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■ 마태복음 17장
1. 엿새 후에 예수께서 베드로와 야고보와 그 형제 요한을 데리시고 따로 높은 산에 올라 가셨더니
And after six days Jesus taketh Peter , James , and John his brother , and bringeth them up into an high mountain apart ,
2. 저희 앞에서 변형되사 그 얼굴이 해 같이 빛나며 옷이 빛과 같이 희어졌더라
And was transfigured before them : and his face did shine as the sun , and his raiment was white as the light .
3. 때에 모세와 엘리야가 예수로 더불어 말씀하는 것이 저희에게 보이거늘
And , behold , there appeared unto them Moses and Elias talking with him .
4. 베드로가 예수께 여짜와 가로되 주여 우리가 여기 있는 것이 좋사오니 주께서 만일 원하시면 내가 여기서 초막 셋을 짓되 하나는 주를 위하여, 하나는 모세를 위하여, 하나는 엘리야를 위하여 하리이다
Then answered Peter , and said unto Jesus , Lord , it is good for us to be here : if thou wilt , let us make here three tabernacles ; one for thee , and one for Moses , and one for Elias .
5. 말할 때에 홀연히 빛난 구름이 저희를 덮으며 구름 속에서 소리가 나서 가로되 이는 내 사랑하는 아들이요 내 기뻐하는 자니 너희는 저의 말을 들으라 하는지라
While he yet spake , behold , a bright cloud overshadowed them : and behold a voice out of the cloud , which said , This is my beloved Son , in whom I am well pleased ; hear ye him .
6. 제자들이 듣고 엎드리어 심히 두려워하니
And when the disciples heard it, they fell on their face , and were sore afraid .
7. 예수께서 나아가 저희에게 손을 대시며 가라사대 일어나라 두려워 말라 하신대
And Jesus came and touched them , and said , Arise , and be not afraid .
8. 제자들이 눈을 들고 보매 오직 예수 외에는 아무도 보이지 아니하더라
And when they had lifted up their eyes , they saw no man , save Jesus only .
9. 저희가 산에서 내려올 때에 예수께서 명하여 가라사대 인자가 죽은 자 가운데서 살아나기 전에는 본 것을 아무에게도 이르지 말라 하시니
And as they came down from the mountain , Jesus charged them , saying , Tell the vision to no man , until the Son of man be risen again from the dead .
10. 제자들이 묻자와 가로되 그러면 어찌하여 서기관들이 엘리야가 먼저 와야 하리라 하나이까
And his disciples asked him , saying , Why then say the scribes that Elias must first come ?
11. 예수께서 대답하여 가라사대 엘리야가 과연 먼저 와서 모든 일을 회복하리라
And Jesus answered and said unto them , Elias truly shall first come , and restore all things .
12. 내가 너희에게 말하노니 엘리야가 이미 왔으되 사람들이 알지 못하고 임의로 대우하였도다 인자도 이와 같이 그들에게 고난을 받으리라 하시니
But I say unto you , That Elias is come already , and they knew him not , but have done unto him whatsoever they listed . Likewise shall also the Son of man suffer of them .
13. 그제야 제자들이 예수의 말씀하신 것이 침례 요한인 줄을 깨달으니라
Then the disciples understood that he spake unto them of John the Baptist .
14. 저희가 무리에게 이르매 한 사람이 예수께 와서 꿇어 엎드리어 가로되
And when they were come to the multitude , there came to him a certain man , kneeling down to him , and saying ,
15. 주여 내 아들을 불쌍히 여기소서 저가 간질로 심히 고생하여 자주 불에도 넘어지며 물에도 넘어지는지라
Lord , have mercy on my son : for he is lunatick , and sore vexed : for ofttimes he falleth into the fire , and oft into the water .
16. 내가 주의 제자들에게 데리고 왔으나 능히 고치지 못하더이다
And I brought him to thy disciples , and they could not cure him .
17. 예수께서 대답하여 가라사대 믿음이 없고 패역한 세대여 내가 얼마나 너희와 함께 있으며 얼마나 너희를 참으리요 그를 이리로 데려오라 하시다
Then Jesus answered and said , O faithless and perverse generation , how long shall I be with you ? how long shall I suffer you ? bring him hither to me .
