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■ 마태복음 16장
1. 바리새인과 사두개인들이 와서 예수를 시험하여 하늘로서 오는 표적 보이기를 청하니
The Pharisees also with the Sadducees came , and tempting desired him that he would shew them a sign from heaven .
2. 예수께서 대답하여 가라사대 너희가 저녁에 하늘이 붉으면 날이 좋겠다 하고
He answered and said unto them , When it is evening , ye say , It will be fair weather : for the sky is red .
3. 아침에 하늘이 붉고 흐리면 오늘은 날이 궂겠다 하나니 너희가 천기는 분별할 줄 알면서 시대의 표적은 분별할 수 없느냐
And in the morning , It will be foul weather to day : for the sky is red and lowring . O ye hypocrites , ye can discern the face of the sky ; but can ye not discern the signs of the times ?
4. 악하고 음란한 세대가 표적을 구하나 요나의 표적 밖에는 보여줄 표적이 없느니라 하시고 저희를 떠나가시다
A wicked and adulterous generation seeketh after a sign ; and there shall no sign be given unto it , but the sign of the prophet Jonas . And he left them , and departed .
5. 제자들이 건너편으로 갈새 떡 가져가기를 잊었더니
And when his disciples were come to the other side , they had forgotten to take bread .
6. 예수께서 이르시되 삼가 바리새인과 사두개인들의 누룩을 주의하라 하신대
Then Jesus said unto them , Take heed and beware of the leaven of the Pharisees and of the Sadducees .
7. 제자들이 서로 의논하여 가로되 우리가 떡을 가져오지 아니하였도다 하거늘
And they reasoned among themselves , saying , It is because we have taken no bread .
8. 예수께서 아시고 가라사대 믿음이 적은 자들아 어찌 떡이 없음으로 서로 의논하느냐
Which when Jesus perceived , he said unto them , O ye of little faith , why reason ye among yourselves , because ye have brought no bread ?
9. 너희가 아직도 깨닫지 못하느냐 떡 다섯 개로 오천 명을 먹이고 주운 것이 몇 바구니며
Do ye not yet understand , neither remember the five loaves of the five thousand , and how many baskets ye took up ?
10. 떡 일곱 개로 사천 명을 먹이고 주운 것이 몇 광주리이던 것을 기억지 못하느냐
Neither the seven loaves of the four thousand , and how many baskets ye took up ?
11. 어찌 내 말한 것이 떡에 관함이 아닌 줄을 깨닫지 못하느냐 오직 바리새인과 사두개인들의 누룩을 주의하라 하시니
How is it that ye do not understand that I spake it not to you concerning bread , that ye should beware of the leaven of the Pharisees and of the Sadducees ?
12. 그제야 제자들이 떡의 누룩이 아니요 바리새인과 사두개인들의 교훈을 삼가라고 말씀하신 줄을 깨달으니라
Then understood they how that he bade them not beware of the leaven of bread , but of the doctrine of the Pharisees and of the Sadducees .
13. 예수께서 가이사랴 빌립보 지방에 이르러 제자들에게 물어 가라사대 사람들이 인자를 누구라 하느냐
When Jesus came into the coasts of Caesarea Philippi , he asked his disciples , saying , Whom do men say that I the Son of man am ?
14. 가로되 더러는 침례 요한, 더러는 엘리야, 어떤 이는 예레미야나 선지자 중의 하나라 하나이다
And they said , Some say that thou art John the Baptist : some , Elias ; and others , Jeremias , or one of the prophets .
15. 가라사대 너희는 나를 누구라 하느냐
He saith unto them , But whom say ye that I am ?
16. 시몬 베드로가 대답하여 가로되 주는 그리스도시요 살아계신 하나님의 아들이시니이다
And Simon Peter answered and said , Thou art the Christ , the Son of the living God .
17. 예수께서 대답하여 가라사대 바요나 시몬아 네가 복이 있도다 이를 네게 알게 한 이는 혈육이 아니요 하늘에 계신 내 아버지시니라
And Jesus answered and said unto him , Blessed art thou , Simon Bar–jona : for flesh and blood hath not revealed it unto thee , but my Father which is in heaven .
