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■ 누가복음 5장
1. 무리가 옹위하여 하나님의 말씀을 들을새 예수는 게네사렛 호숫가에 서서
And it came to pass , that, as the people pressed upon him to hear the word of God , he stood by the lake of Gennesaret ,
2. 호숫가에 두 배가 있는 것을 보시니 어부들은 배에서 나와서 그물을 씻는지라
And saw two ships standing by the lake : but the fishermen were gone out of them , and were washing their nets .
3. 예수께서 한 배에 오르시니 그 배는 시몬의 배라 육지에서 조금 떼기를 청하시고 앉으사 배에서 무리를 가르치시더니
And he entered into one of the ships , which was Simon’s , and prayed him that he would thrust out a little from the land . And he sat down , and taught the people out of the ship .
4. 말씀을 마치시고 시몬에게 이르시되 깊은 데로 가서 그물을 내려 고기를 잡으라
Now when he had left speaking , he said unto Simon , Launch out into the deep , and let down your nets for a draught .
5. 시몬이 대답하여 가로되 선생이여 우리들이 밤이 맞도록 수고를 하였으되 얻은 것이 없지마는 말씀에 의지하여 내가 그물을 내리리이다 하고
And Simon answering said unto him , Master , we have toiled all the night , and have taken nothing : nevertheless at thy word I will let down the net .
6. 그리한즉 고기를 에운 것이 심히 많아 그물이 찢어지는지라
And when they had this done , they inclosed a great multitude of fishes : and their net brake .
7. 이에 다른 배에 있는 동무를 손짓하여 와서 도와 달라 하니 저희가 와서 두 배에 채우매 잠기게 되었더라
And they beckoned unto their partners , which were in the other ship , that they should come and help them . And they came , and filled both the ships , so that they began to sink .
8. 시몬 베드로가 이를 보고 예수의 무릎 아래 엎드려 가로되 주여 나를 떠나소서 나는 죄인이로소이다 하니
When Simon Peter saw it, he fell down at Jesus’ knees , saying , Depart from me ; for I am a sinful man , O Lord .
9. 이는 자기와 및 함께 있는 모든 사람이 고기 잡힌 것을 인하여 놀라고
For he was astonished , and all that were with him , at the draught of the fishes which they had taken :
10. 세베대의 아들로서 시몬의 동업자인 야고보와 요한도 놀랐음이라 예수께서 시몬에게 일러 가라사대 무서워 말라 이제 후로는 네가 사람을 취하리라 하시니
And so was also James , and John , the sons of Zebedee , which were partners with Simon . And Jesus said unto Simon , Fear not ; from henceforth thou shalt catch men .
11. 저희가 배들을 육지에 대고 모든 것을 버려두고 예수를 좇으니라
And when they had brought their ships to land , they forsook all , and followed him .
12. 예수께서 한 동네에 계실 때에 온 몸에 문둥병 들린 사람이 있어 예수를 보고 엎드려 구하여 가로되 주여 원하시면 나를 깨끗케 하실 수 있나이다 하니
And it came to pass , when he was in a certain city , behold a man full of leprosy : who seeing Jesus fell on his face , and besought him , saying , Lord , if thou wilt , thou canst make me clean .
13. 예수께서 손을 내밀어 저에게 대시며 가라사대 내가 원하노니 깨끗함을 받으라 하신대 문둥병이 곧 떠나니라
And he put forth his hand , and touched him , saying , I will : be thou clean . And immediately the leprosy departed from him .
14. 예수께서 저를 경계하시되 아무에게도 이르지 말고 가서 제사장에게 네 몸을 보이고 또 네 깨끗케 됨을 인하여 모세의 명한 대로 예물을 드려 저희에게 증거하라 하셨더니
And he charged him to tell no man : but go , and shew thyself to the priest , and offer for thy cleansing , according as Moses commanded , for a testimony unto them .
15. 예수의 소문이 더욱 퍼지매 허다한 무리가 말씀도 듣고 자기 병도 나음을 얻고자 하여 모여 오되
But so much the more went there a fame abroad of him : and great multitudes came together to hear , and to be healed by him of their infirmities .
