티스토리 뷰
■ 목차
├ 본문 보기
├ 주석 보기
└ 일러두기
| 한글듣기☞ | 영어듣기☞ |
■ 마태복음 11장
1. 예수께서 열 두 제자에게 명하시기를 마치시고 이에 저희 여러 동네에서 가르치시며 전도하시려고 거기를 떠나 가시니라
And it came to pass , when Jesus had made an end of commanding his twelve disciples , he departed thence to teach and to preach in their cities .
2. 요한이 옥에서 그리스도의 하신 일을 듣고 제자들을 보내어
Now when John had heard in the prison the works of Christ , he sent two of his disciples ,
3. 예수께 여짜오되 오실 그이가 당신이오니이까 우리가 다른 이를 기다리오리이까
And said unto him , Art thou he that should come , or do we look for another ?
4. 예수께서 대답하여 가라사대 너희가 가서 듣고 보는 것을 요한에게 고하되
Jesus answered and said unto them , Go and shew John again those things which ye do hear and see :
5. 소경이 보며 앉은뱅이가 걸으며 문둥이가 깨끗함을 받으며 귀머거리가 들으며 죽은 자가 살아나며 가난한 자에게 복음이 전파된다 하라
The blind receive their sight , and the lame walk , the lepers are cleansed , and the deaf hear , the dead are raised up , and the poor have the gospel preached to them .
6. 누구든지 나를 인하여 실족하지 아니하는 자는 복이 있도다 하시니라
And blessed is he, whosoever shall not be offended in me .
7. 저희가 떠나매 예수께서 무리에게 요한에 대하여 말씀하시되 너희가 무엇을 보려고 광야에 나갔더냐 바람에 흔들리는 갈대냐
And as they departed , Jesus began to say unto the multitudes concerning John , What went ye out into the wilderness to see ? A reed shaken with the wind ?
8. 그러면 너희가 무엇을 보려고 나갔더냐 부드러운 옷 입은 사람이냐 부드러운 옷을 입은 자들은 왕궁에 있느니라
But what went ye out for to see ? A man clothed in soft raiment ? behold , they that wear soft clothing are in kings’ houses .
9. 그러면 너희가 어찌하여 나갔더냐 선지자를 보려더냐 옳다 내가 너희에게 이르노니 선지자보다도 나은 자니라
But what went ye out for to see ? A prophet ? yea , I say unto you , and more than a prophet .
10. 기록된 바 보라 내가 내 사자를 네 앞에 보내노니 저가 네 길을 네 앞에 예비하리라 하신 것이 이 사람에 대한 말씀이니라
For this is he, of whom it is written , Behold , I send my messenger before thy face , which shall prepare thy way before thee .
11. 내가 진실로 너희에게 말하노니 여자가 낳은 자 중에 침례 요한보다 큰 이가 일어남이 없도다 그러나 천국에서는 극히 작은 자라도 저보다 크니라
Verily I say unto you , Among them that are born of women there hath not risen a greater than John the Baptist : notwithstanding he that is least in the kingdom of heaven is greater than he .
12. 침례 요한의 때부터 지금까지 천국은 침노를 당하나니 침노하는 자는 빼앗느니라
And from the days of John the Baptist until now the kingdom of heaven suffereth violence , and the violent take it by force .
13. 모든 선지자와 및 율법의 예언한 것이 요한까지니
For all the prophets and the law prophesied until John .
14. 만일 너희가 즐겨 받을진대 오리라 한 엘리야가 곧 이 사람이니라
And if ye will receive it, this is Elias , which was for to come .
15. 귀 있는 자는 들을지어다
He that hath ears to hear , let him hear .
16. 이 세대를 무엇으로 비유할꼬 비유컨대 아이들이 장터에 앉아 제 동무를 불러
But whereunto shall I liken this generation ? It is like unto children sitting in the markets , and calling unto their fellows ,
17. 가로되 우리가 너희를 향하여 피리를 불어도 너희가 춤추지 않고 우리가 애곡하여도 너희가 가슴을 치지 아니하였다 함과 같도다
And saying , We have piped unto you , and ye have not danced ; we have mourned unto you , and ye have not lamented .
