수께서 저에게 이르시되 보아라 네 믿음이 너를 구원하였느니라 하시매
And Jesus said unto him , Receive thy sight : thy faith hath saved thee .
43. 곧 보게 되어 하나님께 영광을 돌리며 예수를 좇으니 백성이 다 이를 보고 하나님을 찬양하니라
And immediately he received his sight , and followed him , glorifying God : and all the people , when they saw it, gave praise unto God .
■ 주석 보기
【눅18:1 JFB】Lu 18:1-8. Parable of the Importunate Widow.
1-5. always—Compare Lu 18:7, "night and day."
faint—lose heart, or slacken.
【눅18:1 CWC】A transition of thought and teaching is marked by the demand of the Pharisees, "when the Kingdom of God should come" (c. 17:20) -- the Kingdom of which He had said so much, and which they had been led to expect by the Old Testament prophets. In our Lord's answer, "within you" (v. 21) is to be taken in the sense of "in the midst of you" (see R. V. margin), the meaning of which is seen in the context. The note in the Scofield Bible is informing here: "The Kingdom in its outward form as promised to David and described by the prophets had been rejected by the Jews, so that during this present age it would not 'come with observation' i. e., with outward show, but in the hearts of men. Meantime however, it was among them in the Person of the King and His disciples."
The Kingdom would come some day with observation, but prior thereto persecution and suffering would be the lot of Christ's disciples, so that they would long for its speedy appearing (v. 22). They should be careful lest they be deceived (v. 23), for when it came it would be as open as it would be unexpected (v. 24). Its unexpectedness to the world is illustrated (vv. 26-30), and its discriminating judgments (vv. 31-37). Of course, the coming of Christ here referred to is not His coming for His Church which will be caught up to meet Him in the air (살전4:16), but His manifestation to the world and to Israel after that has taken place.
In view of the persecution and suffering to be experienced prior to that day, the resource of the disciples must be prayer (c. 18:1-8). The "widow" is doubtless the godly remnant of the Jews, to which the disciples in their day belonged, and which will be found on the earth between the translation of the church and the appearing of Christ referred to above. Verse 8 confirms this application, since the word "faith" there means not "personal faith, but faith in the whole body of revealed truth." In other words, it will be a time of such apostasy that the truth of God will have departed almost entirely from the earth.
But other traits should characterize the saints of God at that trying time, of which He speaks first in parabolic form (vv. 9-14), and afterwards plainly (vv. 15-30). The traits emphasized in the parable are lowliness of spirit based on a right apprehension of sin and faith in sacrificial atonement. The Greek for "Be merciful" is used in the Septuagint and in the New Testament in connection with the Mercy seat (출25:17, 18, 21; 히9:5), and the publican was "thinking not of mere mercy, but of the blood-sprinkled Mercy-seat." His prayer has been paraphrased thus: "Be toward me as Thou art when Thou lookest upon the atoning blood."
The thought is carried out in connection with the blessing of the little children (vv. 15-17), see especially the last-named verse. And also in the story of the young ruler (vv. 18-30) found as well in Matthew and Mark. This last shows the hindrance against which all are to be warned who would enter into the Kingdom.
【눅18:1 MHCC】All God's people are praying people. Here earnest steadiness in prayer for spiritual mercies is taught. The widow's earnestness prevailed even with the unjust judge: she might fear lest it should set him more against her; but our earnest prayer is pleasing to our God. Even to the end there will still be ground for the same complaint of weakness of faith.
【눅18:2 JFB】2. feared not … neither regarded—defying the vengeance of God and despising the opinion of men.
widow—weak, desolate, defenseless (딤전5:5, which is taken from this).
【눅18:3 JFB】3. came—kept coming. See Lu 18:5, "her continual coming."
Avenge me—that is, rid me of the oppression of.
【눅18:5 JFB】5. continual coming—coming for ever.
【눅18:6 JFB】6-8. the Lord—a name expressive of the authoritative style in which He interprets His own parable.
【눅18:7 JFB】7. shall not God—not unjust, but the infinitely righteous Judge.
avenge—redeem from oppression.
his own elect—not like this widow, the object of indifference and contempt, but dear to Him as the apple of the eye (Z전2:8).
cry day and night—whose every cry enters into the ears of the Lord of Sabaoth (약5:4), and how much more their incessant and persevering cries!
bear long with them—rather, "in their case," or "on their account" (as) 약5:7, "for it"), [Grotius, De Wette, &c.].
【눅18:8 JFB】8. speedily—as if pained at the long delay, impatient for the destined moment to interpose. (Compare 잠29:1.)
