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■ 마태복음 15장
1. 그 때에 바리새인과 서기관들이 예루살렘으로부터 예수께 나아와 가로되
Then came to Jesus scribes and Pharisees , which were of Jerusalem , saying ,
2. 당신의 제자들이 어찌하여 장로들의 유전을 범하나이까 떡 먹을 때에 손을 씻지 아니하나이다
Why do thy disciples transgress the tradition of the elders ? for they wash not their hands when they eat bread .
3. 대답하여 가라사대 너희는 어찌하여 너희 유전으로 하나님의 계명을 범하느뇨
But he answered and said unto them , Why do ye also transgress the commandment of God by your tradition ?
4. 하나님이 이르셨으되 네 부모를 공경하라 하시고 또 아비나 어미를 훼방하는 자는 반드시 죽으리라 하셨거늘
For God commanded , saying , Honour thy father and mother : and , He that curseth father or mother , let him die the death .
5. 너희는 가로되 누구든지 아비에게나 어미에게 말하기를 내가 드려 유익하게 할 것이 하나님께 드림이 되었다고 하기만 하면
But ye say , Whosoever shall say to his father or his mother , It is a gift , by whatsoever thou mightest be profited by me ;
6. 그 부모를 공경할 것이 없다 하여 너희 유전으로 하나님의 말씀을 폐하는도다
And honour not his father or his mother , he shall be free. Thus have ye made the commandment of God of none effect by your tradition .
7. 외식하는 자들아 이사야가 너희에게 대하여 잘 예언하였도다 일렀으되
Ye hypocrites , well did Esaias prophesy of you , saying ,
8. 이 백성이 입술로는 나를 존경하되 마음은 내게서 멀도다
This people draweth nigh unto me with their mouth , and honoureth me with their lips ; but their heart is far from me .
9. 사람의 계명으로 교훈을 삼아 가르치니 나를 헛되이 경배하는도다 하였느니라 하시고
But in vain they do worship me , teaching for doctrines the commandments of men .
10. 무리를 불러 이르시되 듣고 깨달으라
And he called the multitude , and said unto them , Hear , and understand :
11. 입에 들어가는 것이 사람을 더럽게 하는 것이 아니라 입에서 나오는 그것이 사람을 더럽게 하는 것이니라
Not that which goeth into the mouth defileth a man ; but that which cometh out of the mouth , this defileth a man .
12. 이에 제자들이 나아와 가로되 바리새인들이 이 말씀을 듣고 걸림이 된 줄 아시나이까
Then came his disciples , and said unto him , Knowest thou that the Pharisees were offended , after they heard this saying ?
13. 예수께서 대답하여 가라사대 심은 것마다 내 천부께서 심으시지 않은 것은 뽑힐 것이니
But he answered and said , Every plant , which my heavenly Father hath not planted , shall be rooted up .
14. 그냥 두어라 저희는 소경이 소경을 인도하는 자로다 만일 소경이 되어 소경을 인도하면 둘이 다 구덩이에 빠지리라 하신대
Let them alone : they be blind leaders of the blind . And if the blind lead the blind , both shall fall into the ditch .
15. 베드로가 대답하여 가로되 이 비유를 우리에게 설명하여 주옵소서
Then answered Peter and said unto him , Declare unto us this parable .
16. 예수께서 가라사대 너희도 아직까지 깨달음이 없느냐
And Jesus said , Are ye also yet without understanding ?
17. 입으로 들어가는 모든 것은 배로 들어가서 뒤로 내어버려지는 줄을 알지 못하느냐
Do not ye yet understand , that whatsoever entereth in at the mouth goeth into the belly , and is cast out into the draught ?
18. 입에서 나오는 것들은 마음에서 나오나니 이것이야말로 사람을 더럽게 하느니라
But those things which proceed out of the mouth come forth from the heart ; and they defile the man .
