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■ 누가복음 3장
1. 디베료 가이사가 위에 있은지 열다섯 해 곧 본디오 빌라도가 유대의 총독으로, 헤롯이 갈릴리의 분봉왕으로, 그 동생 빌립이 이두래와 드라고닛 지방의 분봉왕으로, 루사니아가 아빌레네의 분봉왕으로,
Now in the fifteenth year of the reign of Tiberius Cæsar , Pontius Pilate being governor of Judæa , and Herod being tetrarch of Galilee , and his brother Philip tetrarch of Ituraea and of the region of Trachonitis , and Lysanias the tetrarch of Abilene ,
2. 안나스와 가야바가 대제사장으로 있을 때에 하나님의 말씀이 빈 들에서 사가랴의 아들 요한에게 임한지라
Annas and Caiaphas being the high priests , the word of God came unto John the son of Zacharias in the wilderness .
3. 요한이 요단 강 부근 각처에 와서 죄 사함을 얻게 하는 회개의 침례를 전파하니
And he came into all the country about Jordan , preaching the baptism of repentance for the remission of sins ;
4. 선지자 이사야의 책에 쓴 바 광야에 외치는 자의 소리가 있어 가로되 너희는 주의 길을 예비하라 그의 첩경을 평탄케 하라
As it is written in the book of the words of Esaias the prophet , saying , The voice of one crying in the wilderness , Prepare ye the way of the Lord , make his paths straight .
5. 모든 골짜기가 메워지고 모든 산과 작은 산이 낮아지고 굽은 것이 곧아지고 험한 길이 평탄하여질 것이요
Every valley shall be filled , and every mountain and hill shall be brought low ; and the crooked shall be made straight , and the rough ways shall be made smooth ;
6. 모든 육체가 하나님의 구원하심을 보리라 함과 같으니라
And all flesh shall see the salvation of God .
7. 요한이 침례 받으러 나오는 무리에게 이르되 독사의 자식들아 누가 너희를 가르쳐 장차 올 진노를 피하라 하더냐
Then said he to the multitude that came forth to be baptized of him , O generation of vipers , who hath warned you to flee from the wrath to come ?
8. 그러므로 회개에 합당한 열매를 맺고 속으로 아브라함이 우리 조상이라 말하지 말라 내가 너희에게 이르노니 하나님이 능히 이 돌들로도 아브라함의 자손이 되게 하시리라
Bring forth therefore fruits worthy of repentance , and begin not to say within yourselves , We have Abraham to our father : for I say unto you , That God is able of these stones to raise up children unto Abraham .
9. 이미 도끼가 나무 뿌리에 놓였으니 좋은 열매 맺지 아니하는 나무마다 찍혀 불에 던지우리라
And now also the axe is laid unto the root of the trees : every tree therefore which bringeth not forth good fruit is hewn down , and cast into the fire .
10. 무리가 물어 가로되 그러하면 우리가 무엇을 하리이까
And the people asked him , saying , What shall we do then ?
11. 대답하여 가로되 옷 두 벌 있는 자는 옷 없는 자에게 나눠 줄 것이요 먹을 것이 있는 자도 그렇게 할 것이니라 하고
He answereth and saith unto them , He that hath two coats , let him impart to him that hath none ; and he that hath meat , let him do likewise .
12. 세리들도 침례를 받고자 하여 와서 가로되 선생이여 우리는 무엇을 하리이까 하매
Then came also publicans to be baptized , and said unto him , Master , what shall we do ?
13. 가로되 정한 세 외에는 늑징치 말라 하고
And he said unto them , Exact no more than that which is appointed you .
14. 군병들도 물어 가로되 우리는 무엇을 하리이까 하매 가로되 사람에게 강포하지 말며 무소하지 말고 받는 요를 족한 줄로 알라 하니라
And the soldiers likewise demanded of him , saying , And what shall we do ? And he said unto them , Do violence to no man , neither accuse any falsely ; and be content with your wages .
15. 백성들이 바라고 기다리므로 모든 사람들이 요한을 혹 그리스도신가 심중에 의논하니
And as the people were in expectation , and all men mused in their hearts of John , whether he were the Christ , or not ;
16. 요한이 모든 사람에게 대답하여 가로되 나는 물로 너희에게 침례를 주거니와 나보다 능력이 많으신 이가 오시나니 나는 그 신들메를 풀기도 감당치 못하겠노라 그는 성령과 불로 너희에게 침례를 주실 것이요
John answered , saying unto them all , I indeed baptize you with water ; but one mightier than I cometh , the latchet of whose shoes I am not worthy to unloose : he shall baptize you with the Holy Ghost and with fire :
17. 손에 키를 들고 자기의 타작 마당을 정하게 하사 알곡은 모아 곡간에 들이고 쭉정이는 꺼지지 않는 불에 태우시리라
Whose fan is in his hand , and he will throughly purge his floor , and will gather the wheat into his garner ; but the chaff he will burn with fire unquenchable .