18. 요한이 와서 먹지도 않고 마시지도 아니하매 저희가 말하기를 귀신이 들렸다 하더니
For John came neither eating nor drinking , and they say , He hath a devil .
19. 인자는 와서 먹고 마시매 말하기를 보라 먹기를 탐하고 포도주를 즐기는 사람이요 세리와 죄인의 친구로다 하니 지혜는 그 행한 일로 인하여 옳다 함을 얻느니라
The Son of man came eating and drinking , and they say , Behold a man gluttonous , and a winebibber , a friend of publicans and sinners . But wisdom is justified of her children .
20. 예수께서 권능을 가장 많이 베푸신 고을들이 회개치 아니하므로 그 때에 책망하시되
Then began he to upbraid the cities wherein most of his mighty works were done , because they repented not :
21. 화가 있을진저 고라신아 화가 있을진저 벳새다야 너희에게서 행한 모든 권능을 두로와 시돈에서 행하였더면 저희가 벌써 베옷을 입고 재에 앉아 회개하였으리라
Woe unto thee , Chorazin ! woe unto thee , Bethsaida ! for if the mighty works , which were done in you , had been done in Tyre and Sidon , they would have repented long ago in sackcloth and ashes .
22. 내가 너희에게 이르노니 심판날에 두로와 시돈이 너희보다 견디기 쉬우리라
But I say unto you , It shall be more tolerable for Tyre and Sidon at the day of judgment , than for you .
23. 가버나움아 네가 하늘에까지 높아지겠느냐 음부에까지 낮아지리라 네게서 행한 모든 권능을 소돔에서 행하였더면 그 성이 오늘날까지 있었으리라
And thou , Capernaum , which art exalted unto heaven , shalt be brought down to hell : for if the mighty works , which have been done in thee , had been done in Sodom , it would have remained until this day .
24. 내가 너희에게 이르노니 심판날에 소돔 땅이 너보다 견디기 쉬우리라 하시니라
But I say unto you , That it shall be more tolerable for the land of Sodom in the day of judgment , than for thee .
25. 그 때에 예수께서 대답하여 가라사대 천지의 주재이신 아버지여 이것을 지혜롭고 슬기 있는 자들에게는 숨기시고 어린 아이들에게는 나타내심을 감사하나이다
At that time Jesus answered and said , I thank thee , O Father , Lord of heaven and earth , because thou hast hid these things from the wise and prudent , and hast revealed them unto babes .
26. 옳소이다 이렇게 된 것이 아버지의 뜻이니이다
Even so , Father : for so it seemed good in thy sight .
27. 내 아버지께서 모든 것을 내게 주셨으니 아버지 외에는 아들을 아는 자가 없고 아들과 또 아들의 소원대로 계시를 받는 자 외에는 아버지를 아는 자가 없느니라
All things are delivered unto me of my Father : and no man knoweth the Son , but the Father ; neither knoweth any man the Father , save the Son , and he to whomsoever the Son will reveal him.
28. 수고하고 무거운 짐진 자들아 다 내게로 오라 내가 너희를 쉬게 하리라
Come unto me , all ye that labour and are heavy laden , and I will give you rest .
29. 나는 마음이 온유하고 겸손하니 나의 멍에를 메고 내게 배우라 그러면 너희 마음이 쉼을 얻으리니
Take my yoke upon you , and learn of me ; for I am meek and lowly in heart : and ye shall find rest unto your souls .
30. 이는 내 멍에는 쉽고 내 짐은 가벼움이라 하시니라
For my yoke is easy , and my burden is light .
■ 주석 보기
【마11:1 JFB】마11:1-19. The Imprisoned Baptist's Message to His Master—The Reply, and Discourse, on the Departure of the Messengers, Regarding John and His Mission. ( = Lu 7:18-35).
