1절 카드 ↗
1. And it came to pass, when Jesus had made an end of commanding his twelve disciple —rather, "the twelve disciples," he departed thence to teach and to preach in their cities —This was scarcely a fourth circuit—if we may judge from the less formal way in which it was expressed—but, perhaps, a set of visits paid to certain places, either not reached at all before, or too rapidly passed through, in order to fill up the time till the return of the Twelve. As to their labors, nothing is said of them by our Evangelist. But Luke ( :- ) says, "They departed, and went through, the towns," or "villages," "preaching the Gospel, and healing everywhere." Mark ( Mark 6:12 ; Mark 6:13 ), as usual, is more explicit: "And they went out, and preached that men should repent. And they cast out many devils (demons) and anointed with oil many that were sick, and healed them." Though this "anointing with oil" was not mentioned in our Lord's instructions—at least in any of the records of them—we know it to have been practiced long after this in the apostolic Church (see Mark 6:13- : , and compare Mark 6:12 ; Mark 6:13 ) —not medicinally, but as a sign of the healing virtue which was communicated by their hands, and a symbol of something still more precious. It was unction, indeed, but, as BENGEL remarks, it was something very different from what Romanists call extreme unction. He adds, what is very probable, that they do not appear to have carried the oil about with them, but, as the Jews used oil as a medicine, to have employed it just as they found it with the sick, in their own higher way. return to ' Top of Page ' <a name="verse-2" class="com-number"
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예수께서 열두 제자에게 명하기를 마치시고 이어 그들의 여러 동네에서 가르치시며 전도하시러 떠나가셨다. 이것은 네 번째 순회 사역이라기보다, 열두 제자가 돌아오기를 기다리는 동안 미처 방문하지 못했거나 짧게 지나친 곳들을 채워 나가신 방문이었던 것 같다.
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2절 카드 ↗
2. Now when John had heard in the prison —For the account of this imprisonment, see on :- . the works of Christ, he sent, &c.—On the whole passage, see on :- . :- . OUTBURST OF FEELING SUGGESTED TO THE MIND OF JESUS BY THE RESULT OF HIS LABORS IN GALILEE. The connection of this with what goes before it and the similarity of its tone make it evident, we think, that it was delivered on the same occasion, and that it is but a new and more comprehensive series of reflections in the same strain. return to ' Top of Page ' <a name="verse-20" class="com-number"
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요한이 옥에서 그리스도께서 하신 일을 듣고 제자들을 보내어 여쭈었다. 세례 요한의 투옥에 대해서는 다른 본문에서 다룬다. 이 질문에 대한 상세한 해설은 같은 본문의 병행 기록(눅 7:18-35)을 참조하라.
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20절 카드 ↗
20. Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not. return to ' Top of Page ' <a name="verse-21" class="com-number"
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예수께서 자신의 이적을 가장 많이 행한 동네들을 책망하기 시작하셨으니 이는 그들이 회개하지 아니함이었다.
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21절 카드 ↗
21. Woe unto thee, Chorazin! —not elsewhere mentioned, but it must have lain near Capernaum. woe unto thee, Bethsaida —"fishing-house," a fishing station—on the western side of the Sea of Galilee, and to the north of Capernaum; the birthplace of three of the apostles—the brothers Andrew and Peter, and Philip. These two cities appear to be singled out to denote the whole region in which they lay—a region favored with the Redeemer's presence, teaching, and works above every other. for if the mighty works —the miracles which were done in you had been done in Tyre and Sidon —ancient and celebrated commercial cities, on the northeastern shores of the Mediterranean Sea, lying north of Palestine, and the latter the northernmost. As their wealth and prosperity engendered luxury and its concomitant evils—irreligion and moral degeneracy—their overthrow was repeatedly foretold in ancient prophecy, and once and again fulfilled by victorious enemies. Yet they were rebuilt, and at this time were in a flourishing condition. they would have repented long ago in sackcloth and ashes —remarkable language, showing that they had done less violence to conscience, and so, in God's sight, were less criminal than the region here spoken of. return to ' Top of Page ' <a name="verse-22" class="com-number"
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화 있을진저 고라신이여! 화 있을진저 벳새다여! 벳새다는 갈릴리 호수 북서쪽에 위치한 "어부의 집"이라는 뜻의 어촌으로, 사도 안드레와 베드로, 빌립의 고향이다. 이 두 도시는 그 일대 전체를 대표하며, 가장 많은 기적의 증인이었던 지역이다. 두로와 시돈에서 이런 기적들이 행해졌더라면 그들은 벌써 회개했을 것이다.
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22절 카드 ↗
22. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you —more endurable. return to ' Top of Page ' <a name="verse-23" class="com-number"
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그러나 내가 너희에게 이르노니 심판 날에 두로와 시돈이 너희보다 더 견디기 쉬우리라.