18. 또 기타 여러가지로 권하여 백성에게 좋은 소식을 전하였으나
And many other things in his exhortation preached he unto the people .
19. 분봉왕 헤롯은 그 동생의 아내 헤로디아의 일과 또 그의 행한 모든 악한 일을 인하여 요한에게 책망을 받고
But Herod the tetrarch , being reproved by him for Herodias his brother Philip’s wife , and for all the evils which Herod had done ,
20. 이 위에 한 가지 악을 더하여 요한을 옥에 가두니라
Added yet this above all , that he shut up John in prison .
21. 백성이 다 침례를 받을새 예수도 침례를 받으시고 기도하실 때에 하늘이 열리며
Now when all the people were baptized , it came to pass , that Jesus also being baptized , and praying , the heaven was opened ,
22. 성령이 형체로 비둘기 같이 그의 위에 강림하시더니 하늘로서 소리가 나기를 너는 내 사랑하는 아들이라 내가 너를 기뻐하노라 하시니라
And the Holy Ghost descended in a bodily shape like a dove upon him , and a voice came from heaven , which said , Thou art my beloved Son ; in thee I am well pleased .
23. 예수께서 가르치심을 시작할 때에 삼심 세쯤 되시니라 사람들의 아는 대로는 요셉의 아들이니 요셉의 이상은 헬리요
And Jesus himself began to be about thirty years of age , being (as was supposed ) the son of Joseph , which was the son of Heli ,
24. 그 이상은 맛닷이요 그 이상은 레위요 그 이상은 멜기요 그 이상은 얀나요 그 이상은 요셉이요
Which was the son of Matthat , which was the son of Levi , which was the son of Melchi , which was the son of Janna , which was the son of Joseph ,
25. 그 이상은 맛다디아요 그 이상은 아모스요 그 이상은 나훔이요 그 이상은 에슬리요 그 이상은 낙개요
Which was the son of Mattathias , which was the son of Amos , which was the son of Naum , which was the son of Esli , which was the son of Nagge ,
26. 그 이상은 마앗이요 그 이상은 맛다디아요 그 이상은 서머인이요 그 이상은 요섹이요 그 이상은 요다요
Which was the son of Maath , which was the son of Mattathias , which was the son of Semei , which was the son of Joseph , which was the son of Juda ,
27. 그 이상은 요아난이요 그 이상은 레사요 그 이상은 스룹바벨이요 그 이상은 스알디엘이요 그 이상은 네리요
Which was the son of Joanna , which was the son of Rhesa , which was the son of Zorobabel , which was the son of Salathiel , which was the son of Neri ,
28. 그 이상은 멜기요 그 이상은 앗디요 그 이상은 고삼이요 그 이상은 엘마담이요 그 이상은 에르요
Which was the son of Melchi , which was the son of Addi , which was the son of Cosam , which was the son of Elmodam , which was the son of Er ,
29. 그 이상은 예수요 그 이상은 엘리에서요 그 이상은 요림이요 그 이상은 맛닷이요 그 이상은 레위요
Which was the son of Jose , which was the son of Eliezer , which was the son of Jorim , which was the son of Matthat , which was the son of Levi ,
30. 그 이상은 시므온이요 그 이상은 유다요 그 이상은 요셉이요 그 이상은 요남이요 그 이상은 엘리아김이요
Which was the son of Simeon , which was the son of Juda , which was the son of Joseph , which was the son of Jonan , which was the son of Eliakim ,
31. 그 이상은 멜레아요 그 이상은 멘나요 그 이상은 맛다다요 그 이상은 나단이요 그 이상은 다윗이요
Which was the son of Melea , which was the son of Menan , which was the son of Mattatha , which was the son of Nathan , which was the son of David ,
32. 그 이상은 이새요 그 이상은 오벳이요 그 이상은 보아스요 그 이상은 살몬이요 그 이상은 나손이요
Which was the son of Jesse , which was the son of Obed , which was the son of Booz , which was the son of Salmon , which was the son of Naasson ,
33. 그 이상은 아미나답이요 그 이상은 아니요 그 이상은 헤스론이요 그 이상은 베레스요 그 이상은 유다요
Which was the son of Aminadab , which was the son of Aram , which was the son of Esrom , which was the son of Phares , which was the son of Juda ,
34. 그 이상은 야곱이요 그 이상은 이삭이요 그 이상은 아브라함이요 그 이상은 데라요 그 이상은 나홀이요
Which was the son of Jacob , which was the son of Isaac , which was the son of Abraham , which was the son of Thara , which was the son of Nachor ,
35. 그 이상은 스룩이요 그 이상은 르우요 그 이상은 벨렉이요 그 이상은 헤버요 그 이상은 살라요
