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■ 마태복음 8장
1. 예수께서 산에서 내려오시니 허다한 무리가 좇으니라
When he was come down from the mountain , great multitudes followed him .
2. 한 문둥병자가 나아와 절하고 가로되 주여 원하시면 저를 깨끗케 하실 수 있나이다 하거늘
And , behold , there came a leper and worshipped him , saying , Lord , if thou wilt , thou canst make me clean .
3. 예수께서 손을 내밀어 저에게 대시며 가라사대 내가 원하노니 깨끗함을 받으라 하신대 즉시 그의 문둥병이 깨끗하여진지라
And Jesus put forth his hand , and touched him , saying , I will ; be thou clean . And immediately his leprosy was cleansed .
4. 예수께서 이르시되 삼가 아무에게도 이르지 말고 다만 가서 제사장에게 네 몸을 보이고 모세의 명한 예물을 드려 저희에게 증거하라 하시니라
And Jesus saith unto him , See thou tell no man ; but go thy way , shew thyself to the priest , and offer the gift that Moses commanded , for a testimony unto them .
5. 예수께서 가버나움에 들어가시니 한 백부장이 나아와 간구하여
And when Jesus was entered into Capernaum , there came unto him a centurion , beseeching him ,
6. 가로되 주여 내 하인이 중풍병으로 집에 누워 몹시 괴로워하나이다
And saying , Lord , my servant lieth at home sick of the palsy , grievously tormented .
7. 가라사대 내가 가서 고쳐주리라
And Jesus saith unto him , I will come and heal him .
8. 백부장이 대답하여 가로되 주여 내 집에 들어오심을 나는 감당치 못하겠사오니 다만 말씀으로만 하옵소서 그러면 내 하인이 낫겠삽나이다
The centurion answered and said , Lord , I am not worthy that thou shouldest come under my roof : but speak the word only , and my servant shall be healed .
9. 나도 남의 수하에 있는 사람이요 내 아래도 군사가 있으니 이더러 가라 하면 가고 저더러 오라 하면 오고 내 종더러 이것을 하라 하면 하나이다
For I am a man under authority , having soldiers under me : and I say to this man, Go , and he goeth ; and to another , Come , and he cometh ; and to my servant , Do this , and he doeth it.
10. 예수께서 들으시고 기이히 여겨 좇는 자들에게 이르시되 내가 진실로 너희에게 이르노니 이스라엘 중 아무에게서도 이만한 믿음을 만나보지 못하였노라
When Jesus heard it, he marvelled , and said to them that followed , Verily I say unto you , I have not found so great faith , no, not in Israel .
11. 또 너희에게 이르노니 동서로부터 많은 사람이 이르러 아브라함과 이삭과 야곱과 함께 천국에 앉으려니와
And I say unto you , That many shall come from the east and west , and shall sit down with Abraham , and Isaac , and Jacob , in the kingdom of heaven .
12. 나라의 본 자손들은 바깥 어두운 데 쫓겨나 거기서 울며 이를 갊이 있으리라
But the children of the kingdom shall be cast out into outer darkness : there shall be weeping and gnashing of teeth .
13. 예수께서 백부장에게 이르시되 가라 네 믿은 대로 될지어다 하시니 그 시로 하인이 나으니라
And Jesus said unto the centurion , Go thy way ; and as thou hast believed , so be it done unto thee . And his servant was healed in the selfsame hour .
14. 예수께서 베드로의 집에 들어가사 그의 장모가 열병으로 앓아 누운 것을 보시고
And when Jesus was come into Peter’s house , he saw his wife’s mother laid , and sick of a fever .
15. 그의 손을 만지시니 열병이 떠나가고 여인이 일어나서 예수께 수종들더라
And he touched her hand , and the fever left her : and she arose , and ministered unto them .
16. 저물매 사람들이 귀신 들린 자를 많이 데리고 예수께 오거늘 예수께서 말씀으로 귀신들을 쫓아 내시고 병든 자를 다 고치시니
When the even was come , they brought unto him many that were possessed with devils : and he cast out the spirits with his word , and healed all that were sick :
17. 이는 선지자 이사야로 하신 말씀에 우리 연약한 것을 친히 담당하시고 병을 짊어지셨도다 함을 이루려 하심이더라
That it might be fulfilled which was spoken by Esaias the prophet , saying , Himself took our infirmities , and bare our sicknesses .
