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주석[JFB] — 마태복음 10장 · 열두 제자 파송

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JFB 주석 · 섹션 42개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. And when he had called unto him his twelve disciples, he gave them power —The word signifies both "power," and "authority" or "right." Even if it were not evident that here both ideas are included, we find both words expressly used in the parallel passage of Luke ( :- ) —"He gave them power and authority"—in other words, He both qualified and authorized them. against —or "over." return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-1

Source

예수께서 열두 제자를 부르사 더러운 귀신을 쫓아내며 모든 병과 모든 약한 것을 고치는 능력을 주셨다. 누가는 "능력과 권위"를 동시에 주셨다고 기록한다(눅 9:1). 이 두 단어는 각각 자격 부여와 권한 부여를 의미한다.

원주석

2절 카드 ↗

2. Now the names of the twelve apostles are these —The other Evangelists enumerate the twelve in immediate connection with their appointment ( Mark 3:13-19 ; Luke 6:13-16 ). But our Evangelist, not intending to record the appointment, but only the Mission of the Twelve, gives their names here. And as in the Acts ( Luke 6:13-42.6.16- : ) we have a list of the Eleven who met daily in the upper room with the other disciples after their Master's ascension until the day of Pentecost, we have four catalogues in all for comparison. The first, Simon, who is called Peter —(See on Luke 6:13-42.6.16- : ). and Andrew his brother; James the son of Zebedee, and John his brother —named after James, as the younger of the two. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-2

Source

열두 사도의 이름은 이러하니, 베드로라 하는 시몬을 비롯하여 그 형제 안드레, 세베대의 아들 야고보와 그 형제 요한 등이다. 네 복음서와 사도행전에 네 번의 명단이 나오며, 비교 연구가 가능하다.

원주석

3절 카드 ↗

3. Philip and Bartholomew —That this person is the same with "Nathanael of Cana in Galilee" is justly concluded for the three following reasons: First, because Bartholomew is not so properly an individual's name as a family surname; next, because not only in this list, but in Mark's and Luke's ( Mark 3:18 ; Luke 6:14 ), he follows the name of "Philip," who was the instrument of bringing Nathanael first to Jesus ( Luke 6:14- : ); and again, when our Lord, after His resurrection, appeared at the Sea of Tiberias, "Nathanael of Cana in Galilee" is mentioned along with six others, all of them apostles, as being present ( John 21:2 ). Matthew the publican —In none of the four lists of the Twelve is this apostle so branded but in his own, as if he would have all to know how deep a debtor he had been to his Lord. (See on John 21:2- : ; Matthew 9:9 ). James the son of Alphaeus —the same person apparently who is called Cleopas or Clopas ( Luke 24:18 ; John 19:25 ); and, as he was the husband of Mary, sister to the Virgin, James the Less must have been our Lord's cousin. and Lebbaeus, whose surname was Thaddaeus —the same, without doubt, as "Judas the brother of James," mentioned in both the lists of Luke ( Luke 6:16 ; Acts 1:13 ), while no one of the name of Lebbaeus or Thaddaeus is so. It is he who in John ( Acts 1:13- : ) is sweetly called "Judas, not Iscariot." That he was the author of the Catholic Epistle of "Jude," and not "the Lord's brother" ( Acts 1:13- : ), unless these be the same, is most likely. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-3

Source

빌립과 바돌로매. 바돌로매는 개인 이름보다 가문 성일 가능성이 높다. 그가 "가나의 나다나엘"과 동일인물이라는 것은 세 가지 이유로 타당하다. 첫째, 바돌로매는 가문 성이며, 둘째, 세 복음서의 사도 명단에서 빌립 바로 다음에 나오는데 빌립이 나다나엘을 처음 예수께 데려왔기 때문이며(요 1:45), 셋째, 부활 후 예수께서 디베랴 호수에서 나타나셨을 때 나다나엘도 함께 있었기 때문이다.

