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■ 누가복음 23장
1. 무리가 다 일어나 예수를 빌라도에게 끌고 가서
And the whole multitude of them arose , and led him unto Pilate .
2. 고소하여 가로되 우리가 이 사람을 보매 우리 백성을 미혹하고 가이사에게 세 바치는 것을 금하며 자칭 왕 그리스도라 하더이다 하니
And they began to accuse him , saying , We found this fellow perverting the nation , and forbidding to give tribute to Cæsar , saying that he himself is Christ a King .
3. 빌라도가 예수께 물어 가로되 네가 유대인의 왕이냐 대답하여 가라사대 네 말이 옳도다
And Pilate asked him , saying , Art thou the King of the Jews ? And he answered him and said , Thou sayest it.
4. 빌라도가 대제사장들과 무리에게 이르되 내가 보니 이 사람에게 죄가 없도다 하니
Then said Pilate to the chief priests and to the people , I find no fault in this man .
5. 무리가 더욱 굳세게 말하되 저가 온 유대에서 가르치고 갈릴리에서부터 시작하여 여기까지 와서 백성을 소동케 하나이다
And they were the more fierce , saying , He stirreth up the people , teaching throughout all Jewry , beginning from Galilee to this place .
6. 빌라도가 듣고 묻되 저가 갈릴리 사람이냐 하여
When Pilate heard of Galilee , he asked whether the man were a Galilæan .
7. 헤롯의 관할에 속한 줄을 알고 헤롯에게 보내니 때에 헤롯이 예루살렘에 있더라
And as soon as he knew that he belonged unto Herod’s jurisdiction , he sent him to Herod , who himself also was at Jerusalem at that time .
8. 헤롯이 예수를 보고 심히 기뻐하니 이는 그의 소문을 들었으므로 보고자 한 지 오래였고 또한 무엇이나 이적 행하심을 볼까 바랐던 연고러라
And when Herod saw Jesus , he was exceeding glad : for he was desirous to see him of a long season, because he had heard many things of him ; and he hoped to have seen some miracle done by him .
9. 여러 말로 물으나 아무 말도 대답지 아니하시니
Then he questioned with him in many words ; but he answered him nothing .
10. 대제사장들과 서기관들이 서서 힘써 고소하더라
And the chief priests and scribes stood and vehemently accused him .
11. 헤롯이 그 군병들과 함께 예수를 업신여기며 희롱하고 빛난 옷을 입혀 빌라도에게 도로 보내니
And Herod with his men of war set him at nought , and mocked him, and arrayed him in a gorgeous robe , and sent him again to Pilate .
12. 헤롯과 빌라도가 전에는 원수이었으나 당일에 서로 친구가 되니라
And the same day Pilate and Herod were made friends together : for before they were at enmity between themselves .
13. 빌라도가 대제사장들과 관원들과 백성을 불러 모으고
And Pilate , when he had called together the chief priests and the rulers and the people ,
14. 이르되 너희가 이 사람을 백성을 미혹하는 자라 하여 내게 끌어왔도다 보라 내가 너희 앞에서 사실하였으되 너희의 고소하는 일에 대하여 이 사람에게 죄를 찾지 못하였고
Said unto them , Ye have brought this man unto me , as one that perverteth the people : and , behold , I , having examined him before you , have found no fault in this man touching those things whereof ye accuse him :
15. 헤롯이 또한 그렇게 하여 저를 우리에게 도로 보내었도다 보라 저의 행한 것은 죽일 일이 없느니라
No , nor yet Herod : for I sent you to him ; and , lo , nothing worthy of death is done unto him .
16. 그러므로 때려서 놓겠노라
I will therefore chastise him , and release him.
17. _
(For of necessity he must release one unto them at the feast .)
18. 무리가 일제히 소리질러 가로되 이 사람을 없이하고 바라바를 우리에게 놓아 주소서 하니
And they cried out all at once , saying , Away with this man, and release unto us Barabbas :
19. 이 바라바는 성중에서 일어난 민란과 살인을 인하여 옥에 갇힌 자러라
(Who for a certain sedition made in the city , and for murder , was cast into prison .)
