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■ 마태복음 21장
1. 저희가 예루살렘에 가까이 와서 감람산 벳바게에 이르렀을 때에 예수께서 두 제자를 보내시며
And when they drew nigh unto Jerusalem , and were come to Bethphage , unto the mount of Olives , then sent Jesus two disciples ,
2. 이르시되 너희 맞은편 마을로 가라 곧 매인 나귀와 나귀 새끼가 함께 있는 것을 보리니 풀어 내게로 끌고 오너라
Saying unto them , Go into the village over against you , and straightway ye shall find an ass tied , and a colt with her : loose them, and bring them unto me .
3. 만일 누가 무슨 말을 하거든 주가 쓰시겠다 하라 그리하면 즉시 보내리라 하시니
And if any man say ought unto you , ye shall say , The Lord hath need of them ; and straightway he will send them .
4. 이는 선지자로 하신 말씀을 이루려 하심이라 일렀으되
All this was done , that it might be fulfilled which was spoken by the prophet , saying ,
5. 시온 딸에게 이르기를 네 왕이 네게 임하나니 그는 겸손하여 나귀 곧 멍에 메는 짐승의 새끼를 탔도다 하라 하였느니라
Tell ye the daughter of Sion , Behold , thy King cometh unto thee , meek , and sitting upon an ass , and a colt the foal of an ass .
6. 제자들이 가서 예수의 명하신대로 하여
And the disciples went , and did as Jesus commanded them ,
7. 나귀와 나귀 새끼를 끌고 와서 자기들의 겉옷을 그 위에 얹으매 예수께서 그 위에 타시니
And brought the ass , and the colt , and put on them their clothes , and they set him thereon .
8. 무리의 대부분은 그 겉옷을 길에 펴며 다른 이는 나무가지를 베어 길에 펴고
And a very great multitude spread their garments in the way ; others cut down branches from the trees , and strawed them in the way .
9. 앞에서 가고 뒤에서 따르는 무리가 소리질러 가로되 호산나 다윗의 자손이여 찬송하리로다 주의 이름으로 오시는 이여 가장 높은 곳에서 호산나 하더라
And the multitudes that went before , and that followed , cried , saying , Hosanna to the Son of David : Blessed is he that cometh in the name of the Lord ; Hosanna in the highest .
10. 예수께서 예루살렘에 들어가시니 온 성이 소동하여 가로되 이는 누구뇨 하거늘
And when he was come into Jerusalem , all the city was moved , saying , Who is this ?
11. 무리가 가로되 갈릴리 나사렛에서 나온 선지자 예수라 하니라
And the multitude said , This is Jesus the prophet of Nazareth of Galilee .
12. 예수께서 성전에 들어가사 성전 안에서 매매하는 모든 자를 내어 쫓으시며 돈 바꾸는 자들의 상과 비둘기 파는 자들의 의자를 둘러 엎으시고
And Jesus went into the temple of God , and cast out all them that sold and bought in the temple , and overthrew the tables of the moneychangers , and the seats of them that sold doves ,
13. 저희에게 이르시되 기록된 바 내 집은 기도하는 집이라 일컬음을 받으리라 하였거늘 너희는 강도의 굴혈을 만드는도다 하시니라
And said unto them , It is written , My house shall be called the house of prayer ; but ye have made it a den of thieves .
14. 소경과 저는 자들이 성전에서 예수께 나아오매 고쳐 주시니
And the blind and the lame came to him in the temple ; and he healed them .
15. 대제사장들과 서기관들이 예수의 하시는 이상한 일과 또 성전에서 소리질러 호산나 다윗의 자손이여 하는 아이들을 보고 분하여
And when the chief priests and scribes saw the wonderful things that he did , and the children crying in the temple , and saying , Hosanna to the Son of David ; they were sore displeased ,
16. 예수께 말하되 저희의 하는 말을 듣느뇨 예수께서 가라사대 그렇다 어린 아기와 젖먹이들의 입에서 나오는 찬미를 온전케 하셨나이다 함을 너희가 읽어 본 일이 없느냐 하시고
And said unto him , Hearest thou what these say ? And Jesus saith unto them , Yea ; have ye never read , Out of the mouth of babes and sucklings thou hast perfected praise ?
