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■ 마태복음 13장
1. 그 날에 예수께서 집에서 나가사 바닷가에 앉으시매
The same day went Jesus out of the house , and sat by the sea side .
2. 큰 무리가 그에게로 모여 들거늘 예수께서 배에 올라가 앉으시고 온 무리는 해변에 섰더니
And great multitudes were gathered together unto him , so that he went into a ship , and sat ; and the whole multitude stood on the shore .
3. 예수께서 비유로 여러가지를 저희에게 말씀하여 가라사대 씨를 뿌리는 자가 뿌리러 나가서
And he spake many things unto them in parables , saying , Behold , a sower went forth to sow ;
4. 뿌릴새 더러는 길 가에 떨어지매 새들이 와서 먹어버렸고
And when he sowed , some seeds fell by the way side , and the fowls came and devoured them up :
5. 더러는 흙이 얇은 돌밭에 떨어지매 흙이 깊지 아니하므로 곧 싹이 나오나
Some fell upon stony places , where they had not much earth : and forthwith they sprung up , because they had no deepness of earth :
6. 해가 돋은 후에 타져서 뿌리가 없으므로 말랐고
And when the sun was up , they were scorched ; and because they had no root , they withered away .
7. 더러는 가시떨기 위에 떨어지매 가시가 자라서 기운을 막았고
And some fell among thorns ; and the thorns sprung up , and choked them :
8. 더러는 좋은 땅에 떨어지매 혹 백 배, 혹 육십 배, 혹 삼십 배의 결실을 하였느니라
But other fell into good ground , and brought forth fruit , some an hundredfold , some sixtyfold , some thirtyfold .
9. 귀 있는 자는 들으라 하시니라
Who hath ears to hear , let him hear .
10. 제자들이 예수께 나아와 가로되 어찌하여 저희에게 비유로 말씀하시나이까
And the disciples came , and said unto him , Why speakest thou unto them in parables ?
11. 대답하여 가라사대 천국의 비밀을 아는 것이 너희에게는 허락되었으나 저희에게는 아니 되었나니
He answered and said unto them , Because it is given unto you to know the mysteries of the kingdom of heaven , but to them it is not given .
12. 무릇 있는 자는 받아 넉넉하게 되되 무릇 없는 자는 그 있는 것도 빼앗기리라
For whosoever hath , to him shall be given , and he shall have more abundance : but whosoever hath not , from him shall be taken away even that he hath .
13. 그러므로 내가 저희에게 비유로 말하기는 저희가 보아도 보지 못하며 들어도 듣지 못하며 깨닫지 못함이니라
Therefore speak I to them in parables : because they seeing see not ; and hearing they hear not , neither do they understand .
14. 이사야의 예언이 저희에게 이루었으니 일렀으되 너희가 듣기는 들어도 깨닫지 못할 것이요 보기는 보아도 알지 못하리라
And in them is fulfilled the prophecy of Esaias , which saith , By hearing ye shall hear , and shall not understand ; and seeing ye shall see , and shall not perceive :
15. 이 백성들의 마음이 완악하여져서 그 귀는 듣기에 둔하고 눈은 감았으니 이는 눈으로 보고 귀로 듣고 마음으로 깨달아 돌이켜 내게 고침을 받을까 두려워 함이라 하였느니라
For this people’s heart is waxed gross , and their ears are dull of hearing , and their eyes they have closed ; lest at any time they should see with their eyes , and hear with their ears , and should understand with their heart , and should be converted , and I should heal them .
16. 그러나 너희 눈은 봄으로 너희 귀는 들음으로 복이 있도다
But blessed are your eyes , for they see : and your ears , for they hear .
17. 내가 진실로 너희에게 이르노니 많은 선지자와 의인이 너희 보는 것들을 보고자 하여도 보지 못하였고 너희 듣는 것들을 듣고자 하여도 듣지 못하였느니라
For verily I say unto you , That many prophets and righteous men have desired to see those things which ye see , and have not seen them; and to hear those things which ye hear , and have not heard them.
18. 그런즉 씨 뿌리는 비유를 들으라
Hear ye therefore the parable of the sower .
19. 아무나 천국 말씀을 듣고 깨닫지 못할 때는 악한 자가 와서 그 마음에 뿌리는 것을 빼앗나니 이는 곧 길가에 뿌리운 자요
When any one heareth the word of the kingdom , and understandeth it not , then cometh the wicked one, and catcheth away that which was sown in his heart . This is he which received seed by the way side .
20. 돌밭에 뿌리웠다는 것은 말씀을 듣고 즉시 기쁨으로 받되
But he that received the seed into stony places , the same is he that heareth the word , and anon with joy receiveth it ;
21. 그 속에 뿌리가 없어 잠시 견디다가 말씀을 인하여 환난이나 핍박이 일어나는 때에는 곧 넘어지는 자요
Yet hath he not root in himself , but dureth for a while : for when tribulation or persecution ariseth because of the word , by and by he is offended .
22. 가시떨기에 뿌리웠다는 것은 말씀을 들으나 세상의 염려와 재리의 유혹에 말씀이 막혀 결실치 못하는 자요
He also that received seed among the thorns is he that heareth the word ; and the care of this world , and the deceitfulness of riches , choke the word , and he becometh unfruitful .
23. 좋은 땅에 뿌리웠다는 것은 말씀을 듣고 깨닫는 자니 결실하여 혹 백 배, 혹 육십 배, 혹 삼십 배가 되느니라 하시더라
But he that received seed into the good ground is he that heareth the word , and understandeth it; which also beareth fruit , and bringeth forth , some an hundredfold , some sixty , some thirty .
24. 예수께서 그들 앞에 또 비유를 베풀어 가라사대 천국은 좋은 씨를 제 밭에 뿌린 사람과 같으니
Another parable put he forth unto them , saying , The kingdom of heaven is likened unto a man which sowed good seed in his field :
25. 사람들이 잘 때에 그 원수가 와서 곡식 가운데 가라지를 덧뿌리고 갔더니
But while men slept , his enemy came and sowed tares among the wheat , and went his way .