Nevertheless, &c.—that is, Yet ere the Son of man comes to redress the wrongs of His Church, so low will the hope of relief sink, through the length of the delay, that one will be fain to ask, Will He find any faith of a coming avenger left on the earth? From this we learn: (1) That the primary and historical reference of this parable is to the Church in its widowed, desolate, oppressed, defenseless condition during the present absence of her Lord in the heavens; (2) That in these circumstances importunate, persevering prayer for deliverance is the Church's fitting exercise; (3) That notwithstanding every encouragement to this, so long will the answer be delayed, while the need of relief continues the same, and all hope of deliverance will have nearly died out, and "faith" of Christ's coming scarcely to be found. But the application of the parable to prayer in general is so obvious as to have nearly hidden its more direct reference, and so precious that one cannot allow it to disappear in any public and historical interpretation.
【눅18:9 JFB】Lu 18:9-14. Parable of the Pharisee and the Publican.
【눅18:9 MHCC】This parable was to convince some who trusted in themselves that they were righteous, and despised others. God sees with what disposition and design we come to him in holy ordinances. What the Pharisee said, shows that he trusted to himself that he was righteous. We may suppose he was free from gross and scandalous sins. All this was very well and commendable. Miserable is the condition of those who come short of the righteousness of this Pharisee, yet he was not accepted; and why not? He went up to the temple to pray, but was full of himself and his own goodness; the favour and grace of God he did not think worth asking. Let us beware of presenting proud devotions to the Lord, and of despising others. The publican's address to God was full of humility, and of repentance for sin, and desire toward God. His prayer was short, but to the purpose; God be merciful to me a sinner. Blessed be God, that we have this short prayer upon record, as an answered prayer; and that we are sure that he who prayed it, went to his house justified; for so shall we be, if we pray it, as he did, through Jesus Christ. He owned himself a sinner by nature, by practice, guilty before God. He had no dependence but upon the mercy of God; upon that alone he relied. And God's glory is to resist the proud, and give grace to the humble. Justification is of God in Christ; therefore the self-condemned, and not the self-righteous, are justified before God.
【눅18:11 JFB】11, 12. stood—as the Jews in prayer (막11:25).
God, &c.—To have been kept from gross iniquities was undoubtedly a just cause of thankfulness to God; but instead of the devoutly humble, admiring frame which this should inspire, the Pharisee arrogantly severs himself from the rest of mankind, as quite above them, and, with a contemptuous look at the poor publican, thanks God that he has not to stand afar off like him, to hang down his head like a bulrush and beat his breast like him. But these are only his moral excellencies. His religious merits complete his grounds for congratulation. Not confining himself to the one divinely prescribed annual fast (레16:29), he was not behind the most rigid, who fasted on the second and fifth days of every week [Lightfoot], and gave the tenth not only of what the law laid under tithing, but of "all his gains." Thus, besides doing all his duty, he did works of supererogation; while sins to confess and spiritual wants to be supplied he seems to have felt none. What a picture of the Pharisaic character and religion!
【눅18:13 JFB】13. standing afar off—as unworthy to draw near; but that was the way to get near (시34:18; 사57:15).
would not lift up—blushing and ashamed to do so (스9:6).
smote, &c.—kept smiting; for anguish (Lu 23:48), and self-reproach (렘31:19).
be merciful—"be propitiated," a very unusual word in such a sense, only once else used in the New Testament, in the sense of "making reconciliation" by sacrifice (히2:17). There may therefore, be some allusion to this here, though not likely.
a sinner—literally, "the sinner"; that is, "If ever there was one, I am he."
【눅18:14 JFB】14. rather than the other—The meaning is, "and not the other"; for the Pharisee was not seeking justification, and felt no need of it. This great law of the Kingdom of God is, in the teaching of Christ, inscribed, as in letters of gold, over its entrance gate. And in how many different forms is it repeated (시138:6; 147:6; Lu 1:53). To be self-emptied, or, "poor in spirit," is the fundamental and indispensable preparation for the reception of the "grace which bringeth salvation": wherever this exists, the "mourning" for it which precedes "comfort" and the earnest "hungerings and thirstings after righteousness" which are rewarded by the "fulness" of it, will, as we see here, be surely found. Such, therefore, and such only, are the justified ones (욥33:27, 28; 시34:18; 사57:15).
【눅18:15 JFB】Lu 18:15-17. Little Children Brought to Christ.