17. 그들을 떠나 성 밖으로 베다니에 가서 거기서 유하시니라
And he left them , and went out of the city into Bethany ; and he lodged there .
18. 이른 아침에 성으로 들어오실 때에 시장하신지라
Now in the morning as he returned into the city , he hungered .
19. 길 가에서 한 무화과나무를 보시고 그리로 가사 잎사귀 밖에 아무 것도 얻지 못하시고 나무에게 이르시되 이제부터 영원토록 네게 열매가 맺지 못하리라 하시니 무화과나무가 곧 마른지라
And when he saw a fig tree in the way , he came to it , and found nothing thereon , but leaves only , and said unto it , Let no fruit grow on thee henceforward for ever . And presently the fig tree withered away .
20. 제자들이 보고 이상히 여겨 가로되 무화과나무가 어찌하여 곧 말랐나이까
And when the disciples saw it, they marvelled , saying , How soon is the fig tree withered away !
21. 예수께서 대답하여 가라사대 내가 진실로 너희에게 이르노니 만일 너희가 믿음이 있고 의심치 아니하면 이 무화과나무에게 된 이런 일만 할뿐 아니라 이 산더러 들려 바다에 던지우라 하여도 될 것이요
Jesus answered and said unto them , Verily I say unto you , If ye have faith , and doubt not , ye shall not only do this which is done to the fig tree , but also if ye shall say unto this mountain , Be thou removed , and be thou cast into the sea ; it shall be done .
22. 너희가 기도할 때에 무엇이든지 믿고 구하는 것은 다 받으리라 하시니라
And all things , whatsoever ye shall ask in prayer , believing , ye shall receive .
23. 예수께서 성전에 들어가 가르치실새 대제사장들과 백성의 장로들이 나아와 가로되 네가 무슨 권세로 이런 일을 하느뇨 또 누가 이 권세를 주었느뇨
And when he was come into the temple , the chief priests and the elders of the people came unto him as he was teaching , and said , By what authority doest thou these things ? and who gave thee this authority ?
24. 예수께서 대답하시되 나도 한 말을 너희에게 물으리니 너희가 대답하면 나도 무슨 권세로 이런 일을 하는지 이르리라
And Jesus answered and said unto them , I also will ask you one thing , which if ye tell me , I in like wise will tell you by what authority I do these things .
25. 요한의 침례가 어디로서 왔느냐 하늘로서냐 사람에게로서냐 저희가 서로 의논하여 가로되 만일 하늘로서라 하면 어찌하여 저를 믿지 아니하였느냐 할 것이요
The baptism of John , whence was it ? from heaven , or of men ? And they reasoned with themselves , saying , If we shall say , From heaven ; he will say unto us , Why did ye not then believe him ?
26. 만일 사람에게로서라 하면 모든 사람이 요한을 선지자로 여기니 백성이 무섭다 하여
But if we shall say , Of men ; we fear the people ; for all hold John as a prophet .
27. 예수께 대답하여 가로되 우리가 알지 못하노라 하니 예수께서 가라사대 나도 무슨 권세로 이런 일을 하는지 너희에게 이르지 아니하리라
And they answered Jesus , and said , We cannot tell . And he said unto them , Neither tell I you by what authority I do these things .
28. 그러나 너희 생각에는 어떠하뇨 한 사람이 두 아들이 있는데 맏아들에게 가서 이르되 얘 오늘 포도원에 가서 일하라 하니
But what think ye ? A certain man had two sons ; and he came to the first , and said , Son , go work to day in my vineyard .
29. 대답하여 가로되 아버지여 가겠소이다 하더니 가지 아니하고
He answered and said , I will not : but afterward he repented , and went .
30. 둘째 아들에게 가서 또 이같이 말하니 대답하여 가로되 싫소이다 하더니 그 후에 뉘우치고 갔으니
And he came to the second , and said likewise . And he answered and said , I go, sir : and went not .