원주석

4절 카드 ↗

4. Simon the Canaanite —rather "Kananite," but better still, "the Zealot," as he is called in Luke 6:15 , where the original term should not have been retained as in our version ("Simon, called Zelotes"), but rendered "Simon, called the Zealot." The word "Kananite" is just the Aramaic, or Syro-Chaldaic, term for "Zealot." Probably before his acquaintance with Jesus, he belonged to the sect of the Zealots, who bound themselves, as a sort of voluntary ecclesiastical police, to see that the law was not broken with impunity. and Judas Iscariot —that is, Judas of Kerioth, a town of Judah ( Luke 6:15- : ); so called to distinguish him from "Judas the brother of James" ( Luke 6:16 ). who also betrayed him —a note of infamy attached to his name in all the catalogues of the Twelve. Luke 6:16- : . THE TWELVE RECEIVE THEIR INSTRUCTIONS. This directory divides itself into three distinct parts. The first part ( Luke 6:16- : ) contains directions for the brief and temporary mission on which they were now going forth, with respect to the places they were to go to, the works they were to do, the message they were to bear, and the manner in which they were to conduct themselves. The second part ( Luke 6:16- : ) contains directions of no such limited and temporary nature, but opens out into the permanent exercise of the Gospel ministry. The third part ( Luke 6:16- : ) is of wider application still, reaching not only to the ministry of the Gospel in every age, but to the service of Christ in the widest sense. It is a strong confirmation of this threefold division, that each part closes with the words, "VERILY I SAY UNTO YOU" ( Matthew 10:15 ; Matthew 10:23 ; Matthew 10:42 ). Directions for the Present Mission ( Matthew 10:5-15 ). return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-4

Source

가나안인 시몬과 유다 이스가리옷. "가나안인"은 아람어로 "열심당원"(Zealot)을 의미한다. 시몬은 예수를 만나기 전에 율법 준수를 강제하는 열심당에 속했을 것이다. 유다 이스가리옷은 유다 지역의 "가리옷" 출신이다.

원주석

5절 카드 ↗

5. These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not —The Samaritans were Gentiles by blood; but being the descendants of those whom the king of Assyria had transported from the East to supply the place of the ten tribes carried captive, they had adopted the religion of the Jews, though with admixtures of their own: and, as the nearest neighbors of the Jews, they occupied a place intermediate between them and the Gentiles. Accordingly, when this prohibition was to be taken off, on the effusion of the Spirit at Pentecost, the apostles were told that they should be Christ's witnesses first "in Jerusalem, and in all Judea," then "in Samaria," and lastly, "unto the uttermost part of the earth" ( :- ). return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-5

Source

예수께서 이 열둘을 내보내시며 명하셨다. "이방 사람들의 길로도 가지 말고 사마리아인들의 도시에도 들어가지 말라." 사마리아인들은 피로는 이방인이지만 앗시리아 왕이 동방에서 이주시킨 민족들의 후손으로, 유대교를 받아들이면서도 자기 전통을 섞었다. 유대인과 이방인 사이의 중간 위치에 있었다.

원주석

6절 카드 ↗

6. But go rather to the lost sheep of the house of Israel —Until Christ's death, which broke down the middle wall of partition ( :- ), the Gospel commission was to the Jews only, who, though the visible people of God, were "lost sheep," not merely in the sense which all sinners are ( Isaiah 53:6 ; 1 Peter 2:25 ; compare with 1 Peter 2:25- : ), but as abandoned and left to wander from the right way by faithless shepherds ( Jeremiah 50:6 ; Jeremiah 50:17 ; Ezekiel 34:2-6 , &c.). return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-6

Source

오히려 이스라엘 집의 잃어버린 양에게로 가라. 그리스도의 죽음으로 중간 막힌 담이 허물어지기 전까지(엡 2:14), 복음 사명은 유대인에게만 주어진 것이었다.

원주석

7절 카드 ↗

7. And as ye go, preach, saying, The kingdom of heaven is at hand —(See on :- ). return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-7

Source

가면서 전파하여 말하되 "천국이 가까이 왔다" 하고.

원주석

8절 카드 ↗

8. Heal the sick, cleanse the lepers, raise the dead, cast out devils —(The italicized clause—" raise the dead "—is wanting in many manuscripts). Here we have the first communication of supernatural power by Christ Himself to His followers—thus anticipating the gifts of Pentecost. And right royally does He dispense it. freely ye have received, freely give —Divine saying, divinely said! (Compare Deuteronomy 15:10 ; Deuteronomy 15:11 ; Acts 3:6 ) —an apple of gold in a setting of silver ( Acts 3:6- : ). It reminds us of that other golden saying of our Lord, rescued from oblivion by Paul, "It is more blessed to give than to receive" ( Acts 20:35 ). Who can estimate what the world owes to such sayings, and with what beautiful foliage and rich fruit such seeds have covered, and will yet cover, this earth! return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-8

Source

병든 자를 고치며 죽은 자를 살리며 나병 환자를 깨끗하게 하며 귀신을 쫓아내라. 거저 받았으니 거저 주어라. 거룩하고 왕답게 베푸시는 표현이다.