15. infants—showing that some, at least, of those called in Matthew (마19:13) and Mark (막10:13) simply "little" or "young children," were literally "babes."
touch them—or, as more fully in Matthew (마19:13), "put His hands on them and pray," or invoke a "blessing" on them (막10:16), according to venerable custom (창48:14, 15).
rebuked them—Repeatedly the disciples thus interposed to save annoyance and interruption to their Master; but, as the result showed, always against the mind of Christ (마15:23; Lu 18:39, 40). Here, it is plain from our Lord's reply, that they thought the intrusion a useless one, as infants were not capable of receiving anything from Him. His ministrations were for grown people.
【눅18:15 MHCC】None are too little, too young, to be brought to Christ, who knows how to show kindness to those not capable of doing service to him. It is the mind of Christ, that little children should be brought to him. The promise is to us, and to our seed; therefore He will bid them welcome to him with us. And we must receive his kingdom as children, not by purchase, and must call it our Father's gift.
【눅18:16 JFB】16. But Jesus—"much displeased," says Mark (막10:14); and invaluable addition.
said—"Suffer the little children to come unto Me"—"AND FORBID THEM NOT," is the important addition of Matthew (마19:14) and Mark (막10:14). What words are these from the lips of Christ! The price of them is above rubies. But the reason assigned, "For of such is the Kingdom of God," or "of heaven," as in 마19:14, completes the previous information here conveyed; especially as interpreted by what immediately follows: "And He took them up in His arms, put His hands upon them, and blessed them" (막10:16). It is surely not to be conceived that all our Lord meant was to inform us, that seeing grown people must become childlike in order to be capable of the Kingdom of God, therefore they should not hinder infants from coming to Him, and therefore He took up and blessed the infants themselves. Was it not just the grave mistake of the disciples that infants should not be brought to Christ, because only grown people could profit by Him, which "much displeased" our Lord? And though He took the irresistible opportunity of lowering their pride of reason, by informing them that, in order to enter the Kingdom, "instead of the children first becoming like them, they must themselves become like the children" [Richter in Stier], this was but by the way; and, returning to the children themselves, He took them up in His gracious arms, put His hands upon them and blessed them, for no conceivable reason but to show that they were thereby made capable,AS INFANTS, of the Kingdom of God. And if so, then "Can any man forbid water that these should not be baptized which have received the Holy Ghost as well as we?" (행10:47). But such application of the baptismal water can have no warrant here, save where the infants have been previously brought to Christ Himself for His benediction, and only as the sign and seal of that benediction.
【눅18:18 JFB】Lu 18:18-30. The Rich Young Ruler and Discourse Thereon.
This case presents some remarkable points. (1) The man was of irreproachable moral character; and this amidst all the temptations of youth, for he was a "young man" (마19:22), and wealth, for "he was very rich" (Lu 18:23; 막10:22). (2) But restless notwithstanding, his heart craves eternal life. (3) Unlike the "rulers," to whose class he belonged (Lu 18:18), he so far believed in Jesus as to be persuaded He could authoritatively direct him on this vital point. (4) So earnest is he that he comes "running" and even "kneeling before Him," and that when He was gone forth into the war (막10:17)—the high-road, by this time crowded with travellers to the passover; undeterred by the virulent opposition of the class he belonged to as a "ruler" and by the shame he might be expected to feel at broaching such a question in the hearing of a crowd and on the open road.
【눅18:18 MHCC】Many have a great deal in them very commendable, yet perish for lack of some one thing; so this ruler could not bear Christ's terms, which would part between him and his estate. Many who are loth to leave Christ, yet do leave him. After a long struggle between their convictions and their corruptions, their corruptions carry the day. They are very sorry that they cannot serve both; but if one must be quitted, it shall be their God, not their wordly gain. Their boasted obedience will be found mere outside show; the love of the world in some form or other lies at the root. Men are apt to speak too much of what they have left and lost, of what they have done and suffered for Christ, as Peter did. But we should rather be ashamed that there has been any regret or difficulty in doing it.
【눅18:19 JFB】19. Why, &c.—Did our Lord mean then to teach that God only ought to be called "good?" Impossible, for that had been to contradict all Scripture teaching, and His own, too (시112:5; 마25:21; 딛1:8). Unless therefore we are to ascribe captiousness to our Lord, He could have had but one object—to raise the youth's ideas of Himself, as not to be classed merely with other "good masters," and declining to receive this title apart from the "One" who is essentially and only "good." This indeed is but distantly hinted; but unless this is seen in the background of our Lord's words, nothing worthy of Him can be made out of them. (Hence, Socinianism, instead of having any support here, is only baffled by it).