31. 그 둘 중에 누가 아비의 뜻대로 하였느뇨 가로되 둘째 아들이니이다 예수께서 저희에게 이르시되 내가 진실로 너희에게 이르노니 세리들과 창기들이 너희보다 먼저 하나님의 나라에 들어가리라
Whether of them twain did the will of his father ? They say unto him , The first . Jesus saith unto them , Verily I say unto you , That the publicans and the harlots go into the kingdom of God before you .
32. 요한이 의의 도로 너희에게 왔거늘 너희는 저를 믿지 아니하였으되 세리와 창기는 믿었으며 너희는 이것을 보고도 종시 뉘우쳐 믿지 아니하였도다
For John came unto you in the way of righteousness , and ye believed him not : but the publicans and the harlots believed him : and ye , when ye had seen it, repented not afterward , that ye might believe him .
33. 다시 한 비유를 들으라 한 집 주인이 포도원을 만들고 산울로 두르고 거기 즙 짜는 구유를 파고 망대를 짓고 농부들에게 세로 주고 타국에 갔더니
Hear another parable : There was a certain householder , which planted a vineyard , and hedged it round about , and digged a winepress in it , and built a tower , and let it out to husbandmen , and went into a far country :
34. 실과 때가 가까우매 그 실과를 받으려고 자기 종들을 농부들에게 보내니
And when the time of the fruit drew near , he sent his servants to the husbandmen , that they might receive the fruits of it .
35. 농부들이 종들을 잡아 하나는 심히 때리고 하나는 죽이고 하나는 돌로 쳤거늘
And the husbandmen took his servants , and beat one , and killed another , and stoned another .
36. 다시 다른 종들을 처음보다 많이 보내니 저희에게도 그렇게 하였는지라
Again , he sent other servants more than the first : and they did unto them likewise .
37. 후에 자기 아들을 보내며 가로되 저희가 내 아들은 공경하리라 하였더니
But last of all he sent unto them his son , saying , They will reverence my son .
38. 농부들이 그 아들을 보고 서로 말하되 이는 상속자니 자 죽이고 그의 유업을 차지하자 하고
But when the husbandmen saw the son , they said among themselves , This is the heir ; come , let us kill him , and let us seize on his inheritance .
39. 이에 잡아 포도원 밖에 내어쫓아 죽였느니라
And they caught him , and cast him out of the vineyard , and slew him.
40. 그러면 포도원 주인이 올 때에 이 농부들을 어떻게 하겠느뇨
When the lord therefore of the vineyard cometh , what will he do unto those husbandmen ?
41. 저희가 말하되 이 악한 자들을 진멸하고 포도원은 제 때에 실과를 바칠만한 다른 농부들에게 세로 줄지니이다
They say unto him , He will miserably destroy those wicked men , and will let out his vineyard unto other husbandmen , which shall render him the fruits in their seasons .
42. 예수께서 가라사대 너희가 성경에 건축자들의 버린 돌이 모퉁이의 머릿돌이 되었나니 이것은 주로 말미암아 된 것이요 우리 눈에 기이하도다 함을 읽어 본 일이 없느냐
Jesus saith unto them , Did ye never read in the scriptures , The stone which the builders rejected , the same is become the head of the corner : this is the Lord’s doing , and it is marvellous in our eyes ?
43. 그러므로 내가 너희에게 이르노니 하나님의 나라를 너희는 빼앗기고 그 나라의 열매 맺는 백성이 받으리라
Therefore say I unto you , The kingdom of God shall be taken from you , and given to a nation bringing forth the fruits thereof .
44. 이 돌 위에 떨어지는 자는 깨어지겠고 이 돌이 사람 위에 떨어지면 저를 가루로 만들어 흩으리라 하시니
And whosoever shall fall on this stone shall be broken : but on whomsoever it shall fall , it will grind him to powder .
45. 대제사장들과 바리새인들이 예수의 비유를 듣고 자기들을 가리켜 말씀하심인 줄 알고
And when the chief priests and Pharisees had heard his parables , they perceived that he spake of them .
46. 잡고자 하나 무리를 무서워하니 이는 저희가 예수를 선지자로 앎이었더라
But when they sought to lay hands on him , they feared the multitude , because they took him for a prophet .
