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주석[JFB] — 마태복음 9장 · 마태를 부르심

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9절 카드 ↗

9. And as Jesus passed forth from thence —that is, from the scene of the paralytic's cure in Capernaum, towards the shore of the Sea of Galilee, on which that town lay. Mark, as usual, pictures the scene more in detail, thus ( :- ): "And He went forth again by the seaside; and all the multitude resorted unto Him, and He taught them"—or, "kept teaching them." "And as He passed by" he saw a man, named Matthew —the writer of this precious Gospel, who here, with singular modesty and brevity, relates the story of his own calling. In Mark and Luke he is called Levi, which seems to have been his family name. In their lists of the twelve apostles, however, Mark and Luke give him the name of Matthew, which seems to have been the name by which he was known as a disciple. While he himself sinks his family name, he is careful not to sink his occupation, the obnoxious associations with which he would place over against the grace that called him from it, and made him an apostle. (See on :- ). Mark alone tells us ( :- ) that he was "the son of Alphæus"—the same, probably, with the father of James the Less. From this and other considerations it is pretty certain that he must at least have heard of our Lord before this meeting. Unnecessary doubts, even from an early period, have been raised about the identity of Levi and Matthew. No capable jury, with the evidence before them which we have in the Gospels, would hesitate in giving a unanimous verdict of identity. sitting at the receipt of custom —as a publican, which Luke ( :- ) calls him. It means the place of receipt, the toll house or booth in which the collector sat. Being in this case by the seaside, it might be the ferry tax for the transit of persons and goods across the lake, which he collected. (See on :- ). and he saith unto him, Follow me —Witching words these, from the lips of Him who never employed them without giving them resistless efficacy in the hearts of those they were spoken to. And he —"left all" ( Luke 5:28 ), "arose and followed him." The Feast ( Luke 5:28- : ). return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-9-9

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예수께서 거기서 가버나움 해변 쪽으로 지나가시다가 마태라 하는 사람이 세관에 앉아 있는 것을 보시고 "나를 따르라" 하시니 일어나 따랐다. 이 복음서의 저자인 마태는 현저한 겸손으로 자신의 부르심을 간략하게 기록한다. 마가와 누가는 그를 "레위"라고 부르는데, 이것이 그의 가문 성(姓)이었을 것이다.

원주석

10절 카드 ↗

10. And it came to pass, as Jesus sat at meat in the house —The modesty of our Evangelist signally appears here. Luke says ( Luke 5:29 ) that "Levi made Him a great feast, " or "reception," while Matthew merely says, "He sat at meat"; and Mark and Luke say that it was in Levi's "own house," while Matthew merely says, "He sat at meat in the house. " Whether this feast was made now, or not till afterwards, is a point of some importance in the order of events, and not agreed among harmonists. The probability is that it did not take place till a considerable time afterwards. For Matthew, who ought surely to know what took place while his Lord was speaking at his own table, tells us that the visit of Jairus, the ruler of the synagogue, occurred at that moment ( Matthew 9:18 ). But we know from Mark and Luke that this visit of Jairus did not take place till after our Lord's return, at a later period from the country of the Gadarenes. (See Mark 5:21-43 ; Luke 8:40-56 , c.). We conclude, therefore, that the feast was not made in the novelty of his discipleship, but after Matthew had had time to be somewhat established in the faith when returning to Capernaum, his compassion for old friends, of his own calling and character, led him to gather them together that they might have an opportunity of hearing the gracious words which proceeded out of His Master's mouth, if haply they might experience a like change. behold, many publicans and sinners —Luke says, "a great company" ( Luke 8:40-42.8.56- : ) came and sat down with him and his disciples —In all such cases the word rendered "sat" is "reclined," in allusion to the ancient mode of lying on couches at meals. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-9-10

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예수께서 마태의 집에서 식사하실 때 세리와 죄인들이 많이 와서 예수와 그의 제자들과 함께 앉아 먹었다. 누가는 "레위가 예수를 위하여 자기 집에서 큰 잔치를 배풀었다"고 기록하나(눅 5:29), 마태 자신은 겸손하게 단지 "앉아 식사하셨다"고만 기록한다.