16. 예수는 물러가사 한적한 곳에서 기도하시니라
And he withdrew himself into the wilderness , and prayed .
17. 하루는 가르치실 때에 갈릴리 각 촌과 유대와 예루살렘에서 나온 바리새인과 교법사들이 앉았는데 병을 고치는 주의 능력이 예수와 함께 하더라
And it came to pass on a certain day , as he was teaching , that there were Pharisees and doctors of the law sitting by , which were come out of every town of Galilee , and Judæa , and Jerusalem : and the power of the Lord was present to heal them .
18. 한 중풍병자를 사람들이 침상에 메고 와서 예수 앞에 들여 놓고자 하였으나
And , behold , men brought in a bed a man which was taken with a palsy : and they sought means to bring him in , and to lay him before him .
19. 무리 때문에 메고 들어갈 길을 얻지 못한지라 지붕에 올라가 기와를 벗기고 병자를 침상채 무리 가운데로 예수 앞에 달아 내리니
And when they could not find by what way they might bring him in because of the multitude , they went upon the housetop , and let him down through the tiling with his couch into the midst before Jesus .
20. 예수께서 저희 믿음을 보시고 이르시되 이 사람아 네 죄 사함을 받았느니라 하시니
And when he saw their faith , he said unto him , Man , thy sins are forgiven thee .
21. 서기관과 바리새인들이 의논하여 가로되 이 참람한 말을 하는 자가 누구뇨 오직 하나님 외에 누가 능히 죄를 사하겠느냐
And the scribes and the Pharisees began to reason , saying , Who is this which speaketh blasphemies ? Who can forgive sins , but God alone ?
22. 예수께서 그 의논을 아시고 대답하여 가라사대 너희 마음에 무슨 의논을 하느냐
But when Jesus perceived their thoughts , he answering said unto them , What reason ye in your hearts ?
23. 네 죄 사함을 받았느니라 하는 말과 일어나 걸어가라 하는 말이 어느 것이 쉽겠느냐
Whether is easier , to say , Thy sins be forgiven thee ; or to say , Rise up and walk ?
24. 그러나 인자가 땅에서 죄를 사하는 권세가 있는 줄을 너희로 알게 하리라 하시고 중풍병자에게 말씀하시되 내가 네게 이르노니 일어나 네 침상을 가지고 집으로 가라 하시매
But that ye may know that the Son of man hath power upon earth to forgive sins , (he said unto the sick of the palsy ,) I say unto thee , Arise , and take up thy couch , and go into thine house .
25. 그 사람이 저희 앞에서 곧 일어나 누웠던 것을 가지고 하나님께 영광을 돌리며 자기 집으로 돌아가니
And immediately he rose up before them , and took up that whereon he lay , and departed to his own house , glorifying God .
26. 모든 사람이 놀라 하나님께 영광을 돌리며 심히 두려워하여 가로되 오늘날 우리가 기이한 일을 보았다 하니라
And they were all amazed , and they glorified God , and were filled with fear , saying , We have seen strange things to day .
27. 그 후에 나가사 레위라 하는 세리가 세관에 앉은 것을 보시고 나를 좇으라 하시니
And after these things he went forth , and saw a publican , named Levi , sitting at the receipt of custom : and he said unto him , Follow me .
28. 저가 모든 것을 버리고 일어나 좇으니라
And he left all , rose up , and followed him .
29. 레위가 예수를 위하여 자기 집에서 큰 잔치를 하니 세리와 다른 사람이 많이 함께 앉았는지라
And Levi made him a great feast in his own house : and there was a great company of publicans and of others that sat down with them .
30. 바리새인과 저희 서기관들이 그 제자들을 비방하여 가로되 너희가 어찌하여 세리와 죄인과 함께 먹고 마시느냐
But their scribes and Pharisees murmured against his disciples , saying , Why do ye eat and drink with publicans and sinners ?
