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■ 마태복음 12장
1. 그 때에 예수께서 안식일에 밀밭 사이로 가실새 제자들이 시장하여 이삭을 잘라 먹으니
At that time Jesus went on the sabbath day through the corn ; and his disciples were an hungred , and began to pluck the ears of corn , and to eat .
2. 바리새인들이 보고 예수께 고하되 보시오 당신의 제자들이 안식일에 하지 못할 일을 하나이다
But when the Pharisees saw it, they said unto him , Behold , thy disciples do that which is not lawful to do upon the sabbath day .
3. 예수께서 가라사대 다윗이 자기와 그 함께 한 자들이 시장할 때에 한 일을 읽지 못하였느냐
But he said unto them , Have ye not read what David did , when he was an hungred , and they that were with him ;
4. 그가 하나님의 전에 들어가서 제사장 외에는 자기나 그 함께한 자들이 먹지 못하는 진설병을 먹지 아니하였느냐
How he entered into the house of God , and did eat the shewbread , which was not lawful for him to eat , neither for them which were with him , but only for the priests ?
5. 또 안식일에 제사장들이 성전 안에서 안식을 범하여도 죄가 없음을 너희가 율법에서 읽지 못하였느냐
Or have ye not read in the law , how that on the sabbath days the priests in the temple profane the sabbath , and are blameless ?
6. 내가 너희에게 이르노니 성전보다 더 큰 이가 여기 있느니라
But I say unto you , That in this place is one greater than the temple .
7. 나는 자비를 원하고 제사를 원치 아니하노라 하신 뜻을 너희가 알았더면 무죄한 자를 죄로 정치 아니하였으리라
But if ye had known what this meaneth , I will have mercy , and not sacrifice , ye would not have condemned the guiltless .
8. 인자는 안식일의 주인이니라 하시니라
For the Son of man is Lord even of the sabbath day .
9. 거기를 떠나 저희 회당에 들어가시니
And when he was departed thence , he went into their synagogue :
10. 한편 손 마른 사람이 있는지라 사람들이 예수를 송사하려 하여 물어 가로되 안식일에 병 고치는 것이 옳으니이까
And , behold , there was a man which had his hand withered . And they asked him , saying , Is it lawful to heal on the sabbath days ? that they might accuse him .
11. 예수께서 가라사대 너희 중에 어느 사람이 양 한 마리가 있어 안식일에 구덩이에 빠졌으면 붙잡아 내지 않겠느냐
And he said unto them , What man shall there be among you , that shall have one sheep , and if it fall into a pit on the sabbath day , will he not lay hold on it , and lift it out ?
12. 사람이 양보다 얼마나 더 귀하냐 그러므로 안식일에 선을 행하는 것이 옳으니라 하시고
How much then is a man better than a sheep ? Wherefore it is lawful to do well on the sabbath days .
13. 이에 그 사람에게 이르시되 손을 내밀라 하시니 저가 내밀매 다른 손과 같이 회복되어 성하더라
Then saith he to the man , Stretch forth thine hand . And he stretched it forth ; and it was restored whole , like as the other .
14. 바리새인들이 나가서 어떻게 하여 예수를 죽일꼬 의논하거늘
Then the Pharisees went out , and held a council against him , how they might destroy him .
15. 예수께서 아시고 거기를 떠나가시니 사람이 많이 좇는지라 예수께서 저희 병을 다 고치시고
But when Jesus knew it, he withdrew himself from thence : and great multitudes followed him , and he healed them all ;
16. 자기를 나타내지 말라 경계하셨으니
And charged them that they should not make him known :
17. 이는 선지자 이사야로 말씀하신 바
That it might be fulfilled which was spoken by Esaias the prophet , saying ,
18. 보라 나의 택한 종 곧 내 마음에 기뻐하는 바 나의 사랑하는 자로다 내가 내 성령을 줄 터이니 그가 심판을 이방에 알게 하리라
Behold my servant , whom I have chosen ; my beloved , in whom my soul is well pleased : I will put my spirit upon him , and he shall shew judgment to the Gentiles .
19. 그가 다투지도 아니하며 들레지도 아니하리니 아무도 길에서 그 소리를 듣지 못하리라
He shall not strive , nor cry ; neither shall any man hear his voice in the streets .
20. 상한 갈대를 꺾지 아니하며 꺼져가는 심지를 끄지 아니하기를 심판하여 이길 때까지 하리니
A bruised reed shall he not break , and smoking flax shall he not quench , till he send forth judgment unto victory .
21. 또한 이방들이 그 이름을 바라리라 함을 이루려 하심이니라
And in his name shall the Gentiles trust .
22. 그 때에 귀신들려 눈 멀고 벙어리 된 자를 데리고 왔거늘 예수께서 고쳐 주시매 그 벙어리가 말하며 보게 된지라
Then was brought unto him one possessed with a devil , blind , and dumb : and he healed him , insomuch that the blind and dumb both spake and saw .
23. 무리가 다 놀라 가로되 이는 다윗의 자손이 아니냐 하니
And all the people were amazed , and said , Is not this the son of David ?
24. 바리새인들은 듣고 가로되 이가 귀신의 왕 바알세불을 힘입지 않고는 귀신을 쫓아 내지 못하느니라 하거늘
But when the Pharisees heard it, they said , This fellow doth not cast out devils , but by Beelzebub the prince of the devils .
