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■ 마태복음 22장
1. 예수께서 다시 비유로 대답하여 가라사대
And Jesus answered and spake unto them again by parables , and said ,
2. 천국은 마치 자기 아들을 위하여 혼인 잔치를 베푼 어떤 임금과 같으니
The kingdom of heaven is like unto a certain king , which made a marriage for his son ,
3. 그 종들을 보내어 그 청한 사람들을 혼인 잔치에 오라 하였더니 오기를 싫어하거늘
And sent forth his servants to call them that were bidden to the wedding : and they would not come .
4. 다시 다른 종들을 보내며 가로되 청한 사람들에게 이르기를 내가 오찬을 준비하되 나의 소와 살진 짐승을 잡고 모든 것을 갖추었으니 혼인 잔치에 오소서 하라 하였더니
Again , he sent forth other servants , saying , Tell them which are bidden , Behold , I have prepared my dinner : my oxen and my fatlings are killed , and all things are ready : come unto the marriage .
5. 저희가 돌아보지도 않고 하나는 자기 밭으로, 하나는 자기 상업차로 가고
But they made light of it, and went their ways , one to his farm , another to his merchandise :
6. 그 남은 자들은 종들을 잡아 능욕하고 죽이니
And the remnant took his servants , and entreated them spitefully , and slew them.
7. 임금이 노하여 군대를 보내어 그 살인한 자들을 진멸하고 그 동네를 불사르고
But when the king heard thereof, he was wroth : and he sent forth his armies , and destroyed those murderers , and burned up their city .
8. 이에 종들에게 이르되 혼인 잔치는 예비되었으나 청한 사람들은 합당치 아니하니
Then saith he to his servants , The wedding is ready , but they which were bidden were not worthy .
9. 사거리 길에 가서 사람을 만나는 대로 혼인 잔치에 청하여 오너라 한대
Go ye therefore into the highways , and as many as ye shall find , bid to the marriage .
10. 종들이 길에 나가 악한 자나 선한 자나 만나는 대로 모두 데려오니 혼인 자리에 손이 가득한지라
So those servants went out into the highways , and gathered together all as many as they found , both bad and good : and the wedding was furnished with guests .
11. 임금이 손을 보러 들어올새 거기서 예복을 입지 않은 한 사람을 보고
And when the king came in to see the guests , he saw there a man which had not on a wedding garment :
12. 가로되 친구여 어찌하여 예복을 입지 않고 여기 들어왔느냐 하니 저가 유구무언이어늘
And he saith unto him , Friend , how camest thou in hither not having a wedding garment ? And he was speechless .
13. 임금이 사환들에게 말하되 그 수족을 결박하여 바깥 어두움에 내어 던지라 거기서 슬피 울며 이를 갊이 있으리라 하니라
Then said the king to the servants , Bind him hand and foot , and take him away , and cast him into outer darkness ; there shall be weeping and gnashing of teeth .
14. 청함을 받은 자는 많되 택함을 입은 자는 적으니라
For many are called , but few are chosen .
15. 이에 바리새인들이 가서 어떻게 하여 예수로 말의 올무에 걸리게 할까 상론하고
Then went the Pharisees , and took counsel how they might entangle him in his talk .
16. 자기 제자들을 헤롯 당원들과 함께 예수께 보내어 말하되 선생님이여 우리가 아노니 당신은 참되시고 참으로써 하나님의 도를 가르치시며 아무라도 꺼리는 일이 없으시니 이는 사람을 외모로 보지 아니하심이니이다
And they sent out unto him their disciples with the Herodians , saying , Master , we know that thou art true , and teachest the way of God in truth , neither carest thou for any man: for thou regardest not the person of men .
17. 그러면 당신의 생각에는 어떠한지 우리에게 이르소서 가이사에게 세를 바치는 것이 가하니이까 불가하니이까 한대
Tell us therefore , What thinkest thou ? Is it lawful to give tribute unto Caesar , or not ?