1. And it came to pass, when Jesus had made an end of commanding his twelve disciple—rather, "the twelve disciples,"
he departed thence to teach and to preach in their cities—This was scarcely a fourth circuit—if we may judge from the less formal way in which it was expressed—but, perhaps, a set of visits paid to certain places, either not reached at all before, or too rapidly passed through, in order to fill up the time till the return of the Twelve. As to their labors, nothing is said of them by our Evangelist. But Luke (Lu 9:6) says, "They departed, and went through, the towns," or "villages," "preaching the Gospel, and healing everywhere." Mark (막6:12, 13), as usual, is more explicit: "And they went out, and preached that men should repent. And they cast out many devils (demons) and anointed with oil many that were sick, and healed them." Though this "anointing with oil" was not mentioned in our Lord's instructions—at least in any of the records of them—we know it to have been practiced long after this in the apostolic Church (see 약5:14, and compare 막6:12, 13)—not medicinally, but as a sign of the healing virtue which was communicated by their hands, and a symbol of something still more precious. It was unction, indeed, but, as Bengel remarks, it was something very different from what Romanists call extreme unction. He adds, what is very probable, that they do not appear to have carried the oil about with them, but, as the Jews used oil as a medicine, to have employed it just as they found it with the sick, in their own higher way.
【마11:1 CWC】The King has come, the code of His Kingdom is set forth, His credentials presented, and He now expands the testimony concerning Himself, with the result of increasing opposition. This expansion is connected with the commission of the twelve disciples (Chap. 10), and the opposition is revealed in various ways in the chapters following.
1. The Disciples Commissioned, 10.
Here we find "apostles" for the first time (v. 2), which means "those sent forth," an indispensable qualification for whose office was that of an eye-witness of the resurrection of Christ (행1:22; 고전9:1). The apostles were endued with miraculous powers as credentials of their ministry, and their work at this time was to announce to Israel only, that the Kingdom was at hand (vv. 6, 7). The Kingdom is the one promised to Israel on this earth, and through Israel to the other nations. This explains things in the chapter, which if rightly understood, will keep us from reading into it that which does not belong there.
For example, the power granted in verses 1 and 8 was in connection with this preaching of the Kingdom, and withdrawn when the Kingdom was finally rejected by Israel; although it will be renewed when the faithful remnant of the Jews again go forth during the tribulation to preach the same Kingdom. In the meantime, the preaching of the gospel of grace, especially committed to Paul, who was not of the twelve, is accompanied by gifts of another kind (엡4:10-12). Look at verses 11 to 15, where the "worthy" mean those looking for the Messiah promised by the Old Testament prophets. The gospel of grace is not offered to the "worthy," but to "whomsoever" will accept it. Or, take verses 16-23, which speak of the way the apostles' message would be received, and compare the prophecy they contain with the persecution in the Acts of the Apostles; or look at these verses in the light of the second coming of Christ, to which verse 23 refers. We learned in Daniel and elsewhere, that time is not counted in the history of Israel when she is not in her own land. Hence the testimony here begun by the apostles and continued up to Israel's rejection of the Kingdom, is an unfinished testimony, and will be taken up again when the Church is translated during the tribulation.
From this point to verse 33 we find encouragement. The disciples are identified with their Lord (vv. 24, 25); therefore, they need not fear (vv. 26-28), for He cares for them (vv. 29-33). Then follows a description of the age in which we live, a time of war rather than peace (34-36); of separation on the part of Christ's followers (vv. 37, 38), and, yet with the prospect of a bright recompense (vv. 39-42).
Modern research throws light on a chapter like this. Take verses and 10. Upon a monument at Kefr-Hanar in Syria, during this same period, one who calls himself "a slave" of the Syrian goddess tells of his begging journeys in her services, and uses the word for his collecting-bag here translated "scrip." He boasts that "each journey brought in seventy bags." The contrast with the followers of Christ is marked, who were neither to earn nor beg as they went forth with speed to herald His coming. -- Habershon.