Which was the son of Saruch , which was the son of Ragau , which was the son of Phalec , which was the son of Heber , which was the son of Sala ,
36. 그 이상은 가이난이요 그 이상은 아박삿이요 그 이상은 셈이요 그 이상은 노아요 그 이상은 레멕이요
Which was the son of Cainan , which was the son of Arphaxad , which was the son of Sem , which was the son of Noe , which was the son of Lamech ,
37. 그 이상은 므두셀라요 그 이상은 에녹이요 그 이상은 야렛이요 그 이상은 마할랄렐이요 그 이상은 가이난이요
Which was the son of Mathusala , which was the son of Enoch , which was the son of Jared , which was the son of Maleleel , which was the son of Cainan ,
38. 그 이상은 에노스요 그 이상은 셋이요 그 이상은 아담이요 그 이상은 하나님이시니라
Which was the son of Enos , which was the son of Seth , which was the son of Adam , which was the son of God .
■ 주석 보기
【눅3:1 JFB】Lu 3:1-20. Preaching, Baptism, and Imprisonment of John.
(See on 마3:1-12; 막6:17, &c.).
1, 2. Here the curtain of the New Testament is, as it were, drawn up, and the greatest of all epochs of the Church commences. Even our Lord's own age (Lu 3:23) is determined by it [Bengel]. No such elaborate chronological precision is to be found elsewhere in the New Testament, and it comes fitly from him who claims it as the peculiar recommendation of his Gospel, that he had "accurately traced down all things from the first" (Lu 1:3). Here, evidently, commences his proper narrative. Also see on 마3:1.
the fifteenth year of Tiberius—reckoning from the period when he was admitted, three years before Augustus' death, to a share of the empire [Webster and Wilkinson], about the end of the year of Rome 779, or about four years before the usual reckoning.
Pilate … governor of Judea—His proper title was Procurator, but with more than the usual powers of that office. After holding it about ten years he was ordered to Rome, to answer to charges brought against him, but ere he arrived Tiberius died (A.D. 35), and soon after Pilate committed suicide.
Herod—(See on 막6:14).
Philip—a different and very superior Philip to the one whose wife Herodias went to live with Herod Antipas. (See 막6:17).
Iturea—to the northeast of Palestine; so called from Ishmael's son Itur or Jetur (대상1:31), and anciently belonging to the half tribe of Manasseh.
Trachonitis—farther to the northeast, between Iturea and Damascus; a rocky district, infested by robbers, and committed by Augustus to Herod the Great to keep in order.
Abilene—still more to the northeast, so called from Abila, eighteen miles from Damascus [Robinson].
【눅3:1 CWC】[PREPARATION FOR PUBLIC MINISTRY]
(1) Ministry of John the Baptist is the first event here (vv. 1-22), in which we note another mark of history characteristic of Luke (vv. 1, 2). Also he quotes more fully from Isaiah 40 than the preceding evangelists, and for the purpose of giving the words, "all flesh shall see the salvation of God." The quotation is from the Septuagint, and is in harmony with Luke's objective towards the Gentiles, as He distinctively shows that the grace of God in Christ is for all people who will accept it, and not for Israel only. We have met with John's preaching in the other evangelists, but not with the allusion to the different classes (vv. 10-14). The baptism of Jesus by John and its significance, have been spoken of in Matt. 3, but Luke alone tells us that the Lord was "praying" as heaven was opened unto Him (v. 21). Was He supplicating His Father with reference to Isaiah 61, now about to be fulfilled?