18. 또 내가 네게 이르노니 너는 베드로라 내가 이 반석 위에 내 교회를 세우리니 음부의 권세가 이기지 못하리라
And I say also unto thee , That thou art Peter , and upon this rock I will build my church ; and the gates of hell shall not prevail against it .
19. 내가 천국 열쇠를 네게 주리니 네가 땅에서 무엇이든지 매면 하늘에서도 매일 것이요 네가 땅에서 무엇이든지 풀면 하늘에서도 풀리리라 하시고
And I will give unto thee the keys of the kingdom of heaven : and whatsoever thou shalt bind on earth shall be bound in heaven : and whatsoever thou shalt loose on earth shall be loosed in heaven .
20. 이에 제자들을 경계하사 자기가 그리스도인 것을 아무에게도 이르지 말라 하시니라
Then charged he his disciples that they should tell no man that he was Jesus the Christ .
21. 이 때로부터 예수 그리스도께서 자기가 예루살렘에 올라가 장로들과 대제사장들과 서기관들에게 많은 고난을 받고 죽임을 당하고 제 삼 일에 살아나야 할 것을 제자들에게 비로소 가르치시니
From that time forth began Jesus to shew unto his disciples , how that he must go unto Jerusalem , and suffer many things of the elders and chief priests and scribes , and be killed , and be raised again the third day .
22. 베드로가 예수를 붙들고 간하여 가로되 주여 그리 마옵소서 이 일이 결코 주에게 미치지 아니하리이다
Then Peter took him , and began to rebuke him , saying , Be it far from thee , Lord : this shall not be unto thee .
23. 예수께서 돌이키시며 베드로에게 이르시되 사단아 내 뒤로 물러가라 너는 나를 넘어지게 하는 자로다 네가 하나님의 일을 생각지 아니하고 도리어 사람의 일을 생각하는도다 하시고
But he turned , and said unto Peter , Get thee behind me , Satan : thou art an offence unto me : for thou savourest not the things that be of God , but those that be of men .
24. 이에 예수께서 제자들에게 이르시되 아무든지 나를 따라 오려거든 자기를 부인하고 자기 십자가를 지고 나를 좇을 것이니라
Then said Jesus unto his disciples , If any man will come after me , let him deny himself , and take up his cross , and follow me .
25. 누구든지 제 목숨을 구원코자 하면 잃을 것이요 누구든지 나를 위하여 제 목숨을 잃으면 찾으리라
For whosoever will save his life shall lose it : and whosoever will lose his life for my sake shall find it .
26. 사람이 만일 온 천하를 얻고도 제 목숨을 잃으면 무엇이 유익하리요 사람이 무엇을 주고 제 목숨을 바꾸겠느냐
For what is a man profited , if he shall gain the whole world , and lose his own soul ? or what shall a man give in exchange for his soul ?
27. 인자가 아버지의 영광으로 그 천사들과 함께 오리니 그 때에 각 사람의 행한 대로 갚으리라
For the Son of man shall come in the glory of his Father with his angels ; and then he shall reward every man according to his works .
28. 진실로 너희에게 이르노니 여기 섰는 사람 중에 죽기 전에 인자가 그 왕권을 가지고 오는 것을 볼 자들도 있느니라
Verily I say unto you , There be some standing here , which shall not taste of death , till they see the Son of man coming in his kingdom .
■ 주석 보기
【마16:1 JFB】마16:1-12. A Sign from Heaven Sought and Refused—Caution against the Leaven of the Pharisees and Sadducees.
For the exposition, see on 막8:11-21.
【마16:1 CWC】In the first of these chapters there are several revelations, from one of which we take the title of the lesson.
We need not dwell on the first section (vv. 1-4), in which Jesus once more rebukes the Pharisees and Sadducees. Nor need we dwell on the second section which is self-explanatory (vv. 5-12). But at the third (vv. 13-16) we reach something of much importance Of course, Jesus knew what men said of Him, but the question of verse thirteen was to lead up to the confession of Peter which in the outcome became His own formal claim to the Messiahship, the first He had made. The answer of verse 14 shows that the people knew Him not, as it is to-day, at the drawing to a close of the Christian age (compare 2 Peter 2 and 3). In the face of this, Peter's confession is wonderful, including "all upon which personal faith in the Son of God rests."