2. Anxiety of John the Baptist, 11.
We are not surprised that as the testimony of Christ thus expanded (v. 1), John the Baptist in his prison should wonder. "Why, if this be the Christ, does He not take the Kingdom, or why does He not deliver me? Have I been mistaken in my witness to Him?" John is told to reflect upon the evidence and to wait (vv. 2-6).
How our Lord defends John, lest this act should reflect upon him (vv. 7-15)! Verse 11 has reference to John's relation to the Kingdom. The least in the Kingdom of heaven when it shall be set up upon earth, shall be greater than John could be before that time. The words do not speak of John in the moral sense, in which he was as great as any man born of woman, but in this dispensational sense. Verse twelve is capable of two interpretations, an external and an internal one. In the first, the enemies of Jesus and John are the "violent" who are rejecting the Kingdom by force; in the second, the "violent" are those who in face of the opposition are pressing into the Kingdom.
A description of that generation follows as a foolish one (vv. 16-19), but there were some who believed and are referred to in the words "wisdom is justified of her children."
As the judge of that generation our Lord now speaks (vv. 20-27). "Woe," is heard for the first time. In the coming day there will be different degrees of punishment (vv. 2.2, 24), responsibility being gauged by privilege. From the "wise and prudent" in their own eyes, i. e., the self-righteous Pharisees, these things were hidden, but were revealed unto "babes," the poor in spirit conscious of their need (v. 25). Our Lord now turns toward these in verses 28-30, in which he offers no longer the Kingdom, but rest and service to them that come to Him. Practically He has been rejected by the nation, and is approaching the turning point in His ministry, when the proclamation of the Kingdom shall cease.
3. Opposition Expressed, 12.
The enmity is coming to a head. In 1-8, the Lord of the Sabbath is unjustly accused of Sabbath-breaking, and answers His accusers by facts of Holy Writ. David, as the rejected king in his time, ate the shew-bread, and "Great David's greater Son" in His rejection is correspondingly guiltless. Next comes the temptation of 9-14, with the result that the opposition now becomes organized (v. 14), and the Lord withdraws Himself for His hour is not yet come. As He is departing, the incident of 22-30 takes place, when He is again charged as the representative of Satan (v. 24, compared with 9:34). The blasphemy against the Holy Ghost consists in attributing His work to Satan (vv. 31, 32). "A word against the Son of Man" might be forgiven, for the Holy Spirit still remained to convict one of that sin by testifying to Christ. But when the testimony of the Holy Spirit to Christ was rejected as in this case, there was no hope left.
The opposition increases by the demand for a sign (vv. 38-42). Had He not given sufficient signs? Jonah is a type of His own death and resurrection and He will give him as a sign. The Queen of Sheba is another sign. But Israel is like a man out of whom a demon had gone of his own accord, and comes back to find the place unoccupied and brings seven other worse spirits to fill the former abode. The nation, in other words, had been cured of idolatry by the Babylonian captivity, but now it was boasting of forms and ceremonies, traditions and self-righteousness. It was empty so far as the fear of Jehovah was concerned, and by and by the evil spirit would return, and the end of Israel, i. e., the period of the tribulation, would be worse than the first.
The Lord is rejected even by His family, as we judge by comparing the closing verses of this chapter with the reason in 막3:21. He declines to see them, and intimates the formation of a new family of faith.
【마11:1 MHCC】Our Divine Redeemer never was weary of his labour of love; and we should not be weary of well-doing, for in due season we shall reap, if we faint not.
【마11:2 JFB】2. Now when John had heard in the prison—For the account of this imprisonment, see on 막6:17-20.
the works of Christ, he sent, &c.—On the whole passage, see on Lu 7:18-35.
【마11:2 MHCC】Some think that John sent this inquiry for his own satisfaction. Where there is true faith, yet there may be a mixture of unbelief. The remaining unbelief of good men may sometimes, in an hour of temptation; call in question the most important truths. But we hope that John's faith did not fail in this matter, and that he only desired to have it strengthened and confirmed. Others think that John sent his disciples to Christ for their satisfaction. Christ points them to what they heard and saw. Christ's gracious condescensions and compassions to the poor, show that it was he that should bring to the world the tender mercies of our God. Those things which men see and hear, if compared with the Scriptures, direct in what way salvation is to be found. It is difficult to conquer prejudices, and dangerous not to conquer them; but those who believe in Christ, their faith will be found so much the more to praise, and honour, and glory.