(2) Genealogy of Mary is the next division (vv. 23-38). We say "Mary" because that is the generally accepted view of the differences between this list of names and that in Matthew. The latter gives us the genealogy of Joseph saying, "Jacob begat" him (1:16). In what sense, therefore, can Luke call him "the son of Heli" (v. 23)? The answer of some is, that inasmuch as the latter does not say Heli begat Joseph the inference is that he was as husband of Mary the son-in-law of Heli, who was, like himself, a descendant of David. That he should in such a case be called "of Heli" is in accordance with Jewish usage (삼상24:16).
(3) The Temptation of Christ (4:1-13), is dealt with in Matthew as the supreme testing through which He, as man, must pass in preparation for His great work. The moral order of the temptations as Luke presents them is observable, "corresponding to those by which Eve was seduced" (창3:6), and which, according to 1 요2:16, is a kind of general principle with Satan in dealing with humanity. Christ resisted the temptations in obedience to the Word of God. Our first parents knew the Word of God and quoted it, but did not obey it. What a contrast! "Had they kept the Word it would have kept them" (시17:4).
Stuart referring to the moral order of the temptations as Luke gives them, calls attention to the fact that it was not the actual order in which Satan presented them and which is given by Matthew, who says the temptation on the pinnacle was the second and not the third. Of course there was a Divine reason for these differing records, and we have here an evidence of the guidance of the Holy Spirit in the writing of the four Gospels. The same author suggests how the temptation illustrates that much may go on in the world without man's knowledge. Who saw our Lord on the pinnacle of the temple, and Satan with Him, and yet how momentous to the world was the event!
(4) Return to Galilee vv. 14,15. is notable from the fact that He did so "in the power of the Spirit." The reference is to the Holy Spirit of which He was "full," and by Whom, as we see in the next lesson, He was now anointed. It is instructive that all Jesus is said to have done after this anointing, was done not in the power of His natural spirit, but the Holy Spirit. What a lesson for His disciples! If He were anointed, may not we, and if He required it for service, how much more we?
【눅3:1 MHCC】The scope and design of John's ministry were, to bring the people from their sins, and to their Saviour. He came preaching, not a sect, or party, but a profession; the sign or ceremony was washing with water. By the words here used John preached the necessity of repentance, in order to the remission of sins, and that the baptism of water was an outward sign of that inward cleansing and renewal of heart, which attend, or are the effects of true repentance, as well as a profession of it. Here is the fulfilling of the Scriptures, 사40:3, in the ministry of John. When way is made for the gospel into the heart, by taking down high thoughts, and bringing them into obedience to Christ, by levelling the soul, and removing all that hinders us in the way of Christ and his grace, then preparation is made to welcome the salvation of God. Here are general warnings and exhortations which John gave. The guilty, corrupted race of mankind is become a generation of vipers; hateful to God, and hating one another. There is no way of fleeing from the wrath to come, but by repentance; and by the change of our way the change of our mind must be shown. If we are not really holy, both in heart and life, our profession of religion and relation to God and his church, will stand us in no stead at all; the sorer will our destruction be, if we do not bring forth fruits meet for repentance. John the Baptist gave instructions to several sorts of persons. Those that profess and promise repentance, must show it by reformation, according to their places and conditions. The gospel requires mercy, not sacrifice; and its design is, to engage us to do all the good we can, and to be just to all men. And the same principle which leads men to forego unjust gain, leads to restore that which is gained by wrong. John tells the soldiers their duty. Men should be cautioned against the temptations of their employments. These answers declared the present duty of the inquirers, and at once formed a test of their sincerity. As none can or will accept Christ's salvation without true repentance, so the evidence and effects of this repentance are here marked out.
【눅3:2 JFB】2. Annas and Caiaphas … high priests—the former, though deposed, retained much of his influence, and, probably, as sagan or deputy, exercised much of the power of the high priesthood along with Caiaphas (요18:13; 행4:6). Both Zadok and Abiathar acted as high priests in David's time (삼하15:35), and it seems to have become the fixed practice to have two (왕하25:18). (Also see on 마3:1.)
word of God came unto John—Such formulas, of course, are never used when speaking of Jesus, because the divine nature manifested itself in Him not at certain isolated moments of His life. He was the one everlasting manifestation of the Godhead—The Word [Olshausen].
【눅3:5 JFB】5. Every valley, &c.—levelling and smoothing, obvious figures, the sense of which is in the first words of the proclamation, "Prepare ye the way of the Lord."
【눅3:6 JFB】6. all flesh, &c.—(quoted literally from the Septuagint of 사40:5). The idea is that every obstruction shall be so removed as to reveal to the whole world the Salvation of God in Him whose name is the "Saviour" (compare 시98:3; 사11:10; 49:6; 52:10; Lu 2:31, 32; 행13:47).
