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■ 마태복음 1장
1. 아브라함과 다윗의 자손 예수 그리스도의 세계라
The book of the generation of Jesus Christ , the son of David , the son of Abraham .
2. 아브라함이 이삭을 낳고 이삭은 야곱을 낳고 야곱은 유다와 그의 형제를 낳고
Abraham begat Isaac ; and Isaac begat Jacob ; and Jacob begat Judas and his brethren ;
3. 유다는 다말에게서 베레스와 세라를 낳고 베레스는 헤스론을 낳고 헤스론은 람을 낳고
And Judas begat Phares and Zara of Thamar ; and Phares begat Esrom ; and Esrom begat Aram ;
4. 람은 아미나답을 낳고 아미나답은 나손을 낳고 나손은 살몬을 낳고
And Aram begat Aminadab ; and Aminadab begat Naasson ; and Naasson begat Salmon ;
5. 살몬은 라합에게서 보아스를 낳고 보아스는 룻에게서 오벳을 낳고 오벳은 이새를 낳고
And Salmon begat Booz of Rachab ; and Booz begat Obed of Ruth ; and Obed begat Jesse ;
6. 이새는 다윗 왕을 낳으니라 다윗은 우리야의 아내에게서 솔로몬을 낳고
And Jesse begat David the king ; and David the king begat Solomon of her that had been the wife of Urias ;
7. 솔로몬은 르호보암을 낳고 르호보암은 아비야를 낳고 아비야는 아사를 낳고
And Solomon begat Roboam ; and Roboam begat Abia ; and Abia begat Asa ;
8. 아사는 여호사밧을 낳고 여호사밧은 요람을 낳고 요람은 웃시야를 낳고
And Asa begat Josaphat ; and Josaphat begat Joram ; and Joram begat Ozias ;
9. 웃시야는 요담을 낳고 요담은 아하스를 낳고 아하스는 히스기야를 낳고
And Ozias begat Joatham ; and Joatham begat Achaz ; and Achaz begat Ezekias ;
10. 히스기야는 므낫세를 낳고 므낫세는 아몬을 낳고 아몬은 요시야를 낳고
And Ezekias begat Manasses ; and Manasses begat Amon ; and Amon begat Josias ;
11. 바벨론으로 이거할 때에 요시야는 여고냐와 그의 형제를 낳으니라
And Josias begat Jechonias and his brethren , about the time they were carried away to Babylon :
12. 바벨론으로 이거한 후에 여고냐는 스알디엘을 낳고 스알디엘은 스룹바벨을 낳고
And after they were brought to Babylon , Jechonias begat Salathiel ; and Salathiel begat Zorobabel ;
13. 스룹바벨은 아비훗을 낳고 아비훗은 엘리아김을 낳고 엘리아김은 아소르를 낳고
And Zorobabel begat Abiud ; and Abiud begat Eliakim ; and Eliakim begat Azor ;
14. 아소르는 사독을 낳고 사독은 아킴를 낳고 아킴은 엘리웃을 낳고
And Azor begat Sadoc ; and Sadoc begat Achim ; and Achim begat Eliud ;
15. 엘리웃은 엘르아살을 낳고 엘르아살은 맛단을 낳고 맛단은 야곱을 낳고
And Eliud begat Eleazar ; and Eleazar begat Matthan ; and Matthan begat Jacob ;
16. 야곱은 마리아의 남편 요셉을 낳았으니 마리아에게서 그리스도라 칭하는 예수가 나시니라
And Jacob begat Joseph the husband of Mary , of whom was born Jesus , who is called Christ .
17. 그런즉 모든 대수가 아브라함부터 다윗까지 열네 대요 다윗부터 바벨론으로 이거할 때까지 열네 대요 바벨론으로 이거한 후부터 그리스도까지 열네 대러라
So all the generations from Abraham to David are fourteen generations ; and from David until the carrying away into Babylon are fourteen generations ; and from the carrying away into Babylon unto Christ are fourteen generations .
18. 예수 그리스도의 나심은 이러하니라 그 모친 마리아가 요셉과 정혼하고 동거하기 전에 성령으로 잉태된 것이 나타났더니
Now the birth of Jesus Christ was on this wise : When as his mother Mary was espoused to Joseph , before they came together , she was found with child of the Holy Ghost .
19. 그 남편 요셉은 의로운 사람이라 저를 드러내지 아니하고 가만히 끊고자 하여
Then Joseph her husband , being a just man, and not willing to make her a publick example , was minded to put her away privily .
