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■ 마가복음 12장
1. 예수께서 비유로 저희에게 말씀하시되 한 사람이 포도원을 만들고 산울로 두르고 즙 짜는 구유 자리를 파고 망대를 짓고 농부들에게 세로 주고 타국에 갔더니
And he began to speak unto them by parables . A certain man planted a vineyard , and set an hedge about it, and digged a place for the winefat , and built a tower , and let it out to husbandmen , and went into a far country .
2. 때가 이르매 농부들에게 포도원 소출 얼마를 받으려고 한 종을 보내니
And at the season he sent to the husbandmen a servant , that he might receive from the husbandmen of the fruit of the vineyard .
3. 저희가 종을 잡아 심히 때리고 거저 보내었거늘
And they caught him, and beat him , and sent him away empty .
4. 다시 다른 종을 보내니 그의 머리에 상처를 내고 능욕하였거늘
And again he sent unto them another servant ; and at him they cast stones , and wounded him in the head , and sent him away shamefully handled .
5. 또 다른 종을 보내니 저희가 그를 죽이고 또 그 외 많은 종들도 혹은 때리고 혹은 죽인지라
And again he sent another ; and him they killed , and many others ; beating some , and killing some .
6. 오히려 한 사람이 있으니 곧 그의 사랑하는 아들이라 최후로 이를 보내며 가로되 내 아들은 공경하리라 하였더니
Having yet therefore one son , his wellbeloved , he sent him also last unto them , saying , They will reverence my son .
7. 저 농부들이 서로 말하되 이는 상속자니 자 죽이자 그러면 그 유업이 우리 것이 되리라 하고
But those husbandmen said among themselves , This is the heir ; come , let us kill him , and the inheritance shall be ours .
8. 이에 잡아 죽여 포도원 밖에 내어 던졌느니라
And they took him , and killed him, and cast him out of the vineyard .
9. 포도원 주인이 어떻게 하겠느뇨 와서 그 농부들을 진멸하고 포도원을 다른 사람들에게 주리라
What shall therefore the lord of the vineyard do ? he will come and destroy the husbandmen , and will give the vineyard unto others .
10. 너희가 성경에 건축자들의 버린 돌이 모퉁이의 머릿돌이 되었나니
And have ye not read this scripture ; The stone which the builders rejected is become the head of the corner :
11. 이것은 주로 말미암아 된 것이요 우리 눈에 기이하도다 함을 읽어 보지도 못하였느냐 하시더라
This was the Lord’s doing , and it is marvellous in our eyes ?
12. 저희가 예수의 이 비유는 자기들을 가리켜 말씀하심인 줄 알고 잡고자 하되 무리를 두려워하여 예수를 버려두고 가니라
And they sought to lay hold on him , but feared the people : for they knew that he had spoken the parable against them : and they left him , and went their way .
13. 저희가 예수의 말씀을 책잡으려 하여 바리새인과 헤롯당 중에서 사람을 보내매
And they send unto him certain of the Pharisees and of the Herodians , to catch him in his words .
14. 와서 가로되 선생님이여 우리가 아노니 당신은 참되시고 아무라도 꺼리는 일이 없으시니 이는 사람을 외모로 보지 않고 오직 참으로써 하나님의 도를 가르치심이니이다 가이사에게 세를 바치는 것이 가하니이까 불가하니이까
And when they were come , they say unto him , Master , we know that thou art true , and carest for no man : for thou regardest not the person of men , but teachest the way of God in truth : Is it lawful to give tribute to Cæsar , or not ?
15. 우리가 바치리이까 말리이까 한대 예수께서 그 외식함을 아시고 이르시되 어찌하여 나를 시험하느냐 데나리온 하나를 가져다가 내게 보이라 하시니
Shall we give , or shall we not give ? But he , knowing their hypocrisy , said unto them , Why tempt ye me ? bring me a penny , that I may see it.
16. 가져왔거늘 예수께서 가라사대 이 화상과 이 글이 뉘 것이냐 가로되 가이사의 것이니이다
And they brought it. And he saith unto them , Whose is this image and superscription ? And they said unto him , Cæsar’s .