18. 예수께서 무리가 자기를 에워쌈을 보시고 저편으로 건너 가기를 명하시니라
Now when Jesus saw great multitudes about him , he gave commandment to depart unto the other side .
19. 한 서기관이 나아와 예수께 말씀하되 선생님이여 어디로 가시든지 저는 좇으리이다
And a certain scribe came , and said unto him , Master , I will follow thee whithersoever thou goest .
20. 예수께서 이르시되 여우도 굴이 있고 공중의 새도 거처가 있으되 오직 인자는 머리 둘 곳이 없다 하시더라
And Jesus saith unto him , The foxes have holes , and the birds of the air have nests ; but the Son of man hath not where to lay his head .
21. 제자 중에 또 하나가 가로되 주여 나로 먼저 가서 부친을 장사하게 허락하옵소서
And another of his disciples said unto him , Lord , suffer me first to go and bury my father .
22. 예수께서 가라사대 죽은 자들로 저희 죽은 자를 장사하게 하고 너는 나를 좇으라 하시니라
But Jesus said unto him , Follow me ; and let the dead bury their dead .
23. 배에 오르시매 제자들이 좇았더니
And when he was entered into a ship , his disciples followed him .
24. 바다에 큰 놀이 일어나 물결이 배에 덮이게 되었으되 예수는 주무시는지라
And , behold , there arose a great tempest in the sea , insomuch that the ship was covered with the waves : but he was asleep .
25. 그 제자들이 나아와 깨우며 가로되 주여 구원하소서 우리가 죽겠나이다
And his disciples came to him, and awoke him , saying , Lord , save us : we perish .
26. 예수께서 이르시되 어찌하여 무서워하느냐 믿음이 적은 자들아 하시고 곧 일어나사 바람과 바다를 꾸짖으신대 아주 잔잔하게 되거늘
And he saith unto them , Why are ye fearful , O ye of little faith ? Then he arose , and rebuked the winds and the sea ; and there was a great calm .
27. 그 사람들이 기이히 여겨 가로되 이 어떠한 사람이기에 바람과 바다도 순종하는고 하더라
But the men marvelled , saying , What manner of man is this , that even the winds and the sea obey him !
28. 또 예수께서 건너편 가다라 지방에 가시매 귀신 들린 자 둘이 무덤 사이에서 나와 예수를 만나니 저희는 심히 사나와 아무도 그 길로 지나갈 수 없을 만하더라
And when he was come to the other side into the country of the Gergesenes , there met him two possessed with devils , coming out of the tombs , exceeding fierce , so that no man might pass by that way .
29. 이에 저희가 소리질러 가로되 하나님의 아들이여 우리와 당신과 무슨 상관이 있나이까 때가 이르기 전에 우리를 괴롭게 하려고 여기 오셨나이까 하더니
And , behold , they cried out , saying , What have we to do with thee , Jesus , thou Son of God ? art thou come hither to torment us before the time ?
30. 마침 멀리서 많은 돼지 떼가 먹고 있는지라
And there was a good way off from them an herd of many swine feeding .
31. 귀신들이 예수께 간구하여 가로되 만일 우리를 쫓아 내실진대 돼지 떼에 들여 보내소서 한대
So the devils besought him , saying , If thou cast us out , suffer us to go away into the herd of swine .
32. 저희더러 가라 하시니 귀신들이 나와서 돼지에게로 들어가는지라 온 떼가 비탈로 내리달아 바다에 들어가서 물에서 몰사하거늘
And he said unto them , Go . And when they were come out , they went into the herd of swine : and , behold , the whole herd of swine ran violently down a steep place into the sea , and perished in the waters .
33. 치던 자들이 달아나 시내에 들어가 이 모든 일과 귀신들린 자의 일을 고하니
And they that kept them fled , and went their ways into the city , and told every thing , and what was befallen to the possessed of the devils .
34. 온 시내가 예수를 만나려고 나가서 보고 그 지방에서 떠나시기를 간구하더라
And , behold , the whole city came out to meet Jesus : and when they saw him , they besought him that he would depart out of their coasts .
■ 주석 보기
【마8:1 JFB】마8:1-4. Healing of a Leper. ( = 막1:40-45; Lu 5:12-16).