원주석

9절 카드 ↗

9. Provide neither gold, nor silver, nor brass in your purses —"for" your purses; literally, "your belts," in which they kept their money. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-9

Source

너희 전대에 금이나 은이나 동을 가지지 말라.

원주석

10절 카드 ↗

10. Nor scrip for your journey —the bag used by travellers for holding provisions. neither two coats —or tunics, worn next the skin. The meaning is, Take no change of dress, no additional articles. neither shoes —that is, change of them. nor yet staves —The received text here has "a staff," but our version follows another reading, "staves," which is found in the received text of Luke ( Luke 9:3 ). The true reading, however, evidently is "a staff"—meaning, that they were not to procure even that much expressly for this missionary journey, but to go with what they had. No doubt it was the misunderstanding of this that gave rise to the reading "staves" in so many manuscripts Even if this reading were genuine, it could not mean "more than one"; for who, as ALFORD well asks, would think of taking a spare staff? for the workman is worthy of his meat —his "food" or "maintenance"; a principle which, being universally recognized in secular affairs, is here authoritatively applied to the services of the Lord's workmen, and by Paul repeatedly and touchingly employed in his appeals to the churches ( Romans 15:27 ; 1 Corinthians 9:11 ; Galatians 6:6 ), and once as "scripture" ( 1 Timothy 5:18 ). return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-10

Source

여행을 위한 주머니나 두 벌 옷이나 신이나 지팡이를 가지지 말라. 지팡이를 "갖지 말라"는 것은 이 특별한 사명 여행을 위해 따로 준비하지 말라는 뜻이다. 일꾼이 자기 먹을 것을 받는 것은 마땅하다.

원주석

11절 카드 ↗

11. And into whatsoever city or town —town or village. ye shall enter inquire —carefully. who in it is worthy —or "meet" to entertain such messengers; not in point of rank, of course, but of congenial disposition. and there abide till ye go thence —not shifting about, as if discontented, but returning the welcome given with a courteous, contented, accommodating disposition. return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-11

Source

어느 성이나 마을에 들어가든지 그 안에서 합당한 자를 찾아내어 너희가 떠나기까지 거기 머물라. 적합한 사람이란 높은 사회적 지위가 아니라 영적으로 같은 마음을 가진 사람이다.

원주석

12절 카드 ↗

12. And when ye come into an house —or "the house," but it means not the worthy house, but the house ye first enter, to try if it be worthy. salute it —show it the usual civilities. return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-12

Source

그 집에 들어가면서 평안을 빌라.

원주석

13절 카드 ↗

13. And if the house be worthy —showing this by giving you a welcome. let your peace come upon it —This is best explained by the injunction to the Seventy, "And into whatsoever house ye enter, first say, Peace be to this house" ( Luke 10:5 ). This was the ancient salutation of the East, and it prevails to this day. But from the lips of Christ and His messengers, it means something far higher, both in the gift and the giving of it, than in the current salutation. (See on Luke 10:5- : ). but if it be not worthy, let your peace return to you —If your peace finds a shut, instead of an open, door in the heart of any household, take it back to yourselves, who know how to value it; and it will taste the sweeter to you for having been offered, even though rejected. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-13

Source

그 집이 합당하면 너희 평안이 거기 임할 것이요, 합당하지 아니하면 그 평안이 너희에게 돌아올 것이니라. 이 평안 선언은 동방의 통상적인 인사이지만, 예수님과 그 사자들의 입에서 나올 때는 비교할 수 없이 깊은 의미를 가진다.

원주석

14절 카드 ↗

14. And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city —for possibly a whole town might not furnish one "worthy." shake off the dust of your feet —"for a testimony against them," as Mark and Luke add ( Mark 6:11 ; Luke 10:11 ). By this symbolical action they vividly shook themselves from all connection with such, and all responsibility for the guilt of rejecting them and their message. Such symbolical actions were common in ancient times, even among others than the Jews, as strikingly appears in Pilate ( Luke 10:11- : ). And even to this day it prevails in the East. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-14

Source

누구든지 너희를 영접하지도 아니하고 너희 말을 듣지도 아니하거든 그 집이나 그 성에서 나가서 너희 발의 먼지를 떨어버리라. 이 상징적 행위는 그들과의 모든 관계를 끊고 그 거부의 책임이 그들에게 있음을 선포하는 것이다.