17. 이에 예수께서 가라사대 가이사의 것은 가이사에게, 하나님의 것은 하나님께 바치라 하시니 저희가 예수께 대하여 심히 기이히 여기더라
And Jesus answering said unto them , Render to Cæsar the things that are Cæsar’s , and to God the things that are God’s . And they marvelled at him .
18. 부활이 없다 하는 사두개인들이 예수께 와서 물어 가로되
Then come unto him the Sadducees , which say there is no resurrection ; and they asked him , saying ,
19. 선생님이여 모세가 우리에게 써 주기를 사람의 형이 자식이 없이 아내를 두고 죽거든 그 동생이 그 아내를 취하여 형을 위하여 후사를 세울지니라 하였나이다
Master , Moses wrote unto us , If a man’s brother die , and leave his wife behind him, and leave no children , that his brother should take his wife , and raise up seed unto his brother .
20. 칠 형제가 있었는데 맏이 아내를 취하였다가 후사가 없이 죽고
Now there were seven brethren : and the first took a wife , and dying left no seed .
21. 둘째도 그 여자를 취하였다가 후사가 없이 죽고 셋째도 그렇게 하여
And the second took her , and died , neither left he any seed : and the third likewise .
22. 일곱이 다 후사가 없었고 최후에 여자도 죽었나이다
And the seven had her , and left no seed : last of all the woman died also .
23. 일곱 사람이 다 그를 아내로 취하였으니 부활을 당하여 저희가 살아날 때에 그 중에 뉘 아내가 되리이까
In the resurrection therefore , when they shall rise , whose wife shall she be of them ? for the seven had her to wife .
24. 예수께서 가라사대 너희가 성경도 하나님의 능력도 알지 못하므로 오해함이 아니냐
And Jesus answering said unto them , Do ye not therefore err , because ye know not the scriptures , neither the power of God ?
25. 사람이 죽은 자 가운데서 살아날 때에는 장가도 아니가고 시집도 아니가고 하늘에 있는 천사들과 같으니라
For when they shall rise from the dead , they neither marry , nor are given in marriage ; but are as the angels which are in heaven .
26. 죽은 자의 살아난다는 것을 의논할진대 너희가 모세의 책 중 가시나무떨기에 관한 글에 하나님께서 모세에게 이르시되 나는 아브라함의 하나님이요 이삭의 하나님이요 야곱의 하나님이로라 하신 말씀을 읽어보지 못하였느냐
And as touching the dead , that they rise : have ye not read in the book of Moses , how in the bush God spake unto him , saying , I am the God of Abraham , and the God of Isaac , and the God of Jacob ?
27. 하나님은 죽은 자의 하나님이 아니요 산 자의 하나님이시라 너희가 크게 오해하였도다 하시니라
He is not the God of the dead , but the God of the living : ye therefore do greatly err .
28. 서기관 중 한 사람이 저희의 변론하는 것을 듣고 예수께서 대답 잘하신 줄을 알고 나아와 묻되 모든 계명 중에 첫째가 무엇이니이까
And one of the scribes came , and having heard them reasoning together , and perceiving that he had answered them well , asked him , Which is the first commandment of all ?
29. 예수께서 대답하시되 첫째는 이것이니 이스라엘아 들으라 주 곧 우리 하나님은 유일한 주시라
And Jesus answered him , The first of all the commandments is, Hear , O Israel ; The Lord our God is one Lord :
30. 네 마음을 다하고 목숨을 다하고 뜻을 다하고 힘을 다하여 주 너의 하나님을 사랑하라 하신 것이요
And thou shalt love the Lord thy God with all thy heart , and with all thy soul , and with all thy mind , and with all thy strength : this is the first commandment .
31. 둘째는 이것이니 네 이웃을 네 몸과 같이 사랑하라 하신 것이라 이에서 더 큰 계명이 없느니라
And the second is like , namely this , Thou shalt love thy neighbour as thyself . There is none other commandment greater than these .