18. 이에 예수께서 꾸짖으시니 귀신이 나가고 아이가 그 때부터 나으니라
And Jesus rebuked the devil ; and he departed out of him : and the child was cured from that very hour .
19. 이 때에 제자들이 종용히 예수께 나아와 가로되 우리는 어찌하여 쫓아내지 못하였나이까
Then came the disciples to Jesus apart , and said , Why could not we cast him out ?
20. 가라사대 너희 믿음이 적은 연고니라 진실로 너희에게 이르노니 너희가 만일 믿음이 한 겨자씨만큼만 있으면 이 산을 명하여 여기서 저기로 옮기라 하여도 옮길 것이요 또 너희가 못할 것이 없으리라
And Jesus said unto them , Because of your unbelief : for verily I say unto you , If ye have faith as a grain of mustard seed , ye shall say unto this mountain , Remove hence to yonder place ; and it shall remove ; and nothing shall be impossible unto you .
21. _
Howbeit this kind goeth not out but by prayer and fasting .
22. 갈릴리에 모일 때에 예수께서 제자들에게 이르시되 인자가 장차 사람들의 손에 넘기워
And while they abode in Galilee , Jesus said unto them , The Son of man shall be betrayed into the hands of men :
23. 죽임을 당하고 제 삼 일에 살아나리라 하시니 제자들이 심히 근심하더라
And they shall kill him , and the third day he shall be raised again . And they were exceeding sorry .
24. 가버나움에 이르니 반 세겔 받는 자들이 베드로에게 나아와 가로되 너의 선생이 반 세겔을 내지 아니하느냐
And when they were come to Capernaum , they that received tribute money came to Peter , and said , Doth not your master pay tribute ?
25. 가로되 내신다 하고 집에 들어가니 예수께서 먼저 가라사대 시몬아 네 생각은 어떠하뇨 세상 임금들이 뉘게 관세와 정세를 받느냐 자기 아들에게냐 타인에게냐
He saith , Yes . And when he was come into the house , Jesus prevented him , saying , What thinkest thou , Simon ? of whom do the kings of the earth take custom or tribute ? of their own children , or of strangers ?
26. 베드로가 가로되 타인에게니이다 예수께서 가라사대 그러하면 아들들은 세를 면하리라
Peter saith unto him , Of strangers . Jesus saith unto him , Then are the children free .
27. 그러나 우리가 저희로 오해케 하지 않기 위하여 네가 바다에 가서 낚시를 던져 먼저 오르는 고기를 가져 입을 열면 돈 한 세겔을 얻을 것이니 가져다가 나와 너를 위하여 주라 하시니라
Notwithstanding , lest we should offend them , go thou to the sea , and cast an hook , and take up the fish that first cometh up ; and when thou hast opened his mouth , thou shalt find a piece of money : that take , and give unto them for me and thee .
■ 주석 보기
【마17:1 JFB】마17:1-13. Jesus Is Transfigured—Conversation about Elias. ( = 막9:2-13; Lu 9:28-36).
For the exposition, see on Lu 9:28-36.
【마17:1 CWC】In the first of these chapters there are several revelations, from one of which we take the title of the lesson.
We need not dwell on the first section (vv. 1-4), in which Jesus once more rebukes the Pharisees and Sadducees. Nor need we dwell on the second section which is self-explanatory (vv. 5-12). But at the third (vv. 13-16) we reach something of much importance Of course, Jesus knew what men said of Him, but the question of verse thirteen was to lead up to the confession of Peter which in the outcome became His own formal claim to the Messiahship, the first He had made. The answer of verse 14 shows that the people knew Him not, as it is to-day, at the drawing to a close of the Christian age (compare 2 Peter 2 and 3). In the face of this, Peter's confession is wonderful, including "all upon which personal faith in the Son of God rests."