The time of this miracle seems too definitely fixed here to admit of our placing it where it stands in Mark and Luke, in whose Gospels no such precise note of time is given.
1. When he was come down from the mountain, great multitudes followed him.
【마8:1 CWC】We have seen that the "Sermon on the Mount" was probably separate discourses grouped by the evangelist under the guidance of the Holy Spirit, for a particular purpose. That purpose was the presentation of Jesus to the Jews as the Messiah, the King promised them in the Old Testament. In like manner, the miracles now following were probably wrought at different times but grouped by the evangelist for the same purpose. Jesus had come proclaiming the Kingdom to be at hand ; He had laid down the laws of the Kingdom, and now in these mighty works we have the credentials of the King.
There are ten in all, (nine being miracles of healing), to say nothing of the many unclassified ones (8:16, 17; 9:35).
The Dispensational View.
Surely God only could do these things, and He through whom they were accomplished can be none other than the One He claimed to be. (사35:5, 6.) Their practical teachings have been made familiar in Sunday-school lessons, so that here attention may be given to their dispensational aspects. Gaebelein teaches that the cleansing of the leper stands for Jehovah in the person of Jesus among His people Israel; the healing of the centurion's servant, absent and healed by a word, represents this Gentile dispensation still running. When its course is completed. He will enter the house again in restored relations to Israel, as symbolized in raising the sick daughter of Zion, the mother of Peter's wife. Now comes the millennial blessings to all the earth -- they brought Him those suffering from many diseases and He healed them all.
For the leprosy of Israel compare 사1:5, 6. Only God can heal that disease, and when Jesus spake the word, and sent the healed man to the priest, why did not the latter recognize Him? He, the priest, thus becomes the type of the unbelieving nation who ultimately rejected Him.
Grace now comes to the Gentiles typified by the centurion who manifests simple faith, drawing forth from our Lord the words prophetic of this dispensation, "Many shall come from the east and from the west, and shall sit down with Abraham, Isaac and Jacob."
The sick woman is typical of Israel whom the Lord has promised to heal at His second coming, and who will then become his minister (8-15). With the verses immediately following, compare 사53:4. The self-seeking scribe of verses 18-20 is a type of Israel filled with selfish expectations of earthly gain and glory, after the flesh and not after the Spirit.
Coming to the latter part of the chapter, we are reminded by the casting out of the demons, that Satan, the prince of the demons, will be cast into the bottomless pit when Christ comes a second time to deliver Israel (Rev. 20). From the dispensational point of view, the deliverance of these men foreshadows that of the faithful Jews in the tribulation, while the destruction of the swine indwelt by the demons, foreshadows the remainder of the nation rushing into the judgment awaiting them.
The healing of the paralytic (9:1-8) shows from another point of view what Christ will do for Israel when He comes again. He will pardon their iniquity (사43:25), and heal them of their sin in soul and body (말4:2).
The important feature in the call of Matthew (9-17) is the question of John's disciples and its answer. The explanation is that Christ is the bridegroom, and while He was with His disciples there could be no mourning; but by and by, He would be rejected, and then it would be different. Here follows a revelation of a new order of things. The old garment is Judaism with its legal righteousness, which cannot be patched up; i. e., law and grace cannot go together in the same system of faith. The new wine is Christianity, while the old bottles are the Mosaic institutions, a figure which teaches the same truth.
The miracles of verses 18-26 are typical. Christ is coming to bring life to Israel, the daughter of Zion; but while He is coming, the Gentiles, in parenthesis as it were, touch Him by faith, and salvation comes to them in that moment.
These hints are sufficient for our present purpose if they whet the appetite to turn to larger works and pursue the subjects further.
New and Important Words.
There are two or three words here which we meet for the first time. "Devils" is one, which in the Revised Version is rendered "demons." There is but one devil, Satan, but there are many demons. We know nothing of their origin save that they are not to be confounded with evil angels, as for instance in 벧후2:4. Any Bible dictionary will furnish information concerning them.
"Lord" (Greek, Kurios), as applied to Christ, is met for the first time. It means "master" and may be used of merely human relationships, but in the New Testament is chiefly employed as the divine title of Jesus Christ.
"Son of Man" our Lord uses of Himself about eighty times. "Son of David" is His Jewish name, "Son of God" His divine name, and "Son of Man" his racial name. This latter conveys the thought that His mission transcends" in scope and result all merely Jewish limitations."