20. 이 일을 생각할 때에 주의 사자가 현몽하여 가로되 다윗의 자손 요셉아 네 아내 마리아 데려오기를 무서워 말라 저에게 잉태된 자는 성령으로 된 것이라
But while he thought on these things , behold , the angel of the Lord appeared unto him in a dream , saying , Joseph , thou son of David , fear not to take unto thee Mary thy wife : for that which is conceived in her is of the Holy Ghost .
21. 아들을 낳으리니 이름을 예수라 하라 이는 그가 자기 백성을 저희 죄에서 구원할 자이심이라 하니라
And she shall bring forth a son , and thou shalt call his name JESUS : for he shall save his people from their sins .
22. 이 모든 일의 된 것은 주께서 선지자로 하신 말씀을 이루려 하심이니 가라사대
Now all this was done , that it might be fulfilled which was spoken of the Lord by the prophet , saying ,
23. 보라 처녀가 잉태하여 아들을 낳을 것이요 그 이름은 임마누엘이라 하리라 하셨으니 이를 번역한즉 하나님이 우리와 함께 계시다 함이라
Behold , a virgin shall be with child , and shall bring forth a son , and they shall call his name Emmanuel , which being interpreted is , God with us .
24. 요셉이 잠을 깨어 일어나서 주의 사자의 분부대로 행하여 그 아내를 데려왔으나
Then Joseph being raised from sleep did as the angel of the Lord had bidden him , and took unto him his wife :
25. 아들을 낳기까지 동침치 아니하더니 낳으매 이름을 예수라 하니라
And knew her not till she had brought forth her firstborn son : and he called his name JESUS .
■ 주석 보기
【마1:1 JFB】마1:1-17. Genealogy of Christ. ( = Lu 3:23-38).
1. The book of the generation—an expression purely Jewish; meaning, "table of the genealogy." In 창5:1 the same expression occurs in this sense. We have here, then, the title, not of this whole Gospel of Matthew, but only of the first seventeen verses.
of Jesus Christ—For the meaning of these glorious words, see on 마1:16; 마1:21. "Jesus," the name given to our Lord at His circumcision (Lu 2:21), was that by which He was familiarly known while on earth. The word "Christ"—though applied to Him as a proper name by the angel who announced His birth to the shepherds (Lu 2:11), and once or twice used in this sense by our Lord Himself (마23:8, 10; 막9:41)—only began to be so used by others about the very close of His earthly career (마26:68; 27:17). The full form, "Jesus Christ," though once used by Himself in His Intercessory Prayer (요17:3), was never used by others till after His ascension and the formation of churches in His name. Its use, then, in the opening words of this Gospel (and in 마1:17, 18) is in the style of the late period when our Evangelist wrote, rather than of the events he was going to record.
the son of David, the son of Abraham—As Abraham was the first from whose family it was predicted that Messiah should spring (창22:18), so David was the last. To a Jewish reader, accordingly, these behooved to be the two great starting-points of any true genealogy of the promised Messiah; and thus this opening verse, as it stamps the first Gospel as one peculiarly Jewish, would at once tend to conciliate the writer's people. From the nearest of those two fathers came that familiar name of the promised Messiah, "the son of David" (Lu 20:41), which was applied to Jesus, either in devout acknowledgment of His rightful claim to it (마9:27; 20:31), or in the way of insinuating inquiry whether such were the case (see on 요4:29; 마12:23).
【마1:1 CWC】In this lesson there are four divisions.
The Genealogical Table, 1:1-17.
The Announcement to Joseph, 1:18-25.
The Flight into Egypt, 2:1-18.
The Return, to Nazareth, 2:19-23.
I. We learned the value of genealogical tables to Israel in the Old Testament. This value applied to the separation into families and tribes with reference to the possession of Canaan; but it had a peculiar application to the Messiah also. He must come in the line of Abraham through David (v. 1), and no Israelite could be interested in one claiming to be He of whom this was not true. That Matthew should lay stress on this, and give the "generation" in detail is one evidence that his Gospel was addressed to Israel rather than the Gentiles. Neither Mark nor John gives a genealogy, and Luke's table (3:23-38), written for the Gentile, is a different one, and for a special reason does not pause at Abraham, but extends back to God, through Adam.