But it is wonderful also in that it is a supernatural revelation to Peter (vv. 17-20). The time is now ripe for Jesus to reveal that great fact, the mystery of His Church, which had been hid from former ages. There is in the Greek of verse 18, a play upon the words "Peter" and "rock." The first is "petros, which means "a little rock," a piece of a large rock. The second is petra, which means "rock." Christ does not mean to build His Church on Peter, but on the confession of Himself as the Christ, the Son of the Living God. Christ is the rock. Peter is careful to tell us this (벧전2:4-9). The word for Church, "ecclesia," is found here for the first time, and means an assembly of called-out ones. Israel was called out of Egypt and assembled in the wilderness (행7:38), and the town-meeting at Ephesus was an assembly, an "ecclesia" (행19:39). Observe the future tense, "I will build my Church." There was no Church in existence before, nor did it subsequently come into existence till the day of Pentecost. Nor did Peter receive "the keys" of the Church, but of the "Kingdom of the heavens" (v. 19), which is "the sphere of Christian profession," or Christendom. A key is a badge of authority, and whatever it meant for Peter, it meant for all the apostles as is seen by comparing the whole verse with 18:18, where the thought is repeated and applied to all. Peter never assumed any special authority (see 행15:7-19; 갈2:11-15; 벧전1:1; 5:1). Just what is meant by the authority here conferred is not clear. Some think it was that exercised by Peter in opening the door of the gospel to the Jews on the day of Pentecost, and to the Gentiles in the house of Cornelius (행2:38-42; 10:34-46). Others think it is a general authority constituted in the great commission (28:12). At all events, it was not what Rome thinks it is, for the eternal destiny of souls is held in the power of Christ alone (계1:18).
The first revelation of His death following is hardly second in importance to the preceding revelation of His Church, except that it has been anticipated; but the outcome of it in the case of the disciples is of the deepest instruction (vv. 21-27). The time had not come earlier for this revelation, and now that it had come how poorly prepared were the disciples to receive it (vv. 22, 23)! Peter's "rebuke" is explained by his expectation that the earthly Kingdom would be immediately set up, and his disappointment in losing the worldly advantages which would be his at that time. His temptation of Christ was not different in essence from that of Satan in the wilderness, who would have Christ take the Kingdom other than by the Cross (v. 23). This was the occasion for a discourse on the denial of self (vv. 24-27).
The closing verse of the section above indicates that the expectation of the disciples will be realized at the second coming of Christ, and to strengthen their faith as to this the transfiguration follows (16:28; 17:8). It is to the transfiguration that verse 28 refers, inasmuch as three of them standing there saw Him "coming in His Kingdom" in miniature, in that event. For an inspired corroboration of this, read 벧후1:16-18. To quote the Scofield Bible: "The scene contains in miniature all the elements of the future Kingdom in manifestation: (1) the Lord, not in humiliation, but glory; (2) Moses, glorified, representing the redeemed who have passed through death into the Kingdom; (3) Elijah glorified, representing the redeemed who have entered by translation; (4) the three disciples not glorified, representing Israel in the flesh in the future Kingdom; (5) the multitude at the foot of the mountain (v. 14), representing the nations who are to be brought into the Kingdom after it is established over Israel, For the third point, read 고전15:50-53 and 살전4:14-17; for the fourth Ezekiel 37, and for the fifth 사11:10-12 and many other places.
It remains to speak of the disciples' question about Elijah (vv. 9-13), suggested by His appearance on the mountain, and which carries us back to 말3:1 and 4:5, 6. Here are two distinct prophecies, the first fulfilled in John the Baptist who had come "in the spirit and power of Elijah" (눅1:17); and the second yet to be fulfilled before the Lord returns a second time. This will be doubtless after the Church is translated.