【마8:1 MHCC】This verse refers to the close of the foregoing sermon. Those to whom Christ has made himself known, desire to know more of him.
【마8:2 JFB】2. And, behold, there came a leper—"a man full of leprosy," says Lu 5:12. Much has been written on this disease of leprosy, but certain points remain still doubtful. All that needs be said here is that it was a cutaneous disease, of a loathsome, diffusive, and, there is reason to believe, when thoroughly pronounced, incurable character; that though in its distinctive features it is still found in several countries—as Arabia, Egypt, and South Africa—it prevailed, in the form of what is called white leprosy, to an unusual extent, and from a very early period, among the Hebrews; and that it thus furnished to the whole nation a familiar and affecting symbol of SIN, considered as (1) loathsome, (2) spreading, (3) incurable. And while the ceremonial ordinances for detection and cleansing prescribed in this case by the law of Moses (레13:1-14:57) held forth a coming remedy "for sin and for uncleanness" (시51:7; 왕하5:1, 7, 10, 13, 14), the numerous cases of leprosy with which our Lord came in contact, and the glorious cures of them which He wrought, were a fitting manifestation of the work which He came to accomplish. In this view, it deserves to be noticed that the first of our Lord's miracles of healing recorded by Matthew is this cure of a leper.
and worshipped him—in what sense we shall presently see. Mark says (막1:40), he came, "beseeching and kneeling to Him," and Luke says (Lu 5:12), "he fell on his face."
saying, Lord, if thou wilt, thou canst make me clean—As this is the only cure of leprosy recorded by all the three first Evangelists, it was probably the first case of the kind; and if so, this leper's faith in the power of Christ must have been formed in him by what he had heard of His other cures. And how striking a faith is it! He does not say he believed Him able, but with a brevity expressive of a confidence that knew no doubt, he says simply, "Thou canst." But of Christ's willingness to heal him he was not so sure. It needed more knowledge of Jesus than he could be supposed to have to assure him of that. But one thing he was sure of, that He had but to "will" it. This shows with what "worship" of Christ this leper fell on his face before Him. Clear theological knowledge of the Person of Christ was not then possessed even by those who were most with Him and nearest to Him. Much less could full insight into all that we know of the Only-begotten of the Father be expected of this leper. But he who at that moment felt and owned that to heal an incurable disease needed but the fiat of the Person who stood before him, had assuredly that very faith in the germ which now casts its crown before Him that loved us, and would at any time die for His blessed name.
【마8:2 MHCC】In these verses we have an account of Christ's cleansing a leper, who came and worshipped him, as one clothed with Divine power. This cleansing directs us, not only to apply to Christ, who has power over bodily diseases, for the cure of them, but it also teaches us in what manner to apply to him. When we cannot be sure of God's will, we may be sure of his wisdom and mercy. No guilt is so great, but there is that in Christ's blood which atones for it; no corruption so strong, but there is that in his grace which can subdue it. To be made clean we must commend ourselves to his pity; we cannot demand it as a debt, but we must humbly request it as a favour. Those who by faith apply to Christ for mercy and grace, may be sure that he is freely willing to give them the mercy and grace they thus seek. And those afflictions are blessed that bring us to know Christ, and cause us to seek help and salvation from him. Let those who are cleansed from their spiritual leprosy, go to Christ's ministers and open their case, that they may advise, comfort, and pray for them.
【마8:3 JFB】3. And Jesus—or "He," according to another reading,—"moved with compassion," says Mark (막1:41); a precious addition.
put forth his hand, and touched him—Such a touch occasioned ceremonial defilement (레5:3); even as the leper's coming near enough for contact was against the Levitical regulations (레13:46). But as the man's faith told him there would be no case for such regulations if the cure he hoped to experience should be accomplished, so He who had healing in His wings transcended all such statutes.
saying, I will; be thou clean—How majestic those two words! By not assuring the man of His power to heal him, He delightfully sets His seal to the man's previous confession of that power; and by assuring him of the one thing of which he had any doubt, and for which he waited—His will to do it—He makes a claim as divine as the cure which immediately followed it.
And immediately his leprosy was cleansed—Mark, more emphatic, says (막1:42), "And as soon as He had spoken, immediately the leprosy departed from him, and he was cleansed"—as perfectly as instantaneously. What a contrast this to modern pretended cures!