But it is wonderful also in that it is a supernatural revelation to Peter (vv. 17-20). The time is now ripe for Jesus to reveal that great fact, the mystery of His Church, which had been hid from former ages. There is in the Greek of verse 18, a play upon the words "Peter" and "rock." The first is "petros, which means "a little rock," a piece of a large rock. The second is petra, which means "rock." Christ does not mean to build His Church on Peter, but on the confession of Himself as the Christ, the Son of the Living God. Christ is the rock. Peter is careful to tell us this (벧전2:4-9). The word for Church, "ecclesia," is found here for the first time, and means an assembly of called-out ones. Israel was called out of Egypt and assembled in the wilderness (행7:38), and the town-meeting at Ephesus was an assembly, an "ecclesia" (행19:39). Observe the future tense, "I will build my Church." There was no Church in existence before, nor did it subsequently come into existence till the day of Pentecost. Nor did Peter receive "the keys" of the Church, but of the "Kingdom of the heavens" (v. 19), which is "the sphere of Christian profession," or Christendom. A key is a badge of authority, and whatever it meant for Peter, it meant for all the apostles as is seen by comparing the whole verse with 18:18, where the thought is repeated and applied to all. Peter never assumed any special authority (see 행15:7-19; 갈2:11-15; 벧전1:1; 5:1). Just what is meant by the authority here conferred is not clear. Some think it was that exercised by Peter in opening the door of the gospel to the Jews on the day of Pentecost, and to the Gentiles in the house of Cornelius (행2:38-42; 10:34-46). Others think it is a general authority constituted in the great commission (28:12). At all events, it was not what Rome thinks it is, for the eternal destiny of souls is held in the power of Christ alone (계1:18).
The first revelation of His death following is hardly second in importance to the preceding revelation of His Church, except that it has been anticipated; but the outcome of it in the case of the disciples is of the deepest instruction (vv. 21-27). The time had not come earlier for this revelation, and now that it had come how poorly prepared were the disciples to receive it (vv. 22, 23)! Peter's "rebuke" is explained by his expectation that the earthly Kingdom would be immediately set up, and his disappointment in losing the worldly advantages which would be his at that time. His temptation of Christ was not different in essence from that of Satan in the wilderness, who would have Christ take the Kingdom other than by the Cross (v. 23). This was the occasion for a discourse on the denial of self (vv. 24-27).
The closing verse of the section above indicates that the expectation of the disciples will be realized at the second coming of Christ, and to strengthen their faith as to this the transfiguration follows (16:28; 17:8). It is to the transfiguration that verse 28 refers, inasmuch as three of them standing there saw Him "coming in His Kingdom" in miniature, in that event. For an inspired corroboration of this, read 벧후1:16-18. To quote the Scofield Bible: "The scene contains in miniature all the elements of the future Kingdom in manifestation: (1) the Lord, not in humiliation, but glory; (2) Moses, glorified, representing the redeemed who have passed through death into the Kingdom; (3) Elijah glorified, representing the redeemed who have entered by translation; (4) the three disciples not glorified, representing Israel in the flesh in the future Kingdom; (5) the multitude at the foot of the mountain (v. 14), representing the nations who are to be brought into the Kingdom after it is established over Israel, For the third point, read 고전15:50-53 and 살전4:14-17; for the fourth Ezekiel 37, and for the fifth 사11:10-12 and many other places.
It remains to speak of the disciples' question about Elijah (vv. 9-13), suggested by His appearance on the mountain, and which carries us back to 말3:1 and 4:5, 6. Here are two distinct prophecies, the first fulfilled in John the Baptist who had come "in the spirit and power of Elijah" (눅1:17); and the second yet to be fulfilled before the Lord returns a second time. This will be doubtless after the Church is translated.
【마16:1 MHCC】The Pharisees and Sadducees were opposed to each other in principles and in conduct; yet they joined against Christ. But they desired a sign of their own choosing: they despised those signs which relieved the necessity of the sick and sorrowful, and called for something else which would gratify the curiosity of the proud. It is great hypocrisy, when we slight the signs of God's ordaining, to seek for signs of our own devising.