원주석

15절 카드 ↗

15. Verily I say unto you, It shall be more tolerable —more bearable. for Sodom and Gomorrah in the day of judgment, than for that city —Those Cities of the Plain, which were given to the flames for their loathsome impurities, shall be treated as less criminal, we are here taught, than those places which, though morally respectable, reject the Gospel message and affront those that bear it. Directions for the Future and Permanent Exercise of the Christian Ministry ( :- ). return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-15

Source

진실로 너희에게 이르노니 심판 날에 소돔과 고모라 땅이 그 성보다 더 견디기 쉬우리라. 도덕적으로는 괜찮지만 복음을 거부한 곳이 로욧의 도시보다 더 무거운 심판을 받는다.

원주석

16절 카드 ↗

16. Behold, I send you forth —The "I" here is emphatic, holding up Himself as the Fountain of the Gospel ministry, as He is also the Great Burden of it. as sheep —defenseless. in the midst of wolves —ready to make a prey of you ( John 10:12 ). To be left exposed, as sheep to wolves, would have been startling enough; but that the sheep should be sent among the wolves would sound strange indeed. No wonder this announcement begins with the exclamation, "Behold." be ye therefore wise as serpents, and harmless as doves —Wonderful combination this! Alone, the wisdom of the serpent is mere cunning, and the harmlessness of the dove little better than weakness: but in combination, the wisdom of the serpent would save them from unnecessary exposure to danger; the harmlessness of the dove, from sinful expedients to escape it. In the apostolic age of Christianity, how harmoniously were these qualities displayed! Instead of the fanatical thirst for martyrdom, to which a later age gave birth, there was a manly combination of unflinching zeal and calm discretion, before which nothing was able to stand. return to ' Top of Page ' <a name="verse-17" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-16

Source

보라 내가 너희를 보냄이 양을 이리 가운데로 보냄과 같도다. 그러므로 뱀같이 지혜롭고 비둘기같이 순결하라. 놀라운 대조다. 뱀의 지혜만 있으면 냉혹하고, 비둘기의 순결함만 있으면 무방비다. 이 두 성품이 함께 있어야 한다.

원주석

17절 카드 ↗

17. But beware of men; for they will deliver you up to the councils —the local courts, used here for civil magistrates in general. and they will scourge you in their synagogues —By this is meant persecution at the hands of the ecclesiastics. return to ' Top of Page ' <a name="verse-18" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-17

Source

사람들을 삼가라. 그들이 너희를 공회에 넘겨주겠고 그들의 회당에서 채찍질하리라. 공회는 세속 행정 기관을, 회당은 종교 당국의 박해를 각각 가리킨다.

원주석

18절 카드 ↗

18. And ye shall be brought before governors —provincial rulers. and kings —the highest tribunals. for my sake, for a testimony against them —rather, "to them," in order to bear testimony to the truth and its glorious effects. and the Gentiles —"to the Gentiles"; a hint that their message would not long be confined to the lost sheep of the house of Israel. The Acts of the Apostles are the best commentary on these warnings. return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-18

Source

또 너희가 나로 말미암아 총독들과 임금들 앞에 끌려가리니 이는 그들과 이방 사람들에게 증언하려 함이라. 사도행전이 이 경고의 가장 좋은 주석이다.

원주석

19절 카드 ↗

19. But when they deliver you up, take no thought —be not solicitous or anxious. (See on :- ). how or what ye shall speak —that is, either in what manner ye shall make your defense, or of what matter it shall consist. for it shall be given you in that same hour what ye shall speak —(See Exodus 4:12 ; Jeremiah 1:7 ). return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-19

Source

너희를 넘겨줄 때에 어떻게 또는 무엇을 말할까 염려하지 말라. 그 때에 너희에게 할 말을 주시리니(출 4:12; 렘 1:7).

원주석

20절 카드 ↗

20. For it is not ye that speak, but the Spirit of your Father which speaketh in you —How remarkably this has been verified, the whole history of persecution thrillingly proclaims—from the Acts of the Apostles to the latest martyrology. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-20

Source

말하는 이는 너희가 아니라 너희 속에서 말씀하시는 이 곧 너희 아버지의 성령이시니라. 순교 역사 전체가 이 말씀의 놀라운 성취를 증언한다.

원주석

21절 카드 ↗

21. And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death —for example, by lodging information against them with the authorities. The deep and virulent hostility of the old nature and life to the new—as of Belial to Christ—was to issue in awful wrenches of the dearest ties; and the disciples, in the prospect of their cause and themselves being launched upon society, are here prepared for the worst. return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-21

Source

장차 형제가 형제를, 아버지가 자식을 죽는 데에 내주며 자식들이 부모를 대적하여 죽게 하리라. 새 생명과 옛 생명, 그리스도와 벨리알 사이의 깊고 격렬한 적대감은 가장 소중한 관계마저 갈라놓을 것이다.