26. 싹이 나고 결실할 때에 가라지도 보이거늘
But when the blade was sprung up , and brought forth fruit , then appeared the tares also .
27. 집 주인의 종들이 와서 말하되 주여 밭에 좋은 씨를 심지 아니하였나이까 그러면 가라지가 어디서 생겼나이까
So the servants of the householder came and said unto him , Sir , didst not thou sow good seed in thy field ? from whence then hath it tares ?
28. 주인이 가로되 원수가 이렇게 하였구나 종들이 말하되 그러면 우리가 가서 이것을 뽑기를 원하시나이까
He said unto them , An enemy hath done this . The servants said unto him , Wilt thou then that we go and gather them up ?
29. 주인이 가로되 가만 두어라 가라지를 뽑다가 곡식까지 뽑을까 염려하노라
But he said , Nay ; lest while ye gather up the tares , ye root up also the wheat with them .
30. 둘 다 추수 때까지 함께 자라게 두어라 추수 때에 내가 추수꾼들에게 말하기를 가라지는 먼저 거두어 불사르게 단으로 묶고 곡식은 모아 내 곳간에 넣으라 하리라
Let both grow together until the harvest : and in the time of harvest I will say to the reapers , Gather ye together first the tares , and bind them in bundles to burn them : but gather the wheat into my barn .
31. 또 비유를 베풀어 가라사대 천국은 마치 사람이 자기 밭에 갖다 심은 겨자씨 한 알 같으니
Another parable put he forth unto them , saying , The kingdom of heaven is like to a grain of mustard seed , which a man took , and sowed in his field :
32. 이는 모든 씨보다 작은 것이로되 자란 후에는 나물보다 커서 나무가 되매 공중의 새들이 와서 그 가지에 깃들이느니라
Which indeed is the least of all seeds : but when it is grown , it is the greatest among herbs , and becometh a tree , so that the birds of the air come and lodge in the branches thereof .
33. 또 비유로 말씀하시되 천국은 마치 여자가 가루 서 말 속에 갖다 넣어 전부 부풀게 한 누룩과 같으니라
Another parable spake he unto them ; The kingdom of heaven is like unto leaven , which a woman took , and hid in three measures of meal , till the whole was leavened .
34. 예수께서 이 모든 것을 무리에게 비유로 말씀하시고 비유가 아니면 아무 것도 말씀하지 아니하셨으니
All these things spake Jesus unto the multitude in parables ; and without a parable spake he not unto them :
35. 이는 선지자로 말씀하신 바 내가 입을 열어 비유로 말하고 창세부터 감추인 것들을 드러내리라 함을 이루려 하심이니라
That it might be fulfilled which was spoken by the prophet , saying , I will open my mouth in parables ; I will utter things which have been kept secret from the foundation of the world .
36. 이에 예수께서 무리를 떠나사 집에 들어가시니 제자들이 나아와 가로되 밭의 가라지의 비유룰 우리에게 설명하여 주소서
Then Jesus sent the multitude away , and went into the house : and his disciples came unto him , saying , Declare unto us the parable of the tares of the field .
37. 대답하여 가라사대 좋은 씨를 뿌리는 이는 인자요
He answered and said unto them , He that soweth the good seed is the Son of man ;
38. 밭은 세상이요 좋은 씨는 천국의 아들들이요 가라지는 악한 자의 아들들이요
The field is the world ; the good seed are the children of the kingdom ; but the tares are the children of the wicked one;
39. 가라지를 심은 원수는 마귀요 추수 때는 세상 끝이요 추수꾼은 천사들이니
The enemy that sowed them is the devil ; the harvest is the end of the world ; and the reapers are the angels .
40. 그런즉 가라지를 거두어 불에 사르는 것 같이 세상 끝에도 그러하리라
As therefore the tares are gathered and burned in the fire ; so shall it be in the end of this world .
41. 인자가 그 천사들을 보내리니 저희가 그 나라에서 모든 넘어지게 하는 것과 또 불법을 행하는 자들을 거두어 내어
The Son of man shall send forth his angels , and they shall gather out of his kingdom all things that offend , and them which do iniquity ;
42. 풀무불에 던져 넣으리니 거기서 울며 이를 갊이 있으리라
And shall cast them into a furnace of fire : there shall be wailing and gnashing of teeth .
43. 그 때에 의인들은 자기 아버지 나라에서 해와 같이 빛나리라 귀있는 자는 들으라
Then shall the righteous shine forth as the sun in the kingdom of their Father . Who hath ears to hear , let him hear .
44. 천국은 마치 밭에 감추인 보화와 같으니 사람이 이를 발견한 후 숨겨두고 기뻐하여 돌아가서 자기의 소유를 다 팔아 그 밭을 샀느니라
Again , the kingdom of heaven is like unto treasure hid in a field ; the which when a man hath found , he hideth , and for joy thereof goeth and selleth all that he hath , and buyeth that field .
45. 또 천국은 마치 좋은 진주를 구하는 장사와 같으니
Again , the kingdom of heaven is like unto a merchant man , seeking goodly pearls :
46. 극히 값진 진주 하나를 만나매 가서 자기의 소유를 다 팔아 그 진주를 샀느니라
Who , when he had found one pearl of great price , went and sold all that he had , and bought it .
47. 또 천국은 마치 바다에 치고 각종 물고기를 모는 그물과 같으니
Again , the kingdom of heaven is like unto a net , that was cast into the sea , and gathered of every kind :
48. 그물에 가득하매 물 가로 끌어 내고 앉아서 좋은 것은 그릇에 담고 못된 것은 내어 버리느니라
Which , when it was full , they drew to shore , and sat down , and gathered the good into vessels , but cast the bad away .