■ 주석 보기
【마21:1 JFB】마21:1-9. Christ's Triumphal Entry into Jerusalem on the First Day of the Week. ( = 막11:1-11; Lu 19:29-40; 요12:12-19).
For the exposition of this majestic scene—recorded, as will be seen, by all the Evangelists—see on Lu 19:29-40.
【마21:1 CWC】With this third announcement our Lord has indicated the three classes of his foes, the leaders of His nation in the first announcement, one of the twelve in the second, and now the Roman Gentiles (vv. 17-19).
The ambitious request of James and John (vv. 20-28), is in keeping with the selfishness previously expressed by Peter. The immediate occasion for the request is found in our Lord's words which they had misunderstood (vv. 19-28). The gentleness of Jesus (v. 22) is as marked as in the other case. His "cup" stood for all the agony of the Cross, how could they drink it? Not the bodily agony merely, but that experienced in the withdrawal of His Father's face. They would indeed be partakers of His suffering in one sense (v. 23), not that from the side of God but from the side of man (골1:24; 빌3:10 ; 벧전2:21), but their place in the Kingdom, when it should be set up, must be determined by the Father. Of course, the subjection He here expresses towards the Father, is not that of His divine nature, which was co-equal with the Father, but His human nature. It is as the glorified man at the head of the Kingdom He now speaks (고전15:27, 28; 빌2:9-11). The indignation of the ten against the two was not because of the latter's presumption towards the Lord, but because of the advantage they were seeking over them. The ten, in other words, were as selfish as the two; hence the rebuke and instruction following, for all.
The healing of the two blind men (vv. 29-34) recalls the instance of 9:27-31, but it is not the same. Mark 10: 46 and 눅18:35 mention but one man and the common explanation is that there were two miracles of the kind connected with this visit to Jericho, one as Christ entered and the other as He left the city. But some account for this seeming discrepancy in another way. For example, as son of David and heir to the throne, Christ was soon to be presented to Jerusalem, and ere this takes place He has the testimony of two witnesses that He is the Son of David, which was necessary according to the law. This they think, is the reason why two blind men are mentioned exclusively in Matthew's Gospel which is the Gospel of the Kingdom.
The entry into Jerusalem (21:1-11), which took place on the first day of the last week of our Lord's earthly life, is His formal offer of Himself to the nation as their King. This was necessary to His formal rejection by the nation, and is established by His fulfillment of 슥9:9. This allusion to Zechariah's words would mark Him as an imposter or else their true Messiah. The leaders of the nation regard Him in the former light; and even the multitude, though they at first acclaimed Him as "the Son of David" (v. 9), in their cooler judgment settled on the simpler title of 5:11, and afterwards took up the cry "Crucify Him!"
This is the second time Jesus cleansed the temple (vv. 12-17), the first near the beginning of His ministry (요2:13-16). It becomes a foreshadowing of His second coming to fulfill 말3:3. the necessity for which appears in 단9:27; 마24:15, et seq.; 살후3:4, 8. How different the scene in v. 14, type of that which shall follow also in that day when He comes again to Israel! The language of the chief priests and scribes (v. 15) accentuates the rejection of Him manifested all along. The 8th Psalm which Jesus quotes is Messianic, and His use of it is a further asseveration of His claim to be that Promised One. Bethany, the home of Martha, Mary and Lazarus, was His abiding place during this week (v. 17).
The barren fig-tree (vv. 18-22) stands for the nation of Israel. On seeing the leaves of profession, He had a right to expect fruit, but there was nothing on it for Him, though He hungered. Comparing 슥4:7, a mountain is used in Scripture to represent a large or difficult undertaking, in which sense probably it is here used (v. 21). If Israel at this time was a mountain in the way of the gospel, it could be removed, as it was removed, by faith, and cast into the sea of the nations (Gaebelein).