원주석

11절 카드 ↗

11. And when the Pharisees —"and scribes," add Mark and Luke ( Mark 2:6 ; Luke 5:21 ). saw it, they said —"murmured" or "muttered," says Luke ( Luke 5:21- : ). unto his disciples —not venturing to put their question to Jesus Himself. Why eateth your Master with publicans and sinners? —(See on Luke 5:21- : ). return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-9-11

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바리새인들이 이것을 보고 그의 제자들에게 이르되 "어찌하여 너희 선생은 세리와 죄인들과 함께 잡수시느냐" 하니. 바리새인들은 감히 예수께 직접 묻지 못하고 제자들에게 물었다.

원주석

12절 카드 ↗

12. But when Jesus heard that, he said unto them —to the Pharisees and scribes; addressing Himself to them, though they had shrunk from addressing Him. They that be whole need not a physician, but they that are sick —that is, "Ye deem yourselves whole; My mission, therefore, is not to you: The physician's business is with the sick; therefore eat I with publicans and sinners." Oh, what myriads of broken hearts, of sin-sick souls, have been bound up by this matchless saying! return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-9-12

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예수께서 들으시고 이르시되 "건강한 자에게는 의사가 쓸 데 없고 병든 자에게라야 쓸 데 있느니라." 얼마나 많은 상한 마음과 병든 영혼이 이 탁월한 말씀으로 치유되었는가!

원주석

13절 카드 ↗

13. But go ye and learn what that meaneth — ( Hosea 6:6 ), I will have mercy, and not sacrifice —that is, the one rather than the other. "Sacrifice," the chief part of the ceremonial law, is here put for a religion of literal adherence to mere rules; while "mercy" expresses such compassion for the fallen as seeks to lift them up. The duty of keeping aloof from the polluted, in the sense of "having no fellowship with the unfruitful works of darkness," is obvious enough; but to understand this as prohibiting such intercourse with them as is necessary to their recovery, is to abuse it. This was what these pharisaical religionists did, and this is what our Lord here exposes. for I am not come to call the righteous, but sinners to repentance —The italicized words are of doubtful authority here, and more than doubtful authority in Mark 2:17 ; but in Luke 5:32 they are undisputed. We have here just the former statement stripped of its figure. "The righteous" are the whole; "sinners," the sick. When Christ "called" the latter, as He did Matthew, and probably some of those publicans and sinners whom he had invited to meet Him, it was to heal them of their spiritual maladies, or save their souls: "The righteous," like those miserable self-satisfied Pharisees, "He sent empty away." Luke 5:32- : . DISCOURSE ON FASTING. See on Luke 5:32- : . Luke 5:32- : . THE WOMAN WITH THE ISSUE OF BLOOD HEALED.—THE DAUGHTER OF JAIRUS RAISED TO LIFE. ( = Luke 8:40-56 ; Mark 5:21-43 ). For the exposition, see on Mark 5:21-41.5.43- : . Mark 5:21-41.5.43- : . TWO BLIND MEN AND A DUMB DEMONIAC HEALED. These two miracles are recorded by Matthew alone. Two Blind Men Healed ( Mark 5:21-41.5.43- : ). return to ' Top of Page ' <a name="verse-27" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-9-13

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"너희는 가서 내가 긍휼을 원하고 제사를 원하지 아니하노라(호 6:6) 하신 것이 무슨 뜻인지 배우라." 제사는 율법적 준수 전체를 대표하며, 긍휼은 타락한 자를 일으켜 세우려는 사랑을 표현한다. 바리새인들의 잘못은 율법 준수를 이유로 죄인들과의 접촉을 금하는 것이었다. "나는 의인을 부르러 온 것이 아니요 죄인을 부르러 왔노라."

원주석

27절 카드 ↗

27. And when Jesus departed thence, two blind men followed him —hearing, doubtless, as in a later case is expressed, "that Jesus passed by" ( :- ). crying, and saying, Thou son of David, have mercy on us —It is remarkable that in the only other recorded case in which the blind applied to Jesus for their sight, and obtained it, they addressed Him, over and over again, by this one Messianic title, so well known—"Son of David" ( Matthew 20:30 ). Can there be a doubt that their faith fastened on such great Messianic promises as this, "Then the eyes of the blind shall be opened," &c. ( Isaiah 35:5 )? and if so, this appeal to Him, as the Consolation of Israel, to do His predicted office, would fall with great weight upon the ears of Jesus. return to ' Top of Page ' <a name="verse-28" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-9-27

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예수께서 거기서 지나가실 때 맹인 두 사람이 "다윗의 자손이여 우리를 불쌍히 여기소서"라고 외치며 따랐다. 맹인들이 예수를 "다윗의 자손"이라고 부른 것은 주목할 만하다. 그들의 믿음은 사 35:5의 "그 때에 맹인의 눈이 밝을 것이며"라는 예언에 근거한 것으로 보인다.