원주석

22절 카드 ↗

22. And ye shall be hated of all men for my name's sake —The universality of this hatred would make it evident to them, that since it would not be owing to any temporary excitement, local virulence, or personal prejudice, on the part of their enemies, so no amount of discretion on their part, consistent with entire fidelity to the truth, would avail to stifle that enmity—though it might soften its violence, and in some cases avert the outward manifestations of it. but he that endureth to the end shall be saved —a great saying, repeated, in connection with similar warnings, in the prophecy of the destruction of Jerusalem ( :- ); and often reiterated by the apostle as a warning against "drawing back unto perdition" ( Hebrews 3:6 ; Hebrews 3:13 ; Hebrews 6:4-6 ; Hebrews 10:23 ; Hebrews 10:26-29 ; Hebrews 10:38 ; Hebrews 10:39 , &c.). As "drawing back unto perdition" is merely the palpable evidence of the want of "root" from the first in the Christian profession ( Luke 8:13 ), so "enduring to the end" is just the proper evidence of its reality and solidity. return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-22

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또 너희가 내 이름으로 말미암아 모든 사람에게 미움을 받을 것이나 끝까지 견디는 자는 구원을 얻으리라. 이 보편적인 증오는 특정 시기나 지역의 감정이 아니라 원리의 충돌에서 비롯된 것임을 알게 될 것이다.

원주석

23절 카드 ↗

23. But when they persecute you in this city, flee ye into another —"into the other." This, though applicable to all time, and exemplified by our Lord Himself once and again, had special reference to the brief opportunities which Israel was to have of "knowing the time of His visitations." for verily I say unto you —what will startle you, but at the same time show you the solemnity of your mission, and the need of economizing the time for it. Ye shall not have gone over —Ye shall in nowise have completed. the cities of Israel, till the Son of man be come —To understand this—as LANGE and others do—in the first instance, of Christ's own peregrinations, as if He had said, "Waste not your time upon hostile places, for I Myself will be after you ere your work be over"—seems almost trifling. "The coming of the Son of man" has a fixed doctrinal sense, here referring immediately to the crisis of Israel's history as the visible kingdom of God, when Christ was to come and judge it; when "the wrath would come upon it to the uttermost"; and when, on the ruins of Jerusalem and the old economy, He would establish His own kingdom. This, in the uniform language of Scripture, is more immediately "the coming of the Son of man," "the day of vengeance of our God" ( Matthew 16:28 ; Matthew 24:27 ; Matthew 24:34 ; compare with Hebrews 10:25 ; James 5:7-9 ) —but only as being such a lively anticipation of His second coming for vengeance and deliverance. So understood, it is parallel with James 5:7-59.5.9- : (on which see). Directions for the Service of Christ in Its Widest Sense ( James 5:7-59.5.9- : ). return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-23

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이 성에서 너희를 박해하거든 저 성으로 피하라. 진실로 너희에게 이르노니 이스라엘의 모든 성을 다 다니지 못하여서 인자가 오리라. 이 말씀은 역사 전체에 걸쳐 적용되지만, 이스라엘이 심판을 받기 전에 복음을 전할 기회가 얼마나 촉박한지를 특히 강조한다.

원주석

24절 카드 ↗

24. The disciple is not above his master —teacher. nor the servant above his lord —another maxim which our Lord repeats in various connections ( Luke 6:40 ; John 13:16 ; John 15:20 ). return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-24

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제자가 그 선생보다, 또는 종이 그 상전보다 높지 못하나니.

원주석

25절 카드 ↗

25. It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub —All the Greek manuscripts, write "Beelzebul," which undoubtedly is the right form of this word. The other reading came in no doubt from the Old Testament "Baalzebub," the god of Ekron ( :- ), which it was designed to express. As all idolatry was regarded as devil worship ( Leviticus 17:7 ; Deuteronomy 32:17 ; Psalms 106:37 ; 1 Corinthians 10:20 ), so there seems to have been something peculiarly satanic about the worship of this hateful god, which caused his name to be a synonym of Satan. Though we nowhere read that our Lord was actually called "Beelzebul," He was charged with being in league with Satan under that hateful name ( Matthew 12:24 ; Matthew 12:26 ), and more than once Himself was charged with "having a devil" or "demon" ( Mark 3:30 ; John 7:20 ; John 8:48 ). Here it is used to denote the most opprobrious language which could be applied by one to another. how much more shall they call them of his household —"the inmates." Three relations in which Christ stands to His people are here mentioned: He is their Teacher—they His disciples; He is their Lord—they His servants; He is the Master of the household—they its inmates. In all these relations, He says here, He and they are so bound up together that they cannot look to fare better than He, and should think it enough if they fare no worse. return to ' Top of Page ' <a name="verse-26" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-25

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제자가 그 선생같고 종이 그 상전같으면 족하도다. 집 주인을 바알세불이라 하였거든 하물며 그 집 사람들이랴. "바알세불"이 올바른 형태이며, 구약의 "바알세붑"(왕하 1:2-3)에서 유래했다.