【마8:4 JFB】4. And Jesus—"straitly charged him, and forthwith sent him away" (막1:43), and
saith unto him, See thou tell no man—A hard condition this would seem to a grateful heart, whose natural language, in such a case, is "Come, hear, all ye that fear God, and I will declare what He hath done for my soul" (시66:16). We shall presently see the reason for it.
but go thy way, show thyself to the priest, and offer the gift that Moses commanded—(레14:1-57).
for a testimony unto them—a palpable witness that the Great Healer had indeed come, and that "God had visited His people." What the sequel was, our Evangelist Matthew does not say; but Mark thus gives it (막1:45): "But he went out, and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to Him from every quarter." Thus—by an over-zealous, though most natural and not very culpable, infringement of the injunction to keep the matter quiet—was our Lord, to some extent, thwarted in His movements. As His whole course was sublimely noiseless (마12:19), so we find Him repeatedly taking steps to prevent matters prematurely coming to a crisis with Him. (But see on 막5:19, 20). "And He withdrew Himself," adds Luke (Lu 5:16), "into the wilderness, and prayed"; retreating from the popular excitement into the secret place of the Most High, and thus coming forth as dew upon the mown grass, and as showers that water the earth (시72:6). And this is the secret both of strength and of sweetness in the servants and followers of Christ in every age.
【마8:5 JFB】마8:5-13. Healing of the Centurion's Servant. ( = Lu 7:1-10).
This incident belongs to a later stage. For the exposition, see on Lu 7:1-10.
【마8:5 MHCC】This centurion was a heathen, a Roman soldier. Though he was a soldier, yet he was a godly man. No man's calling or place will be an excuse for unbelief and sin. See how he states his servant's case. We should concern ourselves for the souls of our children and servants, who are spiritually sick, who feel not spiritual evils, who know not that which is spiritually good; and we should bring them to Christ by faith and prayers. Observe his self-abasement. Humble souls are made more humble by Christ's gracious dealings with them. Observe his great faith. The more diffident we are of ourselves, the stronger will be our confidence in Christ. Herein the centurion owns him to have Divine power, and a full command of all the creatures and powers of nature, as a master over his servants. Such servants we all should be to God; we must go and come, according to the directions of his word and the disposals of his providence. But when the Son of man comes he finds little faith, therefore he finds little fruit. An outward profession may cause us to be called children of the kingdom; but if we rest in that, and have nothing else to show, we shall be cast out. The servant got a cure of his disease, and the master got the approval of his faith. What was said to him, is said to all, Believe, and ye shall receive; only believe. See the power of Christ, and the power of faith. The healing of our souls is at once the effect and evidence of our interest in the blood of Christ.
【마8:14 JFB】마8:14-17. Healing of Peter's Mother-in-law and Many Others. ( = 막1:29-34; Lu 4:38-41).
For the exposition, see on 막1:29-34.
【마8:14 MHCC】Peter had a wife, yet was an apostle of Christ, who showed that he approved of the married state, by being thus kind to Peter's wife's relations. The church of Rome, which forbids ministers to marry, goes contrary to that apostle upon whom they rest so much. He had his wife's mother with him in his family, which is an example to be kind to our relations. In spiritual healing, the Scripture speaks the word, the Spirit gives the touch, touches the heart, touches the hand. Those who recover from fevers, commonly are weak and feeble some time after; but to show that this cure was above the power of nature, the woman was at once so well as to go about the business of the house. The miracles which Jesus did being noised abroad, many thronged to him. He healed all that were sick, though the patient was ever so mean, and the case ever so bad. Many are the diseases and calamities to which we are liable in the body; and there is more, in those words of the gospel, that Jesus Christ bore our sicknesses and carried our sorrows, to support and comfort us under them, than in all the writings of the philosophers. Let us not grudge labour, trouble, or expense in doing good to others.
【마8:18 JFB】마8:18-22. Incidents Illustrative of Discipleship. ( = Lu 9:57-62).