The climax is nearing. As the nation had rejected the Messiah, so now the Messiah rejects the nation in the parables following: The Two Sons (vv. 28-32); The Householder (vv. 33-46); The Marriage of the King's Son (22:1-14). The immediate occasion for them is in verses 23-27 -- another attack of the leaders. They were incensed at His action in the Temple on the previous day and the words He then spake against them. Behold the divine wisdom with which He now deals with them, silencing them utterly!
The first of these parables is interpreted by our Lord Himself. The second requires no extended comment. God is the householder, Israel the vineyard, the leaders of the nation the husbandmen, the servants the holy prophets, the son Christ Himself. The chief priests and the Pharisees are condemned out of their own mouths (v. 41). The next verse is a quotation from Psalm 118, which is Messianic. Christ as the "Stone" is revealed in a three-fold way. To Israel He was a stumbling-block and rock of offense, for He came to them not as a monarch but in the form of a servant (사8:14, 15; 롬9:32, 33; 고전1:23; 벧전2:8). To the Church He is the foundation-stone and head of the corner (고전3:11; 엡2:20-22; 벧전2:4, 5). To the Gentile world-powers, He is the smiting stone of destruction (단2:3, 4) -- Scofield. The Kingdom would not be given to that generation which had rejected Christ, but to the faithful remnant in the latter days.
The third parable foreshadows more than the other two, as it brings in the Gentiles (vv. 8-10). Verse 3 applies to the offer of the Kingdom made to Israel up to the time of Christ's death and resurrection. Verse 4 perhaps applies to the renewed offer down to the time of its further rejection in the martyrdom of Stephen (Acts 7). Read especially 행3:19-21. Verse 7 applies to the destruction of Jerusalem by Titus A. D. 70. Verses 8 to 10 apply to the preaching of the gospel to the Gentiles beginning with Peter at Acts 10. The man without the wedding garment (vv. 11-12) may mean the mere professor in Christendom. "Many are called," and make this outward profession, but "few are chosen," in the sense that they really accept and put on Christ as their righteousness.
【마21:1 MHCC】This coming of Christ was described by the prophet Zechariah, Z전9:9. When Christ would appear in his glory, it is in his meekness, not in his majesty, in mercy to work salvation. As meekness and outward poverty were fully seen in Zion's King, and marked his triumphal entrance to Jerusalem, how wrong covetousness, ambition, and the pride of life must be in Zion's citizens! They brought the ass, but Jesus did not use it without the owner's consent. The trappings were such as came to hand. We must not think the clothes on our backs too dear to part with for the service of Christ. The chief priests and the elders afterwards joined with the multitude that abused him upon the cross; but none of them joined the multitude that did him honour. Those that take Christ for their King, must lay their all under his feet. Hosanna signifies, Save now, we beseech thee! Blessed is he that cometh in the name of the Lord! But of how little value is the applause of the people! The changing multitude join the cry of the day, whether it be Hosanna, or Crucify him. Multitudes often seem to approve the gospel, but few become consistent disciples. When Jesus was come into Jerusalem all the city was moved; some perhaps were moved with joy, who waited for the Consolation of Israel; others, of the Pharisees, were moved with envy. So various are the motions in the minds of men upon the approach of Christ's kingdom.
【마21:10 JFB】마21:10-22. Stir about Him in the City—Second Cleansing of the Temple, and Miracles There—Glorious Vindication of the Children's Testimony—The Barren Fig Tree Cursed, with Lessons from It. ( = 막11:11-26; Lu 19:45-48).
For the exposition, see on Lu 19:45-48; and 막11:12-26.
【마21:12 MHCC】Christ found some of the courts of the temple turned into a market for cattle and things used in the sacrifices, and partly occupied by the money-changers. Our Lord drove them from the place, as he had done at his entering upon his ministry, 요2:13–17. His works testified of him more than the hosannas; and his healing in the temple was the fulfilling the promise, that the glory of the latter house should be greater than the glory of the former. If Christ came now into many parts of his visible church, how many secret evils he would discover and cleanse! And how many things daily practised under the cloak of religion, would he show to be more suitable to a den of thieves than to a house of prayer!