19. 마음에서 나오는 것은 악한 생각과 살인과 간음과 음란과 도적질과 거짓 증거와 훼방이니
For out of the heart proceed evil thoughts , murders , adulteries , fornications , thefts , false witness , blasphemies :
20. 이런 것들이 사람을 더럽게 하는 것이요 씻지 않은 손으로 먹는 것은 사람을 더럽게 하지 못하느니라
These are the things which defile a man : but to eat with unwashen hands defileth not a man .
21. 예수께서 거기서 나가사 두로와 시돈 지방으로 들어가시니
Then Jesus went thence , and departed into the coasts of Tyre and Sidon .
22. 가나안 여자 하나가 그 지경에서 나와서 소리질러 가로되 주 다윗의 자손이여 나를 불쌍히 여기소서 내 딸이 흉악히 귀신들렸나이다 하되
And , behold , a woman of Canaan came out of the same coasts , and cried unto him , saying , Have mercy on me , O Lord , thou Son of David ; my daughter is grievously vexed with a devil .
23. 예수는 한 말씀도 대답지 아니하시니 제자들이 와서 청하여 말하되 그 여자가 우리 뒤에서 소리를 지르오니 보내소서
But he answered her not a word . And his disciples came and besought him , saying , Send her away ; for she crieth after us .
24. 예수께서 대답하여 가라사대 나는 이스라엘 집의 잃어버린 양 외에는 다른 데로 보내심을 받지 아니하였노라 하신대
But he answered and said , I am not sent but unto the lost sheep of the house of Israel .
25. 여자가 와서 예수께 절하며 가로되 주여 저를 도우소서
Then came she and worshipped him , saying , Lord , help me .
26. 대답하여 가라사대 자녀의 떡을 취하여 개들에게 던짐이 마땅치 아니하니라
But he answered and said , It is not meet to take the children’s bread , and to cast it to dogs .
27. 여자가 가로되 주여 옳소이다마는 개들도 제 주인의 상에서 떨어지는 부스러기를 먹나이다 하니
And she said , Truth , Lord : yet the dogs eat of the crumbs which fall from their masters’ table .
28. 이에 예수께서 대답하여 가라사대 여자야 네 믿음이 크도다 네 소원대로 되리라 하시니 그 시로부터 그의 딸이 나으니라
Then Jesus answered and said unto her , O woman , great is thy faith : be it unto thee even as thou wilt . And her daughter was made whole from that very hour .
29. 예수께서 거기서 떠나사 갈릴리 호숫가에 이르러 산에 올라가 거기 앉으시니
And Jesus departed from thence , and came nigh unto the sea of Galilee ; and went up into a mountain , and sat down there .
30. 큰 무리가 절뚝발이와 불구자와 소경과 벙어리와 기타 여럿을 데리고 와서 예수의 발 앞에 두매 고쳐 주시니
And great multitudes came unto him , having with them those that were lame , blind , dumb , maimed , and many others , and cast them down at Jesus’ feet ; and he healed them :
31. 벙어리가 말하고 불구자가 건전하고 절뚝발이가 걸으며 소경이 보는 것을 무리가 보고 기이히 여겨 이스라엘의 하나님께 영광을 돌리니라
Insomuch that the multitude wondered , when they saw the dumb to speak , the maimed to be whole , the lame to walk , and the blind to see : and they glorified the God of Israel .
32. 예수께서 제자들을 불러 가라사대 내가 무리를 불쌍히 여기노라 저희가 나와 함께 있은지 이미 사흘이매 먹을 것이 없도다 길에서 기진할까 하여 굶겨 보내지 못하겠노라
Then Jesus called his disciples unto him, and said , I have compassion on the multitude , because they continue with me now three days , and have nothing to eat : and I will not send them away fasting , lest they faint in the way .
33. 제자들이 가로되 광야에 있어 우리가 어디서 이런 무리의 배부를 만큼 떡을 얻으리이까
And his disciples say unto him , Whence should we have so much bread in the wilderness , as to fill so great a multitude ?
