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주석[JFB] — 마태복음 23장 · 바리새인 책망

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JFB 주석 · 섹션 28개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. Then spake Jesus to the multitude —to the multitudes, "and to his disciples." return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-23-1

Source

그때에 예수께서 무리에게—"무리들과 그분의 제자들에게"—말씀하셨다.

원주석

2절 카드 ↗

2. Saying, The scribes and the Pharisees sit —The Jewish teachers stood to read, but sat to expound the Scriptures, as will be seen by comparing Luke 4:16 ; Luke 4:20 . in Moses' seat —that is, as interpreters of the law given by Moses. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-23-2

Source

"율법학자들과 바리새 사람들이 모세의 자리에 앉아 있다." 유대 교사들은 읽을 때는 서고, 성경을 해설할 때는 앉았다. 이것은 누가복음 4:16, 20에서 확인된다. "모세의 자리"란 곧 모세가 준 율법의 해설자로서의 자리다.

원주석

3절 카드 ↗

3. All therefore —that is, all which, as sitting in that seat and teaching out of that law. they bid you observe, that observe and do —The word "therefore" is thus, it will be seen, of great importance, as limiting those injunctions which He would have them obey to what they fetched from the law itself. In requiring implicit obedience to such injunctions, He would have them to recognize the authority with which they taught over and above the obligations of the law itself—an important principle truly; but He who denounced the traditions of such teachers ( :- ) cannot have meant here to throw His shield over these. It is remarked by WEBSTER and WILKINSON that the warning to beware of the scribes is given by Mark and Luke ( Mark 12:38 ; Luke 20:46 ) without any qualification: the charge to respect and obey them being reported by Matthew alone, indicating for whom this Gospel was especially written, and the writer's desire to conciliate the Jews. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-23-3

Source

"그러므로 그들이 너희에게 지키라고 말하는 것은 무엇이든지 지키고 행하여라. 그러나 그들이 하는 행실은 따라 하지 마라." "그러므로"라는 말은 여기서 매우 중요하다. 그것은 그분이 그들에게 복종하라고 하는 명령들을 율법 자체에서 끌어온 것으로 제한한다.

원주석

4절 카드 ↗

4. For they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them —"touch them not" ( :- ). with one of their fingers —referring not so much to the irksomeness of the legal rites, though they were irksome enough ( :- ), as to the heartless rigor with which they were enforced, and by men of shameless inconsistency. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-23-4

Source

"그들은 무겁고 지기 힘든 짐을 묶어 사람들의 어깨에 지우면서도, 정작 자기들은 그것을 옮기는 데 손가락 하나 까딱하려 하지 않는다." 이것은 율법 의식의 부담스러움만이 아니라, 자기들이 다른 사람들에게 부과하는 것을 지키는 데 냉담한 것을 가리킨다.

원주석

5절 카드 ↗

5. But all their works they do for to be seen of men —Whatever good they do, or zeal they show, has but one motive—human applause. they make broad their phylacteries —strips of parchment with Scripture-texts on them, worn on the forehead, arm, and side, in time of prayer. and enlarge the borders of their garments —fringes of their upper garments ( :- ). return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-23-5

Source

"그들이 하는 모든 일은 사람들에게 보이려고 하는 것이다." 그들이 하는 선이나 열심은 오직 하나의 동기—인간의 갈채—뿐이다. "경문 띠를 넓게 만들고"—기도 시간에 이마, 팔, 옆구리에 차는 성경 구절이 적힌 양피지 조각들—"옷자락의 술을 길게 늘인다."

원주석

6절 카드 ↗

6. And love the uppermost rooms at feasts —The word "room" is now obsolete in the sense here intended. It should be "the uppermost place," that is, the place of highest honor. and the chief seats in the synagogues. See on :- . return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-23-6

Source

"또 잔치에서는 높은 자리를"—이제 "방"이라는 말은 이런 뜻으로 쓰이지 않는다. "가장 높은 자리," 곧 명예로운 자리를 의미한다—"회당에서는 윗자리를 좋아하고." 이 본문에 대해서는 다른 곳의 주석을 보라.