【마11:7 MHCC】What Christ said concerning John, was not only for his praise, but for the people's profit. Those who attend on the word will be called to give an account of their improvements. Do we think when the sermon is done, the care is over? No, then the greatest of the care begins. John was a self-denying man, dead to all the pomps of the world and the pleasures of sense. It becomes people, in all their appearances, to be consistent with their character and their situation. John was a great and good man, yet not perfect; therefore he came short of glorified saints. The least in heaven knows more, loves more, and does more in praising God, and receives more from him, than the greatest in this world. But by the kingdom of heaven here, is rather to be understood the kingdom of grace, the gospel dispensation in its power and purity. What reason we have to be thankful that our lot is cast in the days of the kingdom of heaven, under such advantages of light and love! Multitudes were wrought upon by the ministry of John, and became his disciples. And those strove for a place in this kingdom, that one would think had no right nor title to it, and so seemed to be intruders. It shows us what fervency and zeal are required of all. Self must be denied; the bent, the frame and temper of the mind must be altered. Those who will have an interest in the great salvation, will have it upon any terms, and not think them hard, nor quit their hold without a blessing. The things of God are of great and common concern. God requires no more from us than the right use of the faculties he has given us. People are ignorant, because they will not learn.
【마11:16 MHCC】Christ reflects on the scribes and Pharisees, who had a proud conceit of themselves. He likens their behaviour to children's play, who being out of temper without reason, quarrel with all the attempts of their fellows to please them, or to get them to join in the plays for which they used to assemble. The cavils of worldly men are often very trifling and show great malice. Something they have to urge against every one, however excellent and holy. Christ, who was undefiled, and separate from sinners, is here represented as in league with them, and polluted by them. The most unspotted innocence will not always be a defence against reproach. Christ knew that the hearts of the Jews were more bitter and hardened against his miracles and doctrines, than those of Tyre and Sidon would have been; therefore their condemnation would be the greater. The Lord exercises his almighty power, yet he punishes none more than they deserve, and never withholds the knowledge of the truth from those who long after it.
【마11:20 JFB】마11:20-30. Outburst of Feeling Suggested to the Mind of Jesus by the Result of His Labors in Galilee.
The connection of this with what goes before it and the similarity of its tone make it evident, we think, that it was delivered on the same occasion, and that it is but a new and more comprehensive series of reflections in the same strain.
20. Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not.
【마11:21 JFB】21. Woe unto thee, Chorazin!—not elsewhere mentioned, but it must have lain near Capernaum.
woe unto thee, Bethsaida—"fishing-house," a fishing station—on the western side of the Sea of Galilee, and to the north of Capernaum; the birthplace of three of the apostles—the brothers Andrew and Peter, and Philip. These two cities appear to be singled out to denote the whole region in which they lay—a region favored with the Redeemer's presence, teaching, and works above every other.
for if the mighty works—the miracles
which were done in you had been done in Tyre and Sidon—ancient and celebrated commercial cities, on the northeastern shores of the Mediterranean Sea, lying north of Palestine, and the latter the northernmost. As their wealth and prosperity engendered luxury and its concomitant evils—irreligion and moral degeneracy—their overthrow was repeatedly foretold in ancient prophecy, and once and again fulfilled by victorious enemies. Yet they were rebuilt, and at this time were in a flourishing condition.
they would have repented long ago in sackcloth and ashes—remarkable language, showing that they had done less violence to conscience, and so, in God's sight, were less criminal than the region here spoken of.
【마11:22 JFB】22. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you—more endurable.