18. 예수께서 저희의 악함을 아시고 가라사대 외식하는 자들아 어찌하여 나를 시험하느냐
But Jesus perceived their wickedness , and said , Why tempt ye me , ye hypocrites ?
19. 셋돈을 내게 보이라 하시니 데나리온 하나를 가져왔거늘
Shew me the tribute money . And they brought unto him a penny .
20. 예수께서 말씀하시되 이 형상과 이 글이 뉘 것이냐
And he saith unto them , Whose is this image and superscription ?
21. 가로되 가이사의 것이니이다 이에 가라사대 그런즉 가이사의 것은 가이사에게 하나님의 것은 하나님께 바치라 하시니
They say unto him , Cæsar’s . Then saith he unto them , Render therefore unto Cæsar the things which are Cæsar’s ; and unto God the things that are God’s .
22. 저희가 이 말씀을 듣고 기이히 여겨 예수를 떠나가니라
When they had heard these words, they marvelled , and left him , and went their way .
23. 부활이 없다 하는 사두개인들이 그 날에 예수께 와서 물어 가로되
The same day came to him the Sadducees , which say that there is no resurrection , and asked him ,
24. 선생님이여 모세가 일렀으되 사람이 만일 자식이 없이 죽으면 그 동생이 그 아내에게 장가들어 형을 위하여 후사를 세울지니라 하였나이다
Saying , Master , Moses said , If a man die , having no children , his brother shall marry his wife , and raise up seed unto his brother .
25. 우리 중에 칠 형제가 있었는데 맏이 장가 들었다가 죽어 후사가 없으므로 그의 아내를 그 동생에게 끼쳐두고
Now there were with us seven brethren : and the first , when he had married a wife , deceased , and , having no issue , left his wife unto his brother :
26. 그 둘째와 셋째로 일곱째까지 그렇게 하다가
Likewise the second also , and the third , unto the seventh .
27. 최후에 그 여자도 죽었나이다
And last of all the woman died also .
28. 그런즉 저희가 다 그를 취하였으니 부활 때에 일곱 중에 뉘 아내가 되리이까
Therefore in the resurrection whose wife shall she be of the seven ? for they all had her .
29. 예수께서 대답하여 가라사대 너희가 성경도 하나님의 능력도 알지 못하는 고로 오해하였도다
Jesus answered and said unto them , Ye do err , not knowing the scriptures , nor the power of God .
30. 부활 때에는 장가도 아니가고 시집도 아니가고 하늘에 있는 천사들과 같으니라
For in the resurrection they neither marry , nor are given in marriage , but are as the angels of God in heaven .
31. 죽은 자의 부활을 의논할진대 하나님이 너희에게 말씀하신 바
But as touching the resurrection of the dead , have ye not read that which was spoken unto you by God , saying ,
32. 나는 아브라함의 하나님이요 이삭의 하나님이요 야곱의 하나님이로라 하신 것을 읽어 보지 못하였느냐 하나님은 죽은 자의 하나님이 아니요 산 자의 하나님이시니라 하시니
I am the God of Abraham , and the God of Isaac , and the God of Jacob ? God is not the God of the dead , but of the living .
33. 무리가 듣고 그의 가르치심에 놀라더라
And when the multitude heard this, they were astonished at his doctrine .
34. 예수께서 사두개인들로 대답할 수 없게 하셨다 함을 바리새인들이 듣고 모였는데
But when the Pharisees had heard that he had put the Sadducees to silence , they were gathered together .
35. 그 중에 한 율법사가 예수를 시험하여 묻되
Then one of them , which was a lawyer , asked him a question, tempting him , and saying ,
36. 선생님이여 율법 중에 어느 계명이 크니이까
Master , which is the great commandment in the law ?
