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■ 마태복음 23장
1. 이에 예수께서 무리와 제자들에게 말씀하여 가라사대
Then spake Jesus to the multitude , and to his disciples ,
2. 서기관들과 바리새인들이 모세의 자리에 앉았으니
Saying , The scribes and the Pharisees sit in Moses’ seat :
3. 그러므로 무엇이든지 저희의 말하는 바는 행하고 지키되 저희의 하는 행위는 본받지 말라 저희는 말만 하고 행치 아니하며
All therefore whatsoever they bid you observe , that observe and do ; but do not ye after their works : for they say , and do not .
4. 또 무거운 짐을 묶어 사람의 어깨에 지우되 자기는 이것을 한 손가락으로도 움직이려 하지 아니하며
For they bind heavy burdens and grievous to be borne , and lay them on men’s shoulders ; but they themselves will not move them with one of their fingers .
5. 저희 모든 행위를 사람에게 보이고자 하여 하나니 곧 그 차는 경문을 넓게 하며 옷술을 크게 하고
But all their works they do for to be seen of men : they make broad their phylacteries , and enlarge the borders of their garments ,
6. 잔치의 상석과 회당의 상좌와
And love the uppermost rooms at feasts , and the chief seats in the synagogues ,
7. 시장에서 문안 받는 것과 사람에게 랍비라 칭함을 받는 것을 좋아하느니라
And greetings in the markets , and to be called of men , Rabbi , Rabbi .
8. 그러나 너희는 랍비라 칭함을 받지 말라 너희 선생은 하나이요 너희는 다 형제니라
But be not ye called Rabbi : for one is your Master , even Christ ; and all ye are brethren .
9. 땅에 있는 자를 아비라 하지 말라 너희 아버지는 하나이시니 곧 하늘에 계신 자시니라
And call no man your father upon the earth : for one is your Father , which is in heaven .
10. 또한 지도자라 칭함을 받지 말라 너희 지도자는 하나이니 곧 그리스도니라
Neither be ye called masters : for one is your Master , even Christ .
11. 너희 중에 큰 자는 너희를 섬기는 자가 되어야 하리라
But he that is greatest among you shall be your servant .
12. 누구든지 자기를 높이는 자는 낮아지고 누구든지 자기를 낮추는 자는 높아지리라
And whosoever shall exalt himself shall be abased ; and he that shall humble himself shall be exalted .
13. 화 있을진저 외식하는 서기관들과 바리새인들이여 너희는 천국 문을 사람들 앞에서 닫고 너희도 들어가지 않고 들어가려 하는 자도 들어가지 못하게 하는도다
But woe unto you , scribes and Pharisees , hypocrites ! for ye shut up the kingdom of heaven against men : for ye neither go in yourselves, neither suffer ye them that are entering to go in .
14. _
Woe unto you , scribes and Pharisees , hypocrites ! for ye devour widows’ houses , and for a pretence make long prayer : therefore ye shall receive the greater damnation .
15. 화 있을진저 외식하는 서기관들과 바리새인들이여 너희는 교인 하나를 얻기 위하여 바다와 육지를 두루 다니다가 생기면 너희보다 배나 더 지옥 자식이 되게 하는도다
Woe unto you , scribes and Pharisees , hypocrites ! for ye compass sea and land to make one proselyte , and when he is made , ye make him twofold more the child of hell than yourselves .
16. 화 있을진저 소경된 인도자여 너희가 말하되 누구든지 성전으로 맹세하면 아무 일 없거니와 성전의 금으로 맹세하면 지킬지라 하는도다
Woe unto you , ye blind guides , which say , Whosoever shall swear by the temple , it is nothing ; but whosoever shall swear by the gold of the temple , he is a debtor !
17. 우맹이요 소경들이여 어느 것이 크뇨 그 금이냐 금을 거룩하게 하는 성전이냐
Ye fools and blind : for whether is greater , the gold , or the temple that sanctifieth the gold ?
18. 너희가 또 이르되 누구든지 제단으로 맹세하면 아무 일 없거니와 그 위에 있는 예물로 맹세하면 지킬지라 하는도다
And , Whosoever shall swear by the altar , it is nothing ; but whosoever sweareth by the gift that is upon it , he is guilty .