원주석

7절 카드 ↗

7. And greetings in the markets, and to be called of men, Rabbi, Rabbi —It is the spirit rather than the letter of this that must be pressed; though the violation of the letter, springing from spiritual pride, has done incalculable evil in the Church of Christ. The reiteration of the word "Rabbi" shows how it tickled the ear and fed the spiritual pride of those ecclesiastics. return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-23-7

Source

"시장에서 인사받는 것과 사람들에게 '랍비여, 랍비여'라고 불리는 것을 좋아한다." 문자보다 정신이 강조되어야 한다. 이 주석이 교회 안에서 "랍비"라는 칭호를 통해 서로 구별되는 모든 직함을 정죄하는 것으로 해석하면, 사실상 그 통치 자체를 정죄하는 것이 된다. "랍비"라는 단어의 반복은 그 호칭이 얼마나 즐거이 수용되었는지를 보여 준다.

원주석

8절 카드 ↗

8. But be not ye called Rabbi; for one is your Master —your Guide, your Teacher. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-23-8

Source

"그러나 너희는 '랍비'라고 불리지 마라. 너희 선생은 한 분이시기 때문이다"—너희의 안내자, 너희의 교사이신 한 분.

원주석

9절 카드 ↗

9. And call no man your father upon the earth: for one is your Father, which is in heaven, c.—To construe these injunctions into a condemnation of every title by which Church rulers may be distinguished from the flock which they rule, is virtually to condemn that rule itself and accordingly the same persons do both—but against the whole strain of the New Testament and sound Christian judgment. But when we have guarded ourselves against these extremes, let us see to it that we retain the full spirit of this warning against that itch for ecclesiastical superiority which has been the bane and the scandal of Christ's ministers in every age. (On the use of the word "Christ" here, see on Matthew 1:1 ). return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-23-9

Source

"또 땅에서 아무도 너희 아버지라 부르지 마라. 너희 아버지는 한 분 곧 하늘에 계신 분이시기 때문이다." 이 명령들을 교회 지도자들이 양 떼와 구별되는 모든 직함에 대한 정죄로 해석하면, 사실상 그 통치 자체를 정죄하는 것이 되므로, 그런 이름들이 교만의 정신을 드러내는 방식으로 취해지고 사용되는 것을 정죄하는 것으로 이해해야 한다.

원주석

11절 카드 ↗

11. But he that is greatest among you shall be your servant —This plainly means, "shall show that he is so by becoming your servant"; as in :- , compared with Mark 10:44 . return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-23-11

Source

"너희 가운데 가장 큰 사람은 너희를 섬기는 사람이 될 것이다." 이것은 분명히 "너희 가운데 가장 큰 사람임을 섬기는 사람이 됨으로써 보여 줄 것이다"를 의미한다.

원주석

12절 카드 ↗

12. And whosoever shall exalt himself shall be abased —See on :- . What follows was addressed more immediately to the scribes and Pharisees. return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-23-12

Source

"누구든지 자기를 높이는 사람은 낮아지고, 자기를 낮추는 사람은 높아질 것이다." 다음에 나오는 것은 율법학자들과 바리새 사람들에게 더 직접적으로 향해 있다.

원주석

13절 카드 ↗

13. But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men —Here they are charged with shutting heaven against men: in Luke 11:52 they are charged with what was worse, taking away the key —"the key of knowledge"—which means, not the key to open knowledge, but knowledge as the only key to open heaven. A right knowledge of God's revealed word is eternal life, as our Lord says ( John 17:3 ; John 5:39 ); but this they took away from the people, substituting for it their wretched traditions. return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-23-13

Source

"율법학자들과 바리새 사람들아, 위선자들아, 너희에게 화가 있다! 너희는 사람들 앞에서 하늘나라를 닫아 버린다." 여기서 그들은 사람들을 향해 하늘을 닫는다는 비난을 받는다. 누가복음 11:52에서는 더 심한 것—"지식의 열쇠"를 빼앗아 버리는 것—으로 비난받는데, 이것은 백성들 스스로 열 수 있는 열쇠를 말한다.