34. 예수께서 가라사대 너희에게 떡이 몇 개나 있느냐 가로되 일곱 개와 작은 생선 두어 마리가 있나이다 하거늘
And Jesus saith unto them , How many loaves have ye ? And they said , Seven , and a few little fishes .
35. 예수께서 무리를 명하여 땅에 앉게 하시고
And he commanded the multitude to sit down on the ground .
36. 떡 일곱 개와 그 생선을 가지사 축사하시고 떼어 제자들에게 주시니 제자들이 무리에게 주매
And he took the seven loaves and the fishes , and gave thanks , and brake them, and gave to his disciples , and the disciples to the multitude .
37. 다 배불리 먹고 남은 조각을 일곱 광주리에 차게 거두었으며
And they did all eat , and were filled : and they took up of the broken meat that was left seven baskets full .
38. 먹은 자는 여자와 아이 외에 사천 명이었더라
And they that did eat were four thousand men , beside women and children .
39. 예수께서 무리를 흩어 보내시고 배에 오르사 마가단 지경에 가시니라
And he sent away the multitude , and took ship , and came into the coasts of Magdala .
■ 주석 보기
【마15:1 JFB】마15:1-20. Discourse on Ceremonial Pollution. ( = 막7:1, 23).
The time of this section was after that Passover which was nigh at hand when our Lord fed the five thousand (요6:4)—the third Passover, as we take it, since His public ministry began, but which He did not keep at Jerusalem for the reason mentioned in 요7:1.
1. Then came to Jesus scribes and Pharisees, which were of Jerusalem—or "from Jerusalem." Mark (막7:1) says they "came from" it: a deputation probably sent from the capital expressly to watch Him. As He had not come to them at the last Passover, which they had reckoned on, they now come to Him. "And," says Mark (막7:2, 3), "when they saw some of His disciples eat bread with defiled, that is to say, with unwashen hands"—hands not ceremonially cleansed by washing—"they found fault. For the Pharisees, and all the Jews, except they wash their hands oft"—literally, "in" or "with the fist"; that is, probably washing the one hand by the use of the other—though some understand it, with our version, in the sense of "diligently," "sedulously"—"eat not, holding the tradition of the elders"; acting religiously according to the custom handed down to them. "And when they come from the market" (막7:4)—"And after market": after any common business, or attending a court of justice, where the Jews, as Webster and Wilkinson remark, after their subjection to the Romans, were especially exposed to intercourse and contact with heathens—"except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups and pots, brazen vessels and tables"—rather, "couches," such as were used at meals, which probably were merely sprinkled for ceremonial purposes. "Then the Pharisees and scribes asked Him,"
saying—as follows:
【마15:1 CWC】Jesus has come. He has proclaimed the nearness of the Kingdom, revealed its code or principles, presented His credentials, and sent forth His heralds. But He has been antagonized and practically rejected by the nation. Then comes the turning point, when He ceases to proclaim the nearness of the Kingdom, and discourses of it in mystery. In seven parables he outlines how it will fare among the nations in the absence of the King.
One might suppose that the teachings and the doings of our Lord to follow, would assume a different complexion from any thing before. And, as a matter of fact such is the case in the judgment of those keen in dispensational discernment. But for the purpose before us it is undesirable to strain after such interpretations, and except where they are very clear, we shall content ourselves with the more practical line of comment as hitherto.
At the close of the thirteenth chapter (vv. 53-58), "they were offended in Him"; less and less is the nation disposed to receive Him as its Messiah, and because of the suspicions of Herod (c. 14: I, 2), He deems it prudent to withdraw Himself once more (vv. 13, 14). The events that follow in the chapter are the feeding of the five thousand, the walking upon the sea, the quieting of the storm, and the healing of the sick. All these are additional evidences of the grace and power of Jesus, leading to the conviction "Of a truth thou art the Son of God" (v. 33).