31. 예수께서 대답하여 가라사대 건강한 자에게는 의원이 쓸 데 없고 병든 자에게라야 쓸 데 있나니
And Jesus answering said unto them , They that are whole need not a physician ; but they that are sick .
32. 내가 의인을 부르러 온 것이 아니요 죄인을 불러 회개시키러 왔노라
I came not to call the righteous , but sinners to repentance .
33. 저희가 예수께 말하되 요한의 제자는 자주 금식하며 기도하고 바리새인의 제자들도 또한 그리하되 당신의 제자들은 먹고 마시나이다
And they said unto him , Why do the disciples of John fast often , and make prayers , and likewise the disciples of the Pharisees ; but thine eat and drink ?
34. 예수께서 저희에게 이르시되 혼인집 손님들이 신랑과 함께 있을 때에 너희가 그 손님으로 금식하게 할 수 있느뇨
And he said unto them , Can ye make the children of the bridechamber fast , while the bridegroom is with them ?
35. 그러나 그 날에 이르러 저희가 신랑을 빼앗기리니 그 날에는 금식할 것이니라
But the days will come , when the bridegroom shall be taken away from them , and then shall they fast in those days .
36. 또 비유하여 이르시되 새 옷에서 한 조각을 찢어 낡은 옷에 붙이는 자가 없나니 만일 그렇게 하면 새 옷을 찢을 뿐이요 또 새 옷에서 찢은 조각이 낡은 것에 합하지 아니하리라
And he spake also a parable unto them ; No man putteth a piece of a new garment upon an old ; if otherwise , then both the new maketh a rent , and the piece that was taken out of the new agreeth not with the old .
37. 새 포도주를 낡은 가죽 부대에 넣는 자가 없나니 만일 그렇게 하면 새 포도주가 부대를 터뜨려 포도주가 쏟아지고 부대도 버리게 되리라
And no man putteth new wine into old bottles ; else the new wine will burst the bottles , and be spilled , and the bottles shall perish .
38. 새 포도주는 새 부대에 넣어야 할 것이니라
But new wine must be put into new bottles ; and both are preserved .
39. 묵은 포도주를 마시고 새 것을 원하는 자가 없나니 이는 묵은 것이 좋다 함이니라
No man also having drunk old wine straightway desireth new : for he saith , The old is better .
■ 주석 보기
【눅5:1 JFB】Lu 5:1-11. Miraculous Draught of Fishes—Call of Peter, James, and John.
Not their first call, however, recorded in 요1:35-42; nor their second, recorded in 마4:18-22; but their third and last before their appointment to the apostleship. That these calls were all distinct and progressive, seems quite plain. (Similar stages are observable in other eminent servants of Christ.)
【눅5:1 CWC】(1) At Nazareth vv. 16-30.
It was the custom for visitors to be granted the privilege of reading the Scriptures on such occasions (vv. 16, 17), and Jesus read from Isaiah 61. Perhaps it was not the appointed portion for that day, which may explain the last sentence of verse 20. However, when He began to apply the prophecy to Himself (v. 21), there was astonishment indeed, for nothing like that had ever been heard. Verse 23 indicates the state of mind and heart of His hearers. He knew the rejection before Him was such as had been meted out to Elijah and Elisha, and as God had worked by them among the Gentiles so would He do again. This aroused enmity, with the result of verses 29 and 30. A comparison of 사61:2, affords an instance of "the exquisite accuracy of Scripture," since Jesus stopped midway in the verse. The first half is connected with His first Advent and the present dispensation of grace, and the second, with His second Advent and the judgments to follow.
(2) At Capernaum vv. 31-44.
The leading events here are the casting out of the demon (vv. 33-35), and the healing of Peter's wife's mother (vv. 38, 39), both of which are referred to in Mark 1, the second also in Matt. 8. Matthew 4 tells us that Christ made His home at this time at Capernaum, while Luke (4:23) tells us why He did so. Note in the case of the demon: (1) that demons know their ultimate fate; (2) that Jesus will not receive their testimony to Himself though it be true; (3) that there is a distinction between them and the persons they inhabit and control. But why were the people amazed (v. 36)? To cast out demons was not new (마12:27), but the way and the power by which Jesus cast them out was altogether new. Compare the testimony of Nicodemus (요3:2, last clause). Notice verse 40, "He laid His hands on every one of them, and healed them." and also verse 43. What labor it represents!