【마21:18 MHCC】This cursing of the barren fig-tree represents the state of hypocrites in general, and so teaches us that Christ looks for the power of religion in those who profess it, and the savour of it from those that have the show of it. His just expectations from flourishing professors are often disappointed; he comes to many, seeking fruit, and finds leaves only. A false profession commonly withers in this world, and it is the effect of Christ's curse. The fig-tree that had no fruit, soon lost its leaves. This represents the state of the nation and people of the Jews in particular. Our Lord Jesus found among them nothing but leaves. And after they rejected Christ, blindness and hardness grew upon them, till they were undone, and their place and nation rooted up. The Lord was righteous in it. Let us greatly fear the doom denounced on the barren fig-tree.
【마21:23 JFB】마21:23-46. The Authority of Jesus Questioned and the Reply—The Parables of the Two Sons, and of the Wicked Husbandman. ( = 막11:27-12:12; Lu 20:1-19).
Now commences, as Alford remarks, that series of parables and discourses of our Lord with His enemies, in which He develops, more completely than ever before, His hostility to their hypocrisy and iniquity: and so they are stirred up to compass His death.
The Authority of Jesus Questioned, and the Reply (마21:23-27).
23. By what authority doest thou these things!—referring particularly to the expulsion of the buyers and sellers from the temple,
and who gave thee this authority?
【마21:23 MHCC】As our Lord now openly appeared as the Messiah, the chief priests and scribes were much offended, especially because he exposed and removed the abuses they encouraged. Our Lord asked what they thought of John's ministry and baptism. Many are more afraid of the shame of lying than of the sin, and therefore scruple not to speak what they know to be false, as to their own thoughts, affections, and intentions, or their remembering and forgetting. Our Lord refused to answer their inquiry. It is best to shun needless disputes with wicked opposers.
【마21:24 JFB】24. And Jesus answered and said unto them, I also will ask you one thing, &c.
【마21:25 JFB】25. The baptism of John—meaning his whole mission and ministry, of which baptism was the proper character.
whence was it? from heaven, or of men?—What wisdom there was in this way of meeting their question will best appear by their reply.
If we shall say, From heaven; he will say unto us, Why did ye not then believe him?—"Why did ye not believe the testimony which he bore to Me, as the promised and expected Messiah?" for that was the burden of John's whole testimony.
【마21:26 JFB】26. But if we shall say, Of men; we fear the people—rather, "the multitude." In Luke (Lu 20:6) it is, "all the people will stone us"—"stone us to death."
for all hold John as a prophet—Crooked, cringing hypocrites! No wonder Jesus gave you no answer.
【마21:27 JFB】27. And they answered Jesus, and said, We cannot tell—Evidently their difficulty was, how to answer, so as neither to shake their determination to reject the claims of Christ nor damage their reputation with the people. For the truth itself they cared nothing whatever.
Neither tell I you by what authority I do these things—What composure and dignity of wisdom does our Lord here display, as He turns their question upon themselves, and, while revealing His knowledge of their hypocrisy, closes their mouths! Taking advantage of the surprise, silence, and awe produced by this reply, our Lord followed it up immediately by the two following parables.
【마21:28 JFB】Parable of the Two Sons (마21:28-32).
28. But what think ye? A certain man had two sons; and he came to the first and said, Son, go work to-day in my vineyard—for true religion is a practical thing, a "bringing forth fruit unto God."
【마21:28 MHCC】Parables which give reproof, speak plainly to the offenders, and judge them out of their own mouths. The parable of the two sons sent to work in the vineyard, is to show that those who knew not John's baptism to be of God, were shamed by those who knew it, and owned it. The whole human race are like children whom the Lord has brought up, but they have rebelled against him, only some are more plausible in their disobedience than others. And it often happens, that the daring rebel is brought to repentance and becomes the Lord's servant, while the formalist grows hardened in pride and enmity.
【마21:29 JFB】29. He answered and said, I will not—Trench notices the rudeness of this answer, and the total absence of any attempt to excuse such disobedience, both characteristic; representing careless, reckless sinners resisting God to His face.