20. 빌라도는 예수를 놓고자 하여 다시 저희에게 말하되
Pilate therefore , willing to release Jesus , spake again to them .
21. 저희는 소리질러 가로되 저를 십자가에 못 박게 하소서 십자가에 못 박게 하소서 하는지라
But they cried , saying , Crucify him, crucify him .
22. 빌라도가 세 번째 말하되 이 사람이 무슨 악한 일을 하였느냐 나는 그 죽일 죄를 찾지 못하였나니 때려서 놓으리라 한대
And he said unto them the third time , Why , what evil hath he done ? I have found no cause of death in him : I will therefore chastise him , and let him go .
23. 저희가 큰 소리로 재촉하여 십자가에 못 박기를 구하니 저희의 소리가 이긴지라
And they were instant with loud voices , requiring that he might be crucified . And the voices of them and of the chief priests prevailed .
24. 이에 빌라도가 저희의 구하는 대로 하기를 언도하고
And Pilate gave sentence that it should be as they required .
25. 저희의 구하는 자 곧 민란과 살인을 인하여 옥에 갇힌 자를 놓고 예수를 넘겨주어 저희 뜻대로 하게 하니라
And he released unto them him that for sedition and murder was cast into prison , whom they had desired ; but he delivered Jesus to their will .
26. 저희가 예수를 끌고 갈 때에 시몬이라는 구레네 사람이 시골로서 오는 것을 잡아 그에게 십자가를 지워 예수를 좇게 하더라
And as they led him away , they laid hold upon one Simon , a Cyrenian , coming out of the country , and on him they laid the cross , that he might bear it after Jesus .
27. 또 백성과 및 그를 위하여 가슴을 치며 슬피 우는 여자의 큰 무리가 따라 오는지라
And there followed him a great company of people , and of women , which also bewailed and lamented him .
28. 예수께서 돌이켜 그들을 향하여 가라사대 예루살렘의 딸들아 나를 위하여 울지 말고 너희와 너희 자녀를 위하여 울라
But Jesus turning unto them said , Daughters of Jerusalem , weep not for me , but weep for yourselves , and for your children .
29. 보라 날이 이르면 사람이 말하기를 수태 못하는 이와 해산하지 못한 배와 먹이지 못한 젖이 복이 있다 하리라
For , behold , the days are coming , in the which they shall say , Blessed are the barren , and the wombs that never bare , and the paps which never gave suck .
30. 그 때에 사람이 산들을 대하여 우리 위에 무너지라 하며 작은 산들을 대하여 우리를 덮으라 하리라
Then shall they begin to say to the mountains , Fall on us ; and to the hills , Cover us .
31. 푸른 나무에도 이같이 하거든 마른 나무에는 어떻게 되리요 하시니라
For if they do these things in a green tree , what shall be done in the dry ?
32. 또 다른 두 행악자도 사형을 받게 되어 예수와 함께 끌려 가니라
And there were also two other , malefactors , led with him to be put to death .
33. 해골이라 하는 곳에 이르러 거기서 예수를 십자가에 못 박고 두 행악자도 그렇게 하니 하나는 우편에, 하나는 좌편에 있더라
And when they were come to the place , which is called Calvary , there they crucified him , and the malefactors , one on the right hand , and the other on the left .
34. 이에 예수께서 가라사대 아버지여 저희를 사하여 주옵소서 자기의 하는 것을 알지 못함이니이다 하시더라 저희가 그의 옷을 나눠 제비 뽑을새
Then said Jesus , Father , forgive them ; for they know not what they do . And they parted his raiment , and cast lots .
35. 백성은 서서 구경하며 관원들도 비웃어 가로되 저가 남을 구원하였으니 만일 하나님의 택하신 자 그리스도여든 자기도 구원할지어다 하고
And the people stood beholding . And the rulers also with them derided him, saying , He saved others ; let him save himself , if he be Christ , the chosen of God .