25. 예수께서 저희 생각을 아시고 가라사대 스스로 분쟁하는 나라마다 황폐하여질 것이요 스스로 분쟁하는 동네나 집마다 서지 못하리라
And Jesus knew their thoughts , and said unto them , Every kingdom divided against itself is brought to desolation ; and every city or house divided against itself shall not stand :
26. 사단이 만일 사단을 쫓아 내면 스스로 분쟁하는 것이니 그리하고야 저의 나라가 어떻게 서겠느냐
And if Satan cast out Satan , he is divided against himself ; how shall then his kingdom stand ?
27. 또 내가 바알세불을 힘입어 귀신을 쫓아 내면 너희 아들들은 누구를 힘입어 쫓아 내느냐 그러므로 저희가 너희 재판관이 되리라
And if I by Beelzebub cast out devils , by whom do your children cast them out ? therefore they shall be your judges .
28. 그러나 내가 하나님의 성령을 힘입어 귀신을 쫓아 내는 것이면 하나님의 나라가 이미 너희에게 임하였느니라
But if I cast out devils by the Spirit of God , then the kingdom of God is come unto you .
29. 사람이 먼저 강한 자를 결박하지 않고야 어떻게 그 강한 자의 집에 들어가 그 세간을 늑탈하겠느냐 결박한 후에야 그 집을 늑탈하리라
Or else how can one enter into a strong man’s house , and spoil his goods , except he first bind the strong man ? and then he will spoil his house .
30. 나와 함께 아니하는 자는 나를 반대하는 자요 나와 함께 모으지 아니하는 자는 헤치는 자니라
He that is not with me is against me ; and he that gathereth not with me scattereth abroad .
31. 그러므로 내가 너희에게 이르노니 사람의 모든 죄와 훼방은 사하심을 얻되 성령을 훼방하는 것은 사하심을 얻지 못하겠고
Wherefore I say unto you , All manner of sin and blasphemy shall be forgiven unto men : but the blasphemy against the Holy Ghost shall not be forgiven unto men .
32. 또 누구든지 말로 인자를 거역하면 사하심을 얻되 누구든지 말로 성령을 거역하면 이 세상과 오는 세상에도 사하심을 얻지 못하리라
And whosoever speaketh a word against the Son of man , it shall be forgiven him : but whosoever speaketh against the Holy Ghost , it shall not be forgiven him , neither in this world , neither in the world to come .
33. 나무도 좋고 실과도 좋다 하든지 나무도 좋지 않고 실과도 좋지 않다 하든지 하라 그 실과로 나무를 아느니라
Either make the tree good , and his fruit good ; or else make the tree corrupt , and his fruit corrupt : for the tree is known by his fruit .
34. 독사의 자식들아 너희는 악하니 어떻게 선한 말을 할 수 있느냐 이는 마음에 가득한 것을 입으로 말함이라
O generation of vipers , how can ye , being evil , speak good things ? for out of the abundance of the heart the mouth speaketh .
35. 선한 사람은 그 쌓은 선에서 선한 것을 내고 악한 사람은 그 쌓은 악에서 악한 것을 내느니라
A good man out of the good treasure of the heart bringeth forth good things : and an evil man out of the evil treasure bringeth forth evil things .
36. 내가 너희에게 이르노니 사람이 무슨 무익한 말을 하든지 심판 날에 이에 대하여 심문을 받으리니
But I say unto you , That every idle word that men shall speak , they shall give account thereof in the day of judgment .
37. 네 말로 의롭다함을 받고 네 말로 정죄함을 받으리라
For by thy words thou shalt be justified , and by thy words thou shalt be condemned .
38. 그 때에 서기관과 바리새인 중 몇 사람이 말하되 선생님이여 우리에게 표적 보여 주시기를 원하나이다
Then certain of the scribes and of the Pharisees answered , saying , Master , we would see a sign from thee .
39. 예수께서 대답하여 가라사대 악하고 음란한 세대가 표적을 구하나 선지자 요나의 표적 밖에는 보일 표적이 없느니라
But he answered and said unto them , An evil and adulterous generation seeketh after a sign ; and there shall no sign be given to it , but the sign of the prophet Jonas :
40. 요나가 밤낮 사흘을 큰 물고기 뱃속에 있었던 것 같이 인자도 밤낮 사흘을 땅 속에 있으리라
For as Jonas was three days and three nights in the whale’s belly ; so shall the Son of man be three days and three nights in the heart of the earth .
41. 심판 때에 니느웨 사람들이 일어나 이 세대 사람을 정죄하리니 이는 그들이 요나의 전도를 듣고 회개하였음이어니와 요나보다 더 큰 이가 여기 있으며
The men of Nineveh shall rise in judgment with this generation , and shall condemn it : because they repented at the preaching of Jonas ; and , behold , a greater than Jonas is here .
42. 심판 때에 남방 여왕이 일어나 이 세대 사람을 정죄하리니 이는 그가 솔로몬의 지혜로운 말을 들으려고 땅 끝에서 왔음이어니와 솔로몬보다 더 큰 이가 여기 있느니라
The queen of the south shall rise up in the judgment with this generation , and shall condemn it : for she came from the uttermost parts of the earth to hear the wisdom of Solomon ; and , behold , a greater than Solomon is here .