19. 소경들이여 어느 것이 크뇨 그 예물이냐 예물을 거룩하게 하는 제단이냐
Ye fools and blind : for whether is greater , the gift , or the altar that sanctifieth the gift ?
20. 그러므로 제단으로 맹세하는 자는 제단과 그 위에 있는 모든 것으로 맹세함이요
Whoso therefore shall swear by the altar , sweareth by it , and by all things thereon .
21. 또 성전으로 맹세하는 자는 성전과 그 안에 계신 이로 맹세함이요
And whoso shall swear by the temple , sweareth by it , and by him that dwelleth therein .
22. 또 하늘로 맹세하는 자는 하나님의 보좌와 그 위에 앉으신 이로 맹세함이니라
And he that shall swear by heaven , sweareth by the throne of God , and by him that sitteth thereon .
23. 화 있을진저 외식하는 서기관들과 바리새인들이여 너희가 박하와 회향과 근채의 십일조를 드리되 율법의 더 중한 바 의와 인과 신은 버렸도다 그러나 이것도 행하고 저것도 버리지 말아야 할지니라
Woe unto you , scribes and Pharisees , hypocrites ! for ye pay tithe of mint and anise and cummin , and have omitted the weightier matters of the law , judgment , mercy , and faith : these ought ye to have done , and not to leave the other undone .
24. 소경된 인도자여 하루살이는 걸러내고 약대는 삼키는도다
Ye blind guides , which strain at a gnat , and swallow a camel .
25. 화 있을진저 외식하는 서기관들과 바리새인들이여 잔과 대접의 겉은 깨끗이 하되 그 안에는 탐욕과 방탕으로 가득하게 하는도다
Woe unto you , scribes and Pharisees , hypocrites ! for ye make clean the outside of the cup and of the platter , but within they are full of extortion and excess .
26. 소경된 바리새인아 너는 먼저 안을 깨끗이 하라 그리하면 겉도 깨끗하리라
Thou blind Pharisee , cleanse first that which is within the cup and platter , that the outside of them may be clean also .
27. 화 있을진저 외식하는 서기관들과 바리새인들이여 회칠한 무덤 같으니 겉으로는 아름답게 보이나 그 안에는 죽은 사람의 뼈와 모든 더러운 것이 가득하도다
Woe unto you , scribes and Pharisees , hypocrites ! for ye are like unto whited sepulchres , which indeed appear beautiful outward , but are within full of dead men’s bones , and of all uncleanness .
28. 이와 같이 너희도 겉으로는 사람에게 옳게 보이되 안으로는 외식과 불법이 가득하도다
Even so ye also outwardly appear righteous unto men , but within ye are full of hypocrisy and iniquity .
29. 화 있을진저 외식하는 서기관들과 바리새인들이여 너희는 선지자들의 무덤을 쌓고 의인들의 비석을 꾸미며 가로되
Woe unto you , scribes and Pharisees , hypocrites ! because ye build the tombs of the prophets , and garnish the sepulchres of the righteous ,
30. 만일 우리가 조상 때에 있었더면 우리는 저희가 선지자의 피를 흘리는데 참예하지 아니하였으리라 하니
And say , If we had been in the days of our fathers , we would not have been partakers with them in the blood of the prophets .
31. 그러면 너희가 선지자를 죽인 자의 자손됨을 스스로 증거함이로다
Wherefore ye be witnesses unto yourselves , that ye are the children of them which killed the prophets .
32. 너희가 너희 조상의 양을 채우라
Fill ye up then the measure of your fathers .
33. 뱀들아 독사의 새끼들아 너희가 어떻게 지옥의 판결을 피하겠느냐
Ye serpents , ye generation of vipers , how can ye escape the damnation of hell ?