36. 군병들도 희롱하면서 나아와 신포도주를 주며
And the soldiers also mocked him , coming to him , and offering him vinegar ,
37. 가로되 네가 만일 유대인의 왕이어든 네가 너를 구원하라 하더라
And saying , If thou be the king of the Jews , save thyself .
38. 그의 위에 이는 유대인의 왕이라 쓴 패가 있더라
And a superscription also was written over him in letters of Greek , and Latin , and Hebrew , THIS IS THE KING OF THE JEWS .
39. 달린 행악자 중 하나는 비방하여 가로되 네가 그리스도가 아니냐 너와 우리를 구원하라 하되
And one of the malefactors which were hanged railed on him , saying , If thou be Christ , save thyself and us .
40. 하나는 그 사람을 꾸짖어 가로되 네가 동일한 정죄를 받고서도 하나님을 두려워 아니하느냐
But the other answering rebuked him , saying , Dost not thou fear God , seeing thou art in the same condemnation ?
41. 우리는 우리의 행한 일에 상당한 보응을 받는 것이니 이에 당연하거니와 이 사람의 행한 것은 옳지 않은 것이 없느니라 하고
And we indeed justly ; for we receive the due reward of our deeds : but this man hath done nothing amiss .
42. 가로되 예수여 당신의 나라에 임하실 때에 나를 생각하소서 하니
And he said unto Jesus , Lord , remember me when thou comest into thy kingdom .
43. 예수께서 이르시되 내가 진실로 네게 이르노니 오늘 네가 나와 함께 낙원에 있으리라 하시니라
And Jesus said unto him , Verily I say unto thee , To day shalt thou be with me in paradise .
44. 때가 제육시쯤 되어 해가 빛을 잃고 온 땅에 어두움이 임하여 제구시까지 계속하며
And it was about the sixth hour , and there was a darkness over all the earth until the ninth hour .
45. 성소의 휘장이 한가운데가 찢어지더라
And the sun was darkened , and the veil of the temple was rent in the midst .
46. 예수께서 큰 소리로 불러 가라사대 아버지여 내 영혼을 아버지 손에 부탁하나이다 하고 이 말씀을 하신 후 운명하시다
And when Jesus had cried with a loud voice , he said , Father , into thy hands I commend my spirit : and having said thus , he gave up the ghost .
47. 백부장이 그 된 일을 보고 하나님께 영광을 돌려 가로되 이 사람은 정녕 의인이었도다 하고
Now when the centurion saw what was done , he glorified God , saying , Certainly this was a righteous man .
48. 이를 구경하러 모인 무리도 그 된 일을 보고 다 가슴을 두드리며 돌아가고
And all the people that came together to that sight , beholding the things which were done , smote their breasts , and returned .
49. 예수의 아는 자들과 및 갈릴리로부터 따라온 여자들도 다 멀리 서서 이 일을 보니라
And all his acquaintance , and the women that followed him from Galilee , stood afar off , beholding these things .
50. 공회 의원으로 선하고 의로운 요셉이라 하는 사람이 있으니
And , behold , there was a man named Joseph , a counsellor ; and he was a good man , and a just :
51. (저희의 결의와 행사에 가타 하지 아니한 자라) 그는 유대인의 동네 아리마대 사람이요 하나님의 나라를 기다리는 자러니
(The same had not consented to the counsel and deed of them ;) he was of Arimathæa , a city of the Jews : who also himself waited for the kingdom of God .
52. 빌라도에게 가서 예수의 시체를 달라 하여
This man went unto Pilate , and begged the body of Jesus .
53. 이를 내려 세마포로 싸고 아직 사람을 장사한 일이 없는 바위에 판 무덤에 넣어 두니
And he took it down , and wrapped it in linen , and laid it in a sepulchre that was hewn in stone , wherein never man before was laid .
54. 이 날은 예비일이요 안식일이 거의 되었더라
And that day was the preparation , and the sabbath drew on .
55. 갈릴리에서 예수와 함께 온 여자들이 뒤를 좇아 그 무덤과 그의 시체를 어떻게 둔 것을 보고
And the women also , which came with him from Galilee , followed after , and beheld the sepulchre , and how his body was laid .