37. 예수께서 가라사대 네 마음을 다하고 목숨을 다하고 뜻을 다하여 주 너의 하나님을 사랑하라 하셨으니
Jesus said unto him , Thou shalt love the Lord thy God with all thy heart , and with all thy soul , and with all thy mind .
38. 이것이 크고 첫째 되는 계명이요
This is the first and great commandment .
39. 둘째는 그와 같으니 네 이웃을 네 몸과 같이 사랑하라 하셨으니
And the second is like unto it , Thou shalt love thy neighbour as thyself .
40. 이 두 계명이 온 율법과 선지자의 강령이니라
On these two commandments hang all the law and the prophets .
41. 바리새인들이 모였을 때에 예수께서 그들에게 물으시되
While the Pharisees were gathered together , Jesus asked them ,
42. 너희는 그리스도에 대하여 어떻게 생각하느냐 뉘 자손이냐 대답하되 다윗의 자손이니이다
Saying , What think ye of Christ ? whose son is he ? They say unto him , The Son of David .
43. 가라사대 그러면 다윗이 성령에 감동하여 어찌 그리스도를 주라 칭하여 말하되
He saith unto them , How then doth David in spirit call him Lord , saying ,
44. 주께서 내 주께 이르시되 내가 네 원수를 네 발 아래 둘 때까지 내 우편에 앉았으라 하셨도다 하였느냐
The Lord said unto my Lord , Sit thou on my right hand , till I make thine enemies thy footstool ?
45. 다윗이 그리스도를 주라 칭하였은즉 어찌 그의 자손이 되겠느냐 하시니
If David then call him Lord , how is he his son ?
46. 한 말도 능히 대답하는 자가 없고 그 날부터 감히 그에게 묻는 자도 없더라
And no man was able to answer him a word , neither durst any man from that day forth ask him any more questions.
■ 주석 보기
【마22:1 JFB】마22:1-14. Parable of the Marriage of the King's Son.
This is a different parable from that of the Great Supper, in Lu 14:15, &c., and is recorded by Matthew alone.
【마22:1 CWC】With this third announcement our Lord has indicated the three classes of his foes, the leaders of His nation in the first announcement, one of the twelve in the second, and now the Roman Gentiles (vv. 17-19).
The ambitious request of James and John (vv. 20-28), is in keeping with the selfishness previously expressed by Peter. The immediate occasion for the request is found in our Lord's words which they had misunderstood (vv. 19-28). The gentleness of Jesus (v. 22) is as marked as in the other case. His "cup" stood for all the agony of the Cross, how could they drink it? Not the bodily agony merely, but that experienced in the withdrawal of His Father's face. They would indeed be partakers of His suffering in one sense (v. 23), not that from the side of God but from the side of man (골1:24; 빌3:10 ; 벧전2:21), but their place in the Kingdom, when it should be set up, must be determined by the Father. Of course, the subjection He here expresses towards the Father, is not that of His divine nature, which was co-equal with the Father, but His human nature. It is as the glorified man at the head of the Kingdom He now speaks (고전15:27, 28; 빌2:9-11). The indignation of the ten against the two was not because of the latter's presumption towards the Lord, but because of the advantage they were seeking over them. The ten, in other words, were as selfish as the two; hence the rebuke and instruction following, for all.
The healing of the two blind men (vv. 29-34) recalls the instance of 9:27-31, but it is not the same. Mark 10: 46 and 눅18:35 mention but one man and the common explanation is that there were two miracles of the kind connected with this visit to Jericho, one as Christ entered and the other as He left the city. But some account for this seeming discrepancy in another way. For example, as son of David and heir to the throne, Christ was soon to be presented to Jerusalem, and ere this takes place He has the testimony of two witnesses that He is the Son of David, which was necessary according to the law. This they think, is the reason why two blind men are mentioned exclusively in Matthew's Gospel which is the Gospel of the Kingdom.