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23절 카드 ↗
23. And thou, Capernaum —(See on Matthew 4:13 ). which art exalted unto heaven —Not even of Chorazin and Bethsaida is this said. For since at Capernaum Jesus had His stated abode during the whole period of His public life which He spent in Galilee, it was the most favored spot upon earth, the most exalted in privilege. shall be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom —destroyed for its pollutions. it would have remained until this day —having done no such violence to conscience, and so incurred unspeakably less guilt. return to ' Top of Page ' <a name="verse-24" class="com-number"
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가버나움아, 네가 하늘에까지 높아지겠느냐? 음부에까지 낮아지리라. 가버나움은 예수께서 갈릴리 사역 내내 주로 거처하신 곳이었으므로 지상에서 가장 특권 받은 도시였다. 소돔에서 예수의 기적들이 행해졌더라면 그 도시는 오늘까지 남아 있었을 것이다.
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24절 카드 ↗
24. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee —"It has been indeed," says Dr. STANLEY, "more tolerable, in one sense, in the day of its earthly judgment, for the land of Sodom than for Capernaum; for the name, and perhaps even the remains of Sodom are still to be found on the shores of the Dead Sea; while that of Capernaum has, on the Lake of Gennesareth, been utterly lost." But the judgment of which our Lord here speaks is still future; a judgment not on material cities, but their responsible inhabitants—a judgment final and irretrievable. return to ' Top of Page ' <a name="verse-25" class="com-number"
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내가 너희에게 이르노니 심판 날에 소돔 땅이 너희보다 더 견디기 쉬우리라. 스탠리 박사는 실제로 한 의미에서 소돔이 가버나움보다 더 나은 처지였다고 지적한다. 소돔의 이름과 흔적은 지금도 사해 연안에서 찾을 수 있으나, 가버나움의 이름은 게네사렛 호숫가에서 완전히 사라졌다.
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25절 카드 ↗
25. At that time Jesus answered and said —We are not to understand by this, that the previous discourse had been concluded, and that this is a record only of something said about the same period. For the connection is most close, and the word "answered"—which, when there is no one to answer, refers to something just before said, or rising in the mind of the speaker in consequence of something said—confirms this. What Jesus here "answered" evidently was the melancholy results of His ministry, lamented over in the foregoing verses. It is as if He had said, "Yes; but there is a brighter side to the picture; even in those who have rejected the message of eternal life, it is the pride of their own hearts only which has blinded them, and the glory of the truth does but the more appear in their inability to receive it. Nor have all rejected it even here; souls thirsting for salvation have drawn water with joy from the wells of salvation; the weary have found rest; the hungry have been filled with good things, while the rich have been sent empty away." I thank thee —rather, "I assent to thee." But this is not strong enough. The idea of " full " or "cordial" concurrence is conveyed by the preposition. The thing expressed is adoring acquiescence, holy satisfaction with that law of the divine procedure about to be mentioned. And as, when He afterwards uttered the same words, He "exulted in spirit" (see on :- ), probably He did the same now, though not recorded. O Father, Lord of heaven and earth —He so styles His Father here, to signify that from Him of right emanates all such high arrangements. because thou hast hid these things —the knowledge of these saving truths. from the wise and prudent —The former of these terms points to the men who pride themselves upon their speculative or philosophical attainments; the latter to the men of worldly shrewdness—the clever, the sharp-witted, the men of affairs. The distinction is a natural one, and was well understood. (See 1 Corinthians 1:19 , c.). But why had the Father hid from such the things that belonged to their peace, and why did Jesus so emphatically set His seal to this arrangement? Because it is not for the offending and revolted to speak or to speculate, but to listen to Him from whom we have broken loose, that we may learn whether there be any recovery for us at all and if there be, on what principles—of what nature—to what ends. To bring our own "wisdom and prudence" to such questions is impertinent and presumptuous; and if the truth regarding them, or the glory of it, be "hid" from us, it is but a fitting retribution, to which all the right-minded will set their seal along with Jesus. hast revealed them unto babes —to babe-like men; men of unassuming docility, men who, conscious that they know nothing, and have no right to sit in judgment on the things that belong to their peace, determine simply to "hear what God the Lord will speak." Such are well called "babes." (See Hebrews 5:13 ; 1 Corinthians 13:11 ; 1 Corinthians 14:20 , &c.). return to ' Top of Page ' <a name="verse-26" class="com-number"
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그 때에 예수께서 말씀하셨다. "천지의 주재이신 아버지여, 이것을 지혜롭고 슬기 있는 자들에게는 숨기시고 어린아이들에게는 나타내심을 감사하나이다." 이 말씀이 앞의 책망 직후에 나온다는 것이 의미심장하다. 이는 "그렇습니다. 그러나 이 그림에는 밝은 면도 있습니다. 이 영생의 메시지를 거부하는 자들 안에서도 하나님의 섭리는 작동하고 있습니다"라고 말씀하시는 것이다.