The incidents here are two: in the corresponding passage of Luke they are three. Here they are introduced before the mission of the Twelve: in Luke, when our Lord was making preparation for His final journey to Jerusalem. But to conclude from this, as some good critics do (as Bengel, Ellicott, &c.) that one of these incidents at least occurred twice—which led to the mention of the others at the two different times—is too artificial. Taking them, then, as one set of occurrences, the question arises. Are they recorded by Matthew or by Luke in their proper place? Neander, Schleiermacher, and Olshausen adhere to Luke's order; while Meyer, De Wette, and Lange prefer that of Matthew. Probably the first incident is here in its right place. But as the command, in the second incident, to preach the kingdom of God, would scarcely have been given at so early a period, it is likely that it and the third incident have their true place in Luke. Taking these three incidents up here then we have,
【마8:18 MHCC】One of the scribes was too hasty in promising; he proffers himself to be a close follower of Christ. He seems to be very resolute. Many resolutions for religion are produced by sudden conviction, and taken up without due consideration; these come to nothing. When this scribe offered to follow Christ, one would think he should have been encouraged; one scribe might do more credit and service than twelve fishermen; but Christ saw his heart, and answered to its thoughts, and therein teaches all how to come to Christ. His resolve seems to have been from a worldly, covetous principle; but Christ had not a place to lay his head on, and if he follows him, he must not expect to fare better than he fared. We have reason to think this scribe went away. Another was too slow. Delay in doing is as bad on the one hand, as hastiness in resolving is on the other. He asked leave to attend his father to his grave, and then he would be at Christ's service. This seemed reasonable, yet it was not right. He had not true zeal for the work. Burying the dead, especially a dead father, is a good work, but it is not thy work at this time. If Christ requires our service, affection even for the nearest and dearest relatives, and for things otherwise our duty, must give way. An unwilling mind never wants an excuse. Jesus said to him, Follow me; and, no doubt, power went with this word to him as to others; he did follow Christ, and cleaved to him. The scribe said, I will follow thee; to this man Christ said, Follow me; comparing them together, it shows that we are brought to Christ by the force of his call to us, 롬9:16.
【마8:19 JFB】I. The Rash or Precipitate Disciple (마8:19, 20).
19. And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.
【마8:20 JFB】20. And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head—Few as there were of the scribes who attached themselves to Jesus, it would appear, from his calling Him Teacher, that this one was a "disciple" in that looser sense of the word in which it is applied to the crowds who flocked after Him, with more or less conviction that His claims were well founded. But from the answer which he received we are led to infer that there was more of transient emotion—of temporary impulse—than of intelligent principle in the speech. The preaching of Christ had riveted and charmed him; his heart had swelled; his enthusiasm had been kindled; and in this state of mind he will go anywhere with Him, and feels impelled to tell Him so. "Wilt thou?" replies the Lord Jesus. "Knowest thou whom thou art pledging thyself to follow, and whither haply He may lead thee? No warm home, no downy pillow has He for thee: He has them not for Himself. The foxes are not without their holes, nor do the birds of the air lack their nests; but the Son of man has to depend on the hospitality of others, and borrow the pillow whereon He lays His head." How affecting is this reply! And yet He rejects not this man's offer, nor refuses him the liberty to follow Him. Only He will have him know what he is doing, and "count the cost." He will have him weigh well the real nature and the strength of his attachment, whether it be such as will abide in the day of trial. If so, he will be right welcome, for Christ puts none away. But it seems too plain that in this case that had not been done. And so we have called this the Rash or Precipitate Disciple.
【마8:21 JFB】II. The Procrastinating or Entangled Disciple (마8:21, 22).