43. 더러운 귀신이 사람에게서 나갔을 때에 물 없는 곳으로 다니며 쉬기를 구하되 얻지 못하고
When the unclean spirit is gone out of a man , he walketh through dry places , seeking rest , and findeth none .
44. 이에 가로되 내가 나온 집으로 돌아가리라 하고 와 보니 그 집이 비고 소제되고 수리되었거늘
Then he saith , I will return into my house from whence I came out ; and when he is come , he findeth it empty , swept , and garnished .
45. 이에 가서 저보다 더 악한 귀신 일곱을 데리고 들어가서 거하니 그 사람의 나중 형편이 전보다 더욱 심하게 되느니라 이 악한 세대가 또한 이렇게 되리라
Then goeth he , and taketh with himself seven other spirits more wicked than himself , and they enter in and dwell there : and the last state of that man is worse than the first . Even so shall it be also unto this wicked generation .
46. 예수께서 무리에게 말씀하실 때에 그 모친과 동생들이 예수께 말하려고 밖에 섰더니
While he yet talked to the people , behold , his mother and his brethren stood without , desiring to speak with him .
47. 한사람이 예수께 여짜오되 보소서 당신의 모친과 동생들이 당신께 말하려고 밖에 섰나이다 하니
Then one said unto him , Behold , thy mother and thy brethren stand without , desiring to speak with thee .
48. 말하던 사람에게 대답하여 가라사대 누가 내 모친이며 내 동생들이냐 하시고
But he answered and said unto him that told him , Who is my mother ? and who are my brethren ?
49. 손을 내밀어 제자들을 가리켜 가라사대 나의 모친과 나의 동생들을 보라
And he stretched forth his hand toward his disciples , and said , Behold my mother and my brethren !
50. 누구든지 하늘에 계신 내 아버지의 뜻대로 하는 자가 내 형제요 자매요 모친이니라 하시더라
For whosoever shall do the will of my Father which is in heaven , the same is my brother , and sister , and mother .
■ 주석 보기
【마12:1 JFB】마12:1-8. Plucking Corn Ears on the Sabbath Day. ( = 막2:23-28; Lu 6:1-5).
The season of the year when this occurred is determined by the event itself. Ripe corn ears are found in the fields only just before harvest. The barley harvest seems clearly intended here, at the close of our March and beginning of our April. It coincided with the Passover season, as the wheat harvest with Pentecost. But in Luke (Lu 6:1) we have a still more definite note of time, if we could be certain of the meaning of the peculiar term which he employs to express it. "It came to pass (he says) on the sabbath, which was the first-second," for that is the proper rendering of the word, and not "the second sabbath after the first," as in our version. Of the various conjectures what this may mean, that of Scaliger is the most approved, and, as we think, the freest from difficulty, namely, the first sabbath after the second day of the Passover; that is, the first of the seven sabbaths which were to be reckoned from the second day of the Passover, which was itself a sabbath, until the next feast, the feast of Pentecost (레23:15, 16; 신16:9, 10) In this case, the day meant by the Evangelist is the first of those seven sabbaths intervening between Passover and Pentecost. And if we are right in regarding the "feast" mentioned in 요5:1 as a Passover, and consequently the second during our Lord's public ministry (see on 요5:1), this plucking of the ears of corn must have occurred immediately after the scene and the discourse recorded in 요5:19-47, which, doubtless, would induce our Lord to hasten His departure for the north, to avoid the wrath of the Pharisees, which He had kindled at Jerusalem. Here, accordingly, we find Him in the fields—on His way probably to Galilee.
1. At that time Jesus went on the sabbath day through the corn—"the cornfields" (막2:23; Lu 6:1).
and his disciples were an hungered—not as one may be before his regular meals; but evidently from shortness of provisions: for Jesus defends their plucking the corn-ears and eating them on the plea of necessity.
and began to pluck the ears of corn, and to eat—"rubbing them in their hands" (Lu 6:1).
【마12:1 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.
【마12:1 MHCC】Being in the corn-fields, the disciples began to pluck the ears of corn: the law of God allowed it, 신23:25. This was slender provision for Christ and his disciples; but they were content with it. The Pharisees did not quarrel with them for taking another man's corn, but for doing it on the sabbath day. Christ came to free his followers, not only from the corruptions of the Pharisees, but from their unscriptural rules, and justified what they did. The greatest shall not have their lusts indulged, but the meanest shall have their wants considered. Those labours are lawful on the sabbath day which are necessary, and sabbath rest is to froward, not to hinder sabbath worship. Needful provision for health and food is to be made; but when servants are kept at home, and families become a scene of hurry and confusion on the Lord's day, to furnish a feast for visitors, or for indulgence, the case is very different. Such things as these, and many others common among professors, are to be blamed. The resting on the sabbath was ordained for man's good, 신5:14. No law must be understood so as to contradict its own end. And as Christ is the Lord of the sabbath, it is fit the day and the work of it should be dedicated to him.
【마12:2 JFB】2. But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day—The act itself was expressly permitted (신23:25). But as being "servile work," which was prohibited on the sabbath day, it was regarded as sinful.