At chapter 15 the Pharisees once more seek occasion against Him (vv. 1, 2), but His disciples have broken no divine law, but only disregarded one of their traditions. The charge is not that their hands are soiled, but only ceremonially unclean (막7:1-4). Christ takes the indirect method of reply by attacking the traditions (vv. 3-6). The fifth commandment is plain enough, but the Pharisees had supplemented it with interpretations, making it so burdensome, that devices had to be invented to neutralize them. But in neutralizing the traditions they had done away with the original law. A man to honor his parents must do so and so for them, they said, i. e., more than the commandment contemplated. But if "so and so" became irksome in any case, it was only necessary to affirm that the money it involved had been pledged as a gift to the altar, and then it need not be given to the parents. Thus the latter failed to be honored at all.
The boldness of Christ is marked in this instance (vv. 10, 11), giving further offence to His enemies (v. 12), His words calling for an explanation even to His disciples (vv. 15-20).
There is a dispensational color in the transaction following (vv. 21-28), which is the first recorded ministry of Christ to a Gentile and in a Gentile country. It comes close upon the aversion to Him of His own nation, and points prophetically to that "turning to the Gentiles" which marks the present age. The significance here is found in the woman's first appeal to Him as the "Son of David" (v. 22), to which as a Gentile, she has no right (v. 24); but when, dropping that, she throws herself upon His "uncovenanted mercies" so to speak addressing Him only as "Lord," the plea is at once granted.
【마15:1 MHCC】Additions to God's laws reflect upon his wisdom, as if he had left out something which was needed, and which man could supply; in one way or other they always lead men to disobey God. How thankful ought we to be for the written word of God! Never let us think that the religion of the Bible can be improved by any human addition, either in doctrine or practice. Our blessed Lord spoke of their traditions as inventions of their own, and pointed out one instance in which this was very clear, that of their transgressing the fifth commandment. When a parent's wants called for assistance, they pleaded, that they had devoted to the temple all they could spare, even though they did not part with it, and therefore their parents must expect nothing from them. This was making the command of God of no effect. The doom of hypocrites is put in a little compass; “In vain do they worship me.” It will neither please God, nor profit themselves; they trust in vanity, and vanity will be their recompence.
【마15:2 JFB】2. Why do thy disciples transgress the tradition of the elders? for they wash not their hands when they eat bread.
【마15:3 JFB】3. But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition?—The charge is retorted with startling power: "The tradition they transgress is but man's, and is itself the occasion of heavy transgression, undermining the authority of God's law."
【마15:4 JFB】4. For God commanded, saying, Honour thy father and mother—(신5:16).
and, He that curseth father or mother, let him die the death—(출21:17).
【마15:5 JFB】5. But ye say, Whosoever shall say to his father or his mother, It is a gift—or simply, "A gift!" In Mark (막7:11), it is, "Corban!" that is, "An oblation!" meaning, any unbloody offering or gift dedicated to sacred uses.
by whatsoever thou mightest be profited by me;
【마15:6 JFB】6. And honour not his father or his mother, he shall be free—that is, It is true, father—mother—that by giving to thee this, which I now present, thou mightest be profited by me; but I have gifted it to pious uses, and therefore, at whatever cost to thee, I am not now at liberty to alienate any portion of it. "And," it is added in Mark (막7:12), "ye suffer him no more to do aught for his father or his mother." To dedicate property to God is indeed lawful and laudable, but not at the expense of filial duty.
Thus have ye made the commandment of God of none effect—cancelled or nullified it "by your tradition."
【마15:7 JFB】7. Ye hypocrites, well did Esaias prophesy of you, saying—(사29:13).
【마15:8 JFB】8. This people draweth nigh unto me with their mouth, &c.—By putting the commandments of men on a level with the divine requirements, their whole worship was rendered vain—a principle of deep moment in the service of God. "For," it is added in 막7:8, "laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups; and many other such like things ye do." The drivelling nature of their multitudinous observances is here pointedly exposed, in contrast with the manly observance of "the commandment of God"; and when our Lord says, "Many other such like things ye do," it is implied that He had but given a specimen of the hideous treatment which the divine law received, and the grasping disposition which, under the mask of piety, was manifested by the ecclesiastics of that day.