(3) At Gennesaret 5:1-11.
The great draught of fishes is original with Luke, but calls for little comment. But note Peter's confession of sin in verse 8. Sin, not sins. It is his state of which he speaks, and not particular transgressions. What he is, not what he has done, utterly unfits him for the Divine presence, and he can find no comfort in that presence until his old nature has been taken away and a new put in its place. Nor is verse 11 less remarkable. "They forsook all and followed Him," because one who could do what they had just seen done, was able to meet all their needs henceforth including those of their families.
(4) In a Certain City vv. 12, 13,
With the exception of Miriam (Num. 12), this is the first illustration of the healing of leprosy in Israel, where the law of Leviticus 14 could have been acted upon. No wonder the fame of Jesus spread abroad (v. 15)! Who could work this miracle by His own power save the God of Israel?
【눅5:1 MHCC】When Christ had done preaching, he told Peter to apply to the business of his calling. Time spent on week days in public exercises of religion, need be but little hinderance in time, and may be great furtherance to us in temper of mind, as to our worldly business. With what cheerfulness may we go about the duties of our calling, when we have been with God, and thus have our worldly employments sanctified to us by the word and prayer! Though they had taken nothing, yet Christ told them to let down their nets again. We must not abruptly quit our callings because we have not the success in them we desire. We are likely to speed well, when we follow the guidance of Christ's word. The draught of fishes was by a miracle. We must all, like Peter, own ourselves to be sinful men, therefore Jesus Christ might justly depart from us. But we must beseech him that he would not depart; for woe unto us if the Saviour depart from sinners! Rather let us entreat him to come and dwell in our hearts by faith, that he may transform and cleanse them. These fishermen forsook all, and followed Jesus, when their calling prospered. When riches increase, and we are tempted to set our hearts upon them, then to quit them for Christ is thankworthy.
【눅5:3 JFB】3. taught … out of the ship—(See on 마13:2).
【눅5:4 JFB】4. for a draught—munificent recompense for the use of his boat.
【눅5:5 JFB】5. Master—betokening not surely a first acquaintance, but a relationship already formed.
all night—the usual time of fishing then (요21:3), and even now Peter, as a fisherman, knew how hopeless it was to "let down his net" again, save as a mere act of faith, "at His word" of command, which carried in it, as it ever does, assurance of success. (This shows he must have been already and for some time a follower of Christ.)
【눅5:6 JFB】6. net brake—rather "was breaking," or "beginning to break," as in Lu 5:7, "beginning to sink."
【눅5:8 JFB】8. Depart, &c.—Did Peter then wish Christ to leave him? Verily no. His all was wrapt up in Him (요6:68). "It was rather, Woe is me, Lord! How shall I abide this blaze of glory? A sinner such as I am is not fit company for Thee." (Compare 사6:5.)
【눅5:10 JFB】10. Simon, fear not—This shows how the Lord read Peter's speech. The more highly they deemed Him, ever the more grateful it was to the Redeemer's spirit. Never did they pain Him by manifesting too lofty conceptions of Him.
from henceforth—marking a new stage of their connection with Christ. The last was simply, "I will make you fishers."
fishers of men—"What wilt thou think, Simon, overwhelmed by this draught of fishes, when I shall bring to thy net what will beggar all this glory?" (See on 마4:18.)
【눅5:11 JFB】11. forsook all—They did this before (마4:20); now they do it again; and yet after the Crucifixion they are at their boats once more (요21:3). In such a business this is easily conceivable. After pentecost, however, they appear to have finally abandoned their secular calling.
【눅5:12 JFB】Lu 5:12-16. Leper Healed.
(See on 마8:2-4.)