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26절 카드 ↗
26. Even so, Father; for so it seemed good —the emphatic and chosen term for expressing any object of divine complacency; whether Christ Himself (see on :- ), or God's gracious eternal arrangements (see on :- ). in thy sight —This is just a sublime echo of the foregoing words; as if Jesus, when He uttered them, had paused to reflect on it, and as if the glory of it—not so much in the light of its own reasonableness as of God's absolute will that so it should be—had filled His soul. return to ' Top of Page ' <a name="verse-27" class="com-number"
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옳소이다 아버지여, 이렇게 된 것이 아버지의 뜻이니이다. 이 표현은 신성한 기뻐하심의 대상을 나타내는 특별한 단어다. 예수께서 이 말씀을 하시고 잠시 묵상하신 것 같으며, 그 영광이 그분의 영혼을 가득 채웠다.
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27절 카드 ↗
27. All things are delivered unto me of my Father —He does not say, They are revealed —as to one who knew them not, and was an entire stranger to them save as they were discovered to Him—but, They are "delivered over," or "committed," to Me of My Father; meaning the whole administration of the kingdom of grace. So in :- , "The Father loveth the Son, and hath given all things into His hand" (see on :- ). But though the "all things" in both these passages refer properly to the kingdom of grace, they of course include all things necessary to the full execution of that trust—that is, unlimited power. (So Matthew 28:18 ; John 17:2 ; Ephesians 1:22 ). and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will —willeth to reveal him —What a saying is this, that "the Father and the Son are mutually and exclusively known to each other!" A higher claim to equality with the Father cannot be conceived. Either, then, we have here one of the revolting assumptions ever uttered, or the proper divinity of Christ should to Christians be beyond dispute. "But, alas for me!" may some burdened soul, sighing for relief, here exclaim. If it be thus with us, what can any poor creature do but lie down in passive despair, unless he could dare to hope that he may be one of the favored class "to whom the Son is willing to reveal the Father." But nay. This testimony to the sovereignty of that gracious "will," on which alone men's salvation depends, is designed but to reveal the source and enhance the glory of it when once imparted—not to paralyze or shut the soul up in despair. Hear, accordingly, what follows: return to ' Top of Page ' <a name="verse-28" class="com-number"
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내 아버지께서 모든 것을 내게 주셨으니 아버지 외에는 아들을 아는 자가 없고 아들과 또 아들의 소원대로 계시를 받는 자 외에는 아버지를 아는 자가 없느니라. 이것은 아버지께서 은혜의 왕국 전체를 아들에게 맡기셨다는 것이다(요 3:35). 아버지와 아들 사이의 이 상호적 지식은 그 아들만이 주장할 수 있는 것이다.
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28절 카드 ↗
28. Come unto me, all ye that labour and are heavy laden, and I will give you rest —Incomparable, ravishing sounds these—if ever such were heard in this weary, groaning world! What gentleness, what sweetness is there in the very style of the invitation—"Hither to Me"; and in the words, "All ye that toil and are burdened," the universal wretchedness of man is depicted, on both its sides—the active and the passive forms of it. return to ' Top of Page ' <a name="verse-29" class="com-number"
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수고하고 무거운 짐 진 자들아 다 내게로 오라 내가 너희를 쉬게 하리라. 이 세상의 모든 피곤한 영혼이 들을 수 있는 가장 비교할 수 없는, 황홀한 소리다! "내게로 오라"는 초청의 부드러움, "수고하고 무거운 짐 진 자들"이라는 표현에서 인류의 고통이 능동적·수동적 두 측면 모두 묘사된다.
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29절 카드 ↗
29. Take my yoke upon you —the yoke of subjection to Jesus. and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls —As Christ's willingness to empty Himself to the uttermost of His Father's requirements was the spring of ineffable repose to His own Spirit, so in the same track does He invite all to follow Him, with the assurance of the same experience. return to ' Top of Page ' <a name="verse-30" class="com-number"
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나는 마음이 온유하고 겸손하니 나의 멍에를 메고 내게 배우라 그리하면 너희 마음이 쉼을 얻으리니. 그리스도께서 아버지의 뜻에 기꺼이 자신을 드리심이 그분 자신의 영에 비교할 수 없는 안식의 샘이 되었다. 이 동일한 길로 모든 이를 초청하신다.
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30절 카드 ↗
30. For my yoke is easy, and my burden is light —Matchless paradox, even among the paradoxically couched maxims in which our Lord delights! That rest which the soul experiences when once safe under Christ's wing makes all yokes easy, all burdens light. return to ' Top of Page ' Matthew Mat 10 Matthew Mat Matthew Mat 12 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 11". 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Pericope (part_of)
- part_of
pericope/per-mat-11-006
절 (explains)
Source
source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
이는 내 멍에는 쉽고 내 짐은 가벼움이라 하시니라. 비교할 수 없는 역설이다! 예수님의 날개 아래 피한 영혼이 경험하는 안식은 모든 멍에를 가볍게 하고 모든 짐을 쉽게 한다.
원주석
- 번역원본
commentary-section/jfb-mat-11-30-30(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반