원주석

28절 카드 ↗

28. And when he was come into the house —To try their faith and patience, He seems to have made them no answer. But the blind men came to Him —which, no doubt, was what He desired. and Jesus saith unto them, Believe ye that I am able to do this? they said unto him, Yea, Lord —Doubtless our Lord's design was not only to put their faith to the test by this question, but to deepen it, to raise their expectation of a cure, and so prepare them to receive it; and the cordial acknowledgment, so touchingly simple, which they immediately made to Him of His power to heal them, shows how entirely that object was gained. return to ' Top of Page ' <a name="verse-29" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-9-28

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예수께서 집에 들어가시니 맹인들이 그에게 나아왔다. 예수께서는 그들의 믿음과 인내를 시험하시려는 듯 처음에는 응답하지 않으셨다. "내가 능히 이 일 할 줄을 믿느냐"고 물으시자 그들이 "주여 그러하오이다"라고 대답했다.

원주석

29절 카드 ↗

29. Then touched he their eyes, saying, According to your faith be it unto you —not, Receive a cure proportioned to your faith, but, Receive this cure as granted to your faith. Thus would they carry about with them, in their restored vision, a gracious seal of the faith which drew it from their compassionate Lord. return to ' Top of Page ' <a name="verse-30" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-9-29

Source

이에 예수께서 그들의 눈에 손을 대시며 "너희 믿음대로 되라" 하시니. 이 치유는 그들의 믿음에 비례한 것이 아니라 그들의 믿음에 응답하여 주어진 선물이었다.

원주석

30절 카드 ↗

30. And their eyes were opened: and Jesus straitly charged them —The expression is very strong, denoting great earnestness. return to ' Top of Page ' <a name="verse-31" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-9-30

Source

그들의 눈이 밝아졌다. 예수께서 엄히 경고하셨다.

원주석

31절 카드 ↗

31. But they, when they were departed, spread abroad his fame in all that country —(See on :- ). A Dumb Demoniac Healed ( :- ). return to ' Top of Page ' <a name="verse-32" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-9-31

Source

그들이 나가서 예수의 소문을 그 온 땅에 퍼뜨렸다.

원주석

32절 카드 ↗

32. As they went out, behold, they brought to him a dumb man possessed with a devil —"demonized." The dumbness was not natural, but was the effect of the possession. return to ' Top of Page ' <a name="verse-33" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-9-32

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그들이 나가매 귀신 들려 말 못하는 사람을 예수께 데려오니. 말 못하는 것은 선천적인 것이 아니라 귀신 들림의 결과였다.

원주석

33절 카드 ↗

33. And when the devil —demon. was cast out, the dumb spake —The particulars in this case are not given; the object being simply to record the instantaneous restoration of the natural faculties on the removal of the malignant oppression of them, the form which the popular astonishment took, and the very different effect of it upon another class. and the multitudes marvelled, saying, It was never so seen in Israel —referring, probably, not to this case only, but to all those miraculous displays of healing power which seemed to promise a new era in the history of Israel. Probably they meant by this language to indicate, as far as they thought it safe to do so, their inclination to regard Him as the promised Messiah. return to ' Top of Page ' <a name="verse-34" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-9-33

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귀신이 쫓겨나자 말 못하는 사람이 말을 하였다. 무리들이 놀라며 이르되 "이스라엘 가운데서 이런 일을 본 적이 없다" 하였다.

원주석

34절 카드 ↗

34. But the Pharisees said, He casteth out devils through the prince of the devils —"the demons through the prince of the demons." This seems to be the first muttering of a theory of such miracles which soon became a fixed mode of calumniating them—a theory which would be ridiculous if it were not melancholy as an outburst of the darkest malignity. (See on Matthew 9:1 , &c.). Matthew 9:1- : . THIRD GALILEAN CIRCUIT—MISSION OF THE TWELVE APOSTLES. As the Mission of the Twelve supposes the previous choice of them—of which our Evangelist gives no account, and which did not take place till a later stage of our Lord's public life—it is introduced here out of its proper place, which is after what is recorded in Matthew 9:1- : . Third Galilean Circuit ( Matthew 9:1- : ) —and probably the last. return to ' Top of Page ' <a name="verse-35" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-9-34

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바리새인들은 "그가 귀신의 왕을 빌어 귀신을 쫓아낸다"고 말하였다. 이것이 예수님의 기적을 악마의 힘으로 돌리는 이론의 첫 등장이다. 예수님의 가장 극렬한 반대자들조차 그분의 기적이 실제임을 부인하지 못했다.