【눅5:12 MHCC】This man is said to be full of leprosy; he had that distemper in a high degree, which represents our natural pollution by sin; we are full of that leprosy; from the crown of the head to the sole of the foot there is no soundness in us. Strong confidence and deep humility are united in the words of this leper. And if any sinner, from a deep sense of vileness, says, I know the Lord can cleanse, but will he look upon such a one as me? will he apply his own precious blood for my cleansing and healing? Yes, he will. Speak not as doubting, but as humbly referring the matter to Christ. And being saved from the guilt and power of our sins, let us spread abroad Christ's fame, and bring others to hear him and to be healed.
【눅5:15 JFB】15. But so, &c.—(See 막1:45).
【눅5:17 JFB】Lu 5:17-26. Paralytic Healed.
(See on 마9:1-8).
17. Pharisees and doctors … sitting by—the highest testimony yet borne to our Lord's growing influence, and the necessity increasingly felt by the ecclesiastics throughout the country of coming to some definite judgment regarding Him.
power of the Lord … present—with Jesus.
to heal them—the sick people.
【눅5:17 CWC】1. Forgiveness of Sin vv. 17-26.
Comparing this with 막2:1, we find it took place in Capernaum, and possibly in the house in which our Lord dwelt (마9:1). What a proof it contains of the deity of Christ.
2. Jesus' Earthly Mission vv. 27-32.
"Levi" as we saw in Mark 2, is Matthew whose faith in following Jesus is more remarkable than that of Peter, for he had more to relinquish. He soon showed his faith further by his works (v. 29). But though he made "a great feast" for his Lord, yet the latter made a greater one for him and for others like him in verse 32.
3. Fasting vv. 33-39.
To impose fasting on disciples who were enjoying His presence, would be like patching an old garment with a piece out of a new, and so both would be spoiled. A new era had begun and everything must be in harmony with it. The joy of the disciples could not accommodate itself to old forms and practices. Nevertheless, till others had proved what that joy was, they would naturally be satisfied with practices to which they had been accustomed (v. 39).
4. The Sabbath Day 6:1-11.
The events of these verses are recorded by Matthew and Mark also, and we need dwell on them but briefly. The Pharisees were not zealous of God's law but of their traditions super-added to the law, which practically made it of no effect. There was no law of God against doing what Jesus' disciples did, nor would God command His people to starve because it was the sabbath. Works of necessity might be done on that day as the Pharisees themselves taught. The disciples were hungry and in want because they were suffering rejection with their Lord. This is the significance of His reference to David, who also was suffering rejection as God's anointed when he partook of the shewbread and was sinless in so doing.
5. Happiness and Woe (vv. 12-26).
We do not dwell again on the choice of the twelve (vv. 12-16), having spoken of it in Matthew only to observe that Luke records that the night previously our Lord spent in prayer. But at verse 20 He begins to speak of the heavenly calling of those who are rejected on earth. This is not that the earthly kingdom will never be set up or Israel blessed in it, but only that for the time being the called out ones for heaven are addressed (Hebrew 3:1). Four beatitudes are named, poverty, hunger, sorrow, excommunication might be their lot on earth, but great their reward in heaven (vv. 20, 21). As another puts it, "the antidote is given before the trial comes."
6. Treatment of Enemies vv. 27-36.
It is natural to think that Luke is here giving a synopsis of the "Sermon on the Mount" recorded more fully in Matt. (cc. 5-8), but we face the difficulty that these words were spoken "in the plain" (v. 17). Shall we say that the same instruction was given more than once? There is nothing in the verses different from Matthew, and we only note that the whole teaching is not that of righteousness under the law but of grace, which was entirely new to the hearers. Verse 30 is not to be taken unqualifiedly but in connection with our treatment of enemies -- if any of them should even ask aught of us it is to be given.
7. Treatment of Fellow-disciples (vv. 37-45).
8. Summing up vv. 46-49.
Questions.