34. 그러므로 내가 너희에게 선지자들과 지혜있는 자들과 서기관들을 보내매 너희가 그 중에서 더러는 죽이고 십자가에 못 박고 그 중에 더러는 너희 회당에서 채찍질하고 이 동네에서 저 동네로 구박하리라
Wherefore , behold , I send unto you prophets , and wise men , and scribes : and some of them ye shall kill and crucify ; and some of them shall ye scourge in your synagogues , and persecute them from city to city :
35. 그러므로 의인 아벨의 피로부터 성전과 제단 사이에서 너희가 죽인 바라갸의 아들 사가랴의 피까지 땅 위에서 흘린 의로운 피가 다 너희에게 돌아가리라
That upon you may come all the righteous blood shed upon the earth , from the blood of righteous Abel unto the blood of Zacharias son of Barachias , whom ye slew between the temple and the altar .
36. 내가 진실로 너희에게 이르노니 이것이 다 이 세대에게 돌아가리라
Verily I say unto you , All these things shall come upon this generation .
37. 예루살렘아 예루살렘아 선지자들을 죽이고 네게 파송된 자들을 돌로 치는 자여 암탉이 그 새끼를 날개 아래 모음 같이 내가 네 자녀를 모으려 한 일이 몇 번이냐 그러나 너희가 원치 아니 하였도다
O Jerusalem , Jerusalem , thou that killest the prophets , and stonest them which are sent unto thee , how often would I have gathered thy children together , even as a hen gathereth her chickens under her wings , and ye would not !
38. 보라 너희 집이 황폐하여 버린 바 되리라
Behold , your house is left unto you desolate .
39. 내가 너희에게 이르노니 이제부터 너희는 찬송하리로다 주의 이름으로 오시는 이여 할 때까지 나를 보지 못하리라 하시니라
For I say unto you , Ye shall not see me henceforth , till ye shall say , Blessed is he that cometh in the name of the Lord .
■ 주석 보기
【마23:1 JFB】마23:1-39. Denunciation of the Scribes and Pharisees—Lamentation over Jerusalem, and Farewell to the Temple. ( = 막12:38-40; Lu 20:45-47).
For this long and terrible discourse we are indebted, with the exception of a few verses in Mark and Luke, to Matthew alone. But as it is only an extended repetition of denunciations uttered not long before at the table of a Pharisee, and recorded by Luke (Lu 11:37-54), we may take both together in the exposition.
Denunciation of the Scribes and Pharisees (마23:1-36).
The first twelve verses were addressed more immediately to the disciples, the rest to the scribes and Pharisees.
1. Then spake Jesus to the multitude—to the multitudes, "and to his disciples."
【마23:1 MHCC】The scribes and Pharisees explained the law of Moses, and enforced obedience to it. They are charged with hypocrisy in religion. We can only judge according to outward appearance; but God searches the heart. They made phylacteries. These were scrolls of paper or parchment, wherein were written four paragraphs of the law, to be worn on their foreheads and left arms, 출13:2–10; 13:11–16; 신6:4–9; 11:13–21. They made these phylacteries broad, that they might be thought more zealous for the law than others. God appointed the Jews to make fringes upon their garments, 민15:38, to remind them of their being a peculiar people; but the Pharisees made them larger than common, as if they were thereby more religious than others. Pride was the darling, reigning sin of the Pharisees, the sin that most easily beset them, and which our Lord Jesus takes all occasions to speak against. For him that is taught in the word to give respect to him that teaches, is commendable; but for him that teaches, to demand it, to be puffed up with it, is sinful. How much is all this against the spirit of Christianity! The consistent disciple of Christ is pained by being put into chief places. But who that looks around on the visible church, would think this was the spirit required? It is plain that some measure of this antichristian spirit prevails in every religious society, and in every one of our hearts.
【마23:2 JFB】2. Saying, The scribes and the Pharisees sit—The Jewish teachers stood to read, but sat to expound the Scriptures, as will be seen by comparing Lu 4:16 with Lu 4:20.
in Moses' seat—that is, as interpreters of the law given by Moses.