【마15:10 JFB】10. And he called the multitude, and said unto them—The foregoing dialogue, though in the people's hearing, was between Jesus and the pharisaic cavillers, whose object was to disparage Him with the people. But Jesus, having put them down, turns to the multitude, who at this time were prepared to drink in everything He said, and with admirable plainness, strength, and brevity, lays down the great principle of real pollution, by which a world of bondage and uneasiness of conscience would be dissipated in a moment, and the sense of sin be reserved for deviations from the holy and eternal law of God.
Hear and understand:
【마15:10 MHCC】Christ shows that the defilement they ought to fear, was not from what entered their mouths as food, but from what came out of their mouths, which showed the wickedness of their hearts. Nothing will last in the soul but the regenerating graces of the Holy Spirit; and nothing should be admitted into the church but what is from above; therefore, whoever is offended by a plain, seasonable declaration of the truth, we should not be troubled at it. The disciples ask to be better taught as to this matter. Where a weak head doubts concerning any word of Christ, an upright heart and a willing mind seek for instruction. It is the heart that is desperately wicked, 렘17:9, for there is no sin in word or deed, which was not first in the heart. They all come out of the man, and are fruits of that wickedness which is in the heart, and is wrought there. When Christ teaches, he will show men the deceitfulness and wickedness of their own hearts; he will teach them to humble themselves, and to seek to be cleansed in the Fountain opened for sin and uncleanness.
【마15:11 JFB】11. Not that which goeth into the mouth defileth a man; but that which cometh out of the mouth, this defileth a man—This is expressed even more emphatically in Mark (막7:15, 16), and it is there added, "If any man have ears to hear, let him hear." As in 마13:9, this so oft-repeated saying seems designed to call attention to the fundamental and universal character of the truth it refers to.
【마15:12 JFB】12. Then came his disciples, and said unto him, Knowest thou that the Pharisees were offended, after they heard this saying?—They had given vent to their irritation, and perhaps threats, not to our Lord Himself, from whom they seem to have slunk away, but to some of the disciples, who report it to their Master.
【마15:13 JFB】13. But he answered and said, Every plant, which my heavenly Father hath not planted, shall be rooted up—They are offended, are they? Heed it not: their corrupt teaching is already doomed: the garden of the Lord upon earth, too long cumbered with their presence, shall yet be purged of them and their accursed system: yea, and whatsoever is not of the planting of My heavenly Father, the great Husbandman (요15:1), shall share the same fate.
【마15:14 JFB】14. Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch—Striking expression of the ruinous effects of erroneous teaching!
【마15:15 JFB】15. Then answered Peter and said unto him, Declare unto us this parable—"when He was entered into the house from the people," says Mark (막7:17).
【마15:16 JFB】16. And Jesus said, Are ye also yet without understanding?—Slowness of spiritual apprehension in His genuine disciples grieves the Saviour: from others He expects no better (마13:11).
【마15:17 JFB】17, 18. Do not ye yet understand that whatsoever entereth in at the mouth, &c.—Familiar though these sayings have now become, what freedom from bondage to outward things do they proclaim, on the one hand; and on the other, how searching is the truth which they express—that nothing which enters from without can really defile us; and that only the evil that is in the heart, that is allowed to stir there, to rise up in thought and affection, and to flow forth in voluntary action, really defiles a man!