【마17:1 MHCC】Now the disciples beheld somewhat of Christ's glory, as of the only begotten of the Father. It was intended to support their faith, when they would have to witness his crucifixion; and would give them an idea of the glory prepared for them, when changed by his power and made like him. The apostles were overcome by the glorious sight. Peter thought that it was most desirable to continue there, and to go no more down to meet the sufferings of which he was so unwilling to hear. In this he knew not what he said. We are wrong, if we look for a heaven here upon earth. Whatever tabernacles we propose to make for ourselves in this world, we must always remember to ask Christ's leave. That sacrifice was not yet offered, without which the souls of sinful men could not have been saved; and important services were to be done by Peter and his brethren. While Peter spoke, a bright cloud overshadowed them, an emblem of the Divine presence and glory. Ever since man sinned, and heard God's voice in the garden, unusual appearances of God have been terrible to man. They fell prostrate to the earth, till Jesus encouraged them; when looking round, they beheld only their Lord as they commonly saw him. We must pass through varied experiences in our way to glory; and when we return to the world after an ordinance, it must be our care to take Christ with us, and then it may be our comfort that he is with us.
【마17:14 JFB】마17:14-23. Healing of a Demoniac Boy—Second Explicit Announcement by Our Lord of His Approaching Death and Resurrection. ( = 막9:14-32; Lu 9:37-45).
The time of this section is sufficiently denoted by the events which all the narratives show to have immediately preceded it—the first explicit announcement of His death, and the transfiguration—both being between His third and His fourth and last Passover.
Healing of the Demoniac and Lunatic Boy (마17:14-21).
For the exposition of this portion, see on 막9:14-32.
【마17:14 MHCC】The case of afflicted children should be presented to God by faithful and fervent prayer. Christ cured the child. Though the people were perverse, and Christ was provoked, yet care was taken of the child. When all other helps and succours fail, we are welcome to Christ, may trust in him, and in his power and goodness. See here an emblem of Christ's undertaking as our Redeemer. It encourages parents to bring children to Christ, whose souls are under Satan's power; he is able to heal them, and as willing as he is able. Not only bring them to Christ by prayer, but bring them to the word of Christ; to means by which Satan's strong-holds in the soul are beaten down. It is good for us to distrust ourselves and our own strength; but it is displeasing to Christ when we distrust any power derived from him, or granted by him. There was also something in the malady which rendered the cure difficult. The extraordinary power of Satan must not discourage our faith, but quicken us to more earnestness in praying to God for the increase of it. Do we wonder to see Satan's bodily possession of this young man from a child, when we see his spiritual possession of every son of Adam from the fall!
【마17:22 JFB】Second Announcement of His Death (마17:22, 23).
22. And while they abode in Galilee, Jesus said unto them—Mark (막9:30), as usual, is very precise here: "And they departed thence"—that is, from the scene of the last miracle—"and passed through Galilee; and He would not that any man should know it." So this was not a preaching, but a private, journey through Galilee. Indeed, His public ministry in Galilee was now all but concluded. Though He sent out the Seventy after this to preach and heal, He Himself was little more in public there, and He was soon to bid it a final adieu. Till this hour arrived, He was chiefly occupied with the Twelve, preparing them for the coming events.
The Son of man shall be betrayed into the hands of men … And they were exceeding sorry—Though the shock would not be so great as at the first announcement (마16:21, 22), their "sorrow" would not be the less, but probably the greater, the deeper the intelligence went down into their hearts, and a new wave dashing upon them by this repetition of the heavy tidings. Accordingly, Luke (Lu 9:43, 44), connecting it with the scene of the miracle just recorded, and the teaching which arose out of it—or possibly with all His recent teaching—says our Lord forewarned the Twelve that they would soon stand in need of all that teaching: "But while they wondered every one at all things which Jesus did, He said unto His disciples, Let these sayings sink down into your ears; for the Son of man shall be delivered," &c.: "Be not carried off your feet by the grandeur you have lately seen in Me, but remember what I have told you, and now tell you again, that that Sun in whose beams ye now rejoice is soon to set in midnight gloom." Remarkable is the antithesis in those words of our Lord preserved in all the three narratives—"The son of man shall be betrayed into the hands of men." Luke adds (Lu 9:45) that "they understood not this saying, and it was hid from them, that they perceived it not"—for the plainest statements, when they encounter long-continued and obstinate prejudices, are seen through a distorting and dulling medium—"and were afraid to ask Him"; deterred partly by the air of lofty sadness with which doubtless these sayings were uttered, and on which they would be reluctant to break in, and partly by the fear of laying themselves open to rebuke for their shallowness and timidity. How artless is all this!