49. 세상 끝에도 이러하리라 천사들이 와서 의인 중에서 악인을 갈라내어
So shall it be at the end of the world : the angels shall come forth , and sever the wicked from among the just ,
50. 풀무불에 던져 넣으리니 거기서 울며 이를 갊이 있으리라
And shall cast them into the furnace of fire : there shall be wailing and gnashing of teeth .
51. 이 모든 것을 깨달았느냐 하시니 대답하되 그러하오이다
Jesus saith unto them , Have ye understood all these things ? They say unto him , Yea , Lord .
52. 예수께서 가라사대 그러므로 천국의 제자된 서기관마다 마치 새 것과 옛 것을 그 곳간에서 내어 오는 집 주인과 같으니라
Then said he unto them , Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder , which bringeth forth out of his treasure things new and old .
53. 예수께서 이 모든 비유를 마치신 후에 거기를 떠나서
And it came to pass , that when Jesus had finished these parables , he departed thence .
54. 고향으로 돌아가사 저희 회당에서 가르치시니 저희가 놀라 가로되 이 사람의 이 지혜와 이런 능력이 어디서 났느뇨
And when he was come into his own country , he taught them in their synagogue , insomuch that they were astonished , and said , Whence hath this man this wisdom , and these mighty works ?
55. 이는 그 목수의 아들이 아니냐 그 모친은 마리아, 그 형제들은 야고보, 요셉, 시몬, 유다라 하지 않느냐
Is not this the carpenter’s son ? is not his mother called Mary ? and his brethren , James , and Joses , and Simon , and Judas ?
56. 그 누이들은 다 우리와 함께 있지 아니하냐 그런즉 이 사람의 이 모든 것이 어디서 났느뇨 하고
And his sisters , are they not all with us ? Whence then hath this man all these things ?
57. 예수를 배척한지라 예수께서 저희에게 말씀하시되 선지자가 자기 고향과 자기 집 외에서는 존경을 받지 않음이 없느니라 하시고
And they were offended in him . But Jesus said unto them , A prophet is not without honour , save in his own country , and in his own house .
58. 저희의 믿지 않음을 인하여 거기서 많은 능력을 행치 아니하시니라
And he did not many mighty works there because of their unbelief .
■ 주석 보기
【마13:1 JFB】마13:1-52. Jesus Teaches by Parables. ( = 막4:1-34; Lu 8:4-18; 13:18-20).
Introduction (마13:1-3).
1. The same day went Jesus out of the house, and sat by the seaside.
【마13:1 CWC】[THE TURNING POINT]
From the dispensational point of view, there is no chapter of the New Testament more needful to be understood than this. It contains seven parables, which now that the practical rejection of the Messiah by Israel has taken place, set forth the result of the gospel in the world down to the end of this age, when He shall come again. It is symbolic that our Lord now goes into a ship on the sea, the latter a type of the Gentile nations as compared with Israel; and also that He talks about sowing the seed in a field which is the world, as distinguished from laboring in a vineyard which is Israel (사5:1-7).
The parables are divided into two groups, the first four spoken before the multitude, and the last three in the presence of the disciples only. The first again may be divided in two -- the sower, and the tares and wheat -- referring more especially to the earlier history of Christendom; and the mustard seed and leaven describing its further progress and development.
1. The First Two of the First Group -- The Sower and the Tares and the Wheat.
The Lord explains them, but prior thereto answers the question of the disciples (v. 10), in which He speaks of the "mysteries of the Kingdom of heaven. A "mystery" in Scripture is a previously hidden truth, now divinely revealed, but in which the supernatural element remains despite the revelation (Scofield). The "Kingdom of heaven," or, the "Kingdom of the heavens" as used here means that Kingdom which is to be set up on the earth, the truth concerning which is "left in the hands of men" while the King is absent, in other words, it stands for Christendom. It is given to true disciples to know the mystery of Christendom, but to others it is not given (vv. 11-17).
The parable of the sower needs no comment other than emphasis on the fact that all the seed sown does not bear fruit. The devil in the first case, the flesh in the second, and the world in the third, prevent it. In other words, all men will not be converted to Christ before the end of this age. This is brought out with more force in the second parable (vv. 24-30 and 36-43). The good seed here is not the gospel of the first parable, but that which the gospel produces, "the children of the Kingdom." These are sown among men, and Satan sows his seed with them. The children of Satan look as much like the children of God as tares look like wheat. Only the angels can separate them. Scofield says: "Mere unbelievers are never called the children of the devil, only religious unbelievers are called so," i. e., those who profess the name of Christ, and do not hold the truth of Christ (마13:38; 23:15; 요8:38-44, and other places).
2. The Second Two of the First Group -- The Mustard Seed and the Leaven.
The mustard seed shows the rapid but abnormal development of Christendom to a great place in the earth. The fowls of the air mean unbelievers of various classes, who, for selfish reasons embrace Christianity and find shelter in its branches (Compare 단4:20, 22 and 계18:2). "Leaven" represents "a principle of corruption working subtly" and is used in Scripture invariably in a bad sense (창19:3; 마16:11, 12; 막8:15; 고전5:6-8, etc.). The teaching of the parable is that the gospel would be mingled with false doctrine, the latter increasing to the end of the age. (Compare here 딤전4:1-3; 딤후2:17, 18; 4:3, 4; 벧후2:1-3.)
3. The Third Group -- The Hid Treasure, The Pearl, The Dragnet.
The multitude is dismissed, the Lord and His disciples have entered the house, and He is explaining the parable of the tares. After this He says, "the Kingdom of heaven is like unto a treasure hid in a field" (v. 44). The "field" was previously defined as the world. The hidden "treasure" is Israel (출19:5; 시135:4). Christ is the "man who hath found" it. It is now hidden. Who knows where the "lost tribes" are? And even the Jew as we know him is in the world, and is in a sense lost there (롬11:25). Christ has sold all that He had to buy the field. He gave His life for the world (벧전1:18), but He died in a special sense for that nation (요11:51). What joy He will have when He takes His treasure to Himself (신30:9; 사49:13; 62:4-7).