【마12:3 JFB】3. But he said unto them, Have ye not read—or, as Mark (막2:25) has it, "Have ye never read."
what David did when he was an hungered, and they that were with him—(삼상21:1-6)
【마12:4 JFB】4. How he entered into the house of God, and did eat the showbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?—No example could be more apposite than this. The man after God's own heart, of whom the Jews ever boasted, when suffering in God's cause and straitened for provisions, asked and obtained from the high priest what, according to the law, it was illegal for anyone save the priests to touch. Mark (막2:26) says this occurred "in the days of Abiathar the high priest." But this means not during his high priesthood—for it was under that of his father Ahimelech—but simply, in his time. Ahimelech was soon succeeded by Abiathar, whose connection with David, and prominence during his reign, may account for his name, rather than his father's, being here introduced. Yet there is not a little confusion in what is said of these priests in different parts of the Old Testament. Thus he is called both the son of the father of Ahimelech (삼상22:20; 삼하8:17); and Ahimelech is called Ahiah (삼상14:3), and Abimelech (대상18:16).
【마12:5 JFB】5. Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath—by doing "servile work."
and are blameless?—The double offerings required on the sabbath day (민28:9) could not be presented, and the new-baked showbread (레24:5; 대상9:32) could not be prepared and presented every sabbath morning, without a good deal of servile work on the part of the priests; not to speak of circumcision, which, when the child's eighth day happened to fall on a sabbath, had to be performed by the priests on that day. (See on 요7:22, 23).
【마12:6 JFB】6. But I say unto you, That in this place is one greater than the temple—or rather, according to the reading which is best supported, "something greater." The argument stands thus: "The ordinary rules for the observance of the sabbath give way before the requirements of the temple; but there are rights here before which the temple itself must give way." Thus indirectly, but not the less decidedly, does our Lord put in His own claims to consideration in this question—claims to be presently put in even more nakedly.
【마12:7 JFB】7. But if ye had known what this meaneth, I will have mercy, and not sacrifice—(호6:6; 미6:6-8, &c.). See on 마9:13.
ye would not have condemned the guiltless—that is, Had ye understood the great principle of all religion, which the Scripture everywhere recognizes—that ceremonial observances must give way before moral duties, and particularly the necessities of nature—ye would have refrained from these captious complaints against men who in this matter are blameless. But our Lord added a specific application of this great principle to the law of the sabbath, preserved only in Mark: "And he said unto them, the sabbath was made for man, and not man for the sabbath" (막2:27). A glorious and far-reaching maxim, alike for the permanent establishment of the sabbath and the true freedom of its observance.
【마12:8 JFB】8. For the Son of man is Lord even of the sabbath day—In what sense now is the Son of man Lord of the sabbath day? Not surely to abolish it—that surely were a strange lordship, especially just after saying that it was made or instituted for MAN—but to own it, to interpret it, to preside over it, and to ennoble it, by merging it in the "Lord's Day" (계1:10), breathing into it an air of liberty and love necessarily unknown before, and thus making it the nearest resemblance to the eternal sabbatism.
【마12:9 JFB】마12:9-21. The Healing of a Withered Hand on the Sabbath Day and Retirement of Jesus to Avoid Danger. ( = 막3:1-12; Lu 6:6-11).
Healing of a Withered Hand (마12:9-14).
9. And when he was departed thence—but "on another sabbath" (Lu 6:6).
he went into their synagogue—"and taught." He had now, no doubt, arrived in Galilee; but this, it would appear, did not occur at Capernaum, for after it was over, He "withdrew Himelf," it is said "to the sea" (막3:7), whereas Capernaum was at the sea.
And, behold, there was a man which had his hand withered—disabled by paralysis (as in 왕상13:4). It was his right hand, as Luke (Lu 6:6) graphically notes.
And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him—Mark and Luke (막3:2; Lu 6:7) say they "watched Him whether He would heal on the sabbath day." They were now come to the length of dogging His steps, to collect materials for a charge of impiety against Him. It is probable that it was to their thoughts rather than their words that Jesus addressed Himself in what follows.
【마12:9 MHCC】Christ shows that works of mercy are lawful and proper to be done on the Lord's day. There are more ways of doing well upon sabbath days, than by the duties of worship: attending the sick, relieving the poor, helping those who need speedy relief, teaching the young to care for their souls; these are doing good: and these must be done from love and charity, with humility and self-denial, and shall be accepted, 창4:7. This, like other cures which Christ wrought, had a spiritual meaning. By nature our hands are withered, and we are unable of ourselves to do any thing that is good. Christ only, by the power of his grace, cures us; he heals the withered hand by putting life into the dead soul, works in us both to will and to do: for, with the command, there is a promise of grace given by the word.
【마12:11 JFB】11. And he said unto them, What man shall there be among you that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out?
【마12:12 JFB】12. How much then is a man better than a sheep?—Resistless appeal! "A righteous man regardeth the life of his beast" (잠12:10), and would instinctively rescue it from death or suffering on the sabbath day; how much more his nobler fellow man! But the reasoning, as given in the other two Gospels, is singularly striking: "But He knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth. Then said Jesus unto them, I will ask you one thing: Is it lawful on the sabbath days to do good, or to do evil? to save life or to destroy it?" (Lu 6:8, 9), or as in Mark (막3:4), "to kill?" He thus shuts them up to this startling alternative: "Not to do good, when it is in the power of our hand to do it, is to do evil; not to save life, when we can, is to kill"—and must the letter of the sabbath rest be kept at this expense? This unexpected thrust shut their mouths. By this great ethical principle our Lord, we see, held Himself bound, as man. But here we must turn to Mark, whose graphic details make the second Gospel so exceedingly precious. "When He had looked round about on them with anger, being grieved for the hardness of their hearts, He saith unto the man" (막3:5). This is one of the very few passages in the Gospel history which reveal our Lord's feelings. How holy this anger was appears from the "grief" which mingled with it at "the hardness of their hearts."