원주석

26절 카드 ↗

26. Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known —that is, There is no use, and no need, of concealing anything; right and wrong, truth and error, are about to come into open and deadly collision; and the day is coming when all hidden things shall be disclosed, everything seen as it is, and every one have his due ( 1 Corinthians 4:5 ). return to ' Top of Page ' <a name="verse-27" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-26

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그런즉 그들을 두려워하지 말라. 감추인 것이 드러나지 않을 것이 없고 숨은 것이 알려지지 않을 것이 없느니라. 진리와 오류, 선과 악이 공개적 충돌의 시대를 맞아 결국 모든 것이 드러나게 된다.

원주석

27절 카드 ↗

27. What I tell you in darkness —in the privacy of a teaching for which men are not yet ripe. that speak ye in the light —for when ye go forth all will be ready. and what ye hear in the ear, that preach ye upon the housetops —Give free and fearless utterance to all that I have taught you while yet with you. Objection: But this may cost us our life? Answer: It may, but there their power ends: return to ' Top of Page ' <a name="verse-28" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-27

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내가 너희에게 어두운 데서 이르는 것을 광명한 데서 말하며 너희가 귀에 대고 듣는 것을 집 위에서 전파하라. 지금은 준비할 때이며, 때가 이르면 모든 것을 담대히 공표하라.

원주석

28절 카드 ↗

28. And fear not them which kill the body, but are not able to kill the soul —In :- , "and after that have no more that they can do." but rather fear him —In Luke ( Luke 12:5 ) this is peculiarly solemn, "I will forewarn you whom ye shall fear," even Him which is able to destroy both soul and body in hell —A decisive proof this that there is a hell for the body as well as the soul in the eternal world; in other words, that the torment that awaits the lost will have elements of suffering adapted to the material as well as the spiritual part of our nature, both of which, we are assured, will exist for ever. In the corresponding warning contained in Luke ( Luke 12:5- : ), Jesus calls His disciples "My friends," as if He had felt that such sufferings constituted a bond of peculiar tenderness between Him and them. return to ' Top of Page ' <a name="verse-29" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-28

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몸은 죽여도 영혼은 능히 죽이지 못하는 자들을 두려워하지 말고 오직 몸과 영혼을 능히 지옥에 멸하실 수 있는 이를 두려워하라. 지옥에서의 형벌은 영적인 면뿐 아니라 몸과 관련된 요소도 있다는 분명한 증거다.

원주석

29절 카드 ↗

29. Are not two sparrows sold for a farthing? —In Luke ( Luke 12:6 ) it is "five sparrows for two farthings"; so that, if the purchaser took two farthings' worth, he got one in addition—of such small value were they. and one of them shall not fall on the ground —exhausted or killed without your Father —"Not one of them is forgotten before God," as it is in Luke ( Luke 12:6- : ). return to ' Top of Page ' <a name="verse-30" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-29

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참새 두 마리가 한 앗사리온에 팔리지 아니하느냐. 그러나 너희 아버지께서 허락하지 아니하시면 그 하나도 땅에 떨어지지 아니하리라. 누가는 "다섯 마리가 두 앗사리온"이라고 기록한다. 즉 한 앗사리온을 더 쓰면 한 마리를 더 받는 것이다.

원주석

30절 카드 ↗

30. But the very hairs of your head are all numbered —See :- (and compare for the language 1 Samuel 14:45 ; Acts 27:34 ). return to ' Top of Page ' <a name="verse-31" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-30

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너희에게는 머리털까지 다 세신 바 되었나니.

원주석

31절 카드 ↗

31. Fear ye not therefore, ye are of more value than many sparrows —Was ever language of such simplicity felt to carry such weight as this does? But here lies much of the charm and power of our Lord's teaching. return to ' Top of Page ' <a name="verse-32" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-31

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두려워하지 말라. 너희는 많은 참새보다 귀하니라. 이토록 단순한 말씀이 이토록 큰 위로를 준다. 이것이 우리 주님의 가르침의 매력과 능력이다.