32. 서기관이 가로되 선생님이여 옳소이다 하나님은 한 분이시요 그 외에 다른 이가 없다 하신 말씀이 참이니이다
And the scribe said unto him , Well , Master , thou hast said the truth : for there is one God ; and there is none other but he :
33. 또 마음을 다하고 지혜를 다하고 힘을 다하여 하나님을 사랑하는 것과 또 이웃을 제 몸과 같이 사랑하는 것이 전체로 드리는 모든 번제물과 기타 제물보다 나으니이다
And to love him with all the heart , and with all the understanding , and with all the soul , and with all the strength , and to love his neighbour as himself , is more than all whole burnt offerings and sacrifices .
34. 예수께서 그 지혜 있게 대답함을 보시고 이르시되 네가 하나님의 나라에 멀지 않도다 하시니 그 후에 감히 묻는 자가 없더라
And when Jesus saw that he answered discreetly , he said unto him , Thou art not far from the kingdom of God . And no man after that durst ask him any question.
35. 예수께서 성전에서 가르치실새 대답하여 가라사대 어찌하여 서기관들이 그리스도를 다윗의 자손이라 하느뇨
And Jesus answered and said , while he taught in the temple , How say the scribes that Christ is the Son of David ?
36. 다윗이 성령에 감동하여 친히 말하되 주께서 내 주께 이르시되 내가 네 원수를 발 아래 둘 때까지 내 우편에 앉았으라 하셨도다 하였느니라
For David himself said by the Holy Ghost , The Lord said to my Lord , Sit thou on my right hand , till I make thine enemies thy footstool .
37. 다윗이 그리스도를 주라 하였은즉 어찌 그의 자손이 되겠느냐 하시더라 백성이 즐겁게 듣더라
David therefore himself calleth him Lord ; and whence is he then his son ? And the common people heard him gladly .
38. 예수께서 가르치실 때에 가라사대 긴 옷을 입고 다니는 것과 시장에서 문안 받는 것과
And he said unto them in his doctrine , Beware of the scribes , which love to go in long clothing , and love salutations in the marketplaces ,
39. 회당의 상좌와 잔치의 상석을 원하는 서기관들을 삼가라
And the chief seats in the synagogues , and the uppermost rooms at feasts :
40. 저희는 과부의 가산을 삼키며 외식으로 길게 기도하는 자니 그 받는 판결이 더욱 중하리라 하시니라
Which devour widows’ houses , and for a pretence make long prayers : these shall receive greater damnation .
41. 예수께서 연보 궤를 대하여 앉으사 무리의 연보 궤에 돈 넣는 것을 보실새 여러 부자는 많이 넣는데
And Jesus sat over against the treasury , and beheld how the people cast money into the treasury : and many that were rich cast in much .
42. 한 가난한 과부는 와서 두 렙돈 곧 한 고드란트를 넣는지라
And there came a certain poor widow , and she threw in two mites , which make a farthing .
43. 예수께서 제자들을 불러다가 이르시되 내가 진실로 너희에게 이르노니 이 가난한 과부는 연보 궤에 넣는 모든 사람보다 많이 넣었도다
And he called unto him his disciples , and saith unto them , Verily I say unto you , That this poor widow hath cast more in , than all they which have cast into the treasury :
44. 저희는 다 그 풍족한 중에서 넣었거니와 이 과부는 그 구차한 중에서 자기 모든 소유 곧 생활비 전부를 넣었느니라 하셨더라
For all they did cast in of their abundance ; but she of her want did cast in all that she had , even all her living .
■ 주석 보기
【막12:1 JFB】막12:1-12. Parable of the Wicked Husbandmen. ( = 마21:33-46; Lu 20:9-18).
See on 마21:33-46.