56. 돌아가 향품과 향유를 예비하더라 계명을 좇아 안식일에 쉬더라
And they returned , and prepared spices and ointments ; and rested the sabbath day according to the commandment .
■ 주석 보기
【눅23:1 JFB】Lu 23:1-5. Jesus before Pilate.
(See on 막15:1-5; and 요18:28-19:22.)
【눅23:1 CWC】Here we meet the momentous events recorded in Matthew 26 and 27 and Mark 14 and 15, and there treated as fully as space permitted.
The incidents peculiar to Luke are first, the explanation of Judas' conduct that Satan entered into him (c. 22:3). Satan can enter into no man without his own consent, but the only safeguard against that is the new birth, (John 3); second, the information that Peter and John were the two disciples sent to make ready the passover (v. 8); third, the report of the strife among the disciples at that feast (vv. 24-30); fourth, the prediction of Peter's fall as the direct result of the work of Satan upon him -- (vv. 31-34). Satan's desire here should be understood as comprehending all the twelve, although it is Peter only for whom the Lord would pray as the one in danger. We cannot fail to contrast the sin of Peter with that of Judas, the former being forgiven while the latter was not. Peter a child of God was ensnared by Satan, Judas, a child of the devil was his tool. That is the great difference which faith produces; fifth, the story of Gethsemane is enriched by Luke in the mention of the angel from heaven strengthening Jesus, the drops of blood He sweat, and the circumstance that it was "for sorrow" the disciples slept (vv. 39-46); sixth, in the arrest, Luke alone reports the words of Jesus to the betrayer, "Betrayest thou the Son of Man with a kiss"? the request of the disciples whether they should "smite with the sword?" and the healing of Malchus' ear (vv. 47-53). Last, but not least, so far as Chapter 22 is in mind, it is Luke who tells us that "Peter remembered the word of the Lord" about his denial of Him, after the latter had "turned and looked upon Peter" (vv. 61-62).
Coming to the next chapter, Luke tells us the nature of the indictment against Jesus before Pilate, and perhaps the very form of it (v. 2); and he alone gives us the hearing before Herod (vv. 6-12). On the way to Golgotha, he describes with detail the procession. Simon the Cyrenian is bearing the cross "after Jesus" (v. 26); that is, as some think, Jesus Himself is bearing the cross, but the other is carrying "the lighter end of it behind Him." A great multitude are following, and lamenting women among them (v. 27). To these Jesus addresses the warning of verses 28-31 not recorded elsewhere. Luke also gives the correct meaning of Golgotha (Aramaic) and Calvary (Latin) as "the Skull" (v. 33).
Luke's account of the crucifixion is different from the others. Matthew and Mark bring out men's hatred of Christ in the fullest way, John presents Him as a Divine Person in Whom is the calmness of One who knew whence He was, but Luke shows us "the Man Christ Jesus, suffering, but showing grace even on the cross." Of the seven sayings on the cross three are found only in Luke, one when interceding for His murderers, one when about to breathe out His life, and the third when His reply to the penitent thief.
The story of the thief is original with Luke, who presents Him as a witness to Christ little expected at that moment and in that place. But what a miracle of grace is he -- a malefactor saved, blessed, and received into Paradise!
【눅23:1 MHCC】Pilate well understood the difference between armed forces and our Lord's followers. But instead of being softened by Pilate's declaration of his innocence, and considering whether they were not bringing the guilt of innocent blood upon themselves, the Jews were the more angry. The Lord brings his designs to a glorious end, even by means of those who follow the devices of their own hearts. Thus all parties joined, so as to prove the innocence of Jesus, who was the atoning sacrifice for our sins.
【눅23:6 JFB】Lu 23:6-12. Jesus before Herod.
(See 막15:6.)