【마15:19 JFB】19. For out of the heart proceed evil thoughts—"evil reasonings"; referring here more immediately to those corrupt reasonings which had stealthily introduced and gradually reared up that hideous fabric of tradition which at length practically nullified the unchangeable principles of the moral law. But the statement is far broader than this; namely that the first shape which the evil that is in the heart takes, when it begins actively to stir, is that of "considerations" or "reasonings" on certain suggested actions.
murders, adulteries, fornications, thefts, false witness, blasphemies—detractions, whether directed against God or man; here the reference seems to be to the latter. Mark (막7:22) adds, "covetousnesses"—or desires after more; "wickednesses"—here meaning, perhaps, malignities of various forms; "deceit, lasciviousness"—meaning, excess or enormity of any kind, though by later writers restricted to lewdness; "an evil eye"—meaning, all looks or glances of envy, jealousy, or ill will towards a neighbor; "pride, foolishness"—in the Old Testament sense of "folly"; that is, criminal senselessness, the folly of the heart. How appalling is this black catalogue!
【마15:20 JFB】20. These are the things which defile a man: but to eat with unwashen hands defileth not a man—Thus does our Lord sum up this whole searching discourse.
【마15:21 JFB】마15:21-28. The Woman of Canaan and Her Daughter.
For the exposition, see on 막7:24-30.
【마15:21 MHCC】The dark corners of the country, the most remote, shall share Christ's influences; afterwards the ends of the earth shall see his salvation. The distress and trouble of her family brought a woman to Christ; and though it is need that drives us to Christ, yet we shall not therefore be driven from him. She did not limit Christ to any particular instance of mercy, but mercy, mercy, is what she begged for: she pleads not merit, but depends upon mercy. It is the duty of parents to pray for their children, and to be earnest in prayer for them, especially for their souls. Have you a son, a daughter, grievously vexed with a proud devil, an unclean devil, a malicious devil, led captive by him at his will? this is a case more deplorable than that of bodily possession, and you must bring them by faith and prayer to Christ, who alone is able to heal them. Many methods of Christ's providence, especially of his grace, in dealing with his people, which are dark and perplexing, may be explained by this story, which teaches that there may be love in Christ's heart while there are frowns in his face; and it encourages us, though he seems ready to slay us, yet to trust in him. Those whom Christ intends most to honour, he humbles to feel their own unworthiness. A proud, unhumbled heart would not have borne this; but she turned it into an argument to support her request. The state of this woman is an emblem of the state of a sinner, deeply conscious of the misery of his soul. The least of Christ is precious to a believer, even the very crumbs of the Bread of life. Of all graces, faith honours Christ most; therefore of all graces Christ honours faith most. He cured her daughter. He spake, and it was done. From hence let such as seek help from the Lord, and receive no gracious answer, learn to turn even their unworthiness and discouragements into pleas for mercy.
【마15:23 JFB】23. But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us—(Also see on 막7:26.)
【마15:24 JFB】24. But he answered and said, I am not sent but to the lost sheep of the house of Israel—(Also see on 막7:26.)
【마15:25 JFB】25. Then came she and worshipped him, saying, Lord, help me—(Also see on 막7:26.)
【마15:29 JFB】마15:29-39. Miracles of Healing—Four Thousand Miraculously Fed.
For the exposition, see on 막7:31; 막8:10.
【마15:29 MHCC】Whatever our case is, the only way to find ease and relief, is to lay it at Christ's feet, to submit it to him, and refer it to his disposal. Those who would have spiritual healing from Christ, must be ruled as he pleases. See what work sin has made; what various diseases human bodies are subject to. Here were such diseases as fancy could neither guess the cause nor the cure of, yet these were subject to the command of Christ. The spiritual cures that Christ works are wonderful. When blind souls are made to see by faith, the dumb to speak in prayer, the maimed and the lame to walk in holy obedience, it is to be wondered at. His power was also shown to the multitude, in the plentiful provision he made for them: the manner is much the same as before. All did eat, and were filled. Those whom Christ feeds, he fills. With Christ there is bread enough, and to spare; supplies of grace for more than seek it, and for those that seek for more. Christ sent away the people. Though he had fed them twice, they must not look for miracles to find their daily bread. Let them go home to their callings and their own tables. Lord, increase our faith, and pardon our unbelief, teaching us to live upon thy fulness and bounty, for all things pertaining to this life, and that which is to come.
※ 일러두기
웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.