【막12:1 MHCC】Christ showed in parables, that he would lay aside the Jewish church. It is sad to think what base usage God's faithful ministers have met with in all ages, from those who have enjoyed the privileges of the church, but have not brought forth fruit answerable. God at length sent his Son, his Well-beloved; and it might be expected that he whom their Master loved, they also should respect and love; but instead of honouring him because he was the Son and Heir, they therefore hated him. But the exaltation of Christ was the Lord's doing; and it is his doing to exalt him in our hearts, and to set up his throne there; and if this be done, it cannot but be marvellous in our eyes. The Scriptures, and faithful preachers, and the coming of Christ in the flesh, call on us to render due praise to God in our lives. Let sinners beware of a proud, carnal spirit; if they revile or despise the preachers of Christ, they would have done so their Master, had they lived when he was upon earth.
【막12:13 JFB】막12:13-40. Entangling Questions about Tribute the Resurrection, and the Great Commandment, with the Replies—Christ Baffles the Pharisees by a Question about David, and Denounces the Scribes. ( = 마22:15-46; Lu 20:20-47).
The time of this section appears to be still the third day (Tuesday) of Christ's last week. Matthew introduces the subject by saying (마22:15), "Then went the Pharisees and took counsel how they might entangle Him in His talk."
13. And they send unto him certain of the Pharisees—"their disciples," says Matthew (마22:16); probably young and zealous scholars in that hardening school.
and of the Herodians—(See on 마12:14). In Lu 20:20 these willing tools are called "spies, which should feign themselves just [righteous] men, that they might take hold of His words, that so they might deliver Him unto the power and authority of the governor." Their plan, then, was to entrap Him into some expression which might be construed into disaffection to the Roman government; the Pharisees themselves being notoriously discontented with the Roman yoke.
【막12:13 MHCC】The enemies of Christ would be thought desirous to know their duty, when really they hoped that which soever side he took of the question, they might find occasion to accuse him. Nothing is more likely to insnare the followers of Christ, than bringing them to meddle with disputes about worldly politics. Jesus avoided the snare, by referring to the submission they had already made as a nation; and all that heard him, marvelled at the great wisdom of his answer. Many will praise the words of a sermon, who will not be commanded by the doctrines of it.
【막12:14 JFB】Tribute to Cæsar (막12:14-17).
14. And when they were come, they say unto him, Master—Teacher.
we know that thou art true, and carest for no man; for thou regardest not the person of men, but teachest the way of God in truth—By such flattery—though they said only the truth—they hoped to throw Him off His guard.
Is it lawful to give tribute to Cæsar, or not?—It was the civil poll tax paid by all enrolled in the "census." See on 마17:25.
【막12:15 JFB】15. Shall we give, or shall we not give? But he, knowing their hypocrisy—"their wickedness" (마22:18); "their craftiness" (Lu 20:23). The malignity of their hearts took the form of craft, pretending what they did not feel—an anxious desire to be guided aright in a matter which to a scrupulous few might seem a question of some difficulty. Seeing perfectly through this,
He said unto them, Why tempt ye me?—"hypocrites!"
bring me a penny that I may see it—"the tribute money" (마22:19).
【막12:16 JFB】16. And they brought it. And he saith unto them, Whose is this image—stamped upon the coin.
and superscription?—the words encircling it on the obverse side.
And they said unto him, Cæsar's.
【막12:17 JFB】17. And Jesus answering said unto them, Render to Cæsar the things that are Cæsar's—Putting it in this general form, it was impossible for sedition itself to dispute it, and yet it dissolved the snare.
and to God the things that are God's—How much is there in this profound but to them startling addition to the maxim, and how incomparable is the whole for fulness, brevity, clearness, weight!
and they marvelled at him—"at His answer, and held their peace" (Lu 20:26), "and left Him, and went their way" (마22:22).
【막12:18 JFB】The Resurrection (막12:18-27).
18. Then come unto him the Sadducees, which say there is no resurrection—"neither angel nor spirit" (행23:7). They were the materialists of the day. See on 행23:6.
and they asked him, saying—as follows:
【막12:18 MHCC】A right knowledge of the Scripture, as the fountain whence all revealed religion now flows, and the foundation on which it is built, is the best preservative against error. Christ put aside the objection of the Sadducees, who were the scoffing infidels of that day, by setting the doctrine of the future state in a true light. The relation between husband and wife, though appointed in the earthly paradise, will not be known in the heavenly one. It is no wonder if we confuse ourselves with foolish errors, when we form our ideas of the world of spirits by the affairs of this world of sense. It is absurd to think that the living God should be the portion and happiness of a man if he is for ever dead; and therefore it is certain that Abraham's soul exists and acts, though now for a time separate from the body. Those that deny the resurrection greatly err, and ought to be told so. Let us seek to pass through this dying world, with a joyful hope of eternal happiness, and of a glorious resurrection.