【마16:5 MHCC】Christ speaks of spiritual things under a similitude, and the disciples misunderstand him of carnal things. He took it ill that they should think him as thoughtful about bread as they were; that they should be so little acquainted with his way of preaching. Then understood they what he meant. Christ teaches by the Spirit of wisdom in the heart, opening the understanding to the Spirit of revelation in the word.
【마16:13 JFB】마16:13-28. Peter's Noble Confession of Christ and the Benediction Pronounced upon Him—Christ's First Explicit Announcement of His Approaching Sufferings, Death, and Resurrection—His Rebuke of Peter and Warning to All the Twelve. ( = 막8:27; 9:1; Lu 9:18-27).
The time of this section—which is beyond doubt, and will presently be mentioned—is of immense importance, and throws a touching interest around the incidents which it records.
Peter's Confession, and the Benediction Pronounced upon Him. (마16:13-20).
13. When Jesus came into the coasts—"the parts," that is, the territory or region. In Mark (막8:27) it is "the towns" or "villages."
of Cæsarea Philippi—It lay at the foot of Mount Lebanon, near the sources of the Jordan, in the territory of Dan, and at the northeast extremity of Palestine. It was originally called Panium (from a cavern in its neighborhood dedicated to the god Pan) and Paneas. Philip, the tetrarch, the only good son of Herod the Great, in whose dominions Paneas lay, having beautified and enlarged it, changed its name to Cæsarea, in honor of the Roman emperor, and added Philippi after his own name, to distinguish it from the other Cæsarea (행10:1) on the northeast coast of the Mediterranean Sea. [Josephus, Antiquities, 15.10,3; 18.2,1]. This quiet and distant retreat Jesus appears to have sought with the view of talking over with the Twelve the fruit of His past labors, and breaking to them for the first time the sad intelligence of His approaching death.
he asked his disciples—"by the way," says Mark (막8:27), and "as He was alone praying," says Luke (Lu 9:18).
saying, Whom—or more grammatically, "Who"
do men say that I the Son of man am?—(or, "that the Son of man is"—the recent editors omitting here the me of Mark and Luke [막8:27; Lu 9:18]; though the evidence seems pretty nearly balanced)—that is, "What are the views generally entertained of Me, the Son of man, after going up and down among them so long?" He had now closed the first great stage of His ministry, and was just entering on the last dark one. His spirit, burdened, sought relief in retirement, not only from the multitude, but even for a season from the Twelve. He retreated into "the secret place of the Most High," pouring out His soul "in supplications and prayers, with strong crying and tears" (히5:7). On rejoining His disciples, and as they were pursuing their quiet journey, He asked them this question.
【마16:13 MHCC】Peter, for himself and his brethren, said that they were assured of our Lord's being the promised Messiah, the Son of the living God. This showed that they believed Jesus to be more than man. Our Lord declared Peter to be blessed, as the teaching of God made him differ from his unbelieving countrymen. Christ added that he had named him Peter, in allusion to his stability or firmness in professing the truth. The word translated “rock,” is not the same word as Peter, but is of a similar meaning. Nothing can be more wrong than to suppose that Christ meant the person of Peter was the rock. Without doubt Christ himself is the Rock, the tried foundation of the church; and woe to him that attempts to lay any other! Peter's confession is this rock as to doctrine. If Jesus be not the Christ, those that own him are not of the church, but deceivers and deceived. Our Lord next declared the authority with which Peter would be invested. He spoke in the name of his brethren, and this related to them as well as to him. They had no certain knowledge of the characters of men, and were liable to mistakes and sins in their own conduct; but they were kept from error in stating the way of acceptance and salvation, the rule of obedience, the believer's character and experience, and the final doom of unbelievers and hypocrites. In such matters their decision was right, and it was confirmed in heaven. But all pretensions of any man, either to absolve or retain men's sins, are blasphemous and absurd. None can forgive sins but God only. And this binding and loosing, in the common language of the Jews, signified to forbid and to allow, or to teach what is lawful or unlawful.