【마12:13 JFB】13. Then saith he to the man, Stretch forth thine hand. And he stretched it forth—the power to obey going forth with the word of command.
and it was restored whole, like as the other—The poor man, having faith in this wonderful Healer—which no doubt the whole scene would singularly help to strengthen—disregarded the proud and venomous Pharisees, and thus gloriously put them to shame.
【마12:14 JFB】14. Then the Pharisees went out, and held a council against him, how they might destroy him—This is the first explicit mention of their murderous designs against our Lord. Luke (Lu 6:11) says, "they were filled with madness, and communed one with another what they might do to Jesus." But their doubt was not, whether to get rid of Him, but how to compass it. Mark (막3:6), as usual, is more definite: "The Pharisees went forth, and straightway took counsel with the Herodians against Him, how they might destroy Him." These Herodians were supporters of Herod's dynasty, created by Cæsar—a political rather than religious party. The Pharisees regarded them as untrue to their religion and country. But here we see them combining together against Christ as a common enemy. So on a subsequent occasion (마22:15, 16).
【마12:14 MHCC】The Pharisees took counsel to find some accusation, that Jesus might be condemned to death. Aware of their design, as his time was not come, he retired from that place. Face does not more exactly answer to face in water, than the character of Christ drawn by the prophet, to his temper and conduct as described by the evangelists. Let us with cheerful confidence commit our souls to so kind and faithful a Friend. Far from breaking, he will strengthen the bruised reed; far from quenching the smoking flax, or wick nearly out, he will rather blow it up into a flame. Let us lay aside contentious and angry debates; let us receive one another as Christ receives us. And while encouraged by the gracious kindness of our Lord, we should pray that his Spirit may rest upon us, and make us able to copy his example.
【마12:15 JFB】Jesus Retires to Avoid Danger (마12:15-21).
15. But when Jesus knew it, he withdrew himself from thence—whither, our Evangelist says not; but Mark (막3:7) says "it was to the sea"—to some distance, no doubt, from the scene of the miracle, the madness, and the plotting just recorded.
and great multitudes followed him, and he healed them all—Mark gives the following interesting details: "A great multitude from Galilee followed Him, and from Judea and from Jerusalem, and from Idumea, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things He did, came unto Him. And He spake to His disciples, that a small ship"—or "wherry"—"should wait on Him because of the multitude, lest they should throng Him. For He had healed many; insomuch that they pressed upon Him for to touch Him, as many as had plagues. And unclean spirits, when they saw Him, fell down before Him, and cried, saying, Thou art the Son of God. And He straitly charged them that they should not make Him known" (막3:7-12). How glorious this extorted homage to the Son of God! But as this was not the time, so neither were they the fitting preachers, as Bengel says. (See on 막1:25, and compare 약2:19). Coming back now to our Evangelist: after saying, "He healed them all," he continues:
【마12:16 JFB】16. And charged them—the healed.
that they should not make him known—(See on 마8:4).
【마12:17 JFB】17. That it might be fulfilled which was spoken by Esaias the prophet, saying—(사42:1).
【마12:18 JFB】18. Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my Spirit upon him, and he shall show judgment to the Gentiles.
【마12:19 JFB】19. He shall not strive nor cry; neither shall any man hear his voice in the streets.
【마12:20 JFB】20. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory—"unto truth," says the Hebrew original, and the Septuagint also. But our Evangelist merely seizes the spirit, instead of the letter of the prediction in this point. The grandeur and completeness of Messiah's victories would prove, it seems, not more wonderful than the unobtrusive noiselessness with which they were to be achieved. And whereas one rough touch will break a bruised reed, and quench the flickering, smoking flax, His it should be, with matchless tenderness, love, and skill, to lift up the meek, to strengthen the weak hands and confirm the feeble knees, to comfort all that mourn, to say to them that are of a fearful heart, Be strong, fear not.
【마12:21 JFB】21. And in his name shall the Gentiles trust—Part of His present audience were Gentiles—from Tyre and Sidon—first-fruits of the great Gentile harvest contemplated in the prophecy.
【마12:22 JFB】마12:22-37. A Blind and Dumb Demoniac Healed and Reply to the Malignant Explanation Put upon It. ( = 막3:20-30; Lu 11:14-23).
The precise time of this section is uncertain. Judging from the statements with which Mark introduces it, we should conclude that it was when our Lord's popularity was approaching its zenith, and so before the feeding of the five thousand. But, on the other hand, the advanced state of the charges brought against our Lord, and the plainness of His warnings and denunciations in reply, seem to favor the later period at which Luke introduces it. "And the multitude," says Mark (막3:20, 21), "cometh together again," referring back to the immense gathering which Mark had before recorded (막2:2)—"so that they could not so much as eat bread. And when His friends"—or rather, "relatives," as appears from 마12:31, and see on 마12:46—"heard of it, they went out to lay hold on Him; for they said, He is beside Himself." Compare 고후5:13, "For whether we be beside ourselves, it is to God."