【마23:3 JFB】3. All therefore—that is, all which, as sitting in that seat and teaching out of that law.
they bid you observe, that observe and do—The word "therefore" is thus, it will be seen, of great importance, as limiting those injunctions which He would have them obey to what they fetched from the law itself. In requiring implicit obedience to such injunctions, He would have them to recognize the authority with which they taught over and above the obligations of the law itself—an important principle truly; but He who denounced the traditions of such teachers (마15:3) cannot have meant here to throw His shield over these. It is remarked by Webster and Wilkinson that the warning to beware of the scribes is given by Mark and Luke (막12:38; Lu 20:46) without any qualification: the charge to respect and obey them being reported by Matthew alone, indicating for whom this Gospel was especially written, and the writer's desire to conciliate the Jews.
【마23:4 JFB】4. For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them—"touch them not" (Lu 11:46).
with one of their fingers—referring not so much to the irksomeness of the legal rites, though they were irksome enough (행15:10), as to the heartless rigor with which they were enforced, and by men of shameless inconsistency.
【마23:5 JFB】5. But all their works they do for to be seen of men—Whatever good they do, or zeal they show, has but one motive—human applause.
they make broad their phylacteries—strips of parchment with Scripture-texts on them, worn on the forehead, arm, and side, in time of prayer.
and enlarge the borders of their garments—fringes of their upper garments (민15:37-40).
【마23:6 JFB】6. And love the uppermost rooms at feasts—The word "room" is now obsolete in the sense here intended. It should be "the uppermost place," that is, the place of highest honor.
and the chief seats in the synagogues. See on Lu 14:7, 8.
【마23:7 JFB】7. And greetings in the markets, and to be called of men, Rabbi, Rabbi—It is the spirit rather than the letter of this that must be pressed; though the violation of the letter, springing from spiritual pride, has done incalculable evil in the Church of Christ. The reiteration of the word "Rabbi" shows how it tickled the ear and fed the spiritual pride of those ecclesiastics.
【마23:8 JFB】8. But be not ye called Rabbi; for one is your Master—your Guide, your Teacher.
【마23:9 JFB】9. And call no man your father upon the earth: for one is your Father, which is in heaven, &c.—To construe these injunctions into a condemnation of every title by which Church rulers may be distinguished from the flock which they rule, is virtually to condemn that rule itself; and accordingly the same persons do both—but against the whole strain of the New Testament and sound Christian judgment. But when we have guarded ourselves against these extremes, let us see to it that we retain the full spirit of this warning against that itch for ecclesiastical superiority which has been the bane and the scandal of Christ's ministers in every age. (On the use of the word "Christ" here, see on 마1:1).
【마23:11 JFB】11. But he that is greatest among you shall be your servant—This plainly means, "shall show that he is so by becoming your servant"; as in 마20:27, compared with 막10:44.
【마23:12 JFB】12. And whosoever shall exalt himself shall be abased—See on Lu 18:14. What follows was addressed more immediately to the scribes and Pharisees.
【마23:13 JFB】13. But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men—Here they are charged with shutting heaven against men: in Lu 11:52 they are charged with what was worse, taking away the key—"the key of knowledge"—which means, not the key to open knowledge, but knowledge as the only key to open heaven. A right knowledge of God's revealed word is eternal life, as our Lord says (요17:3; 5:39); but this they took away from the people, substituting for it their wretched traditions.
【마23:13 MHCC】The scribes and Pharisees were enemies to the gospel of Christ, and therefore to the salvation of the souls of men. It is bad to keep away from Christ ourselves, but worse also to keep others from him. Yet it is no new thing for the show and form of godliness to be made a cloak to the greatest enormities. But dissembled piety will be reckoned double iniquity. They were very busy to turn souls to be of their party. Not for the glory of God and the good of souls, but that they might have the credit and advantage of making converts. Gain being their godliness, by a thousand devices they made religion give way to their worldly interests. They were very strict and precise in smaller matters of the law, but careless and loose in weightier matters. It is not the scrupling a little sin that Christ here reproves; if it be a sin, though but a gnat, it must be strained out; but the doing that, and then swallowing a camel, or, committing a greater sin. While they would seem to be godly, they were neither sober nor righteous. We are really, what we are inwardly. Outward motives may keep the outside clean, while the inside is filthy; but if the heart and spirit be made new, there will be newness of life; here we must begin with ourselves. The righteousness of the scribes and Pharisees was like the ornaments of a grave, or dressing up a dead body, only for show. The deceitfulness of sinners' hearts appears in that they go down the streams of the sins of their own day, while they fancy that they should have opposed the sins of former days. We sometimes think, if we had lived when Christ was upon earth, that we should not have despised and rejected him, as men then did; yet Christ in his Spirit, in his word, in his ministers, is still no better treated. And it is just with God to give those up to their hearts' lusts, who obstinately persist in gratifying them. Christ gives men their true characters.