【눅18:20 JFB】20. Thou knowest, &c.—Matthew (마19:17) is more complete here: "but if thou wilt enter into life, keep the commandments. He saith unto him, Which—as if he had said, Point me out one of them which I have not kept?—"Jesus said, Thou shalt," &c. (마19:17, 18). Our Lord purposely confines Himself to the second table, which He would consider easy to keep, enumerating them all—for in Mark (막10:19), "Defraud not" stands for the tenth (else the eighth is twice repeated). In Matthew (마19:19) the sum of this second table of the law is added, "Thou shalt love thy neighbor as thyself," as if to see if he would venture to say he had kept that.
【눅18:21 JFB】21. All these, &c.—"what lack I yet?" adds Matthew (마19:20). Ah! this gives us a glimpse of his heart. Doubtless he was perfectly sincere; but something within whispered to him that his keeping of the commandments was too easy a way of getting to heaven. He felt something beyond this to be necessary; after keeping all the commandments he was at a loss to know what that could be; and he came to Jesus just upon that point. "Then," says Mark (막10:21), "Jesus beholding him loved him," or "looked lovingly upon him." His sincerity, frankness, and nearness to the kingdom of God, in themselves most winning qualities, won our Lord's regard even though he turned his back upon Him—a lesson to those who can see nothing lovable save in the regenerate.
【눅18:22 JFB】22. lackest … one thing—Ah! but that a fundamental, fatal lack.
sell, &c.—As riches were his idol, our Lord, who knew if from the first, lays His great authoritative grasp at once upon it, saying, "Now give Me up that, and all is right." No general direction about the disposal of riches, then, is here given, save that we are to sit loose to them and lay them at the feet of Him who gave them. He who does this with all he has, whether rich or poor, is a true heir of the kingdom of heaven.
【눅18:23 JFB】23-25. was very sorrowful—Matthew (마19:22) more fully, "went away sorrowful"; Mark still more, "was sad" or "sullen" at that saying, and "went away grieved." Sorry he was, very sorry, to part with Christ; but to part with his riches would have cost him a pang more. When Riches or Heaven, on Christ's terms, were the alternative, the result showed to which side the balance inclined. Thus was he shown to lack the one all-comprehensive requirement of the law—the absolute subjection of the heart to God, and this want vitiated all his other obediences.
【눅18:24 JFB】24. when Jesus saw—Mark says (막3:34), He "looked round about"—as if first following the departing youth with His eye—"and saith unto His disciples."
How hardly, &c.—with what difficulty. In Mark (막10:24) an explanation is added, "How hard is it for them that trust in riches," &c.—that is, with what difficulty is this idolatrous trust conquered, without which they cannot enter; and this is introduced by the word "children"—sweet diminutive of affection and pity (요21:5).
【눅18:25 JFB】25. easier for a camel, &c.—a proverbial expression denoting literally a thing impossible, but figuratively, very difficult.
【눅18:26 JFB】26, 27. For, &c.—"At that rate none can be saved": "Well, it does pass human power, but not divine."
【눅18:28 JFB】28-30. Lo, &c.—in the simplicity of his heart (as is evident from the reply), conscious that the required surrender had been made, and generously taking in his brethren with him—"we"; not in the spirit of the young ruler. "All these have I kept,"
left all—"The workmen's little is as much his "all" as the prince's much" [Bengel]. In Matthew (마19:27) he adds, "What shall we have therefore?" How shall it fare with us?
【눅18:29 JFB】29. There is no man, &c.—graciously acknowledging at once the completeness and the acceptableness of the surrender as a thing already made.
house, &c.—The specification is still more minute in Matthew and Mark, (마19:27; 막10:29) to take in every form of self-sacrifice.
for the kingdom of God's sake—in Mark (막10:29), "for MY sake and the Gospel's." See on Lu 6:22.