Reference will be made to Matthew's table again when we reach Luke's Gospel, but verse 16 is important, showing that "Joseph the husband of Mary" was legal heir to the throne of David, for the genealogical table following David's time is that of the kings. And also that although "the husband of Mary," he was not the begetter of Jesus as in the preceding cases. The changed expression is significant, "Mary, of whom was born Jesus." The latter did not come of natural generation, but in the manner indicated in the next chapter.
The "Mary" in this instance is always identified in the New Testament as the mother of Jesus, but there are five other Marys. "Mary Magdalene" (눅8:2); Mary, the mother of James the less and Joses, the wife of Alpheus and a sister of the Virgin (마27:56; 막15:40; 요19:25); Mary of Bethany, sister of Martha and Lazarus (눅10:39); Mary the mother of John Mark (행12:12), and another Mary, associated with Paul in Rome (롬16:6).
"Jesus" is the family name of our Lord (눅1:31), the same as "Joshua" in the Old Testament, and means "Saviour" (v. 21); but "Christ" or "The Christ," in His official designation. "Christos" is the Greek form of the Hebrew "Messiah" (단9:25, 26), and means "The Anointed One." In the Old Testament, the prophet, the priest and the king were all anointed with oil, but Jesus their great antitype was anointed with the Holy Spirit (3:16).
II. Under "the announcement to Joseph," notice the testimony to the virgin birth (vv. 18, 20). Had Jesus been begotten after the flesh He would have been a sinner like us, and incapable of being our Saviour. And yet had He not been the legal descendant of Joseph, and heir to the throne, the Jews would have been justified in rejecting Him. Behold the wisdom and power of God! Compare the predictions of the virgin birth. 창3:15; 사7:14; 렘31:22, and the corresponding account in 눅1:28-35.
"His people" (v. 21) means in the first place the Jews, and then all who accept Him as their Saviour by faith.
Verses 22 and 23 are peculiar to Matthew, who, in writing instinctively for Israel, is careful to connect the events of Jesus' life with the Old Testament in which they believed and which contained His credentials.
III. "The flight into Egypt" is divisible into:
The visit of the wise men (vv. 1, 2).
The testimony of the priests and scribes (vv. 3-6).
The worship of the babe in the manger (vv. 7-12).
The warning to Joseph (vv. 13-15).
The slaughter of the little children (vv. 16-18).
1. This "Herod" is Herod the Great, an Edomite and appointee of Caesar. He was a cruel and despotic man, and his practical usurpation of the throne, and tyranny over the people, explain his apprehension (v. 3), on hearing that a true King of the Jews was born.
The "wise men" ("Magi" in Greek), were Gentile astrologers, occupied with occult things, foretelling events from the stars, etc. (단2:48), and earnest seekers after truth. Kepler, the astronomer, thought the "star" was a constellation of Jupiter and Saturn, but it is more likely to have been a miraculous sign from God. Nor is it necessary to suppose that it led them all the way from their eastern home, because verse nine indicates that when they started from Herod towards Bethlehem it reappeared to them. The way they came to expect a great King is suggested by their probable acquaintance with Balaam's prophecy in Numbers 23 and 24 and the predictions of Daniel.
2. The conduct of the priests and scribes illustrates a common phenomenon, viz, the truth held in the mind but having no power in the life. They knew where the Messiah should be born, but lacked the interest to inquire whether this were He. Their quotation (v. 6) is from 미5:2, although its rendering suggests that it was taken not from the Hebrew, or Greek Septuagint, but probably a Chaldaic paraphrase.
3. Herod's interest (vv. 7, 8) was the grossest hypocrisy, but what a contrast is borne to it by these Gentiles worshipping, not the child's mother, but the child! Some find a significance in their gifts, "gold" representing royalty, "frankincense" purity, and "myrrh" suffering.
"We three kings of Orient are," is a line of a familiar hymn alluding to this visit, but is misleading, since there is nothing to indicate that they were kings, or that their number was limited to three. Another error is traceable to the picture representing them as worshiping a babe in a manger, whereas it is not unlikely that Jesus was a year old at this time. The reasons for thinking so are (1) that 눅2:30 says, "when they had performed all things according to the law * * * they returned * * to Nazareth," while Matthew speaks of their going into Egypt after the departure of the wise men. (2), The shepherds in Luke 2, found "the babe wrapped in swaddling clothes lying in a manger;" but the wise men "saw the young child with Mary" in "the house." Possibly His parents returned to Nazareth after His birth, and then at the recurrence of the Passover the next year came down to Bethlehem again.