【마21:30 JFB】30. And he came to the second, and said likewise. And he answered and said, I go, sir—"I, sir." The emphatic "I," here, denotes the self-righteous complacency which says, "God, I thank thee that I am not as other men" (Lu 18:11).
and went not—He did not "afterward repent" and refuse to go; for there was here no intention to go. It is the class that "say and do not" (마23:3)—a falseness more abominable to God, says Stier, than any "I will not."
【마21:31 JFB】31. Whether of them twain did the will of his Father? They say unto him, The first—Now comes the application.
Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go—or, "are going"; even now entering, while ye hold back.
into the kingdom of God before you—The publicans and the harlots were the first son, who, when told to work in the Lord's vineyard, said, I will not; but afterwards repented and went. Their early life was a flat and flagrant refusal to do what they were commanded; it was one continued rebellion against the authority of God. The chief priests and the elders of the people, with whom our Lord was now speaking, were the second son, who said, I go, sir, but went not. They were early called, and all their life long professed obedience to God, but never rendered it; their life was one of continued disobedience.
【마21:32 JFB】32. For John came unto you in the way of righteousness—that is, calling you to repentance; as Noah is styled "a preacher of righteousness" (벧후2:5), when like the Baptist he warned the old world to "flee from the wrath to come."
and ye believed him not—They did not reject him; nay, they "were willing for a season to rejoice in his light" (요5:35); but they would not receive his testimony to Jesus.
but the publicans and the harlots believed him—Of the publicans this is twice expressly recorded, Lu 3:12; 7:29. Of the harlots, then, the same may be taken for granted, though the fact is not expressly recorded. These outcasts gladly believed the testimony of John to the coming Saviour, and so hastened to Jesus when He came. See Lu 7:37; 15:1, &c.
and ye, when ye had seen it, repented not afterward, that ye might believe him—Instead of being "provoked to jealousy" by their example, ye have seen them flocking to the Saviour and getting to heaven, unmoved.
【마21:33 JFB】Parable of the Wicked Husbandmen (마21:33-46).
33. Hear another parable: There was a certain householder, which planted a vineyard—(See on Lu 13:6).
and hedged it round about, and digged a winepress in it, and built a tower—These details are taken, as is the basis of the parable itself, from that beautiful parable of 사5:1-7, in order to fix down the application and sustain it by Old Testament authority.
and let it out to husbandmen—These are just the ordinary spiritual guides of the people, under whose care and culture the fruits of righteousness are expected to spring up.
and went into a far country—"for a long time" (Lu 20:9), leaving the vineyard to the laws of the spiritual husbandry during the whole time of the Jewish economy. On this phraseology, see on 막4:26.
【마21:33 MHCC】This parable plainly sets forth the sin and ruin of the Jewish nation; and what is spoken to convict them, is spoken to caution all that enjoy the privileges of the outward church. As men treat God's people, they would treat Christ himself, if he were with them. How can we, if faithful to his cause, expect a favourable reception from a wicked world, or from ungodly professors of Christianity! And let us ask ourselves, whether we who have the vineyard and all its advantages, render fruits in due season, as a people, as a family, or as separate persons. Our Saviour, in his question, declares that the Lord of the vineyard will come, and when he comes he will surely destroy the wicked. The chief priests and the elders were the builders, and they would not admit his doctrine or laws; they threw him aside as a despised stone. But he who was rejected by the Jews, was embraced by the Gentiles. Christ knows who will bring forth gospel fruits in the use of gospel means. The unbelief of sinners will be their ruin. But God has many ways of restraining the remainders of wrath, as he has of making that which breaks out redound to his praise. May Christ become more and more precious to our souls, as the firm Foundation and Cornerstone of his church. May we be willing to follow him, though despised and hated for his sake.
【마21:34 JFB】34. And when the time of the fruit drew near, he sent his servants to the husbandmen—By these "servants" are meant the prophets and other extraordinary messengers, raised up from time to time. See on 마23:37.
that they might receive the fruits of it—Again see on Lu 13:6.
【마21:35 JFB】35. And the husbandmen took his servants, and beat one—see 렘37:15; 38:6.
and killed another—see 렘26:20-23.
and stoned another—see 대하24:21. Compare with this whole verse 마23:37, where our Lord reiterates these charges in the most melting strain.