The entry into Jerusalem (21:1-11), which took place on the first day of the last week of our Lord's earthly life, is His formal offer of Himself to the nation as their King. This was necessary to His formal rejection by the nation, and is established by His fulfillment of 슥9:9. This allusion to Zechariah's words would mark Him as an imposter or else their true Messiah. The leaders of the nation regard Him in the former light; and even the multitude, though they at first acclaimed Him as "the Son of David" (v. 9), in their cooler judgment settled on the simpler title of 5:11, and afterwards took up the cry "Crucify Him!"
This is the second time Jesus cleansed the temple (vv. 12-17), the first near the beginning of His ministry (요2:13-16). It becomes a foreshadowing of His second coming to fulfill 말3:3. the necessity for which appears in 단9:27; 마24:15, et seq.; 살후3:4, 8. How different the scene in v. 14, type of that which shall follow also in that day when He comes again to Israel! The language of the chief priests and scribes (v. 15) accentuates the rejection of Him manifested all along. The 8th Psalm which Jesus quotes is Messianic, and His use of it is a further asseveration of His claim to be that Promised One. Bethany, the home of Martha, Mary and Lazarus, was His abiding place during this week (v. 17).
The barren fig-tree (vv. 18-22) stands for the nation of Israel. On seeing the leaves of profession, He had a right to expect fruit, but there was nothing on it for Him, though He hungered. Comparing 슥4:7, a mountain is used in Scripture to represent a large or difficult undertaking, in which sense probably it is here used (v. 21). If Israel at this time was a mountain in the way of the gospel, it could be removed, as it was removed, by faith, and cast into the sea of the nations (Gaebelein).
The climax is nearing. As the nation had rejected the Messiah, so now the Messiah rejects the nation in the parables following: The Two Sons (vv. 28-32); The Householder (vv. 33-46); The Marriage of the King's Son (22:1-14). The immediate occasion for them is in verses 23-27 -- another attack of the leaders. They were incensed at His action in the Temple on the previous day and the words He then spake against them. Behold the divine wisdom with which He now deals with them, silencing them utterly!
The first of these parables is interpreted by our Lord Himself. The second requires no extended comment. God is the householder, Israel the vineyard, the leaders of the nation the husbandmen, the servants the holy prophets, the son Christ Himself. The chief priests and the Pharisees are condemned out of their own mouths (v. 41). The next verse is a quotation from Psalm 118, which is Messianic. Christ as the "Stone" is revealed in a three-fold way. To Israel He was a stumbling-block and rock of offense, for He came to them not as a monarch but in the form of a servant (사8:14, 15; 롬9:32, 33; 고전1:23; 벧전2:8). To the Church He is the foundation-stone and head of the corner (고전3:11; 엡2:20-22; 벧전2:4, 5). To the Gentile world-powers, He is the smiting stone of destruction (단2:3, 4) -- Scofield. The Kingdom would not be given to that generation which had rejected Christ, but to the faithful remnant in the latter days.
The third parable foreshadows more than the other two, as it brings in the Gentiles (vv. 8-10). Verse 3 applies to the offer of the Kingdom made to Israel up to the time of Christ's death and resurrection. Verse 4 perhaps applies to the renewed offer down to the time of its further rejection in the martyrdom of Stephen (Acts 7). Read especially 행3:19-21. Verse 7 applies to the destruction of Jerusalem by Titus A. D. 70. Verses 8 to 10 apply to the preaching of the gospel to the Gentiles beginning with Peter at Acts 10. The man without the wedding garment (vv. 11-12) may mean the mere professor in Christendom. "Many are called," and make this outward profession, but "few are chosen," in the sense that they really accept and put on Christ as their righteousness.