【마11:23 JFB】23. And thou, Capernaum—(See on 마4:13).
which art exalted unto heaven—Not even of Chorazin and Bethsaida is this said. For since at Capernaum Jesus had His stated abode during the whole period of His public life which He spent in Galilee, it was the most favored spot upon earth, the most exalted in privilege.
shall be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom—destroyed for its pollutions.
it would have remained until this day—having done no such violence to conscience, and so incurred unspeakably less guilt.
【마11:24 JFB】24. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee—"It has been indeed," says Dr. Stanley, "more tolerable, in one sense, in the day of its earthly judgment, for the land of Sodom than for Capernaum; for the name, and perhaps even the remains of Sodom are still to be found on the shores of the Dead Sea; while that of Capernaum has, on the Lake of Gennesareth, been utterly lost." But the judgment of which our Lord here speaks is still future; a judgment not on material cities, but their responsible inhabitants—a judgment final and irretrievable.
【마11:25 JFB】25. At that time Jesus answered and said—We are not to understand by this, that the previous discourse had been concluded, and that this is a record only of something said about the same period. For the connection is most close, and the word "answered"—which, when there is no one to answer, refers to something just before said, or rising in the mind of the speaker in consequence of something said—confirms this. What Jesus here "answered" evidently was the melancholy results of His ministry, lamented over in the foregoing verses. It is as if He had said, "Yes; but there is a brighter side to the picture; even in those who have rejected the message of eternal life, it is the pride of their own hearts only which has blinded them, and the glory of the truth does but the more appear in their inability to receive it. Nor have all rejected it even here; souls thirsting for salvation have drawn water with joy from the wells of salvation; the weary have found rest; the hungry have been filled with good things, while the rich have been sent empty away."
I thank thee—rather, "I assent to thee." But this is not strong enough. The idea of "full" or "cordial" concurrence is conveyed by the preposition. The thing expressed is adoring acquiescence, holy satisfaction with that law of the divine procedure about to be mentioned. And as, when He afterwards uttered the same words, He "exulted in spirit" (see on Lu 10:21), probably He did the same now, though not recorded.
O Father, Lord of heaven and earth—He so styles His Father here, to signify that from Him of right emanates all such high arrangements.
because thou hast hid these things—the knowledge of these saving truths.
from the wise and prudent—The former of these terms points to the men who pride themselves upon their speculative or philosophical attainments; the latter to the men of worldly shrewdness—the clever, the sharp-witted, the men of affairs. The distinction is a natural one, and was well understood. (See 고전1:19, &c.). But why had the Father hid from such the things that belonged to their peace, and why did Jesus so emphatically set His seal to this arrangement? Because it is not for the offending and revolted to speak or to speculate, but to listen to Him from whom we have broken loose, that we may learn whether there be any recovery for us at all; and if there be, on what principles—of what nature—to what ends. To bring our own "wisdom and prudence" to such questions is impertinent and presumptuous; and if the truth regarding them, or the glory of it, be "hid" from us, it is but a fitting retribution, to which all the right-minded will set their seal along with Jesus.
hast revealed them unto babes—to babe-like men; men of unassuming docility, men who, conscious that they know nothing, and have no right to sit in judgment on the things that belong to their peace, determine simply to "hear what God the Lord will speak." Such are well called "babes." (See 히5:13; 고전13:11; 14:20, &c.).