Christ is the "merchantman" of the next parable (v. 45), and "the pearl of great price" is the Church, for which He gave Himself (엡5:25-33). "Ye are not your own but are bought with a price." There is beauty in the thought of the Church as a pearl whether we consider its origin, form, appearance or value. It comes into existence not mechanically but vitally, just as Christ forms His church by communicating His life to it. The pearl comes from the sea as the Church comes from the nations symbolized by the sea. A grain of sand imbeds itself between the animal and the shell and creates a wound in the side of the animal in so doing. In the healing of the wound the animal deposits a thin crust of a bright aspect around this grain of sand, repeating the process till the pearl is formed, blending the colors of the rainbow. Eve was taken out of the side of Adam, and the side of Christ was opened that out of it He might build His Church, to which He addeth daily such as are being saved (행2:41-47; 엡2:21; 골2:19, etc.).
The Dragnet
Is not the gospel net, but a picture of that which takes place in Christendom at the end of this age, i. e., after the Church is taken up into the air (살전4:13-18). -- Gaebelein.
The foregoing interpretation is unusual to those coming freshly upon it, but to others who have perused the lessons in the Old Testament prophets, it will appear perfectly consistent, and furnish a corroboration of the unity and divinity of the Bible.
【마13:1 MHCC】Jesus entered into a boat that he might be the less pressed, and be the better heard by the people. By this he teaches us in the outward circumstances of worship not to covet that which is stately, but to make the best of the conveniences God in his providence allots to us. Christ taught in parables. Thereby the things of God were made more plain and easy to those willing to be taught, and at the same time more difficult and obscure to those who were willingly ignorant. The parable of the sower is plain. The seed sown is the word of God. The sower is our Lord Jesus Christ, by himself, or by his ministers. Preaching to a multitude is sowing the corn; we know not where it will light. Some sort of ground, though we take ever so much pains with it, brings forth no fruit to purpose, while the good soil brings forth plentifully. So it is with the hearts of men, whose different characters are here described by four sorts of ground. Careless, trifling hearers, are an easy prey to Satan; who, as he is the great murderer of souls, so he is the great thief of sermons, and will be sure to rob us of the word, if we take not care to keep it. Hypocrites, like the stony ground, often get the start of true Christians in the shows of profession. Many are glad to hear a good sermon, who do not profit by it. They are told of free salvation, of the believer's privileges, and the happiness of heaven; and, without any change of heart, without any abiding conviction of their own depravity, their need of a Saviour, or the excellence of holiness, they soon profess an unwarranted assurance. But when some heavy trial threatens them, or some sinful advantage may be had, they give up or disguise their profession, or turn to some easier system. Worldly cares are fitly compared to thorns, for they came in with sin, and are a fruit of the curse; they are good in their place to stop a gap, but a man must be well armed that has much to do with them; they are entangling, vexing, scratching, and their end is to be burned, 히6:8. Worldly cares are great hinderances to our profiting by the word of God. The deceitfulness of riches does the mischief; they cannot be said to deceive us unless we put our trust in them, then they choke the good seed. What distinguished the good ground was fruitfulness. By this true Christians are distinguished from hypocrites. Christ does not say that this good ground has no stones in it, or no thorns; but none that could hinder its fruitfulness. All are not alike; we should aim at the highest, to bring forth most fruit. The sense of hearing cannot be better employed than in hearing God's word; and let us look to ourselves that we may know what sort of hearers we are.
【마13:2 JFB】2. And great multitudes were gathered together unto him, so that he went into a ship—the article in the received text lacks authority
and sat; and the whole multitude stood on the shore—How graphic this picture!—no doubt from the pen of an eye-witness, himself impressed with the scene. It was "the same day" on which the foregoing solemn discourse was delivered, when His kindred thought Him "beside Himself" for His indifference to food and repose—that same day retiring to the seashore of Galilee; and there seating Himself, perhaps for coolness and rest, the crowds again flock around Him, and He is fain to push off from them, in the boat usually kept in readiness for Him; yet only to begin, without waiting to rest, a new course of teaching by parables to the eager multitudes that lined the shore. To the parables of our Lord there is nothing in all language to be compared, for simplicity, grace, fulness, and variety of spiritual teaching. They are adapted to all classes and stages of advancement, being understood by each according to the measure of his spiritual capacity.
【마13:3 JFB】3. And he spake many things unto them in parables, saying, &c.—These parables are SEVEN in number; and it is not a little remarkable that while this is the sacred number, the first FOUR of them were spoken to the mixed multitude, while the remaining THREE were spoken to the Twelve in private—these divisions, four and three, being themselves notable in the symbolical arithmetic of Scripture. Another thing remarkable in the structure of these parables is, that while the first of the Seven—that of the Sower—is of the nature of an Introduction to the whole, the remaining Six consist of three pairs—the Second and Seventh, the Third and Fourth, and the Fifth and Sixth, corresponding to each other; each pair setting forth the same general truths, but with a certain diversity of aspect. All this can hardly be accidental.
First Parable:The Sower (마13:3-9, 18-23).
This parable may be entitled, The Effect of the Word Dependent on the State of the Heart. For the exposition of this parable, see on 막4:1-9, 14-20.
【마13:10 JFB】Reason for Teaching in Parables (마13:10-17).
10. And the disciples came, and said unto him—"they that were with Him, when they were alone" (막4:10).
Why speakest thou to them in parables?—Though before this He had couched some things in the parabolic form, for more vivid illustration, it would appear that He now, for the first time, formally employed this method of teaching.