원주석

14절 카드 ↗

14. Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, &c.—Taking advantage of the helpless condition and confiding character of "widows," they contrived to obtain possession of their property, while by their "long prayers" they made them believe they were raised far above "filthy lucre." So much "the greater damnation" awaits them. What a lifelike description of the Romish clergy, the true successors of those scribes! return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-23-14

Source

"율법학자들과 바리새 사람들아, 위선자들아, 너희에게 화가 있다! 너희는 과부들의 집을 삼키면서 겉으로는 길게 기도한다." "과부들"의 무방비한 처지와 믿음 있는 성격을 이용하여 그들의 재산을 얻어내면서, 오랜 기도를 통해 그들 자신이 세속보다 훨씬 높은 곳에 있다고 믿게 만들었다.

원주석

15절 카드 ↗

15. Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte —from heathenism. We have evidence of this in JOSEPHUS. and when he is made, ye make him twofold more the child of hell than yourselves —condemned, for the hypocrisy he would learn to practice, both by the religion he left and that he embraced. return to ' Top of Page ' <a name="verse-16" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-23-15

Source

"율법학자들과 바리새 사람들아, 위선자들아, 너희에게 화가 있다! 너희는 한 사람을 개종시키려고 바다와 육지를 두루 다니다가, 막상 그가 개종하면 너희보다 배나 더 지옥의 자식으로 만든다." 요세푸스에서 이에 대한 증거를 찾을 수 있다.

원주석

16절 카드 ↗

16. Woe unto you, ye blind guides —Striking expression this of the ruinous effects of erroneous teaching. Our Lord, here and in some following verses, condemns the subtle distinctions they made as to the sanctity of oaths—distinctions invented only to promote their own avaricious purposes. which say, Whosoever shall swear by the temple, it is nothing —He has incurred no debt. but whosoever shall swear by the gold of the temple —meaning not the gold that adorned the temple itself, but the Corban, set apart for sacred uses (see on Matthew 23:1 ). he is a debtor! —that is, it is no longer his own, even though the necessities of the parent might require it. We know who the successors of these men are. but whosoever sweareth by the gift that is upon it, he is guilty —It should have been rendered, "he is a debtor," as in Matthew 23:1- : . return to ' Top of Page ' <a name="verse-19" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-23-16

Source

"눈먼 인도자들아, 너희에게 화가 있다!" 이 잘못된 가르침이 가져오는 파멸적 결과를 이보다 강렬하게 표현하기 어렵다. 예수께서는 여기와 이후 몇 구절에서 서원의 신성함에 대해 그들이 만들어 낸 교묘한 구별들을 정죄하신다—오직 그들 자신의 탐욕스러운 목적을 위해 만들어진 구별들.

원주석

19절 카드 ↗

19. Ye fools, and blind! for whether is greater, the gift, or the altar that sanctifieth the gift? —(See Exodus 29:37 ). return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-23-19

Source

"어리석고 눈먼 자들아! 어느 것이 더 크냐? 예물이냐, 아니면 그 예물을 거룩하게 하는 제단이냐?" 출애굽기 29:37을 보라.

원주석

20절 카드 ↗

20-22. Whoso therefore shall swear by the altar, &c.—See on :- . return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-23-20

Source

"그러므로 제단을 두고 맹세하는 사람은 제단과 그 위에 있는 모든 것을 두고 맹세하는 것이다." 이 구절에 대해서는 산상수훈 주석을 보라.