22. Then was brought unto him one possessed with a devil—"a demonized person."
blind and dumb, and he healed him, insomuch that the blind and the dumb both spake and saw.
【마12:22 MHCC】A soul under Satan's power, and led captive by him, is blind in the things of God, and dumb at the throne of grace; sees nothing, and says nothing to the purpose. Satan blinds the eyes by unbelief, and seals up the lips from prayer. The more people magnified Christ, the more desirous the Pharisees were to vilify him. It was evident that if Satan aided Jesus in casting out devils, the kingdom of hell was divided against itself; how then could it stand! And if they said that Jesus cast out devils by the prince of the devils, they could not prove that their children cast them out by any other power. There are two great interests in the world; and when unclean spirits are cast out by the Holy Spirit, in the conversion of sinners to a life of faith and obedience, the kingdom of God is come unto us. All who do not aid or rejoice in such a change are against Christ.
【마12:23 JFB】23. And all the people were amazed, and said, Is not this the son of David?—The form of the interrogative requires this to be rendered, "Is this the Son of David?" And as questions put in this form (in Greek) suppose doubt, and expect rather a negative answer, the meaning is, "Can it possibly be?"—the people thus indicating their secret impression that this must be He; yet saving themselves from the wrath of the ecclesiastics, which a direct assertion of it would have brought upon them. (On a similar question, see on 요4:29; and on the phrase, "Son of David," see on 마9:27).
【마12:24 JFB】24. But when the Pharisees heard it—Mark (막3:22) says, "the scribes which came down from Jerusalem"; so that this had been a hostile party of the ecclesiastics, who had come all the way from Jerusalem to collect materials for a charge against Him. (See on 마12:14).
they said, This fellow—an expression of contempt.
doth not cast out devils, but by Beelzebub—rather, "Beelzebul" (see on 마10:25).
the prince of the devils—Two things are here implied—first, that the bitterest enemies of our Lord were unable to deny the reality of His miracles; and next, that they believed in an organized infernal kingdom of evil, under one chief. This belief would be of small consequence, had not our Lord set His seal to it; but this He immediately does. Stung by the unsophisticated testimony of "all the people," they had no way of holding out against His claims but by the desperate shift of ascribing His miracles to Satan.
【마12:25 JFB】25. And Jesus knew their thoughts—"called them" (막3:23).
and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand—"house," that is, "household"
【마12:26 JFB】26. And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?—The argument here is irresistible. "No organized society can stand—whether kingdom, city, or household—when turned against itself; such intestine war is suicidal: But the works I do are destructive of Satan's kingdom: That I should be in league with Satan, therefore, is incredible and absurd."
【마12:27 JFB】27. And if I by Beelzebub cast out devils, by whom do your children—"your sons," meaning here the "disciples" or pupils of the Pharisees, who were so termed after the familiar language of the Old Testament in speaking of the sons of the prophets (왕상20:35; 왕하2:3, &c.). Our Lord here seems to admit that such works were wrought by them; in which case the Pharisees stood self-condemned, as expressed in Luke (Lu 11:19), "Therefore shall they be your judges."
【마12:28 JFB】28. But if I cast out devils by the Spirit of God—In Luke (Lu 11:20) it is, "with (or 'by') the finger of God." This latter expression is just a figurative way of representing the power of God, while the former tells us the living Personal Agent was made use of by the Lord Jesus in every exercise of that power.
then—"no doubt" (Lu 11:20).
the kingdom of God is come unto you—rather "upon you," as the same expression is rendered in Luke (Lu 11:20):—that is, "If this expulsion of Satan is, and can be, by no other than the Spirit of God, then is his Destroyer already in the midst of you, and that kingdom which is destined to supplant his is already rising on its ruins."
【마12:29 JFB】29. Or else how can one enter into a strong man's house—or rather, "the strong man's house."
and spoil his goods, except he first bind the strong man? and then he will spoil his house.
【마12:30 JFB】30. He that is not with me is against me; and he that gathereth not with me scattereth abroad—On this important parable, in connection with the corresponding one (마12:43-45), see on Lu 11:21-26.
【마12:31 JFB】31. Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men—The word "blasphemy" properly signifies "detraction," or "slander." In the New Testament it is applied, as it is here, to vituperation directed against God as well as against men; and in this sense it is to be understood as an aggravated form of sin. Well, says our Lord, all sin—whether in its ordinary or its more aggravated forms—shall find forgiveness with God. Accordingly, in Mark (막3:28) the language is still stronger: "All sin shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme." There is no sin whatever, it seems, of which it may be said, "That is not a pardonable sin." This glorious assurance is not to be limited by what follows; but, on the contrary, what follows is to be explained by this.
but the blasphemy against the Holy Ghost shall not be forgiven unto men.