【마22:1 MHCC】The provision made for perishing souls in the gospel, is represented by a royal feast made by a king, with eastern liberality, on the marriage of his son. Our merciful God has not only provided food, but a royal feast, for the perishing souls of his rebellious creatures. There is enough and to spare, of every thing that can add to our present comfort and everlasting happiness, in the salvation of his Son Jesus Christ. The guests first invited were the Jews. When the prophets of the Old Testament prevailed not, nor John the Baptist, nor Christ himself, who told them the kingdom of God was at hand, the apostles and ministers of the gospel were sent, after Christ's resurrection, to tell them it was come, and to persuade them to accept the offer. The reason why sinners come not to Christ and salvation by him, is, not because they cannot, but because they will not. Making light of Christ, and of the great salvation wrought out by him, is the damning sin of the world. They were careless. Multitudes perish for ever through mere carelessness, who show no direct aversion, but are careless as to their souls. Also the business and profit of worldly employments hinder many in closing with the Saviour. Both farmers and merchants must be diligent; but whatever we have of the world in our hands, our care must be to keep it out of our hearts, lest it come between us and Christ. The utter ruin coming upon the Jewish church and nation, is here represented. Persecution of Christ's faithful ministers fills up the measure of guilt of any people. The offer of Christ and salvation to the Gentiles was not expected; it was such a surprise as it would be to wayfaring men, to be invited to a royal wedding-feast. The design of the gospel is to gather souls to Christ; all the children of God scattered abroad, 요10:16; 11:52. The case of hypocrites is represented by the guest that had not on a wedding-garment. It concerns all to prepare for the scrutiny; and those, and those only, who put on the Lord Jesus, who have a Christian temper of mind, who live by faith in Christ, and to whom he is all in all, have the wedding-garment. The imputed righteousness of Christ, and the sanctification of the Spirit, are both alike necessary. No man has the wedding-garment by nature, or can form it for himself. The day is coming, when hypocrites will be called to account for all their presumptuous intruding into gospel ordinances, and usurpation of gospel privileges. Take him away. Those that walk unworthy of Christianity, forfeit all the happiness they presumptuously claimed. Our Saviour here passes out of the parable into that which it teaches. Hypocrites go by the light of the gospel itself down to utter darkness. Many are called to the wedding-feast, that is, to salvation, but few have the wedding-garment, the righteousness of Christ, the sanctification of the Spirit. Then let us examine ourselves whether we are in the faith, and seek to be approved by the King.
【마22:2 JFB】2. The kingdom of heaven is like unto a certain king, which made a marriage for his son—"In this parable," as Trench admirably remarks, "we see how the Lord is revealing Himself in ever clearer light as the central Person of the kingdom, giving here a far plainer hint than in the last parable of the nobility of His descent. There He was indeed the Son, the only and beloved one (막12:6), of the Householder; but here His race is royal, and He appears as Himself at once the King and the King's Son (시72:1). The last was a parable of the Old Testament history; and Christ is rather the last and greatest of the line of its prophets and teachers than the founder of a new kingdom. In that, God appears demanding something from men; in this, a parable of grace, God appears more as giving something to them. Thus, as often, the two complete each other: this taking up the matter where the other left it." The "marriage" of Jehovah to His people Israel was familiar to Jewish ears; and in 시45:1-17 this marriage is seen consummated in the Person of Messiah "THE King," Himself addressed as "God" and yet as anointed by "His God" with the oil of gladness above His fellows. These apparent contradictions (see on Lu 20:41-44) are resolved in this parable; and Jesus, in claiming to be this King's Son, serves Himself Heir to all that the prophets and sweet singers of Israel held forth as to Jehovah's ineffably near and endearing union to His people. But observe carefully, that THE Bride does not come into view in this parable; its design being to teach certain truths under the figure of guests at a wedding feast, and the want of a wedding garment, which would not have harmonized with the introduction of the Bride.
【마22:3 JFB】3. and sent forth his servants—representing all preachers of the Gospel.
to call them that were bidden—here meaning the Jews, who were "bidden," from the first choice of them onwards through every summons addressed to them by the prophets to hold themselves in readiness for the appearing of their King.
to the wedding—or the marriage festivities, when the preparations were all concluded.
and they would not come—as the issue of the whole ministry of the Baptist, our Lord Himself, and His apostles thereafter, too sadly showed.