【마21:36 JFB】36. Again, he sent other servants more than the first; and they did unto them likewise—see 왕하17:13; 대하36:16, 18; 느9:26.
【마21:37 JFB】37. But last of all he sent unto them his son, saying, They will reverence my son—In Mark (막12:6) this is most touchingly expressed: "Having yet therefore one son, His well-beloved, He sent Him also last unto them, saying, They will reverence My Son." Luke's version of it too (Lu 20:13) is striking: "Then said the lord of the vineyard, What shall I do? I will send My beloved Son: it may be they will reverence Him when they see Him." Who does not see that our Lord here severs Himself, by the sharpest line of demarcation, from all merely human messengers, and claims for Himself Sonship in its loftiest sense? (Compare 히3:3-6). The expression, "It may be they will reverence My Son," is designed to teach the almost unimaginable guilt of not reverentially welcoming God's Son.
【마21:38 JFB】38. But when the husbandmen saw the son, they said among themselves—Compare 창37:18-20; 요11:47-53.
This is the heir—Sublime expression this of the great truth, that God's inheritance was destined for, and in due time is to come into the possession of, His own Son in our nature (히1:2).
come, let us kill him, and let us seize on his inheritance—that so, from mere servants, we may become lords. This is the deep aim of the depraved heart; this is emphatically "the root of all evil."
【마21:39 JFB】39. And they caught him, and cast him out of the vineyard—compare 히13:11-13 ("without the gate—without the camp"); 왕상21:13; 요19:17.
and slew him.
【마21:40 JFB】40. When the lord therefore of the vineyard cometh—This represents "the settling time," which, in the case of the Jewish ecclesiastics, was that judicial trial of the nation and its leaders which issued in the destruction of their whole state.
what will he do unto those husbandmen?
【마21:41 JFB】41. They say unto him, He will miserably destroy those wicked men—an emphatic alliteration not easily conveyed in English: "He will badly destroy those bad men," or "miserably destroy those miserable men," is something like it.
and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons—If this answer was given by the Pharisees, to whom our Lord addressed the parable, they thus unwittingly pronounced their own condemnation: as did David to Nathan the prophet (삼하12:5-7), and Simon the Pharisee to our Lord (Lu 7:43, &c.). But if it was given, as the two other Evangelists agree in representing it, by our Lord Himself, and the explicitness of the answer would seem to favor that supposition, then we can better explain the exclamation of the Pharisees which followed it, in Luke's report (Lu 20:16)—"And when they heard it, they said, God forbid"—His whole meaning now bursting upon them.
【마21:42 JFB】42. Jesus saith unto them. Did ye never read in the scriptures—(시118:22, 23).
The stone which the builders rejected, &c.—A bright Messianic prophecy, which reappears in various forms (사28:16, &c.), and was made glorious use of by Peter before the Sanhedrim (행4:11). He recurs to it in his first epistle (벧전2:4-6).
【마21:43 JFB】43. Therefore say I unto you, The kingdom of God—God's visible Kingdom, or Church, upon earth, which up to this time stood in the seed of Abraham.
shall be taken from you, and given to a nation bringing forth the fruits thereof—that is, the great evangelical community of the faithful, which, after the extrusion of the Jewish nation, would consist chiefly of Gentiles, until "all Israel should be saved" (롬11:25, 26). This vastly important statement is given by Matthew only.
【마21:44 JFB】44. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder—The Kingdom of God is here a Temple, in the erection of which a certain stone, rejected as unsuitable by the spiritual builders, is, by the great Lord of the House, made the keystone of the whole. On that Stone the builders were now "falling" and being "broken" (사8:15). They were sustaining great spiritual hurt; but soon that Stone should "fall upon them" and "grind them to powder" (단2:34, 35; Z전12:2)—in their corporate capacity, in the tremendous destruction of Jerusalem, but personally, as unbelievers, in a more awful sense still.
【마21:45 JFB】45. And when the chief priests and Pharisees had heard his parables—referring to that of the Two Sons and this one of the Wicked Husbandmen.
they perceived that he spake of them.
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