【막12:19 JFB】19-22. Master, Moses wrote unto us—(신25:5).
If a man's brother die, and leave his wife behind him … And the seven had her, and left no seed: last of all the woman died also.
【막12:23 JFB】23. In the resurrection therefore when they shall rise, &c.
【막12:24 JFB】24. Do ye not therefore err, because ye know not the scriptures—regarding the future state.
neither the power of God?—before which a thousand such difficulties vanish.
【막12:25 JFB】25. For when they shall rise from the dead, they neither marry, nor are given in marriage—"neither can they die any more" (Lu 20:36). Marriage is ordained to perpetuate the human family; but as there will be no breaches by death in the future state, this ordinance will cease.
but are as the angels which are in heaven—In Luke (Lu 20:36) it is "equal unto the angels." But as the subject is death and resurrection, we are not warranted to extend the equality here taught beyond the one point—the immortality of their nature. A beautiful clause is added in Luke (Lu 20:36)—"and are the children of God"—not in respect of character, which is not here spoken of, but of nature—"being the children of the resurrection," as rising to an undecaying existence (롬8:21, 23), and so being the children of their Father's immortality (딤전6:16).
【막12:26 JFB】26. And as touching the dead, that they rise: have ye not read in the book of Moses—"even Moses" (Lu 20:37), whom they had just quoted for the purpose of entangling Him.
how in the bush God spake unto him—either "at the bush," as the same expression is rendered in Lu 20:37, that is, when he was there; or "in the [section of his history regarding the] bush." The structure of our verse suggests the latter sense, which is not unusual.
saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob?—(출3:6).
【막12:27 JFB】27. He is not the God of the dead, but the God of the living—not "the God of dead but [the God] of living persons." The word in brackets is almost certainly an addition to the genuine text, and critical editors exclude it. "For all live unto Him" (Lu 20:38)—"in His view," or "in His estimation." This last statement—found only in Luke—though adding nothing to the argument, is an important additional illustration. It is true, indeed, that to God no human being is dead or ever will be, but all mankind sustain an abiding conscious relation to Him; but the "all" here means "those who shall be accounted worthy to obtain that world." These sustain a gracious covenant relation to God which cannot be dissolved. (Compare 롬6:10, 11). In this sense our Lord affirms that for Moses to call the Lord the "God" of His patriarchal servants, if at that moment they had no existence, would be unworthy of Him. He "would be ashamed to be called their God, if He had not prepared for them a city" (히11:16). It was concluded by some of the early Fathers, from our Lord's resting His proof of the Resurrection on such a passage as this, instead of quoting some much clearer testimonies of the Old Testament, that the Sadducees, to whom this was addressed, acknowledged the authority of no part of the Old Testament but the Pentateuch; and this opinion has held its ground even till now. But as there is no ground for it in the New Testament, so Josephus is silent upon it; merely saying that they rejected the Pharisaic traditions. It was because the Pentateuch was regarded by all classes as the fundamental source of the Hebrew religion, and all the succeeding books of the Old Testament but as developments of it, that our Lord would show that even there the doctrine of the Resurrection was taught. And all the rather does He select this passage, as being not a bare annunciation of the doctrine in question, but as expressive of that glorious truth out of which the Resurrection springs. "And when the multitude heard this" (says 마22:23), "they were astonished at His doctrine." "Then," adds Lu 20:39, 40, "certain of the scribes answering said, Master, thou hast well said"—enjoying His victory over the Sadducees. "And after that they durst not ask Him any [question at all]"—neither party could; both being for the time utterly foiled.
【막12:28 JFB】The Great Commandment (막12:28-34).