【마16:14 JFB】14. And they said, Some say that thou art John the Baptist—risen from the dead. So that Herod Antipas was not singular in his surmise (마14:1, 2).
some, Elias—(Compare 막6:15).
and others, Jeremias—Was this theory suggested by a supposed resemblance between the "Man of Sorrows" and "the weeping prophet?"
or one of the prophets—or, as Luke (Lu 9:8) expresses it, "that one of the old prophets is risen again." In another report of the popular opinions which Mark (막6:15) gives us, it is thus expressed, "That it is a prophet [or], as one of the prophets": in other words, That He was a prophetical person, resembling those of old.
【마16:15 JFB】15. He saith unto them, But whom—rather, "who."
say ye that I am?—He had never put this question before, but the crisis He was reaching made it fitting that He should now have it from them. We may suppose this to be one of those moments of which the prophet says, in His name, "Then I said, I have labored in vain; I have spent my strength for naught, and in vain" (사49:4): Lo, these three years I come seeking fruit on this fig tree; and what is it? As the result of all, I am taken for John the Baptist, for Elias, for Jeremias, for one of the prophets. Yet some there are that have beheld My glory, the glory as of the Only-begotten of the Father, and I shall hear their voice, for it is sweet.
【마16:16 JFB】16. And Simon Peter answered and said, Thou art the Christ, the Son of the living God—He does not say, "Scribes and Pharisees, rulers and people, are all perplexed; and shall we, unlettered fishermen, presume to decide?" But feeling the light of his Master's glory shining in his soul, he breaks forth—not in a tame, prosaic acknowledgment, "I believe that Thou art," &c.—but in the language of adoration—such as one uses in worship, "Thou Art the Christ, the Son of the Living God!" He first owns Him the promised Messiah (see on 마1:16); then he rises higher, echoing the voice from heaven—"This is My beloved Son, in whom I am well pleased"; and in the important addition—"Son of the Living God"—he recognizes the essential and eternal life of God as in this His Son—though doubtless without that distinct perception afterwards vouchsafed.
【마16:17 JFB】17. And Jesus answered and said unto him, Blessed art thou—Though it is not to be doubted that Peter, in this noble testimony to Christ, only expressed the conviction of all the Twelve, yet since he alone seems to have had clear enough apprehensions to put that conviction in proper and suitable words, and courage enough to speak them out, and readiness enough to do this at the right time—so he only, of all the Twelve, seems to have met the present want, and communicated to the saddened soul of the Redeemer at the critical moment that balm which was needed to cheer and refresh it. Nor is Jesus above giving indication of the deep satisfaction which this speech yielded Him, and hastening to respond to it by a signal acknowledgment of Peter in return.
Simon Bar-jona—or, "son of Jona" (요1:42), or "Jonas" (요21:15). This name, denoting his humble fleshly extraction, seems to have been purposely here mentioned, to contrast the more vividly with the spiritual elevation to which divine illumination had raised him.
for flesh and blood hath not revealed it unto thee—"This is not the fruit of human teaching."
but my Father which is in heaven—In speaking of God, Jesus, it is to be observed, never calls Him, "our Father" (see on 요20:17), but either "your Father"—when He would encourage His timid believing ones with the assurance that He was theirs, and teach themselves to call Him so—or, as here, "My Father," to signify some peculiar action or aspect of Him as "the God and Father of our Lord Jesus Christ."
【마16:18 JFB】18. And I say also unto thee—that is, "As thou hast borne such testimony to Me, even so in return do I to thee."
That thou art Peter—At his first calling, this new name was announced to him as an honor afterwards to be conferred on him (요1:43). Now he gets it, with an explanation of what it was meant to convey.
and upon this rock—As "Peter" and "Rock" are one word in the dialect familiarly spoken by our Lord—the Aramaic or Syro-Chaldaic, which was the mother tongue of the country—this exalted play upon the word can be fully seen only in languages which have one word for both. Even in the Greek it is imperfectly represented. In French, as Webster and Wilkinson remark, it is perfect, Pierre—pierre.
I will build my Church—not on the man Simon Bar-jona; but on him as the heavenly-taught confessor of a faith. "My Church," says our Lord, calling the Church His Own; a magnificent expression regarding Himself, remarks Bengel—nowhere else occurring in the Gospels.
and the gates of hell—"of Hades," or, the unseen world; meaning, the gates of Death: in other words, "It shall never perish." Some explain it of "the assaults of the powers of darkness"; but though that expresses a glorious truth, probably the former is the sense here.