【마23:14 JFB】14. Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, &c.—Taking advantage of the helpless condition and confiding character of "widows," they contrived to obtain possession of their property, while by their "long prayers" they made them believe they were raised far above "filthy lucre." So much "the greater damnation" awaits them. What a lifelike description of the Romish clergy, the true successors of those scribes!
【마23:15 JFB】15. Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte—from heathenism. We have evidence of this in Josephus.
and when he is made, ye make him twofold more the child of hell than yourselves—condemned, for the hypocrisy he would learn to practice, both by the religion he left and that he embraced.
【마23:16 JFB】16. Woe unto you, ye blind guides—Striking expression this of the ruinous effects of erroneous teaching. Our Lord, here and in some following verses, condemns the subtle distinctions they made as to the sanctity of oaths—distinctions invented only to promote their own avaricious purposes.
which say, Whosoever shall swear by the temple, it is nothing—He has incurred no debt.
but whosoever shall swear by the gold of the temple—meaning not the gold that adorned the temple itself, but the Corban, set apart for sacred uses (see on 마15:5).
he is a debtor!—that is, it is no longer his own, even though the necessities of the parent might require it. We know who the successors of these men are.
but whosoever sweareth by the gift that is upon it, he is guilty—It should have been rendered, "he is a debtor," as in 마23:16.
【마23:19 JFB】19. Ye fools, and blind! for whether is greater, the gift, or the altar that sanctifieth the gift?—(See 출29:37).
【마23:20 JFB】20-22. Whoso therefore shall swear by the altar, &c.—See on 마5:33-37.
【마23:23 JFB】23. Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise—rather, "dill," as in Margin.
and cummin—In Luke (Lu 11:42) it is "and rue, and all manner of herbs." They grounded this practice on 레27:30, which they interpreted rigidly. Our Lord purposely names the most trifling products of the earth as examples of what they punctiliously exacted the tenth of.
and have omitted the weightier matters of the law, judgment, mercy, and faith—In Luke (Lu 11:42) it is "judgment, mercy, and the love of God"—the expression being probably varied by our Lord Himself on the two different occasions. In both His reference is to 미6:6-8, where the prophet makes all acceptable religion to consist of three elements—"doing justly, loving mercy, and walking humbly with our God"; which third element presupposes and comprehends both the "faith" of Matthew and the "love" of Luke. See on 막12:29; 막12:32, 33. The same tendency to merge greater duties in less besets even the children of God; but it is the characteristic of hypocrites.
these ought ye to have done, and not to leave the other undone—There is no need for one set of duties to jostle out another; but it is to be carefully noted that of the greater duties our Lord says, "Ye ought to have done" them, while of the lesser He merely says, "Ye ought not to leave them undone."
【마23:24 JFB】24. Ye blind guides, which strain at a gnat—The proper rendering—as in the older English translations, and perhaps our own as it came from the translators' hands—evidently is, "strain out." It was the custom, says Trench, of the stricter Jews to strain their wine, vinegar, and other potables through linen or gauze, lest unawares they should drink down some little unclean insect therein and thus transgress (레11:20, 23, 41, 42)—just as the Buddhists do now in Ceylon and Hindustan—and to this custom of theirs our Lord here refers.
and swallow a camel—the largest animal the Jews knew, as the "gnat" was the smallest; both were by the law unclean.
【마23:25 JFB】25. within they are full of extortion—In Luke (Lu 11:39) the same word is rendered "ravening," that is, "rapacity."