【마12:31 MHCC】Here is a gracious assurance of the pardon of all sin upon gospel terms. Christ herein has set an example to the sons of men, to be ready to forgive words spoken against them. But humble and conscientious believers, at times are tempted to think they have committed the unpardonable sin, while those who have come the nearest to it, seldom have any fear about it. We may be sure that those who indeed repent and believe the gospel, have not committed this sin, or any other of the same kind; for repentance and faith are the special gifts of God, which he would not bestow on any man, if he were determined never to pardon him; and those who fear they have committed this sin, give a good sign that they have not. The trembling, contrite sinner, has the witness in himself that this is not his case.
【마12:32 JFB】32. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come—In Mark the language is awfully strong, "hath never forgiveness, but is in danger of eternal damnation" (막3:20)—or rather, according to what appears to be the preferable though very unusual reading, "in danger of eternal guilt"—a guilt which he will underlie for ever. Mark has the important addition (막3:30), "Because they said, He hath an unclean spirit." (See on 마10:25). What, then, is this sin against the Holy Ghost—the unpardonable sin? One thing is clear: Its unpardonableness cannot arise from anything in the nature of sin itself; for that would be a naked contradiction to the emphatic declaration of 마12:31, that all manner of sin is pardonable. And what is this but the fundamental truth of the Gospel? (See 행13:38, 39; 롬3:22, 24; 요일1:7, &c.). Then, again when it is said (마12:32), that to speak against or blaspheme the Son of man is pardonable, but the blasphemy against the Holy Ghost is not pardonable, it is not to be conceived that this arises from any greater sanctity in the one blessed Person than the other. These remarks so narrow the question that the true sense of our Lord's words seem to disclose themselves at once. It is a contrast between slandering "the Son of man" in His veiled condition and unfinished work—which might be done "ignorantly, in unbelief" (딤전1:13), and slandering the same blessed Person after the blaze of glory which the Holy Ghost was soon to throw around His claims, and in the full knowledge of all that. This would be to slander Him with eyes open, or to do it "presumptuously." To blaspheme Christ in the former condition—when even the apostles stumbled at many things—left them still open to conviction on fuller light: but to blaspheme Him in the latter condition would be to hate the light the clearer it became, and resolutely to shut it out; which, of course, precludes salvation. (See on 히10:26-29). The Pharisees had not as yet done this; but in charging Jesus with being in league with hell they were displaying beforehand a malignant determination to shut their eyes to all evidence, and so, bordering upon, and in spirit committing, the unpardonable sin.
【마12:33 JFB】33. Either make the tree good, &c.
【마12:33 MHCC】Men's language discovers what country they are of, likewise what manner of spirit they are of. The heart is the fountain, words are the streams. A troubled fountain, and a corrupt spring, must send forth muddy and unpleasant streams. Nothing but the salt of grace, cast into the spring, will heal the waters, season the speech, and purify the corrupt communication. An evil man has an evil treasure in his heart, and out of it brings forth evil things. Lusts and corruptions, dwelling and reigning in the heart, are an evil treasure, out of which the sinner brings forth bad words and actions, to dishonour God, and hurt others. Let us keep constant watch over ourselves, that we may speak words agreeable to the Christian character.
【마12:34 JFB】34. O generation of vipers—(See on 마3:7).
how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh—a principle obvious enough, yet of deepest significance and vast application. In Lu 6:45 we find it uttered as part of the discourse delivered after the choice of the apostles.
【마12:35 JFB】35. A good man, out of the good treasure of the heart, bringeth forth good things—or, "putteth forth good things":
and an evil man, out of the evil treasure, bringeth forth evil things—or "putteth forth evil things." The word "putteth" indicates the spontaneity of what comes from the heart; for it is out of the abundance of the heart that the mouth speaketh. We have here a new application of a former saying (see on 마7:16-20). Here, the sentiment is, "There are but two kingdoms, interests, parties—with the proper workings of each: If I promote the one, I cannot belong to the other; but they that set themselves in wilful opposition to the kingdom of light openly proclaim to what other kingdom they belong. As for you, in what ye have now uttered, ye have but revealed the venomous malignity of your hearts."
【마12:36 JFB】36. But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment—They might say, "It was nothing: we meant no evil; we merely threw out a supposition, as one way of accounting for the miracle we witnessed; if it will not stand, let it go; why make so much of it, and bear down with such severity for it?" Jesus replies, "It was not nothing, and at the great day will not be treated as nothing: Words, as the index of the heart, however idle they may seem, will be taken account of, whether good or bad, in estimating character in the day of judgment."
【마12:38 JFB】마12:38-50. A Sign Demanded and the Reply—His Mother and Brethren Seek to Speak with Him, and the Answer. ( = Lu 11:16, 24-36; 막3:31-35; Lu 8:19-21).
A Sign Demanded, and the Reply (마12:38-45).
The occasion of this section was manifestly the same with that of the preceding.
38. Then certain of the scribes and of the Pharisees answered, saying, Master—"Teacher," equivalent to "Rabbi."
we would see a sign from thee—"a sign from heaven" (Lu 11:16); something of an immediate and decisive nature, to show, not that His miracles were real—that they seemed willing to concede—but that they were from above, not from beneath. These were not the same class with those who charged Him with being in league with Satan (as we see from Lu 11:15, 16); but as the spirit of both was similar, the tone of severe rebuke is continued.