원주석

32절 카드 ↗

32. Whosoever therefore shall confess me before men —despising the shame. him will I confess also before my Father which is in heaven —I will not be ashamed of him, but will own him before the most august of all assemblies. return to ' Top of Page ' <a name="verse-33" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-32

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누구든지 사람 앞에서 나를 시인하면 나도 하늘에 계신 내 아버지 앞에서 그를 시인할 것이요.

원주석

33절 카드 ↗

33. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven —before that same assembly: "He shall have from Me his own treatment of Me on the earth." (But see on :- ). return to ' Top of Page ' <a name="verse-34" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-33

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누구든지 사람 앞에서 나를 부인하면 나도 하늘에 계신 내 아버지 앞에서 그를 부인하리라.

원주석

34절 카드 ↗

34. Think not that I am come to send peace on earth: I came not to send peace, but a sword —strife, discord, conflict; deadly opposition between eternally hostile principles, penetrating into and rending asunder the dearest ties. return to ' Top of Page ' <a name="verse-35" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-34

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내가 세상에 화평을 주러 온 줄로 생각하지 말라. 화평이 아니요 검을 주러 왔노라. 생명을 이루는 두 적대적 원리 사이의 갈등, 가장 소중한 관계마저 찢어놓는 영원한 원수 관계를 선언하신다.

원주석

35절 카드 ↗

35. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law —(See on :- ). return to ' Top of Page ' <a name="verse-36" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-35

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내가 온 것은 사람이 그 아버지와, 딸이 어머니와, 며느리가 시어머니와 불화하게 하려 함이니. 미 7:6을 인용한 것이다.

원주석

36절 카드 ↗

36. And a man's foes shall be they of his own household —This saying, which is quoted, as is the whole verse, from Micah 7:6 , is but an extension of the Psalmist's complaint ( Psalms 41:9 ; Psalms 55:12-14 ), which had its most affecting illustration in the treason of Judas against our Lord Himself ( John 13:18 ; Matthew 26:48-50 ). Hence would arise the necessity of a choice between Christ and the nearest relations, which would put them to the severest test. return to ' Top of Page ' <a name="verse-37" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-36

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사람의 원수가 자기 집안 식구리라. 이 예언은 시편 41:9와 55:12-14에도 반영되어 있으며, 유다의 배신에서 가장 슬픈 방식으로 성취되었다.

원주석

37절 카드 ↗

37. He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me —(Compare :- ). As the preference of the one would, in the case supposed, necessitate the abandonment of the other, our Lord here, with a sublime, yet awful self-respect, asserts His own claims to supreme affection. return to ' Top of Page ' <a name="verse-38" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-37

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아버지나 어머니를 나보다 더 사랑하는 자는 내게 합당하지 아니하고 아들이나 딸을 나보다 더 사랑하는 자도 내게 합당하지 아니하며. 예수께서는 지극히 엄숙하고 숭고한 자존감으로 자신에 대한 최고의 사랑을 주장하신다.

원주석

38절 카드 ↗

38. And he that taketh not his cross, and followeth after me, is not worthy of me —a saying which our Lord once and again emphatically reiterates ( Matthew 16:24 ; Luke 9:23 ; Luke 14:27 ). We have become so accustomed to this expression—"taking up one's cross"—in the sense of "being prepared for trials in general for Christ's sake," that we are apt to lose sight of its primary and proper sense here—"a preparedness to go forth even to crucifixion," as when our Lord had to bear His own cross on His way to Calvary—a saying the more remarkable as our Lord had not as yet given a hint that He would die this death, nor was crucifixion a Jewish mode of capital punishment. return to ' Top of Page ' <a name="verse-39" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-38

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또 자기 십자가를 지고 나를 따르지 않는 자도 내게 합당하지 아니하니라. 예수께서는 아직 자신의 십자가 처형을 명시적으로 예고하지 않으셨으나, 이미 이 표현을 쓰신다는 것이 주목할 만하다. "십자가를 진다"는 것은 심자가 처형 당하러 가는 것처럼 자기 부정의 길을 감수하는 것이다.

원주석

39절 카드 ↗

39. He that findeth his life shall lose it: and he that loseth his life for my sake shall find it —another of those pregnant sayings which our Lord so often reiterates ( Matthew 16:25 ; Luke 17:33 ; John 12:25 ). The pith of such paradoxical maxims depends on the double sense attached to the word "life"—a lower and a higher, the natural and the spiritual, the temporal and eternal. An entire sacrifice of the lower, with all its relationships and interests—or, a willingness to make it which is the same thing—is indispensable to the preservation of the higher life; and he who cannot bring himself to surrender the one for the sake of the other shall eventually lose both. return to ' Top of Page ' <a name="verse-40" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-39

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자기 목숨을 얻는 자는 잃을 것이요 나를 위하여 자기 목숨을 잃는 자는 얻으리라. "목숨"이라는 단어가 이중적으로 쓰인다. 낮은 의미의 자연적 생명을 포기해야 더 높은 영적·영원한 생명을 얻는다.