1. Name the seven subjects of teaching in this lesson.
2. How does the incident first-named prove Christ's deity?
3. Explain "the new wine in old bottles" in your own language.
4. Where is the parallel between Christ's disciples and David in the incident of 6:1-11?
5. What experience of our Lord preceded the choice of the Twelve?
6. What is the comparative character of this whole teaching of Christ?
7. Can you quote 6:46?
HIS FAME SPREADING
Chapters 7, 8
1. The Centurion's Servant 7:1-10.
Matthew describes the centurion as personally entreating our Lord (8:5-13), but Luke tells how he first approached Him through the Jewish elders and then through other friends.
2. The Widow of Nain vv. 11-17.
is a story original with Luke. Note that no appeal was made to our Lord in this case, but that His compassion was awakened by the sight itself. This was probably the first occasion when He raised the dead, which accounts for the effect and testimony in verses 16 and 17.
3. Christ's Witness to John the Baptist vv. 18-35.
As the fame of the wonder-worker spread it reached John the Baptist in prison (cf. 3:19). For John's doubts, and our Lord's discourse concerning him see Matt. 11.
4. The Woman That Was a Sinner vv. 36-50.
The Pharisee was willing to show Jesus the outward honor of an invitation for selfish reasons, but had no love for Him, as his treatment showed. Houses in the east were easy of access, and on occasions when distinguished rabbis were entertained, outsiders were admitted to listen to the conversation. Reclining at the table with the feet extended outward, made possible the action of this woman. It was grace in her that drew her to Jesus as her Saviour, hence she had already been forgiven ere she washed His feet. In other words, as the latter part of verse 47 shows, she was not forgiven because she loved, but she loved because she was forgiven. It is solemnly suggestive that she was the only one in that company to whom such an announcement of forgiveness was made. They all heard it, including the host, but none seemed to desire it for himself.
5. The Parable of the Sower 8:4-15.
Before reaching this parable it is pleasant to read of the women ministering of their substance not to Jesus only, but to "them," i. e., He and His disciples (vv. 2, 3, R. V.). Compare this with the earlier suffering and need in the cornfield. We pass over the parable because of our comment in Matthew, but add a remark of Stuart, that "in Matthew the fruitful ones hear and understand; in Mark they hear and receive; in Luke they hear and keep." These words are alike in that to understand, receive, and keep the Word are all requisite to fruit-bearing.
6. In the Gerasene Country vv. 26-39.
The remaining incidents of the chapter have been touched upon in the other Gospels, but we pause at the visit to the Gerasene country. A practical thought has been suggested to us here, viz: that if men can be the mouthpiece of demons, "why should it be difficult to believe that a man may be the mouthpiece of the Spirit of God?" Matthew speaks of two men though Mark and Luke call attention to only one. Was it because of this one's subsequent request (v. 38)? What a contrast in this he presents to the other people of that country! They wished Jesus to depart, but he wished to go with Him. Salvation makes all the difference as to whether one desires the Lord's presence or not. But the Lord wanted a witness in Gerasene and could not spare this man to come with Him (v. 39). Does the man's work afterward explain what Mark says of this country at a later time (막7:31-37)?
Questions.
1. How does Luke's account of the centurion's action differ from Matthew?
2. How is the raising of the son of the widow of Nain distinguished?
3. How was it possible for the incident of v. 11, 36-50 to occur in Simon's house?
4. What three things are necessary in a Christian to fruit-bearing?
5. What desire does salvation awaken in the human heart?
THE TWELVE AND THE SEVENTY
Chapters 9, 10
The events of chapter 9 with a single exception, were dealt with in either Matthew or Mark. Luke, however, adds items of fresh interest to some of them which the student can easily discover by comparison.
Chapter 10 has three subjects original with Luke: (1) the sending forth of the seventy (vv. 1-24); (2) the lawyer's question and its answer (vv. 25-37); and (3) the story of Martha and Mary (vv. 38-42).