【마22:4 JFB】4. my oxen and my fatlings are killed, and all things are ready; come unto the marriage—This points to those Gospel calls after Christ's death, resurrection, ascension, and effusion of the Spirit, to which the parable could not directly allude, but when only it could be said, with strict propriety, "that all things were ready." Compare 고전5:7, 8, "Christ our Passover is sacrificed for us; therefore, let us keep the feast"; also 요6:51, "I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread which I will give is My flesh, which I will give for the life of the world."
【마22:5 JFB】5. But they made light of it, and went their ways, one to his farm, another to his merchandise:
【마22:6 JFB】6. And the remnant took his servants, and entreated them spitefully—insulted them.
and slew them—These are two different classes of unbelievers: the one simply indifferent; the other absolutely hostile—the one, contemptuous scorners; the other, bitter persecutors.
【마22:7 JFB】7. But when the king—the Great God, who is the Father of our Lord Jesus Christ.
heard thereof, he was wroth—at the affront put both on His Son, and on Himself who had deigned to invite them.
and he sent forth his armies—The Romans are here styled God's armies, just as the Assyrian is styled "the rod of His anger" (사10:5), as being the executors of His judicial vengeance.
and destroyed those murderers—and in what vast numbers did they do it!
and burned up their city—Ah! Jerusalem, once "the city of the Great King" (시48:2), and even up almost to this time (마5:35); but now it is "their city"—just as our Lord, a day or two after this, said of the temple, where God had so long dwelt, "Behold your house is left unto you desolate" (마23:38)! Compare Lu 19:43, 44.
【마22:8 JFB】8. The wedding is ready, but they which were bidden were not worthy—for how should those be deemed worthy to sit down at His table who had affronted Him by their treatment of His gracious invitation?
【마22:9 JFB】9. Go ye therefore into the highways—the great outlets and thoroughfares, whether of town or country, where human beings are to be found.
and as many as ye shall find, bid to the marriage—that is, just as they are.
【마22:10 JFB】10. So those servants went out into the highways, and gathered together all as many as they found, both bad and good—that is, without making any distinction between open sinners and the morally correct. The Gospel call fetched in Jews, Samaritans, and outlying heathen alike. Thus far the parable answers to that of "the Great Supper" (Lu 14:16, &c.). But the distinguishing feature of our parable is what follows:
【마22:11 JFB】11. And when the king came in to see the guests—Solemn expression this, of that omniscient inspection of every professed disciple of the Lord Jesus from age to age, in virtue of which his true character will hereafter be judicially proclaimed!
he saw there a man—This shows that it is the judgment of individuals which is intended in this latter part of the parable: the first part represents rather national judgment.
which had not on a wedding garment—The language here is drawn from the following remarkable passage in 습1:7, 8:—"Hold thy peace at the presence of the Lord God; for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, He hath bid His guests. And it shall come to pass in the day of the Lord's sacrifice, that I will punish the princes, and the king's children, and all such as are clothed with strange apparel." The custom in the East of presenting festival garments (see 창45:22; 왕하5:22), even though nor clearly proved, Is certainly presupposed here. It undoubtedly means something which they bring not of their own—for how could they have any such dress who were gathered in from the highways indiscriminately?—but which they receive as their appropriate dress. And what can that be but what is meant by "putting on the Lord Jesus," as "The Lord Our Righteousness?" (See 시45:13, 14). Nor could such language be strange to those in whose ears had so long resounded those words of prophetic joy: "I will greatly rejoice in the Lord, my soul shall be joyful in my God; for He hath clothed me with the garments of salvation, He hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels" (사61:10).
【마22:12 JFB】12. Friend, how camest thou in hither, not having a wedding garment? And he was speechless—being self-condemned.