【마13:11 JFB】11. He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven—The word "mysteries" in Scripture is not used in its classical sense—of religious secrets, nor yet of things incomprehensible, or in their own nature difficult to be understood—but in the sense of things of purely divine revelation, and, usually, things darkly announced under the ancient economy, and during all that period darkly understood, but fully published under the Gospel (고전2:6-10; 엡3:3-6, 8, 9). "The mysteries of the kingdom of heaven," then, mean those glorious Gospel truths which at that time only the more advanced disciples could appreciate, and they but partially.
but to them it is not given—(See on 마11:25). Parables serve the double purpose of revealing and concealing; presenting "the mysteries of the kingdom" to those who know and relish them, though in never so small a degree, in a new and attractive light; but to those who are insensible to spiritual things yielding only, as so many tales, some temporary entertainment.
【마13:12 JFB】12. For whosoever hath—that is, keeps; as a thing which he values.
to him shall be given, and he shall have more abundance—He will be rewarded by an increase of what he so much prizes.
but whosoever hath not—who lets this go or lie unused, as a thing on which he sets no value.
from him shall be taken away even that he hath—or as it is in Luke (Lu 8:18), "what he seemeth to have," or, thinketh he hath. This is a principle of immense importance, and, like other weighty sayings, appears to have been uttered by our Lord on more than one occasion, and in different connections. (See on 마25:9). As a great ethical principle, we see it in operation everywhere, under the general law of habit; in virtue of which moral principles become stronger by exercise, while by disuse, or the exercise of their contraries, they wax weaker, and at length expire. The same principle reigns in the intellectual world, and even in the animal—if not in the vegetable also—as the facts of physiology sufficiently prove. Here, however, it is viewed as a divine ordination, as a judicial retribution in continual operation under the divine administration.
【마13:13 JFB】13. Therefore speak I to them in parables—which our Lord, be it observed, did not begin to do till His miracles were malignantly ascribed to Satan.
because they seeing, see not—They "saw," for the light shone on them as never light shone before; but they "saw not," for they closed their eyes.
and hearing, they hear not; neither do they understand—They "heard," for He taught them who "spake as never man spake"; but they "heard not," for they took nothing in, apprehending not the soul-penetrating, life-giving words addressed to them. In Mark and Luke (막4:12; Lu 8:10), what is here expressed as a human fact is represented as the fulfilment of a divine purpose—"that seeing they may see, and not perceive," &c. The explanation of this lies in the statement of the foregoing verse—that, by a fixed law of the divine administration, the duty men voluntarily refuse to do, and in point of fact do not do, they at length become morally incapable of doing.
【마13:14 JFB】14. And in them is fulfilled—rather, "is fulfilling," or "is receiving its fulfilment."
the prophecy of Esaias, which saith—(사6:9, 10—here quoted according to the Septuagint).
By hearing ye shall hear, and shall not understand, &c.—They were thus judicially sealed up under the darkness and obduracy which they deliberately preferred to the light and healing which Jesus brought nigh to them.
【마13:16 JFB】16. But blessed are your eyes, for they see; and your cars, for they hear—that is, "Happy ye, whose eyes and ears, voluntarily and gladly opened, are drinking in the light divine."
【마13:17 JFB】17. For verily I say unto you, That many prophets and righteous men have desired—rather, "coveted."
to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them—Not only were the disciples blessed above the blinded just spoken of, but favored above the most honored and the best that lived under the old economy, who had but glimpses of the things of the new kingdom, just sufficient to kindle in them desires not to be fulfilled to any in their day. In Lu 10:23, 24, where the same saying is repeated on the return of the Seventy—the words, instead of "many prophets and righteous men," are "many prophets and kings"; for several of the Old Testament saints were kings.
【마13:24 JFB】Second and Seventh Parables or First Pair:
The Wheat and the Tares, and The Good and Bad Fish (마13:24-30, 36-43, 47-50).
The subject of both these parables—which teach the same truth, with a slight diversity of aspect—is:
The MIXED CHARACTER OF THE Kingdom in Its Present State, and the FINAL ABSOLUTE SEPARATION OF THE Two Classes.
The Tares and the Wheat (마13:24-30, 36-43).
24, 36-38. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field—Happily for us, these exquisite parables are, with like charming simplicity and clearness, expounded to us by the Great Preacher Himself. Accordingly, we pass to: 마13:36-38. See on 마13:36; 마13:38
【마13:24 MHCC】, 36–43 This parable represents the present and future state of the gospel church; Christ's care of it, the devil's enmity against it, the mixture there is in it of good and bad in this world, and the separation between them in the other world. So prone is fallen man to sin, that if the enemy sow the tares, he may go his way, they will spring up, and do hurt; whereas, when good seed is sown, it must be tended, watered, and fenced. The servants complained to their master; Sir, didst thou not sow good seed in thy field? No doubt he did; whatever is amiss in the church, we are sure it is not from Christ. Though gross transgressors, and such as openly oppose the gospel, ought to be separated from the society of the faithful, yet no human skill can make an exact separation. Those who oppose must not be cut off, but instructed, and that with meekness. And though good and bad are together in this world, yet at the great day they shall be parted; then the righteous and the wicked shall be plainly known; here sometimes it is hard to distinguish between them. Let us, knowing the terrors of the Lord, not do iniquity. At death, believers shall shine forth to themselves; at the great day they shall shine forth before all the world. They shall shine by reflection, with light borrowed from the Fountain of light. Their sanctification will be made perfect, and their justification published. May we be found of that happy number.
【마13:25 JFB】25, 38, 39. But while men slept, his enemy came and sowed tares among the wheat, and went his way—(See on 마13:38, 39).
【마13:26 JFB】26. But when the blade was sprung up, and brought forth fruit, then appeared the tares also—the growth in both cases running parallel, as antagonistic principles are seen to do.
【마13:27 JFB】27. So the servants of the householder came—that is, Christ's ministers.
and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares?—This well expresses the surprise, disappointment, and anxiety of Christ's faithful servants and people at the discovery of "false brethren" among the members of the Church.