원주석

35절 카드 ↗

35. And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people —The italicized words are of more than doubtful authority here, and were probably introduced here from Matthew 4:23 . The language here is so identical with that used in describing the first circuit ( Matthew 4:23 ), that we may presume the work done on both occasions was much the same. It was just a further preparation of the soil, and a fresh sowing of the precious seed. (See on Matthew 4:23 ). To these fruitful journeyings of the Redeemer, "with healing in His wings," Peter no doubt alludes, when, in his address to the household of Cornelius, he spoke of "How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil: for God was with Him" ( Acts 10:38 ). Jesus Compassionating the Multitudes, Asks Prayer for Help ( Acts 10:38- : ). He had now returned from His preaching and healing circuit, and the result, as at the close of the first one, was the gathering of a vast and motley multitude around Him. After a whole night spent in prayer, He had called His more immediate disciples, and from them had solemnly chosen the twelve; then, coming down from the mountain, on which this was transacted, to the multitudes that waited for Him below, He had addressed to them—as we take it—that discourse which bears so strong a resemblance to the Sermon on the Mount that many critics take it to be the same. (See on Acts 10:38- : ; and Matthew 5:1 , Introductory Remarks). Soon after this, it should seem, the multitudes still hanging on Him, Jesus is touched with their wretched and helpless condition, and acts as is now to be described. return to ' Top of Page ' <a name="verse-36" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-9-35

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예수께서 모든 도시와 마을에 두루 다니사 회당에서 가르치시며 나라의 복음을 전파하시며 모든 병과 모든 약한 것을 고치셨다. 4:23의 첫 번째 순회와 동일한 언어가 사용된다.

원주석

36절 카드 ↗

36. But when he saw the multitudes, he was moved with compassion on them, because they fainted —This reading, however, has hardly any authority at all. The true reading doubtless is, "were harassed." and were scattered abroad —rather, "lying about," "abandoned," or "neglected." as sheep, having no shepherd —their pitiable condition as wearied under bodily fatigue, a vast disorganized mass, being but a faint picture of their wretchedness as the victims of pharisaic guidance; their souls uncared for, yet drawn after and hanging upon Him. This moved the Redeemer's compassion. return to ' Top of Page ' <a name="verse-37" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-9-36

Source

무리를 보시고 불쌍히 여기시니 이는 그들이 목자 없는 양과 같이 고생하며 기진함이라. "기진함"은 원문에서 "괴롭힘을 당한다" 혹은 "내버려진"에 가깝다. 바리새파의 인도 아래 영혼이 돌봄을 받지 못하고 방황하는 무리의 처지가 예수님의 마음을 움직였다.

원주석

37절 카드 ↗

37. Then saith he unto his disciples, The harvest truly is plenteous —His eye doubtless rested immediately on the Jewish field, but this he saw widening into the vast field of "the world" ( :- ), teeming with souls having to be gathered to Him. but the labourers —men divinely qualified and called to gather them in—"are few." return to ' Top of Page ' <a name="verse-38" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-9-37

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이에 제자들에게 이르시되 "추수할 것은 많되 일꾼이 적으니." 예수님의 시선은 곧장 유대 땅을 넘어 "세상의 밭"(마 13:38)으로 확장되었다.

원주석

38절 카드 ↗

38. Pray ye therefore the Lord of the harvest —the great Lord and Proprietor of all. Compare :- , "I am the true vine, and My Father is the husbandman." that he will send forth labourers into his harvest —The word properly means "thrust forth"; but this emphatic sense disappears in some places, as in Matthew 9:25 ; John 10:4 —"When He putteth forth His own sheep." (See on John 10:4- : ). return to ' Top of Page ' Matthew Mat 8 Matthew Mat Matthew Mat 10 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 9". 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Pericope (part_of)

절 (explains)

bible-text/mat-9-38

Source

"그러므로 추수하는 주인에게 청하여 추수할 일꾼들을 보내주소서 하라." "보내어 달라"는 말은 "내몰아 달라"는 강한 의미도 있으나, 여기서는 간곡한 요청의 뜻이다.

원주석

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