【마12:38 MHCC】Though Christ is always ready to hear and answer holy desires and prayers, yet those who ask amiss, ask and have not. Signs were granted to those who desired them to confirm their faith, as Abraham and Gideon; but denied to those who demanded them to excuse their unbelief. The resurrection of Christ from the dead by his own power, called here the sign of the prophet Jonah, was the great proof of Christ's being the Messiah. As Jonah was three days and three nights in the whale, and then came out again alive, thus Christ would be so long in the grave, and then rise again. The Ninevites would shame the Jews for not repenting; the queen of Sheba, for not believing in Christ. And we have no such cares to hinder us, we come not to Christ upon such uncertainties. This parable represents the case of the Jewish church and nation. It is also applicable to all those who hear the word of God, and are in part reformed, but not truly converted. The unclean spirit leaves for a time, but when he returns, he finds Christ is not there to shut him out; the heart is swept by outward reformation, but garnished by preparation to comply with evil suggestions, and the man becomes a more decided enemy of the truth. Every heart is the residence of unclean spirits, except those which are temples of the Holy Ghost, by faith in Christ.
【마12:39 JFB】39. But he answered and said unto them—"when the people were gathered thick together" (Lu 11:29).
an evil and adulterous generation—This latter expression is best explained by 렘3:20, "Surely as a wife treacherously departeth from her husband, so have ye dealt treacherously with Me, O house of Israel, saith the Lord." For this was the relationship in which He stood to the covenant-people—"I am married unto you" (렘3:14).
seeketh after a sign—In the eye of Jesus this class were but the spokesmen of their generation, the exponents of the reigning spirit of unbelief.
and there shall no sign be given to it, but the sign of the prophet Jonas.
【마12:40 JFB】40. For as Jonas was—"a sign unto the Ninevites, so shall also the Son of man be to this generation" (Lu 11:30). For as Jonas was
three days and three nights in the whale's belly—(욘1:17).
so shall the Son of man be three days and three nights in the heart of the earth—This was the second public announcement of His resurrection three days after His death. (For the first, see 요2:19). Jonah's case was analogous to this, as being a signal judgment of God; reversed in three days; and followed by a glorious mission to the Gentiles. The expression "in the heart of the earth," suggested by the expression of Jonah with respect to the sea (2:3, in the Septuagint), means simply the grave, but this considered as the most emphatic expression of real and total entombment. The period during which He was to lie in the grave is here expressed in round numbers, according to the Jewish way of speaking, which was to regard any part of a day, however small, included within a period of days, as a full day. (See 삼상30:12, 13; 에4:16; 5:1; 마27:63, 64, &c.).
【마12:41 JFB】41. The men of Nineveh shall rise in judgment with this generation, &c.—The Ninevites, though heathens, repented at a man's preaching; while they, God's covenant-people, repented not at the preaching of the Son of God—whose supreme dignity is rather implied here than expressed.
【마12:42 JFB】42. The queen of the south shall rise up in the judgment with this generation, &c.—The queen of Sheba (a tract in Arabia, near the shores of the Red Sea) came from a remote country, "south" of Judea, to hear the wisdom of a mere man, though a gifted one, and was transported with wonder at what she saw and heard (왕상10:1-9). They, when a Greater than Solomon had come to them, despised and rejected, slighted and slandered Him.
【마12:43 JFB】43-45. When the unclean spirit is gone out of a man, &c.—On this important parable, in connection with the corresponding one (마12:29) see on Lu 11:21-26.
A charming little incident, given only in Lu 11:27, 28, seems to have its proper place here.
【마12:46 JFB】His Mother and Brethren Seek to Speak with Him and the Answer (마12:46-50).
46. While he yet talked to the people, behold, his mother and his brethren—(See on 마13:55, 56).
stood without, desiring to speak with him—"and could not come at Him for the press" (Lu 8:19). For what purpose these came, we learn from 막3:20, 21. In His zeal and ardor He seemed indifferent both to food and repose, and "they went to lay hold of Him" as one "beside Himself." Mark (막3:32) says graphically, "And the multitude sat about Him"—or "around Him."
【마12:46 MHCC】Christ's preaching was plain, easy, and familiar, and suited to his hearers. His mother and brethren stood without, desiring to speak with him, when they should have been standing within, desiring to hear him. Frequently, those who are nearest to the means of knowledge and grace are most negligent. We are apt to neglect that which we think we may have any day, forgetting that to-morrow is not ours. We often meet with hinderances in our work from friends about us, and are taken off by care for the things of this life, from the concerns of our souls. Christ was so intent on his work, that no natural or other duty took him from it. Not that, under pretence of religion, we may be disrespectful to parents, or unkind to relations; but the lesser duty must stand by, while the greater is done. Let us cease from men, and cleave to Christ; let us look upon every Christian, in whatever condition of life, as the brother, sister, or mother of the Lord of glory; let us love, respect, and be kind to them, for his sake, and after his example.
【마12:47 JFB】47. Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee, &c.—Absorbed in the awful warnings He was pouring forth, He felt this to be an unseasonable interruption, fitted to dissipate the impression made upon the large audience—such an interruption as duty to the nearest relatives did not require Him to give way to. But instead of a direct rebuke, He seizes on the incident to convey a sublime lesson, expressed in a style of inimitable condescension.
【마12:49 JFB】49. And he stretched forth his hand toward his disciples—How graphic is this! It is the language evidently of an eye-witness.
and said, Behold my mother and my brethren!
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웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.