【마13:28 JFB】28. He said unto them, An enemy hath done this—Kind words these from a good Husbandman, honorably clearing His faithful servants of the wrong done to his field.
The servants said unto him, Wilt thou then that we go and gather them up?—Compare with this the question of James and John (Lu 9:54), "Lord, wilt Thou that we command fire to come down from heaven and consume" those Samaritans? In this kind of zeal there is usually a large mixture of carnal heat. (See 약1:20).
【마13:29 JFB】29. But he said, Nay—"It will be done in due time, but not now, nor is it your business."
lest, while ye gather up the tares, ye root up also the wheat with them—Nothing could more clearly or forcibly teach the difficulty of distinguishing the two classes, and the high probability that in the attempt to do so these will be confounded.
【마13:30 JFB】30, 39. Let both grow together—that is, in the visible Church.
until the harvest—till the one have ripened for full salvation, the other for destruction. (See on 마13:39).
and in the time of harvest I will say to the reapers—(See on 마13:39).
Gather ye together first the tares, and bind them in bundles to burn them—"in the fire" (마13:40).
but gather the wheat into my barn—Christ, as the Judge, will separate the two classes (as in 마25:32). It will be observed that the tares are burned before the wheat is housed; in the exposition of the parable (마13:41, 43) the same order is observed: and the same in 마25:46—as if, in some literal sense, "with thine eyes shalt thou behold and see the reward of the wicked" (시91:8).
【마13:31 JFB】Third and Fourth Parables or Second Pair:
The Mustard Seed and The Leaven (마13:31-33).
The subject of both these parables, as of the first pair, is the same, but under a slight diversity of aspect, namely—
The GROWTH OF THE KINGDOM FROM THE Smallest Beginnings to Ultimate Universality.
The Mustard Seed (마13:31, 32).
31. Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field;
【마13:31 MHCC】The scope of the parable of the seed sown, is to show that the beginnings of the gospel would be small, but its latter end would greatly increase; in this way the work of grace in the heart, the kingdom of God within us, would be carried on. In the soul where grace truly is, it will grow really; though perhaps at first not to be discerned, it will at last come to great strength and usefulness. The preaching of the gospel works like leaven in the hearts of those who receive it. The leaven works certainly, so does the word, yet gradually. It works silently, and without being seen, 막4:26–29, yet strongly; without noise, for so is the way of the Spirit, but without fail. Thus it was in the world. The apostles, by preaching the gospel, hid a handful of leaven in the great mass of mankind. It was made powerful by the Spirit of the Lord of hosts, who works, and none can hinder. Thus it is in the heart. When the gospel comes into the soul, it works a thorough change; it spreads itself into all the powers and faculties of the soul, and alters the property even of the members of the body, 롬6:13. From these parables we are taught to expect a gradual progress; therefore let us inquire, Are we growing in grace? and in holy principles and habits?
【마13:32 JFB】32. Which indeed is the least of all seeds—not absolutely, but popularly and proverbially, as in Lu 17:6, "If ye had faith as a grain of mustard seed," that is, "never so little faith."
but when it is grown, it is the greatest among herbs—not absolutely, but in relation to the small size of the seed, and in warm latitudes proverbially great.
and becometh a tree, so that the birds of the air come and lodge in the branches thereof—This is added, no doubt, to express the amplitude of the tree. But as this seed has a hot, fiery vigor, gives out its best virtues when bruised, and is grateful to the taste of birds, which are accordingly attracted to its branches both for shelter and food, is it straining the parable, asks Trench, to suppose that, besides the wonderful growth of His kingdom, our Lord selected this seed to illustrate further the shelter, repose and blessedness it is destined to afford to the nations of the world?
【마13:33 JFB】The Leaven (마13:33).
33. Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took and hid in three measures of meal, till the whole was leavened—This parable, while it teaches the same general truth as the foregoing one, holds forth, perhaps, rather the inward growth of the kingdom, while "the Mustard Seed" seems to point chiefly to the outward. It being a woman's work to knead, it seems a refinement to say that "the woman" here represents the Church, as the instrument of depositing the leaven. Nor does it yield much satisfaction to understand the "three measures of meal" of that threefold division of our nature into "spirit, soul, and body," alluded to in 살전5:23, or of the threefold partition of the world among the three sons of Noah (창10:32), as some do. It yields more real satisfaction to see in this brief parable just the all-penetrating and assimilating quality of the Gospel, by virtue of which it will yet mould all institutions and tribes of men, and exhibit over the whole earth one "kingdom of our Lord and of His Christ."
【마13:34 JFB】34. All these things spake Jesus unto the multitude in parables; and without a parable spake he not unto them—that is, on this occasion; refraining not only from all naked discourse, but even from all interpretation of these parables to the mixed multitude.
【마13:35 JFB】35. That it might be fulfilled which was spoken by the prophet, saying—(시78:2, nearly as in the Septuagint).
I will open my mouth in parables, &c.—Though the Psalm seems to contain only a summary of Israelitish history, the Psalmist himself calls it "a parable," and "dark sayings from of old"—as containing, underneath the history, truths for all time, not fully brought to light till the Gospel day.
【마13:36 JFB】36-38. Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field, &c.—In the parable of the Sower, "the seed is the word of God" (Lu 8:11). But here that word has been received into the heart, and has converted him that received it into a new creature, a "child of the kingdom," according to that saying of James (약1:18), "Of His own will begat He us with the word of truth, that we should be a kind of first-fruits of His creatures." It is worthy of notice that this vast field of the world is here said to be Christ's own—"His field," says the parable. (See 시2:8).
【마13:38 JFB】38. The tares are the children of the wicked one—As this sowing could only be "while men slept," no blame seems intended, and certainly none is charged upon "the servants"; it is probably just the dress of the parable.