The sending forth of the seventy fits into the purpose of his gospel to reach the Gentiles. The twelve apostles were sent only to the lost sheep of the house of Israel, but these went "into every city and place whither He himself would come." In most other respects the charge to the seventy was like that to the twelve. When they returned and reported the subjection of demons unto them (v. 17) our Lord's reply was an "earnest of complete victory over all the power of the enemy." They had spoken of demons but He speaks of Satan (v. 18), and the downfall of the one presaged that of the other. It is instructive that our Lord defines demons as being in nature spirits (v. 20). Nor let the story pass without noting His prayer in verse 21, which occurs in Matthew in another place (chapter 11:25-27). Stuart believes Luke has correctly located it because of the words "In that hour," for otherwise we would not have understood the full significance of the passage.
The lawyer's question (vv. 25-37) suggests 마22:34-40 and 막12:28-34, and yet it is a different occasion. Certainly our Lord's reply including the story of the good Samaritan is original with Luke and peculiarly suited to the Gentiles for whom he wrote. The Jewish priest and levite passed by the wounded man, but the Gentile Samaritan befriended him. The lesson taught is that anyone in need is our neighbor, without reference to his nationality, religion or character.
We linger a moment at the story of Martha and Mary (vv. 38-42), to speak of a unique reason for its position here, suggested by Stuart. The lawyer in the preceding incident had not gotten eternal life, and the question is how could any man obtain it? The answer is given in the attitude and occupation of Mary as distinguished from Martha. To sit at Jesus' feet, and hear His word is the way of blessing.
【눅5:17 MHCC】How many are there in our assemblies, where the gospel is preached, who do not sit under the word, but sit by! It is to them as a tale that is told them, not as a message that is sent to them. Observe the duties taught and recommended to us by the history of the paralytic. In applying to Christ, we must be very pressing and urgent; that is an evidence of faith, and is very pleasing to Christ, and prevailing with him. Give us, Lord, the same kind of faith with respect to thy ability and willingness to heal our souls. Give us to desire the pardon of sin more than any earthly blessing, or life itself. Enable us to believe thy power to forgive sins; then will our souls cheerfully arise and go where thou pleasest.
【눅5:19 JFB】19. housetop—the flat roof.
through the tiling … before Jesus—(See on 막2:2).
【눅5:24 JFB】24. take up thy couch—"sweet saying! The bed had borne the man; now the man shall bear the bed!" [Bengel].
【눅5:27 JFB】Lu 5:27-32. Levi's Call and Feast.
(See on 마9:9-13; and 막2:14.)
【눅5:27 MHCC】It was a wonder of Christ's grace, that he would call a publican to be his disciple and follower. It was a wonder of his grace, that the call was made so effectual. It was a wonder of his grace, that he came to call sinners to repentance, and to assure them of pardon. It was a wonder of his grace, that he so patiently bore the contradiction of sinners against himself and his disciples. It was a wonder of his grace, that he fixed the services of his disciples according to their strength and standing. The Lord trains up his people gradually for the trials allotted them; we should copy his example in dealing with the weak in faith, or the tempted believer.
【눅5:30 JFB】30. their scribes—a mode of expression showing that Luke was writing for Gentiles.
【눅5:33 JFB】Lu 5:33-39. Fasting.
(See on 마9:14-17.)
The incongruities mentioned in Lu 5:36-38 were intended to illustrate the difference between the genius of the old and new economies, and the danger of mixing up the one with the other. As in the one case supposed, "the rent is made worse," and in the other, "the new wine is spilled," so by a mongrel mixture of the ascetic ritualism of the old with the spiritual freedom of the new economy, both are disfigured and destroyed. The additional parable in Lu 5:39, which is peculiar to Luke, has been variously interpreted. But the "new wine" seems plainly to be the evangelical freedom which Christ was introducing; and the old, the opposite spirit of Judaism: men long accustomed to the latter could not be expected "straightway"—all at once—to take a liking for the former; that is, "These inquiries about the difference between My disciples and the Pharisees," and even John's, are not surprising; they are the effect of a natural revulsion against sudden change, which time will cure; the new wine will itself in time become old, and so acquire all the added charms of antiquity. What lessons does this teach, on the one hand, to those who unreasonably cling to what is getting antiquated; and, on the other, to hasty reformers who have no patience with the timidity of their weaker brethren!
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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.