【마22:13 JFB】13. Then said the king to the servants—the angelic ministers of divine vengeance (as in 마13:41).
Bind him hand and foot—putting it out of his power to resist.
and take him away, and cast him into outer darkness—So 마8:12; 25:30. The expression is emphatic—"the darkness which is outside." To be "outside" at all—or, in the language of 계22:15, to be "without" the heavenly city, excluded from its joyous nuptials and gladsome festivities—is sad enough of itself, without anything else. But to find themselves not only excluded from the brightness and glory and joy and felicity of the kingdom above, but thrust into a region of "darkness," with all its horrors, this is the dismal retribution here announced, that awaits the unworthy at the great day.
there—in that region and condition.
shall be weeping and gnashing of teeth. See on 마13:42.
【마22:14 JFB】14. For many are called, but few are chosen—So 마19:30. See on 마20:16.
【마22:15 JFB】마22:15-40. Entangling Questions about Tribute, the Resurrection, and the Great Commandment, with the Replies. ( = 막12:13-34; Lu 20:20-40).
For the exposition, see on 막12:13-34.
【마22:15 CWC】[WOE AND FAREWELL]
Another effort to "entangle him in his talk," and a new enemy, the Herodians. They were the politicians of the time, a low class of Jews who, for selfish reasons, favored the Roman rule represented by Herod. With flattery He is approached (v. 16), but had He answered their question negatively (v. 17), the Herodians would have accused Him before the Roman judges, while affirmatively, the Pharisees could have done so before the Sanhedrin. No true Messiah, they would have said, would teach subjection to the Gentiles. But as before, He silences them, for had they rendered unto God the things that were God's, they would not now be obliged to render anything unto Caesar (vv. 18-22). The Sadducees were the rationalists who denied the future life and all connected with it; hence their question, although founded on 신25:5, et seq., was combined of ignorance and sarcasm. There will be a resurrection but it does not imply marriage (v. 30). The proof of resurrection He employs (v. 32), is a proof also of the inspiration of the words of the original Scriptures. In the quotation from 출3:14, the present tense of "to be" is used, and on that He bases His argument for the future life. The Pharisees fare no better with their inquiry than the other two (vv. 32-40), and then our Lord asks them a question which ends attempts of this kind on their part. He quotes Psalm 110 which at once proves Him the Messiah and the very God (vv. 41-46).
Now the declaration of the judgments on His enemies. The Scribes and Pharisees were the national leaders of the Jews, in which sense they sat in Moses' seat, and it became necessary to obey them. But to observe their instruction was one thing, and to follow their example another (v. 3). As to the first, compare 롬13:1-7, and 벧전2:13-17. "Phylacteries," meaning things to observe, get their name from 출13:9-16, 신6:9 and the following verses. A phylactery is a strip of leather attached to a small box containing a parchment copy of 신6:4-8. This strip is used to fasten the box around the head so that it rests in the middle of the forehead. Another is wound around the left arm. This literal interpretation of the Scriptures was for show (5-7). And they not only loved show, but to be addressed by high-sounding names, which must not be true of disciples of Christ (vv. 8-12).
The eight woes of the next chapter all pronounced against various forms of hypocrisy, and with which our Lord closed His public ministry, suggest the Beatitudes with which He opened that ministry. We cannot do more than touch upon a few of the distinctions He makes. The first, that of hindering (v. 13), comes home to preachers and teachers of Christianity who are not regenerated and taught of the Spirit in the Word. The second and third, verses 14 and 15, need no explanation. The fourth, verses 16-22, displays the ignorance of the mere ritualist. The fifth and sixth describe the formalist (vv. 23-26). The seventh is a figurative description of their religious character (v. 28), and the eighth no less so (vv. 29-31). They made a show of zeal in adorning the burial places of the prophets their fathers had slain, and yet they were exhibiting the same spirit. Did our Lord ever utter a severer word than verse 33? And in that connection note the personal pronoun of authority -- "Behold, I send unto you prophets." All He there predicts was soon fulfilled in the Acts.