【눅23:6 MHCC】Herod had heard many things of Jesus in Galilee, and out of curiosity longed to see him. The poorest beggar that asked a miracle for the relief of his necessity, was never denied; but this proud prince, who asked for a miracle only to gratify his curiosity, is refused. He might have seen Christ and his wondrous works in Galilee, and would not, therefore it is justly said, Now he would see them, and shall not. Herod sent Christ again to Pilate: the friendships of wicked men are often formed by union in wickedness. They agree in little, except in enmity to God, and contempt of Christ.
【눅23:7 JFB】7. sent him to Herod—hoping thus to escape the dilemma of an unjust condemnation or an unpopular release.
at Jerusalem … at that time—to keep the passover.
【눅23:8 JFB】8. some miracle—Fine sport thou expectedst, as the Philistines with Samson (유16:25), O coarse, crafty, cruel tyrant! But thou hast been baulked before (see on Lu 13:31-33), and shalt be again.
【눅23:9 JFB】9. answered … nothing—(See 마7:6).
【눅23:10 JFB】10. stood and vehemently accused him—no doubt both of treason before the king, and of blasphemy, for the king was a Jew.
【눅23:11 JFB】11. his men of war—his bodyguard.
set him at naught, &c.—stung with disappointment at His refusal to amuse him with miracles or answer any of his questions.
gorgeous robe—bright robe. If this mean (as sometimes) of shining white, this being the royal color among the Jews, it may have been in derision of His claim to be "King of the Jews." But if so, "He in reality honored Him, as did Pilate with His true title blazoned on the cross" [Bengel].
sent him again to Pilate—instead of releasing him as he ought, having established nothing against Him (Lu 23:14, 15). "Thus he implicated himself with Pilate in all the guilt of His condemnation, and with him accordingly he is classed" (행4:27) [Bengel].
at enmity—perhaps about some point of disputed jurisdiction, which this exchange of the Prisoner might tend to heal.
【눅23:13 JFB】Lu 23:13-38. Jesus Again before Pilate—Delivered Up—Led Away to Be Crucified.
(See on 막15:6-15; and 요19:2-17).
【눅23:13 MHCC】The fear of man brings many into this snare, that they will do an unjust thing, against their consciences, rather than get into trouble. Pilate declares Jesus innocent, and has a mind to release him; yet, to please the people, he would punish him as an evil-doer. If no fault be found in him, why chastise him? Pilate yielded at length; he had not courage to go against so strong a stream. He delivered Jesus to their will, to be crucified.
【눅23:26 JFB】26. Cyrenian—of Cyrene, in Libya, on the north coast of Africa, where were many Jews who had a synagogue at Jerusalem (행6:9, and see 행2:10). He was "the father of Alexander and Rufus" (막15:21), probably better known afterwards than himself, as disciples. (See 롬16:13).
out of the country—and casually drawn into that part of the crowd.
laid the cross—"Him they compel to bear His cross," (마27:32)—sweet compulsion, if it issued in him or his sons voluntarily "taking up their cross!" It would appear that our Lord had first to bear His own cross (요19:17), but being from exhaustion unable to proceed, it was laid on another to bear it "after Him."
【눅23:26 MHCC】We have here the blessed Jesus, the Lamb of God, led as a lamb to the slaughter, to the sacrifice. Though many reproached and reviled him, yet some pitied him. But the death of Christ was his victory and triumph over his enemies: it was our deliverance, the purchase of eternal life for us. Therefore weep not for him, but let us weep for our own sins, and the sins of our children, which caused his death; and weep for fear of the miseries we shall bring upon ourselves, if we slight his love, and reject his grace. If God delivered him up to such sufferings as these, because he was made a sacrifice for sin, what will he do with sinners themselves, who make themselves a dry tree, a corrupt and wicked generation, and good for nothing! The bitter sufferings of our Lord Jesus should make us stand in awe of the justice of God. The best saints, compared with Christ, are dry trees; if he suffer, why may not they expect to suffer? And what then shall the damnation of sinners be! Even the sufferings of Christ preach terror to obstinate transgressors.
【눅23:27 JFB】27-31. women—not the precious Galilean women (Lu 23:49), but part of the crowd.