4. In the subsection designated as "The warning to Joseph," two prophecies find fulfillment. In verse 15, 호11:1, and in verse 18, 렘31:15. The first found an approximate fulfillment in Israel, which in the Old Testament is sometimes called God's Son (출4:22; 렘31:9); but, according to the law of double reference, it has here an ultimate fulfillment in Christ who is often identified with Israel. The second causes Rachel, the beloved wife of Jacob, to personify Israel weeping for her children slain by Herod's sword. This weeping, in a sense, has continued ever since and will not end until Israel at last looks "upon Him whom they pierced" and mourns because of Him.
IV. "The return to Nazareth" demands attention because of the words "that it might be fulfilled which was spoken by the prophet He shall be called a Nazarene" (v. 23). The meaning is not clear because no one of the prophets calls Him by this name. However, all the prophets speak of Him in one way or another, as the despised or rejected One, and this in the eyes of a Jew is what it meant to be a dweller in Nazareth. The whole of Galilee was despised by them because it held so many Gentiles, but Nazareth was despised even by Galileans themselves. (Compare 요1:46.)
【마1:1 MHCC】Concerning this genealogy of our Saviour, observe the chief intention. It is not a needless genealogy. It is not a vain-glorious one, as those of great men often are. It proves that our Lord Jesus is of the nation and family out of which the Messiah was to arise. The promise of the blessing was made to Abraham and his seed; of the dominion, to David and his seed. It was promised to Abraham that Christ should descend from him, 창12:3; 22:18; and to David that he should descend from him, 삼하7:12; 시89:3, &c.; 132:11; and, therefore, unless Jesus is a son of David, and a son of Abraham, he is not the Messiah. Now this is here proved from well-known records. When the Son of God was pleased to take our nature, he came near to us, in our fallen, wretched condition; but he was perfectly free from sin: and while we read the names in his genealogy, we should not forget how low the Lord of glory stooped to save the human race.
【마1:2 JFB】2. Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren—Only the fourth son of Jacob is here named, as it was from his loins that Messiah was to spring (창49:10).
【마1:3 JFB】3-6. And Judas begat Phares and Zara of Thamar; and Phares begat Esrom; and Esrom begat Aram; 4. And Aram begat Aminadab; and Aminadab begat Naasson; and Naasson begat Salmon; 5. And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse; 6. And Jesse begat David the king; and David the king begat Solomon of her of Urias—Four women are here introduced; two of them Gentiles by birth—Rachab and Ruth; and three of them with a blot at their names in the Old Testament—Thamar, Rachab, and Bath-sheba. This feature in the present genealogy—herein differing from that given by Luke—comes well from him who styles himself in his list of the Twelve, what none of the other lists do, "Matthew the publican"; as if thereby to hold forth, at the very outset, the unsearchable riches of that grace which could not only fetch in "them that are afar off," but teach down even to "publicans and harlots," and raise them to "sit with the princes of his people." David is here twice emphatically styled "David the king," as not only the first of that royal line from which Messiah was to descend, but the one king of all that line from which the throne that Messiah was to occupy took its name—"the throne of David." The angel Gabriel, in announcing Him to His virgin-mother, calls it "the throne of David His father," sinking all the intermediate kings of that line, as having no importance save as links to connect the first and the last king of Israel as father and son. It will be observed that Rachab is here represented as the great-grandmother of David (see 룻4:20-22; 대상2:11-15)—a thing not beyond possibility indeed, but extremely improbable, there being about four centuries between them. There can hardly be a doubt that one or two intermediate links are omitted.
【마1:7 JFB】7-8. And Solomon begat Roboam; and Roboam begat Abia; and Abia begat Asa; 8. And Asa begat Josaphat; and Josaphat begat Joram; and Joram begat Ozias—or Uzziah. Three kings are here omitted—Ahaziah, Joash, and Amaziah (대상3:11, 12). Some omissions behooved to be made, to compress the whole into three fourteens (마1:17). The reason why these, rather than other names, are omitted, must be sought in religious considerations—either in the connection of those kings with the house of Ahab (as Lightfoot, Ebrard, and Alford view it); in their slender right to be regarded as true links in the theocratic chain (as Lange takes it); or in some similar disqualification.