"But when the Pharisees had heard that He had put the Sadducees to silence, they were gathered together" (마22:34).
28. And one of the scribes—"a lawyer," says Matthew (마22:35); that is, teacher of the law.
came, and having heard them reasoning together, and perceiving that he had answered them well, asked him—manifestly in no bad spirit. When Matthew (마22:35) therefore says he came "tempting," or "trying him," as one of the Pharisaic party who seemed to enjoy the defeat He had given to the Sadducees, we may suppose that though somewhat priding himself upon his insight into the law, and not indisposed to measure his knowledge with One in whom he had not yet learned to believe, he was nevertheless an honest-hearted, fair disputant.
Which is the first commandment of all?—first in importance; the primary, leading commandment, the most fundamental one. This was a question which, with some others, divided the Jewish teachers into rival schools. Our Lord's answer is in a strain of respect very different from what He showed to cavillers—ever observing His own direction, "Give not that which is holy to the dogs, neither cast ye your pearls before swine; lest they trample them under their feet, and turn again and rend you" (마7:6).
【막12:28 MHCC】Those who sincerely desire to be taught their duty, Christ will guide in judgment, and teach his way. He tells the scribe that the great commandment, which indeed includes all, is, that of loving God with all our hearts. Wherever this is the ruling principle in the soul, there is a disposition to every other duty. Loving God with all our heart, will engage us to every thing by which he will be pleased. The sacrifices only represented the atonements for men's transgressions of the moral law; they were of no power except as they expressed repentance and faith in the promised Saviour, and as they led to moral obedience. And because we have not thus loved God and man, but the very reverse, therefore we are condemned sinners; we need repentance, and we need mercy. Christ approved what the scribe said, and encouraged him. He stood fair for further advance; for this knowledge of the law leads to conviction of sin, to repentance, to discovery of our need of mercy, and understanding the way of justification by Christ.
【막12:29 JFB】29. And Jesus answered him, The first of all the commandments is—The readings here vary considerably. Tischendorf and Tregelles read simply, "the first is"; and they are followed by Meyer and Alford. But though the authority for the precise form of the received text is slender, a form almost identical with it seems to have most weight of authority. Our Lord here gives His explicit sanction to the distinction between commandments of a more fundamental and primary character, and commandments of a more dependent and subordinate nature; a distinction of which it is confidently asserted by a certain class of critics that the Jews knew nothing, that our Lord and His apostles nowhere lay down, and which has been invented by Christian divines. (Compare 마23:23).
Hear, O Israel; the Lord our God is one Lord—This every devout Jew recited twice every day, and the Jews do it to this day; thus keeping up the great ancient national protest against the polytheisms and pantheisms of the heathen world: it is the great utterance of the national faith in One Living and Personal God—"One Jehovah!"
【막12:30 JFB】30. And thou shalt—We have here the language of law, expressive of God's claims. What then are we here bound down to do? One word is made to express it. And what a word! Had the essence of the divine law consisted in deeds, it could not possibly have been expressed in a single word; for no one deed is comprehensive of all others embraced in the law. But as it consists in an affection of the soul, one word suffices to express it—but only one. Fear, though due to God and enjoined by Him, is limited in its sphere and distant in character. Trust, hope, and the like, though essential features of a right state of heart towards God, are called into action only by personal necessity, and so are—in a good sense, it is true, but still are properly—selfish affections; that is to say, they have respect to our own well-being. But LOVE is an all-inclusive affection, embracing not only every other affection proper to its object, but all that is proper to be done to its object; for as love spontaneously seeks to please its object, so, in the case of men to God, it is the native well spring of a voluntary obedience. It is, besides, the most personal of all affections. One may fear an event, one may hope for an event, one may rejoice in an event; but one can love only a Person. It is the tenderest, the most unselfish, the most divine of all affections. Such, then, is the affection in which the essence of the divine law is declared to consist.
Thou shalt love—We now come to the glorious Object of that demanded affection.