【마13:39 JFB】39. The enemy that sowed them is the devil—emphatically "His enemy" (마13:25). (See 창3:15; 요일3:8). By "tares" is meant, not what in our husbandry is so called, but some noxious plant, probably darnel. "The tares are the children of the wicked one"; and by their being sown "among the wheat" is meant their being deposited within the territory of the visible Church. As they resemble the children of the kingdom, so they are produced, it seems, by a similar process of "sowing"—the seeds of evil being scattered and lodging in the soil of those hearts upon which falls the seed of the world. The enemy, after sowing his "tares," "went his way"—his dark work soon done, but taking time to develop its true character.
The harvest is the end of the world—the period of Christ's second coming, and of the judicial separation of the righteous and the wicked. Till then, no attempt is to be made to effect such separation. But to stretch this so far as to justify allowing openly scandalous persons to remain in the communion of the Church, is to wrest the teaching of this parable to other than its proper design, and go in the teeth of apostolic injunctions (고전5:1-13).
And the reapers are the angels—But whose angels are they? "The Son of man shall send forth His angels" (마13:41). Compare 벧전3:22, "Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him."
【마13:41 JFB】41. The Son of man shall send forth his angels, and they shall gather out of his kingdom—to which they never really belonged. They usurped their place and name and outward privileges; but "the ungodly shall not stand in the judgment, nor sinners [abide] in the congregation of the righteous" (시1:5).
all things that offend—all those who have proved a stumbling-block to others
and them which do iniquity—The former class, as the worst, are mentioned first.
【마13:42 JFB】42. And shall cast them into a furnace of fire—rather, "the furnace of fire":
there shall be wailing and gnashing of teeth—What terrific strength of language—the "casting" or "flinging" expressive of indignation, abhorrence, contempt (compare 시9:17; 단12:2): "the furnace of fire" denoting the fierceness of the torment: the "wailing" signifying the anguish this causes; while the "gnashing of teeth" is a graphic way of expressing the despair in which its remedilessness issues (see 마8:12)!
【마13:43 JFB】43. Then shall the righteous shine forth as the sun in the kingdom of their Father—as if they had been under a cloud during the present association with ungodly pretenders to their character, and claimants of their privileges, and obstructors of their course.
Who hath ears to hear, let him hear—(See 막4:9).
【마13:44 JFB】Fifth and Sixth Parables or Third Pair:The Hidden Treasure and The Pearl of Great Price (마13:44-46).
The subject of this last pair, as of the two former, is the same, but also under a slight diversity of aspect: namely—
The Priceless Value of the Blessings of the Kingdom. And while the one parable represents the Kingdom as "found without seeking," the other holds forth the Kingdom as "sought and found."
The Hidden Treasure (마13:44).
44. Again, the kingdom of heaven is like unto treasure hid in a field—no uncommon thing in unsettled and half-civilized countries, even now as well as in ancient times, when there was no other way of securing it from the rapacity of neighbors or marauders. (렘41:8; 욥3:21; 잠2:4).
the which when a man hath found—that is, unexpectedly found.
he hideth, and for joy thereof—on perceiving what a treasure he had lighted on, surpassing the worth of all he possessed.
goeth and selleth all that he hath, and buyeth that field—in which case, by Jewish law, the treasure would become his own.
【마13:44 MHCC】Here are four parables. 1. That of the treasure hid in the field. Many slight the gospel, because they look only upon the surface of the field. But all who search the Scriptures, so as in them to find Christ and eternal life, 요5:39, will discover such treasure in this field as makes it unspeakably valuable; they make it their own upon any terms. Though nothing can be given as a price for this salvation, yet much must be given up for the sake of it. 2. All the children of men are busy; one would be rich, another would be honourable, another would be learned; but most are deceived, and take up with counterfeits for pearls. Jesus Christ is a Pearl of great price; in having him, we have enough to make us happy here and for ever. A man may buy gold too dear, but not this Pearl of great price. When the convinced sinner sees Christ as the gracious Saviour, all things else become worthless to his thoughts. 3. The world is a vast sea, and men, in their natural state, are like the fishes. Preaching the gospel is casting a net into this sea, to catch something out of it, for His glory who has the sovereignty of this sea. Hypocrites and true Christians shall be parted: miserable is the condition of those that shall then be cast away. 4. A skilful, faithful minister of the gospel, is a scribe, well versed in the things of the gospel, and able to teach them. Christ compares him to a good householder, who brings forth fruits of last year's growth and this year's gathering, abundance and variety, to entertain his friends. Old experiences and new observations, all have their use. Our place is at Christ's feet, and we must daily learn old lessons over again, and new ones also.
【마13:45 JFB】The Pearl of Great Price (마13:45, 46).
45. Again, the kingdom of heaven is like unto a merchantman, seeking goodly pearls.
【마13:46 JFB】46. Who, when he had found one pearl of great price, went and sold all that he had, and bought it—The one pearl of great price, instead of being found by accident, as in the former case, is found by one whose business it is to seek for such, and who finds it just in the way of searching for such treasures. But in both cases the surpassing value of the treasure is alike recognized, and in both all is parted with for it.
【마13:47 JFB】The Good and Bad Fish (마13:47-50).
The object of this brief parable is the same as that of the Tares and Wheat. But as its details are fewer, so its teaching is less rich and varied.
47. Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind—The word here rendered "net" signifies a large drag-net, which draws everything after it, suffering nothing to escape, as distinguished from a casting-net (막1:16, 18). The far-reaching efficacy of the Gospel is thus denoted. This Gospel net "gathered of every kind," meaning every variety of character.
【마13:48 JFB】48. Which, when it was full, they drew to shore—for the separation will not be made till the number of the elect is accomplished.
and sat down—expressing the deliberateness with which the judicial separation will at length be made.
and gathered the good into vessels, but cast the bad away—literally, "the rotten," but here meaning, "the foul" or "worthless" fish: corresponding to the "tares" of the other parable.