원주석

23절 카드 ↗

23. Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise —rather, "dill," as in Margin. and cummin —In Luke ( :- ) it is "and rue, and all manner of herbs." They grounded this practice on Leviticus 27:30 , which they interpreted rigidly. Our Lord purposely names the most trifling products of the earth as examples of what they punctiliously exacted the tenth of. and have omitted the weightier matters of the law, judgment, mercy, and faith —In Luke ( Luke 11:42 ) it is "judgment, mercy, and the love of God"—the expression being probably varied by our Lord Himself on the two different occasions. In both His reference is to Luke 11:42- : , where the prophet makes all acceptable religion to consist of three elements—"doing justly, loving mercy, and walking humbly with our God"; which third element presupposes and comprehends both the "faith" of Matthew and the "love" of Luke. See on Luke 11:42- : ; Luke 11:42- : . The same tendency to merge greater duties in less besets even the children of God; but it is the characteristic of hypocrites. these ought ye to have done, and not to leave the other undone —There is no need for one set of duties to jostle out another; but it is to be carefully noted that of the greater duties our Lord says, "Ye ought to have done" them, while of the lesser He merely says, "Ye ought not to leave them undone." return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-23-23

Source

"율법학자들과 바리새 사람들아, 위선자들아, 너희에게 화가 있다! 너희는 박하와 회향—또는 "딜"—과 근채의 십일조는 드리면서." 누가복음에서는 "운향과 온갖 채소"라고 한다. 그들은 이 관행의 근거를 레위기 27:30에서 엄격하게 해석했다. 예수께서는 의도적으로 가장 작은 채소들을 이름 붙이시는데,

원주석

24절 카드 ↗

24. Ye blind guides, which strain at a gnat —The proper rendering—as in the older English translations, and perhaps our own as it came from the translators' hands—evidently is, "strain out." It was the custom, says TRENCH, of the stricter Jews to strain their wine, vinegar, and other potables through linen or gauze, lest unawares they should drink down some little unclean insect therein and thus transgress ( Leviticus 11:20 ; Leviticus 11:23 ; Leviticus 11:41 ; Leviticus 11:42 ) —just as the Buddhists do now in Ceylon and Hindustan—and to this custom of theirs our Lord here refers. and swallow a camel —the largest animal the Jews knew, as the "gnat" was the smallest; both were by the law unclean. return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-23-24

Source

"눈먼 인도자들아, 너희는 하루살이는 걸러 내면서 낙타는 삼키는구나!" TRENCH가 말하듯이, 더 엄격한 유대인들이 하루살이가 들어갈까 봐 포도주, 식초, 기타 음료를 천으로 걸러 마시는 관습이 있었다. 이 표현은 더할 나위 없이 강렬하고 생생하다.

원주석

25절 카드 ↗

25. within they are full of extortion —In Luke ( Luke 11:39 ) the same word is rendered "ravening," that is, "rapacity." return to ' Top of Page ' <a name="verse-26" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-23-25

Source

"그 속은 탐욕"—누가복음 11:39에서 같은 단어가 "약탈"로 번역된다, 곧 "탐욕"이라는 뜻—"과 불의로 가득 차 있다."

원주석

26절 카드 ↗

26. Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also —In Luke ( :- ) it is, "Ye fools, did not He that made that which is without make that which is within also?"—"He to whom belongs the outer life, and of right demands its subjection to Himself, is the inner man less His?" A remarkable example this of our Lord's power of drawing the most striking illustrations of great truths from the most familiar objects and incidents in life. To these words, recorded by Luke, He adds the following, involving a principle of immense value: "But rather give alms of such things as ye have, and behold, all things are clean unto you" ( :- ). As the greed of these hypocrites was one of the most prominent features of their character ( :- ), our Lord bids them exemplify the opposite character, and then their outside, ruled by this, would be beautiful in the eye of God, and their meals would be eaten with clean hands, though much fouled with the business of this everyday world. (See :- ). return to ' Top of Page ' <a name="verse-27" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-23-26

Source

"눈먼 바리새 사람아, 먼저 잔과 접시의 속을 깨끗이 하여라." 누가복음에서는 "어리석은 사람들아, 밖을 만드신 분이 속도 만들지 아니하셨느냐?"라고 표현한다.