【눅3:10 JFB】10-14. What shall we do then?—to show the sincerity of our repentance. (Also see on 마3:10.)
【눅3:11 JFB】11. two coats—directed against the reigning avarice. (Also see on 마3:10.)
【눅3:12 JFB】12. publicans, &c. (Also see on 마3:10.)
【눅3:13 JFB】13. Exact no more, &c.—directed against that extortion which made the publicans a byword. (See on Lu 19:2; Lu 19:8). (Also see on 마3:10.)
【눅3:14 JFB】14. soldiers … Do violence to none—The word signifies to "shake thoroughly," and so to "intimidate," probably in order to extort money or other property. (Also see on 마3:10.)
accuse … falsely—acting as informers vexatiously, on frivolous or false grounds.
content with your wages—"rations." We may take this as a warning against mutiny, which the officers attempted to suppress by largesses and donations [Webster and Wilkinson]. And thus the "fruits" which would evidence their repentance were just resistance to the reigning sins, particularly of the class to which the penitent belonged, and the manifestation of an opposite spirit.
【눅3:15 JFB】15-17. whether he were the Christ—showing both how successful he had been in awakening the expectation of Messiah's immediate appearing, and the high estimation, and even reverence, which his own character commanded. (Also see on 마3:10.)
【눅3:15 MHCC】John the Baptist disowned being himself the Christ, but confirmed the people in their expectations of the long-promised Messiah. He could only exhort them to repent, and assure them of forgiveness upon repentance; but he could not work repentance in them, nor confer remission on them. Thus highly does it become us to speak of Christ, and thus humbly of ourselves. John can do no more than baptize with water, in token that they ought to purify and cleanse themselves; but Christ can, and will baptize with the Holy Ghost; he can give the Spirit, to cleanse and purify the heart, not only as water washes off the dirt on the outside, but as fire clears out the dross that is within, and melts down the metal, that it may be cast into a new mould. John was an affectionate preacher; he was beseeching; he pressed things home upon his hearers. He was a practical preacher; quickening them to their duty, and directing them in it. He was a popular preacher; he addressed the people, according to their capacity. He was an evangelical preacher. In all his exhortations, he directed people to Christ. When we press duty upon people, we must direct them to Christ, both for righteousness and strength. He was a copious preacher; he shunned not to declare the whole counsel of God. But a full stop was put to John's preaching when he was in the midst of his usefulness. Herod being reproved by him for many evils, shut up John in prison. Those who injure the faithful servants of God, add still greater guilt to their other sins.
【눅3:16 JFB】16. John answered—either to the deputation from Jerusalem (see 요1:19, &c.), or on some other occasion, simply to remove impressions derogatory to his blessed Master which he knew to be taking hold of the popular mind. (Also see on 마3:10.)
saying unto them all—in solemn protestation. So far from entertaining such a thought as laying claim to the honors of Messiahship, the meanest services I can render to that "Mightier than I that is coming after me," are too high an honor for me. Beautiful spirit, distinguishing this servant of Christ throughout!
one mightier than I—"the Mighter than I."
【눅3:18 JFB】18. many other things, &c.—such as we read in 요1:29, 33, 34; 3:27-36. (Also see on 마3:12.)
【눅3:19 JFB】19, 20. But Herod, &c.—See on 막6:14, &c. (Also see on 마3:12.)
and for all the evils which Herod had done—important fact here only mentioned, showing how thoroughgoing was the fidelity of the Baptist to his royal hearer, and how strong must have been the workings of conscience in that slave of passion when, notwithstanding such plainness, he "did many things and heard John gladly" (막6:20, 26).
【눅3:20 JFB】20. Added yet, &c.—(Also see on 마3:12).
【눅3:21 JFB】Lu 3:21, 22. Baptism of and Descent of the Spirit upon Jesus.
(See on 마3:13-17.)
21. when all the people were baptized—that He might not seem to be merely one of the crowd. Thus, as He rode into Jerusalem upon an ass, "whereon yet never man sat" (Lu 19:30), and lay in a sepulchre "wherein was never man yet laid" (요19:41), so in His baptism He would be "separate from sinners."