【마13:49 JFB】49. So shall it be at the end of the world, &c.—(See on 마13:42). We have said that each of these two parables holds forth the same truth under a slight diversity of aspect. What is that diversity? First, the bad, in the former parable, are represented as vile seed sown among the wheat by the enemy of souls; in the latter, as foul fish drawn forth out of the great sea of human beings by the Gospel net itself. Both are important truths—that the Gospel draws within its pale, and into the communion of the visible Church, multitudes who are Christians only in name; and that the injury thus done to the Church on earth is to be traced to the wicked one. But further, while the former parable gives chief prominence to the present mixture of good and bad, in the latter, the prominence is given to the future separation of the two classes.
【마13:51 JFB】51. Jesus saith unto them—that is, to the Twelve. He had spoken the first four in the hearing of the mixed multitude: the last three He reserved till, on the dismissal of the mixed audience, He and the Twelve were alone (마13:36, &c.).
Have ye understood all these things? They say unto him, Yea, Lord.
【마13:52 JFB】52. Then said he unto them, Therefore—or as we should say, "Well, then."
every scribe—or Christian teacher: here so called from that well-known class among the Jews. (See 마23:34).
which is instructed unto the kingdom of heaven—himself taught in the mysteries of the Gospel which he has to teach to others.
is like unto a man that is an householder which bringeth forth—"turneth" or "dealeth out."
out of his treasure—his store of divine truth.
things new and old—old truths in ever new forms, aspects, applications, and with ever new illustrations.
【마13:53 JFB】마13:53-58. How Jesus Was Regarded by His Relatives. ( = 막6:1-6; Lu 4:16-30).
53. And it came to pass, that, when Jesus had finished these parables, he departed thence.
【마13:53 MHCC】Christ repeats his offer to those who have repulsed them. They upbraid him, Is not this the carpenter's son? Yes, it is true he was reputed to be so; and no disgrace to be the son of an honest tradesman; they should have respected him the more because he was one of themselves, but therefore they despised him. He did not many mighty works there, because of their unbelief. Unbelief is the great hinderance to Christ's favours. Let us keep faithful to him as the Saviour who has made our peace with God.
【마13:54 JFB】54. And when he was come into his own country—that is, Nazareth; as is plain from 막6:1. See on 요4:43, where also the same phrase occurs. This, according to the majority of Harmonists, was the second of two visits which our Lord paid to Nazareth during His public ministry; but in our view it was His first and only visit to it. See on 마4:13; and for the reasons, see Lu 4:16-30.
Whence hath this man this wisdom, and these mighty works?—"these miracles." These surely are not like the questions of people who had asked precisely the same questions before, who from astonishment had proceeded to rage, and in their rage had hurried Him out of the synagogue, and away to the brow of the hill whereon their city was built, to thrust Him down headlong, and who had been foiled even in that object by His passing through the midst of them, and going His way. But see on Lu 4:16, &c.
【마13:55 JFB】55. Is not this the carpenter's son?—In Mark (막6:3) the question is, "Is not this the carpenter?" In all likelihood, our Lord, during His stay under the roof of His earthly parents, wrought along with His legal father.
is not his mother called Mary?—"Do we not know all about His parentage? Has He not grown up in the midst of us? Are not all His relatives our own townsfolk? Whence, then, such wisdom and such miracles?" These particulars of our Lord's human history constitute the most valuable testimony, first, to His true and real humanity—for they prove that during all His first thirty years His townsmen had discovered nothing about Him different from other men; secondly, to the divine character of His mission—for these Nazarenes proclaim both the unparalleled character of His teaching and the reality and glory of His miracles, as transcending human ability; and thirdly, to His wonderful humility and self-denial—in that when He was such as they now saw Him to be, He yet never gave any indications of it for thirty years, because "His hour was not yet come."
And his brethren, James, and Joses, and Simon, and Judas?
【마13:56 JFB】56. And his sisters, are they not all with us? Whence then hath this man all these things? An exceedingly difficult question here arises—What were these "brethren" and "sisters" to Jesus? Were they, First, His full brothers and sisters? or, Secondly, Were they His step-brothers and step-sisters, children of Joseph by a former marriage? or, Thirdly, Were they cousins, according to a common way of speaking among the Jews respecting persons of collateral descent? On this subject an immense deal has been written, nor are opinions yet by any means agreed. For the second opinion there is no ground but a vague tradition, arising probably from the wish for some such explanation. The first opinion undoubtedly suits the text best in all the places where the parties are certainly referred to (마12:46; and its parallels, 막3:31; Lu 8:19; our present passage, and its parallels, 막6:3; 요2:12; 7:3, 5, 10; 행1:14). But, in addition to other objections, many of the best interpreters, thinking it in the last degree improbable that our Lord, when hanging on the cross, would have committed His mother to John if He had had full brothers of His own then alive, prefer the third opinion; although, on the other hand, it is not to be doubted that our Lord might have good reasons for entrusting the guardianship of His doubly widowed mother to the beloved disciple in preference even to full brothers of His own. Thus dubiously we prefer to leave this vexed question, encompassed as it is with difficulties. As to the names here mentioned, the first of them, "James," is afterwards called "the Lord's brother" (see on 갈1:19), but is perhaps not to be confounded with "James the son of Alphæus," one of the Twelve, though many think their identity beyond dispute. This question also is one of considerable difficulty, and not without importance; since the James who occupies so prominent a place in the Church of Jerusalem, in the latter part of the Acts, was apparently the apostle, but is by many regarded as "the Lord's brother," while others think their identity best suits all the statements. The second of those here named, "Joses" (or Joseph), must not be confounded with "Joseph called Barsabas, who was surnamed Justus" (행1:23); and the third here named, "Simon," is not to be confounded with Simon the Kananite or Zealot (see on 마10:4). These three are nowhere else mentioned in the New Testament. The fourth and last-named, "Judas," can hardly be identical with the apostle of that name—though the brothers of both were of the name of "James"—nor (unless the two be identical, was this Judas) with the author of the catholic Epistle so called.
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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.