원주석

27절 카드 ↗

27. Woe unto you, scribes and Pharisees, hypocrites! for ye are like whited sepulchres —or, whitewashed sepulchres. (Compare :- ). The process of whitewashing the sepulchres, as LIGHTFOOT says, was performed on a certain day every year, not for ceremonial cleansing, but, as the following words seem rather to imply, to beautify them. which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness —What a powerful way of conveying the charge, that with all their fair show their hearts were full of corruption! (Compare Psalms 5:9 ; Romans 3:13 ). But our Lord, stripping off the figure, next holds up their iniquity in naked colors. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets —that is, "ye be witnesses that ye have inherited, and voluntarily served yourselves heirs to, the truth-hating, prophet-killing, spirit of your fathers." Out of pretended respect and honor, they repaired and beautified the sepulchres of the prophets, and with whining hypocrisy said, "If we had been in their days, how differently should we have treated these prophets?" While all the time they were witnesses to themselves that they were the children of them that killed the prophets, convicting themselves daily of as exact a resemblance in spirit and character to the very classes over whose deeds they pretended to mourn, as child to parent. In Luke 11:44 our Lord gives another turn to this figure of a grave: "Ye are as graves which appear not, and the men that walk over them are not aware of them." As one might unconsciously walk over a grave concealed from view, and thus contract ceremonial defilement, so the plausible exterior of the Pharisees kept people from perceiving the pollution they contracted from coming in contact with such corrupt characters. return to ' Top of Page ' <a name="verse-33" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-23-27

Source

"율법학자들과 바리새 사람들아, 위선자들아, 너희에게 화가 있다! 너희는 회칠한 무덤과 같다." 아니면 "석회 칠한 무덤." LIGHTFOOT이 말하듯이, 무덤을 석회로 칠하는 것은 어떤 정해진 날에 연 1회 행해졌는데, 의식적 정결을 위한 것이 아니라, 다음 말씀이 보여 주듯 행인들이 그것을 밟지 않도록 표시하는 것이었다.

원주석

33절 카드 ↗

33. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? —In thus, at the end of His ministry, recalling the words of the Baptist at the outset of his, our Lord would seem to intimate that the only difference between their condemnation now and then was, that now they were ripe for their doom, which they were not then. return to ' Top of Page ' <a name="verse-34" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-23-33

Source

"뱀들아, 독사의 자식들아, 너희가 어떻게 지옥의 심판을 피하겠느냐?" 예수께서 사역의 끝에서 세례자 요한이 사역의 시작에서 한 말을 이렇게 불러일으키심으로써, 지금 그들에 대한 정죄가 그때보다 성숙했을 뿐임을 암시하시는 것 같다.

원주석

34절 카드 ↗

34. Wherefore, behold, I send unto you prophets, and wise men, and scribes —The I here is emphatic: "I am sending," that is, "am about to send." In Luke 11:49 the variation is remarkable: "Therefore also, said the wisdom of God, I will send them," c. What precisely is meant by "the wisdom of God" here, is somewhat difficult to determine. To us it appears to be simply an announcement of a purpose of the Divine Wisdom, in the high style of ancient prophecy, to send a last set of messengers whom the people would reject, and rejecting, would fill up the cup of their iniquity. But, whereas in Luke it is "I, the Wisdom of God, will send them," in Matthew it is "I, Jesus, am sending them" language only befitting the one sender of all the prophets, the Lord God of Israel now in the flesh. They are evidently evangelical messengers, but called by the familiar Jewish names of "prophets, wise men, and scribes," whose counterparts were the inspired and gifted servants of the Lord Jesus; for in Luke ( Luke 11:49- : ) it is "prophets and apostles." unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar —As there is no record of any fresh murder answering to this description, probably the allusion is not to any recent murder, but to Luke 11:49- : , as the last recorded and most suitable case for illustration. And as Zacharias' last words were, "The Lord require it, " so they are here warned that of that generation it should be required. return to ' Top of Page ' <a name="verse-36" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-23-34

Source

"그러므로 보아라, 내가 너희에게 선지자들과 지혜로운 사람들과 율법학자들을 보낸다." 여기서 "나"는 강조된다. "내가 보내고 있다," 곧 "보내려 한다"는 뜻이다. 누가복음 11:49에서 변형이 주목할 만하다. "그러므로 하나님의 지혜가 말하기를 '내가 그들에게 선지자들과 사도들을 보내리라'"고 한다.