【눅3:21 MHCC】Christ did not confess sin, as others did, for he had none to confess; but he prayed, as others did, and kept up communion with his Father. Observe, all the three voices from heaven, by which the Father bare witness to the Son, were pronounced while he was praying, or soon after, Lu 9:35; 요12:28. The Holy Ghost descended in a bodily shape like a dove upon him, and there came a voice from heaven, from God the Father, from the excellent glory. Thus was a proof of the Holy Trinity, of the Three Persons in the Godhead, given at the baptism of Christ.
【눅3:23 JFB】Lu 3:23-38. Genealogy of Jesus.
23. he began to be about thirty—that is, "was about entering on His thirtieth year." So our translators have taken the word (and so Calvin, Beza, Bloomfield, Webster and Wilkinson, &c.): but "was about thirty years of age when He began [His ministry]," makes better Greek, and is probably the true sense [Bengel, Olshausen, De Wette, Meyer, Alford, &c.]. At this age the priests entered on their office (민4:3).
being, as was supposed, the son of Joseph, &c.—Have we in this genealogy, as well as in Matthew's, the line of Joseph? or is this the line of Mary?—a point on which there has been great difference of opinion and much acute discussion. Those who take the former opinion contend that it is the natural sense of this verse, and that no other would have been thought of but for its supposed improbability and the uncertainty which it seems to throw over our Lord's real descent. But it is liable to another difficulty; namely, that in this case Matthew makes Jacob, while Luke makes "Heli," to be Joseph's father; and though the same man had often more than one name, we ought not to resort to that supposition, in such a case as this, without necessity. And then, though the descent of Mary from David would be liable to no real doubt, even though we had no table of her line preserved to us (see, for example, Lu 1:2-32, and see on Lu 2:5), still it does seem unlikely—we say not incredible—that two genealogies of our Lord should be preserved to us, neither of which gives his real descent. Those who take the latter opinion, that we have here the line of Mary, as in Matthew that of Joseph—here His real, there His reputed line—explain the statement about Joseph, that he was "the son of Hell," to mean that he was his son-in-law, as the husband of his daughter Mary (as in 룻1:11, 12), and believe that Joseph's name is only introduced instead of Mary's, in conformity with the Jewish custom in such tables. Perhaps this view is attended with fewest difficulties, as it certainly is the best supported. However we decide, it is a satisfaction to know that not a doubt was thrown out by the bitterest of the early enemies of Christianity as to our Lord's real descent from David. On comparing the two genealogies, it will be found that Matthew, writing more immediately for Jews, deemed it enough to show that the Saviour was sprung from Abraham and David; whereas Luke, writing more immediately for Gentiles, traces the descent back to Adam, the parent stock of the whole human family, thus showing Him to be the promised "Seed of the woman." "The possibility of constructing such a table, comprising a period of thousands of years, in an uninterrupted line from father to son, of a family that dwelt for a long time in the utmost retirement, would be inexplicable, had not the members of this line been endowed with a thread by which they could extricate themselves from the many families into which every tribe and branch was again subdivided, and thus hold fast and know the member that was destined to continue the lineage. This thread was the hope that Messiah would be born of the race of Abraham and David. The ardent desire to behold Him and be partakers of His mercy and glory suffered not the attention to be exhausted through a period embracing thousands of years. Thus the member destined to continue the lineage, whenever doubtful, became easily distinguishable, awakening the hope of a final fulfilment, and keeping it alive until it was consummated" [Olshausen].
【눅3:23 MHCC】Matthew's list of the forefathers of Jesus showed that Christ was the son of Abraham, in whom all the families of the earth are blessed, and heir to the throne of David; but Luke shows that Jesus was the Seed of the woman that should break the serpent's head, and traces the line up to Adam, beginning with Eli, or Heli, the father, not of Joseph, but of Mary. The seeming differences between the two evangelists in these lists of names have been removed by learned men. But our salvation does not depend upon our being able to solve these difficulties, nor is the Divine authority of the Gospels at all weakened by them. The list of names ends thus, “Who was the son of Adam, the son of God;” that is, the offspring of God by creation. Christ was both the son of Adam and the Son of God, that he might be a proper Mediator between God and the sons of Adam, and might bring the sons of Adam to be, through him, the sons of God. All flesh, as descended from the first Adam, is as grass, and withers as the flower of the field; but he who partakes of the Holy Spirit of life from the Second Adam, has that eternal happiness, which by the gospel is preached unto us.
【눅3:24 JFB】24-30. son of Matthat, &c.—(See on 마1:13-15). In Lu 3:27, Salathiel is called the son, while in 마1:12, he is called the father of Zerubbabel. But they are probably different persons.
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