【눅23:28 JFB】28. not for me, &c.—noble spirit of compassion, rising above His own dread endurances, in tender commiseration of sufferings yet in the distance and far lighter, but without His supports and consolations!
【눅23:30 JFB】30. mountains … hills, &c.—(호10:8), flying hither and thither as they did in despair for shelter, during the siege; a very slight premonition of cries of another and more awful kind (사2:10, 19, 21; 계6:16, 17).
【눅23:31 JFB】31. green tree—that naturally resists the fire.
the dry—that attracts the fire, being its proper fuel. The proverb here plainly means: "If such sufferings alight upon the innocent One, the very Lamb of God, what must be in store for those who are provoking the flames?"
【눅23:32 JFB】Lu 23:32-38, 44-46. Crucifixion and Death of the Lord Jesus.
(See on 요19:17-30).
【눅23:32 MHCC】As soon as Christ was fastened to the cross, he prayed for those who crucified him. The great thing he died to purchase and procure for us, is the forgiveness of sin. This he prays for. Jesus was crucified between two thieves; in them were shown the different effects the cross of Christ would have upon the children of men in the preaching the gospel. One malefactor was hardened to the last. No troubles of themselves will change a wicked heart. The other was softened at the last: he was snatched as a brand out of the burning, and made a monument of Divine mercy. This gives no encouragement to any to put off repentance to their death-beds, or to hope that they shall then find mercy. It is certain that true repentance is never too late; but it is as certain that late repentance is seldom true. None can be sure they shall have time to repent at death, but every man may be sure he cannot have the advantages this penitent thief had. We shall see the case to be singular, if we observe the uncommon effects of God's grace upon this man. He reproved the other for railing on Christ. He owned that he deserved what was done to him. He believed Jesus to have suffered wrongfully. Observe his faith in this prayer. Christ was in the depth of disgrace, suffering as a deceiver, and not delivered by his Father. He made this profession before the wonders were displayed which put honour on Christ's sufferings, and startled the centurion. He believed in a life to come, and desired to be happy in that life; not like the other thief, to be only saved from the cross. Observe his humility in this prayer. All his request is, Lord, remember me; quite referring it to Jesus in what way to remember him. Thus he was humbled in true repentance, and he brought forth all the fruits for repentance his circumstances would admit. Christ upon the cross, is gracious like Christ upon the throne. Though he was in the greatest struggle and agony, yet he had pity for a poor penitent. By this act of grace we are to understand that Jesus Christ died to open the kingdom of heaven to all penitent, obedient believers. It is a single instance in Scripture; it should teach us to despair of none, and that none should despair of themselves; but lest it should be abused, it is contrasted with the awful state of the other thief, who died hardened in unbelief, though a crucified Saviour was so near him. Be sure that in general men die as they live.
【눅23:39 JFB】Lu 23:39-43. The Two Thieves.
39. railed on him—catching up the universal derision, but with a turn of his own. Jesus, "reviled, reviles not again"; but another voice from the cross shall nobly wipe out this dishonor and turn it to the unspeakable glory of the dying Redeemer.
【눅23:40 JFB】40. Dost not thou—"thou" is emphatic: "Let others jeer, but dost thou?"
fear God—Hast thou no fear of meeting Him so soon as thy righteous Judge? Thou art within an hour or two of eternity, and dost thou spend it in reckless disregard of coming judgment?
in the same condemnation—He has been condemned to die, but is it better with thee? Doth even a common lot kindle no sympathy in thy breast?
【눅23:41 JFB】41. we … justly, &c.—He owns the worst of his crimes and deserts, and would fain shame his fellow into the same.
nothing amiss—literally, "out of place"; hence "unnatural"; a striking term here. Our Lord was not charged with ordinary crime, but only with laying claim to office and honors which amounted to blasphemy. The charge of treason had not even a show of truth, as Pilate told His enemies. In this defense then there seems more than meets the eye. "He made Himself the promised Messiah, the Son of God; but in this He 'did nothing amiss'; He ate with publicans and sinners, and bade all the weary and heavy laden come and rest under His wing; but in this He 'did nothing amiss': He claimed to be Lord of the Kingdom of God, to shut it at will, but also to open it at pleasure even to such as we are; but in this He 'did nothing amiss!'" Does His next speech imply less than this? Observe: (1) His frank confession and genuine self-condemnation. (2) His astonishment and horror at the very different state of his fellow's mind. (3) His anxiety to bring him to a better mind while yet there was hope. (4) His noble testimony, not only to the innocence of Jesus, but to all that this implied of the rightfulness of His claims.