원주석

36절 카드 ↗

36. Verily I say unto you, All these things shall come upon this generation —As it was only in the last generation of them that "the iniquity of the Amorites was full" ( Genesis 15:16 ), and then the abominations of ages were at once completely and awfully avenged, so the iniquity of Israel was allowed to accumulate from age to age till in that generation it came to the full, and the whole collected vengeance of heaven broke at once over its devoted head. In the first French Revolution the same awful principle was exemplified, and Christendom has not done with it yet. Lamentation over Jerusalem, and Farewell to the Temple ( Genesis 15:16- : ). return to ' Top of Page ' <a name="verse-37" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-23-36

Source

"내가 진실로 너희에게 말한다. 이 모든 일이 이 세대에 닥칠 것이다." 마치 "아모리 족속의 죄악이 가득 찼을 때"에야—창세기 15:16—여러 시대의 가증함이 한꺼번에 완전하고 무서운 심판을 받았듯이, 이스라엘의 죄악도 이제 차고 넘쳤다.

원주석

37절 카드 ↗

37. O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, c.—How ineffably grand and melting is this apostrophe! It is the very heart of God pouring itself forth through human flesh and speech. It is this incarnation of the innermost life and love of Deity, pleading with men, bleeding for them, and ascending only to open His arms to them and win them back by the power of this story of matchless love, that has conquered the world, that will yet "draw all men unto Him," and beautify and ennoble Humanity itself! "Jerusalem" here does not mean the mere city or its inhabitants nor is it to be viewed merely as the metropolis of the nation, but as the center of their religious life —"the city of their solemnities, whither the tribes went up, to give thanks unto the name of the Lord"; and at this moment it was full of them. It is the whole family of God, then, which is here apostrophized by a name dear to every Jew, recalling to him all that was distinctive and precious in his religion. The intense feeling that sought vent in this utterance comes out first in the redoubling of the opening word—"Jerusalem, Jerusalem!" but, next, in the picture of it which He draws—"that killest the prophets, and stonest them which are sent unto thee!"—not content with spurning God's messages of mercy, that canst not suffer even the messengers to live! When He adds, "How often would I have gathered thee!" He refers surely to something beyond the six or seven times that He visited and taught in Jerusalem while on earth. No doubt it points to "the prophets," whom they "killed," to "them that were sent unto her," whom they "stoned." But whom would He have gathered so often? "Thee," truth-hating, mercy-spurning, prophet-killing Jerusalem—how often would I have gathered thee! Compare with this that affecting clause in the great ministerial commission, "that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem! " ( :- ). What encouragement to the heartbroken at their own long-continued and obstinate rebellion! But we have not yet got at the whole heart of this outburst. I would have gathered thee, He says, "even as a hen gathereth her chickens under her wings." Was ever imagery so homely invested with such grace and such sublimity as this, at our Lord's touch? And yet how exquisite the figure itself—of protection, rest, warmth, and all manner of conscious well-being in those poor, defenseless, dependent little creatures, as they creep under and feel themselves overshadowed by the capacious and kindly wing of the mother bird! If, wandering beyond hearing of her peculiar call, they are overtaken by a storm or attacked by an enemy, what can they do but in the one case droop and die, and in the other submit to be torn in pieces? But if they can reach in time their place of safety, under the mother's wing, in vain will any enemy try to drag them thence. For rising into strength, kindling into fury, and forgetting herself entirely in her young, she will let the last drop of her blood be shed out and perish in defense of her precious charge, rather than yield them to an enemy's talons. How significant all this of what Jesus is and does for men! Under His great Mediatorial wing would He have "gathered" Israel. For the figure, see Deuteronomy 32:10-12 ; Ruth 2:12 ; Psalms 17:8 ; Psalms 36:7 ; Psalms 61:4 ; Psalms 63:7 ; Psalms 91:4 ; Isaiah 31:5 ; Malachi 4:2 . The ancient rabbins had a beautiful expression for proselytes from the heathen—that they had "come under the wings of the Shekinah." For this last word, see on Malachi 4:2- : . But what was the result of all this tender and mighty love? The answer is, "And ye would not." O mysterious word! mysterious the resistance of such patient Love—mysterious the liberty of self-undoing! The awful dignity of the will, as here expressed, might make the ears to tingle. return to ' Top of Page ' <a name="verse-38" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-23-37