Thou shalt love the Lord, thy God—that is, Jehovah, the Self-Existent One, who has revealed Himself as the "I Am," and there is none else; who, though by His name Jehovah apparently at an unapproachable distance from His finite creatures, yet bears to Thee a real and definite relationship, out of which arises His claim and Thy duty—of LOVE. But with what are we to love Him? Four things are here specified. First, "Thou shalt love the Lord thy God"
with thy heart—This sometimes means "the whole inner man" (as 잠4:23); but that cannot be meant here; for then the other three particulars would be superfluous. Very often it means "our emotional nature"—the seat of feeling as distinguished from our intellectual nature or the seat of thought, commonly called the "mind" (as in 빌4:7). But neither can this be the sense of it here; for here the heart is distinguished both from the "mind" and the "soul." The "heart," then, must here mean the sincerity of both the thoughts and the feelings; in other words, uprightness or true-heartedness, as opposed to a hypocritical or divided affection. But next, "Thou shalt love the Lord thy God" with thy soul. This is designed to command our emotional nature: Thou shalt put feeling or warmth into thine affection. Further, "Thou shalt love the Lord thy God"
with thy mind—This commands our intellectual nature: Thou shalt put intelligence into thine affection—in opposition to a blind devotion, or mere devoteeism. Lastly, "Thou shalt love the Lord thy God"
with thy strength—This commands our energies: Thou shalt put intensity into thine affection—"Do it with thy might" (전9:10). Taking these four things together, the command of the Law is, "Thou shalt love the Lord thy God with all thy powers—with a sincere, a fervid, an intelligent, an energetic love." But this is not all that the Law demands. God will have all these qualities in their most perfect exercise. "Thou shalt love the Lord thy God," says the Law, "with all thy heart," or, with perfect sincerity; "Thou shalt love the Lord thy God with all thy soul," or, with the utmost fervor; "Thou shalt love the Lord thy God with all thy mind," or, in the fullest exercise of an enlightened reason; and "Thou shalt love the Lord thy God with all thy strength," or, with the whole energy of our being! So much for the First Commandment.
【막12:31 JFB】31. And the second is like—"unto it" (마22:39); as demanding the same affection, and only the extension of it, in its proper measure, to the creatures of Him whom we thus love—our brethren in the participation of the same nature, and neighbors, as connected with us by ties that render each dependent upon and necessary to the other.
Thou shall love thy neighbour as thyself—Now, as we are not to love ourselves supremely, this is virtually a command, in the first place, not to love our neighbor with all our heart and soul and mind and strength. And thus it is a condemnation of the idolatry of the creature. Our supreme and uttermost affection is to be reserved for God. But as sincerely as ourselves we are to love all mankind, and with the same readiness to do and suffer for them as we should reasonably desire them to show to us. The golden rule (마7:12) is here our best interpreter of the nature and extent of these claims.
There is none other commandment greater than these—or, as in 마22:40, "On these two commandments hang all the Law and the Prophets" (see on 마5:17). It is as if He had said, "This is all Scripture in a nutshell; the whole law of human duty in a portable, pocket form." Indeed, it is so simple that a child may understand it, so brief that all may remember it, so comprehensive as to embrace all possible cases. And from its very nature it is unchangeable. It is inconceivable that God should require from his rational creatures anything less, or in substance anything else, under any dispensation, in any world, at any period throughout eternal duration. He cannot but claim this—all this—alike in heaven, in earth, and in hell! And this incomparable summary of the divine law belonged to the Jewish religion! As it shines in its own self-evidencing splendor, so it reveals its own true source. The religion from which the world has received it could be none other than a God-given religion!
【막12:32 JFB】32. And the scribe said unto him, Well, Master—Teacher.
thou hast said the truth: for there is one God; and there is none other but he—The genuine text here seems clearly to have been, "There is one," without the word "God"; and so nearly all critical editors and expositors read.
【막12:33 JFB】33. And to love him with all the heart … and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices—more, that is, than all positive institutions; thereby showing insight into the essential difference between what is moral and in its own nature unchangeable, and what is obligatory only because enjoined, and only so long as enjoined.