【마1:11 JFB】11. And Josias begat Jechonias and his brethren—Jeconiah was Josiah's grandson, being the son of Jehoiakim, Josiah's second son (대상3:15); but Jehoiakim might well be sunk in such a catalogue, being a mere puppet in the hands of the king of Egypt (대하36:4). The "brethren" of Jechonias here evidently mean his uncles—the chief of whom, Mattaniah or Zedekiah, who came to the throne (왕하24:17), is, in 대하36:10, as well as here, called "his brother."
about the time they were carried away to Babylon—literally, "of their migration," for the Jews avoided the word "captivity" as too bitter a recollection, and our Evangelist studiously respects the national feeling.
【마1:12 JFB】12. And after they were brought to Babylon—after the migration of Babylon.
Jechonias begat Salathiel—So 대상3:17. Nor does this contradict 렘22:30, "Thus saith the Lord, Write ye this man (Coniah, or Jeconiah) childless"; for what follows explains in what sense this was meant—"for no man of his seed shall prosper, sitting upon the throne of David." He was to have seed, but no reigning child.
and Salathiel—or Shealtiel.
begat Zorobabel—So 스3:2; 느12:1; 학1:1. But it would appear from 대상3:19 that Zerubbabel was Salathiel's grandson, being the son of Pedaiah, whose name, for some reason unknown, is omitted.
【마1:13 JFB】13-15. And Zorobabel begat Abiud, &c.—None of these names are found in the Old Testament; but they were doubtless taken from the public or family registers, which the Jews carefully kept, and their accuracy was never challenged.
【마1:16 JFB】16. And Jacob begat Joseph, the husband of Mary, of whom was born Jesus—From this it is clear that the genealogy here given is not that of Mary, but of Joseph; nor has this ever been questioned. And yet it is here studiously proclaimed that Joseph was not the natural, but only the legal father of our Lord. His birth of a virgin was known only to a few; but the acknowledged descent of his legal father from David secured that the descent of Jesus Himself from David should never be questioned. See on 마1:20.
who is called Christ—signifying "anointed." It is applied in the Old Testament to the kings (삼상24:6, 10); to the priests (레4:5, 16, &c.); and to the prophets (왕상19:16)—these all being anointed with oil, the symbol of the needful spiritual gifts to consecrate them to their respective offices; and it was applied, in its most sublime and comprehensive sense, to the promised Deliverer, inasmuch as He was to be consecrated to an office embracing all three by the immeasurable anointing of the Holy Ghost (사61:1; compare 요3:34).
【마1:17 JFB】17. So all the generations from Abraham to David are fourteen generations; and from David until the carrying away—or migration.
into Babylon are fourteen generations; and from the carrying away into Babylon—the migration of Babylon.
unto Christ are fourteen generations—that is, the whole may be conveniently divided into three fourteens, each embracing one marked era, and each ending with a notable event, in the Israelitish annals. Such artificial aids to memory were familiar to the Jews, and much larger gaps than those here are found in some of the Old Testament genealogies. In 스7:1-5 no fewer than six generations of the priesthood are omitted, as will appear by comparing it with 대상6:3-15. It will be observed that the last of the three divisions of fourteen appears to contain only thirteen distinct names, including Jesus as the last. Lange thinks that this was meant as a tacit hint that Mary was to be supplied, as the thirteenth link of the last chain, as it is impossible to conceive that the Evangelist could have made any mistake in the matter. But there is a simpler way of accounting for it. As the Evangelist himself (마1:17) reckons David twice—as the last of the first fourteen and the first of the second—so, if we reckon the second fourteen to end with Josiah, who was coeval with the "carrying away into captivity" (마1:11), and third to begin with Jeconiah, it will be found that the last division, as well as the other two, embraces fourteen names, including that of our Lord.
【마1:18 JFB】마1:18-25. Birth of Christ.
18. Now the birth of Jesus Christ was on this wise—or, "thus."
When as his mother Mary was espoused—rather, "betrothed."
to Joseph, before they came together, she was found—discovered to be.
with child of the Holy Ghost—It was, of course, the fact only that was discovered; the explanation of the fact here given is the Evangelist's own. That the Holy Ghost is a living conscious Person is plainly implied here, and is elsewhere clearly taught (행5:3, 4, &c.): and that, in the unity of the Godhead, He is distinct both from the Father and the Son, is taught with equal distinctness (마28:19; 고후13:14). On the miraculous conception of our Lord, see on Lu 1:35.