【마16:19 JFB】19. And I will give unto thee the keys of the kingdom of heaven—the kingdom of God about to be set up on earth
and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven—Whatever this mean, it was soon expressly extended to all the apostles (마18:18); so that the claim of supreme authority in the Church, made for Peter by the Church of Rome, and then arrogated to themselves by the popes as the legitimate successors of St. Peter, is baseless and impudent. As first in confessing Christ, Peter got this commission before the rest; and with these "keys," on the day of Pentecost, he first "opened the door of faith" to the Jews, and then, in the person of Cornelius, he was honored to do the same to the Gentiles. Hence, in the lists of the apostles, Peter is always first named. See on 마18:18. One thing is clear, that not in all the New Testament is there the vestige of any authority either claimed or exercised by Peter, or conceded to him, above the rest of the apostles—a thing conclusive against the Romish claims in behalf of that apostle.
【마16:20 JFB】20. Then charged he his disciples that they should tell no man that he was Jesus the Christ—Now that He had been so explicit, they might naturally think the time come for giving it out openly; but here they are told it had not.
【마16:21 JFB】Announcement of His Approaching Death and Rebuke of Peter (마16:21-28).
The occasion here is evidently the same.
21. From that time forth began Jesus to show unto his disciples—that is, with an explicitness and frequency He had never observed before.
how that he must go unto Jerusalem and suffer many things—"and be rejected," (막8:31; Lu 9:22).
of the elders and chief priests and scribes—not as before, merely by not receiving Him, but by formal deeds.
and be killed, and be raised again the third day—Mark (막8:32) adds, that "He spake that saying openly"—"explicitly," or "without disguise."
【마16:21 MHCC】Christ reveals his mind to his people gradually. From that time, when the apostles had made the full confession of Christ, that he was the Son of God, he began to show them of his sufferings. He spake this to set right the mistakes of his disciples about the outward pomp and power of his kingdom. Those that follow Christ, must not expect great or high things in this world. Peter would have Christ to dread suffering as much as he did; but we mistake, if we measure Christ's love and patience by our own. We do not read of any thing said or done by any of his disciples, at any time, that Christ resented so much as this. Whoever takes us from that which is good, and would make us fear to do too much for God, speaks Satan's language. Whatever appears to be a temptation to sin, must be resisted with abhorrence, and not be parleyed with. Those that decline suffering for Christ, savour more of the things of man than of the things of God.
【마16:22 JFB】22. Then Peter took him—aside, apart from the rest; presuming on the distinction just conferred on him; showing how unexpected and distasteful to them all was the announcement.
and began to rebuke him—affectionately, yet with a certain generous indignation, to chide Him.
saying, Be it far from thee: this shall not be unto thee—that is, "If I can help it": the same spirit that prompted him in the garden to draw the sword in His behalf (요18:10).
【마16:23 JFB】23. But he turned, and said—in the hearing of the rest; for Mark (막8:33) expressly says, "When He had turned about and looked on His disciples, He rebuked Peter"; perceiving that he had but boldly uttered what others felt, and that the check was needed by them also.
Get thee behind me, Satan—the same words as He had addressed to the Tempter (Lu 4:8); for He felt in it a satanic lure, a whisper from hell, to move Him from His purpose to suffer. So He shook off the Serpent, then coiling around Him, and "felt no harm" (행28:5). How quickly has the "rock" turned to a devil! The fruit of divine teaching the Lord delighted to honor in Peter; but the mouthpiece of hell, which he had in a moment of forgetfulness become, the Lord shook off with horror.
thou art an offence—a stumbling-block.
unto me—"Thou playest the Tempter, casting a stumbling-block in My way to the Cross. Could it succeed, where wert thou? and how should the Serpent's head be bruised?"
for thou savourest not—thou thinkest not.
the things that be of God, but those that be of men—"Thou art carried away by human views of the way of setting up Messiah's kingdom, quite contrary to those of God." This was kindly said, not to take off the sharp edge of the rebuke, but to explain and justify it, as it was evident Peter knew not what was in the bosom of his rash speech.