【마17:22 MHCC】Christ perfectly knew all things that should befall him, yet undertook the work of our redemption, which strongly shows his love. What outward debasement and Divine glory was the life of the Redeemer! And all his humiliation ended in his exaltation. Let us learn to endure the cross, to despise riches and worldly honours, and to be content with his will.
【마17:24 JFB】마17:24-27. The Tribute Money.
The time of this section is evidently in immediate succession to that of the preceding one. The brief but most pregnant incident which it records is given by Matthew alone—for whom, no doubt, it would have a peculiar interest, from its relation to his own town and his own familiar lake.
24. And when they were come to Capernaum, they that received tribute money—the double drachma; a sum equal to two Attic drachmas, and corresponding to the Jewish "half-shekel," payable, towards the maintenance of the temple and its services, by every male Jew of twenty years old and upward. For the origin of this annual tax, see 출30:13, 14; 대하24:6, 9. Thus, it will be observed, it was not a civil, but an ecclesiastical tax. The tax mentioned in 마17:25 was a civil one. The whole teaching of this very remarkable scene depends upon this distinction.
came to Peter—at whose house Jesus probably resided while at Capernaum. This explains several things in the narrative.
and said, Doth not your master pay tribute?—The question seems to imply that the payment of this tax was voluntary, but expected; or what, in modern phrase, would be called a "voluntary assessment."
【마17:24 MHCC】Peter felt sure that his Master was ready to do what was right. Christ spoke first to give him proof that no thought can be withholden from him. We must never decline our duty for fear of giving offence; but we must sometimes deny ourselves in our worldly interests, rather than give offence. However the money was lodged in the fish, He who knows all things alone could know it, and only almighty power could bring it to Peter's hook. The power and the poverty of Christ should be mentioned together. If called by providence to be poor, like our Lord, let us trust in his power, and our God shall supply all our need, according to his riches in glory by Christ Jesus. In the way of obedience, in the course, perhaps, of our usual calling, as he helped Peter, so he will help us. And if any sudden call should occur, which we are not prepared to meet, let us not apply to others, till we first seek Christ.
【마17:25 JFB】25. He saith, yes—that is, "To be sure He does"; as if eager to remove even the suspicion of the contrary. If Peter knew—as surely he did—that there was at this time no money in the bag, this reply must be regarded as a great act of faith in his Master.
And when he was come into the house—Peter's.
Jesus prevented him—anticipated him; according to the old sense of the word "prevent."
saying, What thinkest thou, Simon?—using his family name for familiarity.
of whom do the kings of the earth take custom—meaning custom on goods exported or imported.
or tribute—meaning the poll-tax, payable to the Romans by everyone whose name was in the census. This, therefore, it will be observed, was strictly a civil tax.
of their own children, or of strangers—This cannot mean "foreigners," from whom sovereigns certainly do not raise taxes, but those who are not of their own family, that is, their subjects.
【마17:26 JFB】26. Peter saith unto him, Of strangers—"of those not their children."
Jesus saith unto him, Then are the children free—By "the children" our Lord cannot here mean Himself and the Twelve together, in some loose sense of their near relationship to God as their common Father. For besides that our Lord never once mixes Himself up with His disciples in speaking of their relation to God, but ever studiously keeps His relation and theirs apart (see, for example, on the last words of this chapter)—this would be to teach the right of believers to exemption from the dues required for sacred services, in the teeth of all that Paul teaches and that He Himself indicates throughout. He can refer here, then, only to Himself; using the word "children" evidently in order to express the general principle observed by sovereigns, who do not draw taxes from their own children, and thus convey the truth respecting His own exemption the more strikingly:—namely, "If the sovereign's own family be exempt, you know the inference in My case"; or to express it more nakedly than Jesus thought needful and fitting: "This is a tax for upholding My Father's House. As His Son, then, that tax is not due by Me—I AM FREE."
※ 일러두기
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