【마23:26 JFB】26. Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also—In Luke (Lu 11:40) it is, "Ye fools, did not He that made that which is without make that which is within also?"—"He to whom belongs the outer life, and of right demands its subjection to Himself, is the inner man less His?" A remarkable example this of our Lord's power of drawing the most striking illustrations of great truths from the most familiar objects and incidents in life. To these words, recorded by Luke, He adds the following, involving a principle of immense value: "But rather give alms of such things as ye have, and behold, all things are clean unto you" (Lu 11:41). As the greed of these hypocrites was one of the most prominent features of their character (Lu 16:14), our Lord bids them exemplify the opposite character, and then their outside, ruled by this, would be beautiful in the eye of God, and their meals would be eaten with clean hands, though much fouled with the business of this everyday world. (See 전9:7).
【마23:27 JFB】27. Woe unto you, scribes and Pharisees, hypocrites! for ye are like whited sepulchres—or, whitewashed sepulchres. (Compare 행23:3). The process of whitewashing the sepulchres, as Lightfoot says, was performed on a certain day every year, not for ceremonial cleansing, but, as the following words seem rather to imply, to beautify them.
which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness—What a powerful way of conveying the charge, that with all their fair show their hearts were full of corruption! (Compare 시5:9; 롬3:13). But our Lord, stripping off the figure, next holds up their iniquity in naked colors.
Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets—that is, "ye be witnesses that ye have inherited, and voluntarily served yourselves heirs to, the truth-hating, prophet-killing, spirit of your fathers." Out of pretended respect and honor, they repaired and beautified the sepulchres of the prophets, and with whining hypocrisy said, "If we had been in their days, how differently should we have treated these prophets?" While all the time they were witnesses to themselves that they were the children of them that killed the prophets, convicting themselves daily of as exact a resemblance in spirit and character to the very classes over whose deeds they pretended to mourn, as child to parent. In Lu 11:44 our Lord gives another turn to this figure of a grave: "Ye are as graves which appear not, and the men that walk over them are not aware of them." As one might unconsciously walk over a grave concealed from view, and thus contract ceremonial defilement, so the plausible exterior of the Pharisees kept people from perceiving the pollution they contracted from coming in contact with such corrupt characters.
【마23:33 JFB】33. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?—In thus, at the end of His ministry, recalling the words of the Baptist at the outset of his, our Lord would seem to intimate that the only difference between their condemnation now and then was, that now they were ripe for their doom, which they were not then.
【마23:34 JFB】34. Wherefore, behold, I send unto you prophets, and wise men, and scribes—The I here is emphatic: "I am sending," that is, "am about to send." In Lu 11:49 the variation is remarkable: "Therefore also, said the wisdom of God, I will send them," &c. What precisely is meant by "the wisdom of God" here, is somewhat difficult to determine. To us it appears to be simply an announcement of a purpose of the Divine Wisdom, in the high style of ancient prophecy, to send a last set of messengers whom the people would reject, and rejecting, would fill up the cup of their iniquity. But, whereas in Luke it is "I, the Wisdom of God, will send them," in Matthew it is "I, Jesus, am sending them"; language only befitting the one sender of all the prophets, the Lord God of Israel now in the flesh. They are evidently evangelical messengers, but called by the familiar Jewish names of "prophets, wise men, and scribes," whose counterparts were the inspired and gifted servants of the Lord Jesus; for in Luke (Lu 11:49) it is "prophets and apostles."
unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar—As there is no record of any fresh murder answering to this description, probably the allusion is not to any recent murder, but to 대하24:20-22, as the last recorded and most suitable case for illustration. And as Zacharias' last words were, "The Lord require it," so they are here warned that of that generation it should be required.
【마23:34 MHCC】Our Lord declares the miseries the inhabitants of Jerusalem were about to bring upon themselves, but he does not notice the sufferings he was to undergo. A hen gathering her chickens under her wings, is an apt emblem of the Saviour's tender love to those who trust in him, and his faithful care of them. He calls sinners to take refuge under his tender protection, keeps them safe, and nourishes them to eternal life. The present dispersion and unbelief of the Jews, and their future conversion to Christ, were here foretold. Jerusalem and her children had a large share of guilt, and their punishment has been signal. But ere long, deserved vengeance will fall on every church which is Christian in name only. In the mean time the Saviour stands ready to receive all who come to him. There is nothing between sinners and eternal happiness, but their proud and unbelieving unwillingness.