【마16:24 JFB】24. Then said Jesus unto his disciples—Mark (막8:34) says, "When He had called the people unto Him, with His disciples also, He said unto them"—turning the rebuke of one into a warning to all.
If any man will come after me, let him deny himself, and take up his cross, and follow me.
【마16:24 MHCC】A true disciple of Christ is one that does follow him in duty, and shall follow him to glory. He is one that walks in the same way Christ walked in, is led by his Spirit, and treads in his steps, whithersoever he goes. “Let him deny himself.” If self-denial be a hard lesson, it is no more than what our Master learned and practised, to redeem us, and to teach us. “Let him take up his cross.” The cross is here put for every trouble that befalls us. We are apt to think we could bear another's cross better than our own; but that is best which is appointed us, and we ought to make the best of it. We must not by our rashness and folly pull crosses down upon our own heads, but must take them up when they are in our way. If any man will have the name and credit of a disciple, let him follow Christ in the work and duty of a disciple. If all worldly things are worthless when compared with the life of the body, how forcible the same argument with respect to the soul and its state of never-ending happiness or misery! Thousands lose their souls for the most trifling gain, or the most worthless indulgence, nay, often from mere sloth and negligence. Whatever is the object for which men forsake Christ, that is the price at which Satan buys their souls. Yet one soul is worth more than all the world. This is Christ's judgment upon the matter; he knew the price of souls, for he redeemed them; nor would he underrate the world, for he made it. The dying transgressor cannot purchase one hour's respite to seek mercy for his perishing soul. Let us then learn rightly to value our souls, and Christ as the only Saviour of them.
【마16:25 JFB】25. For whosoever will save—is minded to save, or bent on saving.
his life shall lose it, and whosoever will lose his life for my sake shall find it—(See on 마10:38,39). "A suffering and dying Messiah liketh you ill; but what if His servants shall meet the same fate? They may not; but who follows Me must be prepared for the worst."
【마16:26 JFB】26. For what is a man profited, if he shall gain the whole world, and lose his own soul—or forfeit his own soul?
or what shall a man give in exchange for his soul?—Instead of these weighty words, which we find in 막8:36 also, it is thus expressed in Lu 9:25: "If he gain the whole world, and lose himself, or be cast away," or better, "If he gain the whole world, and destroy or forfeit himself." How awful is the stake as here set forth! If a man makes the present world—in its various forms of riches, honors, pleasures, and such like—the object of supreme pursuit, be it that he gains the world; yet along with it he forfeits his own soul. Not that any ever did, or ever will gain the whole world—a very small portion of it, indeed, falls to the lot of the most successful of the world's votaries—but to make the extravagant concession, that by giving himself entirely up to it, a man gains the whole world; yet, setting over against this gain the forfeiture of his soul—necessarily following the surrender of his whole heart to the world—what is he profited? But, if not the whole world, yet possibly something else may be conceived as an equivalent for the soul. Well, what is it?—"Or what shall a man give in exchange for his soul?" Thus, in language the weightiest, because the simplest, does our Lord shut up His hearers, and all who shall read these words to the end of the world, to the priceless value to every man of his own soul. In Mark and Luke (막8:38; Lu 9:26) the following words are added: "Whosoever therefore shall be ashamed of Me and of My words [shall be ashamed of belonging to Me, and ashamed of My Gospel] in this adulterous and sinful generation" (see on 마12:39), "of him shall the Son of man be ashamed when He cometh in the glory of His Father, with the holy angels." He will render back to that man his own treatment, disowning him before the most august of all assemblies, and putting him to "shame and everlasting contempt" (단12:2). "O shame," exclaims Bengel, "to be put to shame before God, Christ, and angels!" The sense of shame is founded on our love of reputation, which causes instinctive aversion to what is fitted to lower it, and was given us as a preservative from all that is properly shameful. To be lost to shame is to be nearly past hope. (습3:5; 렘6:15; 3:3). But when Christ and "His words" are unpopular, the same instinctive desire to stand well with others begets that temptation to be ashamed of Him which only the expulsive power of a higher affection can effectually counteract.
【마16:27 JFB】27. For the Son of man shall come in the glory of his Father with his angels—in the splendor of His Father's authority and with all His angelic ministers, ready to execute His pleasure.
and then he shall reward, &c.
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웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.