【마1:18 MHCC】Let us look to the circumstances under which the Son of God entered into this lower world, till we learn to despise the vain honours of this world, when compared with piety and holiness. The mystery of Christ's becoming man is to be adored, not curiously inquired into. It was so ordered that Christ should partake of our nature, yet that he should be pure from the defilement of original sin, which has been communicated to all the race of Adam. Observe, it is the thoughtful, not the unthinking, whom God will guide. God's time to come with instruction to his people, is when they are at a loss. Divine comforts most delight the soul when under the pressure of perplexed thoughts. Joseph is told that Mary should bring forth the Saviour of the world. He was to call his name Jesus, a Saviour. Jesus is the same name with Joshua. And the reason of that name is clear, for those whom Christ saves, he saves from their sins; from the guilt of sin by the merit of his death, and from the power of sin by the Spirit of his grace. In saving them from sin, he saves them from wrath and the curse, and all misery, here and hereafter. Christ came to save his people, not in their sins, but from their sins; and so to redeem them from among men, to himself, who is separate from sinners. Joseph did as the angel of the Lord had bidden him, speedily, without delay, and cheerfully, without dispute. By applying the general rules of the written word, we should in all the steps of our lives, particularly the great turns of them, take direction from God, and we shall find this safe and comfortable.
【마1:19 JFB】19. Then Joseph her husband—Compare 마1:20, "Mary, thy wife." Betrothal was, in Jewish law, valid marriage. In giving Mary up, therefore, Joseph had to take legal steps to effect the separation.
being a just man, and not willing to make her a public example—to expose her (see 신22:23, 24)
was minded to put her away privily—that is, privately by giving her the required writing of divorcement (신24:1), in presence of only two or three witnesses, and without cause assigned, instead of having her before a magistrate. That some communication had passed between him and his betrothed, directly or indirectly, on the subject, after she returned from her three months' visit to Elizabeth, can hardly be doubted. Nor does the purpose to divorce her necessarily imply disbelief, on Joseph's part, of the explanation given him. Even supposing him to have yielded to it some reverential assent—and the Evangelist seems to convey as much, by ascribing the proposal to screen her to the justice of his character—he might think it altogether unsuitable and incongruous in such circumstances to follow out the marriage.
【마1:20 JFB】20. But while he thought on these things—Who would not feel for him after receiving such intelligence, and before receiving any light from above? As he brooded over the matter alone, in the stillness of the night, his domestic prospects darkened and his happiness blasted for life, his mind slowly making itself up to the painful step, yet planning how to do it in the way least offensive—at the last extremity the Lord Himself interposes.
behold, the angel of the Lord appeared to him in a dream, saying, Joseph thou son of David—This style of address was doubtless advisedly chosen to remind him of what all the families of David's line so early coveted, and thus it would prepare him for the marvellous announcement which was to follow.
fear not to take unto thee Mary thy wife, for that which is conceived in her is of the Holy Ghost—Though a dark cloud now overhangs this relationship, it is unsullied still.
【마1:21 JFB】21. And she shall bring forth a son—Observe, it is not said, "she shall bear thee a son," as was said to Zacharias of his wife Elizabeth (Lu 1:13).
and thou—as his legal father.
shalt call his name JESUS—from the Hebrew meaning "Jehovah the Saviour"; in GreekJesus—to the awakened and anxious sinner sweetest and most fragrant of all names, expressing so melodiously and briefly His whole saving office and work!
for he shall save—The "He" is here emphatic—He it is that shall save; He personally, and by personal acts (as Webster and Wilkinson express it).
his people—the lost sheep of the house of Israel, in the first instance; for they were the only people He then had. But, on the breaking down of the middle wall of partition, the saved people embraced the "redeemed unto God by His blood out of every kindred and people and tongue and nation."
from their sins—in the most comprehensive sense of salvation from sin (계1:5; 엡5:25-27).
【마1:22 JFB】22. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet—(사7:14).
saying—as follows.
【마1:23 JFB】23. Behold, a virgin—It should be "the virgin" meaning that particular virgin destined to this unparalleled distinction.
shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which, being interpreted, is, God with us—Not that He was to have this for a proper name (like "Jesus"), but that He should come to be known in this character, as God manifested in the flesh, and the living bond of holy and most intimate fellowship between God and men from henceforth and for ever.
【마1:24 JFB】24. Then Joseph, being raised from sleep—and all his difficulties now removed.
did as the angel of the Lord had bidden him, and took unto him his wife—With what deep and reverential joy would this now be done on his part; and what balm would this minister to his betrothed one, who had till now lain under suspicions of all others the most trying to a chaste and holy woman—suspicions, too, arising from what, though to her an honor unparalleled, was to all around her wholly unknown!
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.