Now the pathetic farewell (vv. 37-39). Their house is left unto them desolate. It is Tuesday of that last week, and as He leaves the temple and the city it is not to return until Thursday, the day of the last passover and the betrayal. And yet His final word is one of hope. Israel would see Him again, i. e., at His second coming, and the faithful remnant would exclaim "Blessed is He that cometh in the name of the Lord."
【마22:15 MHCC】The Pharisees sent their disciples with the Herodians, a party among the Jews, who were for full subjection to the Roman emperor. Though opposed to each other, they joined against Christ. What they said of Christ was right; whether they knew it or not, blessed be God we know it. Jesus Christ was a faithful Teacher, and a bold reprover. Christ saw their wickedness. Whatever mask the hypocrite puts on, our Lord Jesus sees through it. Christ did not interpose as a judge in matters of this nature, for his kingdom is not of this world, but he enjoins peaceable subjection to the powers that be. His adversaries were reproved, and his disciples were taught that the Christian religion is no enemy to civil government. Christ is, and will be, the wonder, not only of his friends, but of his enemies. They admire his wisdom, but will not be guided by it; his power, but will not submit to it.
【마22:23 MHCC】The doctrines of Christ displeased the infidel Sadducees, as well as the Pharisees and Herodians. He carried the great truths of the resurrection and a future state, further than they had yet been reveled. There is no arguing from the state of things in this world, as to what will take place hereafter. Let truth be set in a clear light, and it appears in full strength. Having thus silenced them, our Lord proceeded to show the truth of the doctrine of the resurrection from the books of Moses. God declared to Moses that he was the God of the patriarchs, who had died long before; this shows that they were then in a state of being, capable of enjoying his favour, and proves that the doctrine of the resurrection is clearly taught in the Old Testament as well as in the New. But this doctrine was kept for a more full revelation, after the resurrection of Christ, who was the first-fruits of them that slept. All errors arise from not knowing the Scriptures and the power of God. In this world death takes away one after another, and so ends all earthly hopes, joys, sorrows, and connexions. How wretched are those who look for nothing better beyond the grave!
【마22:34 MHCC】An interpreter of the law asked our Lord a question, to try, not so much his knowledge, as his judgment. The love of God is the first and great commandment, and the sum of all the commands of the first table. Our love of God must be sincere, not in word and tongue only. All our love is too little to bestow upon him, therefore all the powers of the soul must be engaged for him, and carried out toward him. To love our neighbour as ourselves, is the second great commandment. There is a self-love which is corrupt, and the root of the greatest sins, and it must be put off and mortified; but there is a self-love which is the rule of the greatest duty: we must have a due concern for the welfare of our own souls and bodies. And we must love our neighbour as truly and sincerely as we love ourselves; in many cases we must deny ourselves for the good of others. By these two commandments let our hearts be formed as by a mould.
【마22:41 JFB】마22:41-46. Christ Baffles the Pharisees by a Question about David and Messiah. ( = 막12:35-37; Lu 20:41-44).
For the exposition, see on 막12:35-37.
【마22:41 MHCC】When Christ baffled his enemies, he asked what thoughts they had of the promised Messiah? How he could be the Son of David and yet his Lord? He quotes 시110:1. If the Christ was to be a mere man, who would not exist till many ages after David's death, how could his forefather call him Lord? The Pharisees could not answer it. Nor can any solve the difficulty except he allows the Messiah to be the Son of God, and David's Lord equally with the Father. He took upon him human nature, and so became God manifested in the flesh; in this sense he is the Son of man and the Son of David. It behoves us above all things seriously to inquire, “What think we of Christ?” Is he altogether glorious in our eyes, and precious to our hearts? May Christ be our joy, our confidence, our all. May we daily be made more like to him, and more devoted to his service.
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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.