원주석

40절 카드 ↗

40. He that receiveth you —entertaineth you, receiveth me; and he that receiveth me, receiveth him that sent me —As the treatment which an ambassador receives is understood and regarded as expressing the light in which he that sends him is viewed, so, says our Lord here, "Your authority is Mine, as Mine is My Father's." return to ' Top of Page ' <a name="verse-41" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-40

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너희를 영접하는 자는 나를 영접하는 것이요 나를 영접하는 자는 나를 보내신 이를 영접하는 것이니라. 대사가 받는 대우는 그를 보낸 자에 대한 태도를 반영한다.

원주석

41절 카드 ↗

41. He that receiveth a prophet —one divinely commissioned to deliver a message from heaven. Predicting future events was no necessary part of a prophet's office, especially as the word is used in the New Testament. in the name of a prophet —for his office's sake and love to his master. (See :- and see on :- ). shall receive a prophet's reward —What an encouragement to those who are not prophets! (See John 3:5-8 ). and he that receiveth a righteous man in the name of a righteous man —from sympathy with his character and esteem for himself as such shall receive a righteous man's reward —for he must himself have the seed of righteousness who has any real sympathy with it and complacency in him who possesses it. return to ' Top of Page ' <a name="verse-42" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-10-41

Source

선지자의 이름으로 선지자를 영접하는 자는 선지자의 상을 받을 것이요, 의인의 이름으로 의인을 영접하는 자는 의인의 상을 받을 것이니라. 선지자가 아닌 이들에게도 선지자를 섬길 기회가 있다.

원주석

42절 카드 ↗

42. And whosoever shall give to drink unto one of these little ones —Beautiful epithet! Originally taken from Zechariah 13:7 . The reference is to their lowliness in spirit, their littleness in the eyes of an undiscerning world, while high in Heaven's esteem. a cup of cold water only —meaning, the smallest service. in the name of a disciple —or, as it is in Mark ( Mark 9:41 ), because ye are Christ's: from love to Me, and to him from his connection with Me. verily I say unto you, he shall in no wise lose his reward —There is here a descending climax—"a prophet," "a righteous man," "a little one"; signifying that however low we come down in our services to those that are Christ's, all that is done for His sake, and that bears the stamp of love to His blessed name, shall be divinely appreciated and owned and rewarded. return to ' Top of Page ' Matthew Mat 9 Matthew Mat Matthew Mat 11 Footnotes: Copyright Statement These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship. This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed. Bibliographical Information Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Matthew 10". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ matthew-10.html. 1871-8. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%} .sub-menu .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0} .lex-search-div{width:95%} .lex-search-div .lex-s-range{width:70px} } Bible Commentaries (144) Verse‑by‑Verse Commentary Burton Coffman Commentaries Adam Clarke Commentary Albert Barnes' Notes John Gill's Exposition Complete List of 144 Bible Concordances (6) Thompson Chain Reference Nave's Topical Bible The Topical Concordances Torrey's Topical Textbook Scofield Reference Index Treasury of Scripture Knowledge Bible Dictionaries (26) Vine's Expository Dictionary Holman Bible Dictionary Baker's Evangelical Dictionary King James Dictionary Smith's Bible Dictionary Complete List of 26 Bible Encyclopedias (7) Int Standard Bible Encyclopedia The Nuttall Encyclopedia The 1901 Jewish Encylopedia The Catholic Encyclopedia Kitto's Bible Cyclopedia Complete List of 7 Interlinear Study Bible Hebrew Old Testament Greek Old and New Testament Strong's Interlinear Search Whole Bible ---------------- Old Testament New Testament ---------------- Books of Law Books of History Books of Wisdom Major Prophets Minor Prophets The Gospels Pauline Epistles General Epistles Apocalyptic Books NASB KJV HCS ESV BSB WEB Bible Lexicons (3) Old Testament/ New Testamen

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또 누구든지 제자의 이름으로 이 작은 자 중 하나에게 냉수 한 그릇이라도 주는 자는 내가 진실로 너희에게 이르노니 그 사람이 결단코 상을 잃지 아니하리라. 내림하는 절정이다. "선지자"에서 "의인"으로, 다시 "작은 자"로 내려가면서, 가장 작은 섬김에도 상이 있음을 선언한다.

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