【눅18:30 JFB】30. manifold more in this present time—in Matthew (마19:29) "an hundredfold," to which Mark (막10:30) gives this most interesting addition, "Now in this present time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions." We have here the blessed promise of a reconstruction of all human relationships and affections on a Christian basis and in a Christian state, after being sacrificed, in their natural form, on the altar of love to Christ. This He calls "manifold more"—"an hundredfold more"—than what they sacrificed. Our Lord was Himself the first to exemplify this new adjustment of His own relationships. (See on 마12:49, 50; and 고후6:14-18.) But this "with persecutions"; for how could such a transfer take place without the most cruel wrenches to flesh and blood? but the persecution would haply follow them into their new and higher circle, breaking that up too! But best of all, "in the world to come life everlasting." And
Keble
These promises are for every one who forsakes his all for Christ. But in Matthew (마19:28) this is prefaced by a special promise to the Twelve: "Verily I say unto you, That ye which have followed Me in the Regeneration, when the Son of man shall sit in the throne of His glory, ye also shall sit on twelve thrones judging the twelve tribes of Israel." Ye who have now adhered to Me shall, in the new kingdom, rule, or give law to, the great Christian world, here set forth in Jewish dress as the twelve tribes, presided over by the twelve apostles on so many judicial thrones. In this sense certainly the promise has been illustriously fulfilled [Calvin, Grotius, Lightfoot, &c.]. But if the promise refers to the yet future glory (as may be thought from Lu 22:28-30, and as most take it), it points to the highest personal distinction of the first founders of the Christian Church.
【눅18:31 JFB】Lu 18:31-34. Fuller Announcement of His Approaching Death and Resurrection.
(See on 막10:32-34.)
31. all written by the prophets concerning the Son of man … be accomplished—showing how Christ Himself read, and would have us to read, the Old Testament, in which some otherwise evangelical interpreters find no prophecies, or virtually none, of the sufferings of the Son of man.
【눅18:31 MHCC】The Spirit of Christ, in the Old Testament prophets, testified beforehand his sufferings, and the glory that should follow, 벧전1:11. The disciples' prejudices were so strong, that they would not understand these things literally. They were so intent upon the prophecies which spake of Christ's glory, that they overlooked those which spake of his sufferings. People run into mistakes, because they read their Bibles by halves, and are only for the smooth things. We are as backward to learn the proper lessons from the sufferings, crucifixion, and resurrection of Christ, as the disciples were to what he told them as to those events; and for the same reason; self-love, and a desire of worldly objects, close our understandings.
【눅18:34 JFB】34. understood none, &c.—The Evangelist seems unable to say strongly enough how entirely hidden from them at that time was the sense of these exceeding plain statements: no doubt to add weight to their subsequent testimony, which from this very circumstance was prodigious, and with all the simple-hearted irresistible.
【눅18:35 JFB】Lu 18:35-43. Blind Man Healed.
In 마20:29-34, they are two, as in the case of the Demoniac of Gadara. In Matthew and Mark (막10:46-52) the occurrence is connected with Christ's departure from Jericho; in Luke with His approach to it. Many ways of accounting for these slight divergences of detail have been proposed. Perhaps, if we knew all the facts, we should see no difficulty; but that we have been left so far in the dark shows that the thing is of no moment any way. One thing is plain, there could have been no collusion among the authors of these Gospels, else they would have taken care to remove these "spots on the sun."
【눅18:35 MHCC】This poor blind man sat by the wayside, begging. He was not only blind, but poor, the fitter emblem of the world of mankind which Christ came to heal and save. The prayer of faith, guided by Christ's encouraging promises, and grounded on them, shall not be in vain. The grace of Christ ought to be thankfully acknowledged, to the glory of God. It is for the glory of God if we follow Jesus, as those will do whose eyes are opened. We must praise God for his mercies to others, as well as for mercies to ourselves. Would we rightly understand these things, we must come to Christ, like the blind man, earnestly beseeching him to open our eyes, and to show us clearly the excellence of his precepts, and the value of his salvation.
【눅18:38 JFB】38. son of David, &c.—(See on 마12:23).
【눅18:39 JFB】39. rebuked, &c.—(See on Lu 18:15).
so much the more—that importunity so commended in the Syrophenician woman, and so often enjoined (Lu 11:5-13; 18:1-8).
【눅18:40 JFB】40. commanded, &c.—Mark (막10:49) has this interesting addition: "And they call the blind man, saying unto him, Be of good comfort, rise, He calleth thee"—just as one earnestly desiring an interview with some exalted person, but told by one official after another that it is vain to wait, as he will not succeed (they know it), yet persists in waiting for some answer to his suit, and at length the door opens, and a servant appears, saying, "You will be admitted—he has called you." And are there no other suitors to Jesus who sometimes fare thus? "And he, casting away his garment"—how lively is this touch, evidently of an eye-witness, expressive of his earnestness and joy—"came to Jesus" (막10:49, 50).
【눅18:41 JFB】41-43. What wilt thou, &c.—to try them; to deepen their present consciousness of need; and to draw out their faith in Him. Lord "Rabboni" (막10:51); an emphatic and confiding exclamation. (See on 요20:16.)
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