【막12:34 JFB】34. And when Jesus saw that he answered discreetly—rather, "intelligently," or "sensibly"; not only in a good spirit, but with a promising measure of insight into spiritual things.
he said unto him, Thou art not far from the kingdom of God—for he had but to follow out a little further what he seemed sincerely to own, to find his way into the kingdom. He needed only the experience of another eminent scribe who at a later period said, "We know that the law is spiritual, but I am carnal, sold under sin": who exclaimed, "O wretched man that I am! Who shall deliver me?" but who added, "I thank God through Jesus Christ!" (롬7:14, 24, 25). Perhaps among the "great company of the priests" and other Jewish ecclesiastics who "were obedient to the faith," almost immediately after the day of Pentecost (행6:7), this upright lawyer was one. But for all his nearness to the Kingdom of God, it may be he never entered it.
And no man after that durst ask any question—all feeling that they were no match for Him, and that it was vain to enter the lists with Him.
【막12:35 JFB】Christ Baffles the Pharisees Regarding David (막12:35-37).
35. And Jesus answered and said, while he taught in the temple—and "while the Pharisees were gathered together" (마22:41).
How say the scribes that Christ is the son of David?—How come they to give it out that Messiah is to be the son of David? In Matthew (마22:42), Jesus asks them, "What think ye of Christ?" or of the promised and expected Messiah? "Whose son is He [to be]? They say unto Him, The son of David." The sense is the same. "He saith unto them, How then doth David in spirit call Him Lord?" (마22:42, 43).
【막12:35 MHCC】When we attend to what the Scriptures declare, as to the person and offices of Christ, we shall be led to confess him as our Lord and God; to obey him as our exalted Redeemer. If the common people hear these things gladly, while the learned and distinguished oppose, the former are happy, and the latter to be pitied. And as sin, disguised with a show of piety, is double iniquity, so its doom will be doubly heavy.
【막12:36 JFB】36. For David himself said by the Holy Ghost, The Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool—(시110:1).
【막12:37 JFB】37. David therefore himself calleth him Lord; and whence is he then his son?—There is but one solution of this difficulty. Messiah is at once inferior to David as his son according to the flesh, and superior to him as the Lord of a kingdom of which David is himself a subject, not the sovereign. The human and divine natures of Christ, and the spirituality of His kingdom—of which the highest earthly sovereigns are honored if they be counted worthy to be its subjects—furnish the only key to this puzzle.
And the common people—the immense crowd.
heard him gladly—"And no man was able to answer Him a word; neither durst any man from that day forth ask Him any more questions" (마22:46).
【막12:38 JFB】The Scribes Denounced (막12:38-40).
38. And he said unto them in his doctrine—rather, "in His teaching"; implying that this was but a specimen of an extended discourse, which Matthew gives in full (마23:1-39). Luke says (Lu 20:45) this was "in the audience of all the people said unto His disciples."
Beware of the scribes, which love—or like.
to go in long clothing—(see on 마23:5).
and love salutations in the market-places,
【막12:39 JFB】39. And the chief seats in the synagogues, and the uppermost rooms—or positions.
at feasts—On this love of distinction, see on Lu 14:7; 마6:5.
【막12:40 JFB】40. Which devour widows' houses, and for a pretence make long prayers: these shall receive greater damnation—They took advantage of their helpless condition and confiding character 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" awaited them. (Compare 마23:33). A lifelike description this of the Romish clergy, the true successors of "the scribes."
【막12:41 JFB】막12:41-44. The Widow's Two Mites. ( = Lu 21:1-4).
See on Lu 21:1-4.
【막12:41 MHCC】Let us not forget that Jesus still sees the treasury. He knows how much, and from what motives, men give to his cause. He looks at the heart, and what our views are, in giving alms; and whether we do it as unto the Lord, or only to be seen of men. It is so rare to find any who would not blame this widow, that we cannot expect to find many who will do like to her; and yet our Saviour commends her, therefore we are sure that she did well and wisely. The feeble efforts of the poor to honour their Saviour, will be commended in that day, when the splendid actions of unbelievers will be exposed to contempt.
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