【마11:25 MHCC】It becomes children to be grateful. When we come to God as a Father, we must remember that he is Lord of heaven and earth, which obliges us to come to him with reverence as to the sovereign Lord of all; yet with confidence, as one able to defend us from evil, and to supply us with all good. Our blessed Lord added a remarkable declaration, that the Father had delivered into his hands all power, authority, and judgment. We are indebted to Christ for all the revelation we have of God the Father's will and love, ever since Adam sinned. Our Saviour has invited all that labour and are heavy-laden, to come unto him. In some senses all men are so. Worldly men burden themselves with fruitless cares for wealth and honours; the gay and the sensual labour in pursuit of pleasures; the slave of Satan and his own lusts, is the merest drudge on earth. Those who labour to establish their own righteousness also labour in vain. The convinced sinner is heavy-laden with guilt and terror; and the tempted and afflicted believer has labours and burdens. Christ invites all to come to him for rest to their souls. He alone gives this invitation; men come to him, when, feeling their guilt and misery, and believing his love and power to help, they seek him in fervent prayer. Thus it is the duty and interest of weary and heavy-laden sinners, to come to Jesus Christ. This is the gospel call; Whoever will, let him come. All who thus come will receive rest as Christ's gift, and obtain peace and comfort in their hearts. But in coming to him they must take his yoke, and submit to his authority. They must learn of him all things, as to their comfort and obedience. He accepts the willing servant, however imperfect the services. Here we may find rest for our souls, and here only. Nor need we fear his yoke. His commandments are holy, just, and good. It requires self-denial, and exposes to difficulties, but this is abundantly repaid, even in this world, by inward peace and joy. It is a yoke that is lined with love. So powerful are the assistances he gives us, so suitable the encouragements, and so strong the consolations to be found in the way of duty, that we may truly say, it is a yoke of pleasantness. The way of duty is the way of rest. The truths Christ teaches are such as we may venture our souls upon. Such is the Redeemer's mercy; and why should the labouring and burdened sinner seek for rest from any other quarter? Let us come to him daily, for deliverance from wrath and guilt, from sin and Satan, from all our cares, fears, and sorrows. But forced obedience, far from being easy and light, is a heavy burden. In vain do we draw near to Jesus with our lips, while the heart is far from him. Then come to Jesus to find rest for your souls.
【마11:26 JFB】26. Even so, Father; for so it seemed good—the emphatic and chosen term for expressing any object of divine complacency; whether Christ Himself (see on 마3:17), or God's gracious eternal arrangements (see on 빌2:13).
in thy sight—This is just a sublime echo of the foregoing words; as if Jesus, when He uttered them, had paused to reflect on it, and as if the glory of it—not so much in the light of its own reasonableness as of God's absolute will that so it should be—had filled His soul.
【마11:27 JFB】27. All things are delivered unto me of my Father—He does not say, They are revealed—as to one who knew them not, and was an entire stranger to them save as they were discovered to Him—but, They are "delivered over," or "committed," to Me of My Father; meaning the whole administration of the kingdom of grace. So in 요3:35, "The Father loveth the Son, and hath given all things into His hand" (see on 요3:35). But though the "all things" in both these passages refer properly to the kingdom of grace, they of course include all things necessary to the full execution of that trust—that is, unlimited power. (So 마28:18; 요17:2; 엡1:22).
and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will—willeth
to reveal him—What a saying is this, that "the Father and the Son are mutually and exclusively known to each other!" A higher claim to equality with the Father cannot be conceived. Either, then, we have here one of the revolting assumptions ever uttered, or the proper divinity of Christ should to Christians be beyond dispute. "But, alas for me!" may some burdened soul, sighing for relief, here exclaim. If it be thus with us, what can any poor creature do but lie down in passive despair, unless he could dare to hope that he may be one of the favored class "to whom the Son is willing to reveal the Father." But nay. This testimony to the sovereignty of that gracious "will," on which alone men's salvation depends, is designed but to reveal the source and enhance the glory of it when once imparted—not to paralyze or shut the soul up in despair. Hear, accordingly, what follows:
【마11:28 JFB】28. Come unto me, all ye that labour and are heavy laden, and I will give you rest—Incomparable, ravishing sounds these—if ever such were heard in this weary, groaning world! What gentleness, what sweetness is there in the very style of the invitation—"Hither to Me"; and in the words, "All ye that toil and are burdened," the universal wretchedness of man is depicted, on both its sides—the active and the passive forms of it.
【마11:29 JFB】29. Take my yoke upon you—the yoke of subjection to Jesus.
and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls—As Christ's willingness to empty Himself to the uttermost of His Father's requirements was the spring of ineffable repose to His own Spirit, so in the same track does He invite all to follow Him, with the assurance of the same experience.
※ 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.