As this is more fully given in Luke (Lu 9:59), we must take both together. "And He said unto another of His disciples, Follow Me. But he said,"
Lord, suffer me first to go and bury my father. But Jesus said unto him, Follow me; and let the dead bury their dead—or, as more definitely in Luke, "Let the dead bury their dead: but go thou and preach the kingdom of God" (Lu 9:60). This disciple did not, like the former, volunteer his services, but is called by the Lord Jesus, not only to follow, but to preach Him. And he is quite willing; only he is not ready just yet. "Lord, I will; but"—"There is a difficulty in the way just now; but that once removed, I am Thine." What now is this difficulty? Was his father actually dead—lying a corpse—having only to be buried? Impossible. As it was the practice, as noticed on Lu 7:12, to bury on the day of death, it is not very likely that this disciple would have been here at all if his father had just breathed his last; nor would the Lord, if He was there, have hindered him discharging the last duties of a son to a father. No doubt it was the common case of a son having a frail or aged father, not likely to live long, whose head he thinks it his duty to see under the ground ere he goes abroad. "This aged father of mine will soon be removed; and if I might but delay till I see him decently interred, I should then be free to preach the kingdom of God wherever duty might call me." This view of the case will explain the curt reply, "Let the dead bury their dead: but go thou and preach the kingdom of God." Like all the other paradoxical sayings of our Lord, the key to it is the different senses—a higher and a lower—in which the same word "dead" is used: There are two kingdoms of God in existence upon earth; the kingdom of nature, and the kingdom of grace: To the one kingdom all the children of this world, even the most ungodly, are fully alive; to the other, only the children of light: The reigning irreligion consists not in indifference to the common humanities of social life, but to things spiritual and eternal: Fear not, therefore, that your father will in your absence be neglected, and that when he breathes his last there will not be relatives and friends ready enough to do to him the last offices of kindness. Your wish to discharge these yourself is natural, and to be allowed to do it a privilege not lightly to be foregone. But the kingdom of God lies now all neglected and needy: Its more exalted character few discern; to its paramount claims few are alive: and to "preach" it fewer still are qualified and called: But thou art: The Lord therefore hath need of thee: Leave, then, those claims of nature, high though they be, to those who are dead to the still higher claims of the kingdom of grace, which God is now erecting upon earth—Let the dead bury their dead; but go thou and preach the kingdom of God. And so have we here the genuine, but Procrastinating or Entangled Disciple.
The next case is recorded only by Luke:
III. The Irresolute or Wavering Disciple (Lu 9:61, 62).
【마8:23 JFB】마8:23-27. Jesus Crossing the Sea of Galilee, Miraculously Stills a Tempest. ( = 막4:35-41; Lu 8:22-25).
For the exposition, see on 막4:35-41.
【마8:23 MHCC】It is a comfort to those who go down to the sea in ships, and are often in perils there, to reflect that they have a Saviour to trust in and pray to, who knows what it is to be on the water, and to be in storms there. Those who are passing with Christ over the ocean of this world, must expect storms. His human nature, like to ours in every thing but sin, was wearied, and he slept at this time to try the faith of his disciples. They, in their fear, came to their Master. Thus is it in a soul; when lusts and temptations are swelling and raging, and God is, as it were, asleep to it, this brings it to the brink of despair. Then it cries for a word from his mouth, Lord Jesus, keep not silence to me, or I am undone. Many that have true faith, are weak in it. Christ's disciples are apt to be disquieted with fears in a stormy day; to torment themselves that things are bad with them, and with dismal thoughts that they will be worse. Great storms of doubt and fear in the soul, under the power of the spirit of bondage, sometimes end in a wonderful calm, created and spoken by the Spirit of adoption. They were astonished. They never saw a storm so turned at once into a perfect calm. He that can do this, can do any thing, which encourages confidence and comfort in him, in the most stormy day, within or without, 사26:4.
【마8:28 JFB】마8:28-34. Jesus Heals the Gergesene Demoniacs. ( = 막5:1-20; Lu 8:26-39).
For the exposition, see on 막5:1-20.
【마8:28 MHCC】The devils have nothing to do with Christ as a Saviour; they neither have, nor hope for any benefit from him. Oh the depth of this mystery of Divine love; that fallen man has so much to do with Christ, when fallen angels have nothing to do with him! 히2:16. Surely here was torment, to be forced to own the excellence that is in Christ, and yet they had no part in him. The devils desire not to have any thing to do with Christ as a Ruler. See whose language those speak, who will have nothing to do with the gospel of Christ. But it is not true that the devils have nothing to do with Christ as a Judge; for they have, and they know it, and thus it is with all the children of men. Satan and his instruments can go no further than he permits; they must quit possession when he commands. They cannot break his hedge of protection about his people; they cannot enter even a swine without his leave. They had leave. God often, for wise and holy ends, permits the efforts of Satan's rage. Thus the devil hurries people to sin; hurries them to what they have resolved against, which they know will be shame and grief to them: miserable is the condition of those who are led captive by him at his will. There are a great many who prefer their swine before the Saviour, and so come short of Christ and salvation by him. They desire Christ to depart out of their hearts, and will not suffer his word to have place in them, because he and his word would destroy their brutish lusts, those swine which they give themselves up to feed. And justly will Christ forsake all that are weary of him; and say hereafter, Depart, ye cursed, to those who now say to the Almighty, Depart from us.
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