Source

"예루살렘아, 예루살렘아, 선지자들을 죽이고 네게 보낸 사람들을 돌로 치는 자여!" 이 탄식이 얼마나 표현할 수 없이 장엄하고 감동적인가! 인간의 육체와 말을 통해 하나님의 마음이 쏟아지는 것이다.

원주석

38절 카드 ↗

38. Behold, your house —the temple, beyond all doubt; but their house now, not the Lord's. See on Matthew 23:2 . is left unto you desolate —deserted, that is, of its Divine Inhabitant. But who is that? Hear the next words: return to ' Top of Page ' <a name="verse-39" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-23-38

Source

"보아라, 너희 집이 버림받아 황폐하게 될 것이다"—성전을 가리키는 것이 틀림없다. 그러나 이제는 여호와의 집이 아닌 그들의 집이다. 그 신적 거주자에게 버려진 것이다. 그러나 그 거주자가 누구인가? 다음 말씀을 들으라.

원주석

39절 카드 ↗

39. For I say unto you —and these were His last words to the impenitent nation, see on :- , opening remarks. Ye shall not see me henceforth —What? Does Jesus mean that He was Himself the Lord of the temple, and that it became "deserted" when HE finally left it? It is even so. Now is thy fate sealed, O Jerusalem, for the glory is departed from thee! That glory, once visible in the holy of holies, over the mercy seat, when on the day of atonement the blood of typical expiation was sprinkled on it and in front of it—called by the Jews the Shekinah, or the Dwelling, as being the visible pavilion of Jehovah—that glory, which Isaiah ( Isaiah 6:1-13 ) saw in vision, the beloved disciple says was the glory of Christ ( Isaiah 6:1-23.6.13- : ). Though it was never visible in the second temple, Haggai foretold that " the glory of that latter house should be greater than of the former " ( Isaiah 6:1-23.6.13- : ) because "the Lord whom they sought was suddenly to come to His temple" ( Malachi 3:1 ), not in a mere bright cloud, but enshrined in living humanity! Yet brief as well as "sudden" was the manifestation to be: for the words He was now uttering were to be HIS VERY LAST within its precincts. till ye shall say, Blessed is he that cometh in the name of the Lord —that is, till those "Hosannas to the Son of David" with which the multitude had welcomed Him into the city—instead of "sore displeasing the chief priests and scribes" ( Malachi 3:1- : ) —should break forth from the whole nation, as their glad acclaim to their once pierced, but now acknowledged, Messiah. That such a time will come is clear from Zechariah 12:10 ; Romans 11:26 ; 2 Corinthians 3:15 ; 2 Corinthians 3:16 , c. In what sense they shall then "see Him" may be gathered from Zechariah 2:10-13 Ezekiel 37:23-28 ; Ezekiel 39:28 ; Ezekiel 39:29 , &c. return to ' Top of Page ' Matthew Mat 22 Matthew Mat Matthew Mat 24 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 23". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ matthew-23.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

Pericope (part_of)

절 (explains)

bible-text/mat-23-39

Source

"내가 너희에게 말한다"—이것은 완고한 이 나라를 향한 그분의 마지막 말씀이었다—"이제부터 너희는 '주의 이름으로 오시는 분은 복되시다'라고 말할 때까지 다시는 나를 보지 못할 것이다." 예수님이 이제 성전에서 떠나신 것인가? 그분 자신이 성전의 주인이셨고, 그분이 마침내 떠나시자 성전이 "버림받아 황폐하게" 된 것인가? 그렇다. 이제 너의 운명이 봉인되었다.

원주석

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