【마23:36 JFB】36. Verily I say unto you, All these things shall come upon this generation—As it was only in the last generation of them that "the iniquity of the Amorites was full" (창15:16), and then the abominations of ages were at once completely and awfully avenged, so the iniquity of Israel was allowed to accumulate from age to age till in that generation it came to the full, and the whole collected vengeance of heaven broke at once over its devoted head. In the first French Revolution the same awful principle was exemplified, and Christendom has not done with it yet.
【마23:37 JFB】Lamentation over Jerusalem, and Farewell to the Temple (마23:37-39).
37. O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, &c.—How ineffably grand and melting is this apostrophe! It is the very heart of God pouring itself forth through human flesh and speech. It is this incarnation of the innermost life and love of Deity, pleading with men, bleeding for them, and ascending only to open His arms to them and win them back by the power of this story of matchless love, that has conquered the world, that will yet "draw all men unto Him," and beautify and ennoble Humanity itself! "Jerusalem" here does not mean the mere city or its inhabitants; nor is it to be viewed merely as the metropolis of the nation, but as the center of their religious life—"the city of their solemnities, whither the tribes went up, to give thanks unto the name of the Lord"; and at this moment it was full of them. It is the whole family of God, then, which is here apostrophized by a name dear to every Jew, recalling to him all that was distinctive and precious in his religion. The intense feeling that sought vent in this utterance comes out first in the redoubling of the opening word—"Jerusalem, Jerusalem!" but, next, in the picture of it which He draws—"that killest the prophets, and stonest them which are sent unto thee!"—not content with spurning God's messages of mercy, that canst not suffer even the messengers to live! When He adds, "How often would I have gathered thee!" He refers surely to something beyond the six or seven times that He visited and taught in Jerusalem while on earth. No doubt it points to "the prophets," whom they "killed," to "them that were sent unto her," whom they "stoned." But whom would He have gathered so often? "Thee," truth-hating, mercy-spurning, prophet-killing Jerusalem—how often would I have gathered thee! Compare with this that affecting clause in the great ministerial commission, "that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem!" (Lu 24:47). What encouragement to the heartbroken at their own long-continued and obstinate rebellion! But we have not yet got at the whole heart of this outburst. I would have gathered thee, He says, "even as a hen gathereth her chickens under her wings." Was ever imagery so homely invested with such grace and such sublimity as this, at our Lord's touch? And yet how exquisite the figure itself—of protection, rest, warmth, and all manner of conscious well-being in those poor, defenseless, dependent little creatures, as they creep under and feel themselves overshadowed by the capacious and kindly wing of the mother bird! If, wandering beyond hearing of her peculiar call, they are overtaken by a storm or attacked by an enemy, what can they do but in the one case droop and die, and in the other submit to be torn in pieces? But if they can reach in time their place of safety, under the mother's wing, in vain will any enemy try to drag them thence. For rising into strength, kindling into fury, and forgetting herself entirely in her young, she will let the last drop of her blood be shed out and perish in defense of her precious charge, rather than yield them to an enemy's talons. How significant all this of what Jesus is and does for men! Under His great Mediatorial wing would He have "gathered" Israel. For the figure, see 신32:10-12; 룻2:12; 시17:8; 36:7; 61:4; 63:7; 91:4; 사31:5; 말4:2. The ancient rabbins had a beautiful expression for proselytes from the heathen—that they had "come under the wings of the Shekinah." For this last word, see on 마23:38. But what was the result of all this tender and mighty love? The answer is, "And ye would not." O mysterious word! mysterious the resistance of such patient Love—mysterious the liberty of self-undoing! The awful dignity of the will, as here expressed, might make the ears to tingle.
【마23:38 JFB】38. Behold, your house—the temple, beyond all doubt; but their house now, not the Lord's. See on 마22:7.
is left unto you desolate—deserted, that is, of its Divine Inhabitant. But who is that? Hear the next words:
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