【눅23:42 JFB】42. said unto Jesus, &c.—Observe here (1) The "kingdom" referred to was one beyond the grave; for it is inconceivable that he should have expected Him to come down from the cross to erect any temporal kingdom. (2) This he calls Christ's own (Thy) kingdom. (3) As such, he sees in Christ the absolute right to dispose of that kingdom to whom He pleased. (4) He does not presume to ask a place in that kingdom, though that is what he means, but with a humility quite affecting, just says, "Lord, remember me when," &c. Yet was there mighty faith in that word. If Christ will but "think upon him" (느5:19), at that august moment when He "cometh into His kingdom," it will do. "Only assure me that then Thou wilt not forget such a wretch as I, that once hung by Thy side, and I am content." Now contrast with this bright act of faith the darkness even of the apostles' minds, who could hardly be got to believe that their Master would die at all, who now were almost despairing of Him, and who when dead had almost buried their hopes in His grave. Consider, too, the man's previous disadvantages and bad life. And then mark how his faith comes out—not in protestations, "Lord, I cannot doubt, I am firmly persuaded that Thou art Lord of a kingdom, that death cannot disannul Thy title nor impede the assumption of it in due time," &c.—but as having no shadow of doubt, and rising above it as a question altogether, he just says, "Lord, remember me when Thou comest," &c. Was ever faith like this exhibited upon earth? It looks as if the brightest crown had been reserved for the Saviour's head at His darkest moment!
【눅23:43 JFB】43. Jesus said, &c.—The dying Redeemer speaks as if He Himself viewed it in this light. It was a "song in the night." It ministered cheer to His spirit in the midnight gloom that now enwrapt it.
Verily I say unto thee—"Since thou speakest as to the king, with kingly authority speak I to thee."
To-day—"Thou art prepared for a long delay before I come into My kingdom, but not a day's delay shall there be for thee; thou shalt not be parted from Me even for a moment, but together we shall go, and with Me, ere this day expire, shalt thou be in Paradise" (future bliss, 고후12:4; 계2:7). Learn (1) How "One is taken and another left"; (2) How easily divine teaching can raise the rudest and worst above the best instructed and most devoted servants of Christ; (3) How presumption and despair on a death hour are equally discountenanced here, the one in the impenitent thief, the other in his penitent fellow.
【눅23:44 MHCC】We have here the death of Christ magnified by the wonders that attended it, and his death explained by the words with which he breathed out his soul. He was willing to offer himself. Let us seek to glorify God by true repentance and conversion; by protesting against those who crucify the Saviour; by a sober, righteous, and godly life; and by employing our talents in the service of Him who died for us and rose again.
【눅23:47 JFB】Lu 23:47-56. Signs and Circumstances Following His Death—His Burial.
(See on 마27:51-56; 마27:62-66; and 요19:31-42).
【눅23:50 MHCC】Many, though they do not make any show in outward profession, yet, like Joseph of Arimathea, will be far more ready to do real service, when there is occasion, than others who make a greater noise. Christ was buried in haste, because the sabbath drew on. Weeping must not hinder sowing. Though they were in tears for the death of their Lord, yet they must prepare to keep holy the sabbath. When the sabbath draws on, there must be preparation. Our worldly affairs must be so ordered, that they may not hinder us from our sabbath work; and our holy affections so stirred up, that they may carry us on in it. In whatever business we engage, or however our hearts may be affected, let us never fail to get ready for, and to keep holy, the day of sacred rest, which is the Lord's day.
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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.