Chapter commentary
Matthew Chapter 2
1
Mt 2:1-12.
English original
Mt 2:1-12.
VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM.
The Wise Men Reach Jerusalem--The Sanhedrim, on Herod's Demand, Pronounce Bethlehem to Be Messiah's Predicted Birthplace
(Mt 2:1-6).
1. Now when Jesus was born in Bethlehem of Judea--so called to distinguish it from another Bethlehem in the tribe of Zebulun, near the Sea of Galilee
(Jos 19:15);
called also Beth-lehem-judah, as being in that tribe
(Jud 17:7);
and Ephrath
(Ge 35:16);
and combining both, Beth-lehem Ephratah
(Mic 5:2).
It lay about six miles southwest of Jerusalem. But how came Joseph and Mary to remove thither from Nazareth, the place of their residence? Not of their own accord, and certainly not with the view of fulfilling the prophecy regarding Messiah's birthplace; nay, they stayed at Nazareth till it was almost too late for Mary to travel with safety; nor would they have stirred from it at all, had not an order which left them no choice forced them to the appointed place. A high hand was in all these movements. (See on
Lu 2:1-6).
in the days of Herod the king--styled the Great; son of Antipater, an Edomite, made king by the Romans. Thus was "the sceptre departing from Judah"
(Ge 49:10),
a sign that Messiah was now at hand. As Herod is known to have died in the year of Rome 750, in the fourth year before the commencement of our Christian era, the birth of Christ must be dated four years before the date usually assigned to it, even if He was born within the year of Herod's death, as it is next to certain that He was.
there came wise men--literally, "Magi" or "Magians," probably of the learned class who cultivated astrology and kindred sciences. Balaam's prophecy
(Nu 24:17),
and perhaps Daniel's
(Da 9:24,
&c.), might have come down to them by tradition; but nothing definite is known of them.
from the east--but whether from Arabia, Persia, or Mesopotamia is uncertain.
to Jerusalem--as the Jewish metropolis.
2
Untitled
“유대인의 왕으로 나신 이가 어디 계시냐.” 이 이방 방문자들의 질문은 놀랍다. 그들은 왕이 태어났는지 묻지 않고 이미 태어났음을 전제한다. “우리가 동방에서 그의 별을 보고 그에게 경배하러 왔노라.” 별은 그들에게 특별한 계시의 표징이었다. 어떤 방식으로 그것이 메시아 탄생을 알려 주었는지는 자세히 알 수 없지만, 하나님은 그들의 지식과 기대의 범위 안에서 그들을 그리스도께로 이끄셨다.
English original
2. Saying, Where is he that is born King of the Jews?--From this it would seem they were not themselves Jews. (Compare the language of the Roman governor,
Joh 18:33,
and of the Roman soldiers,
Mt 27:29,
with the very different language of the Jews themselves,
Mt 27:42,
&c.). The Roman historians, SUETONIUS and TACITUS, bear witness to an expectation, prevalent in the East, that out of Judea should arise a sovereign of the world.
for we have seen his star in the east--Much has been written on the subject of this star; but from all that is here said it is perhaps safest to regard it as simply a luminous meteor, which appeared under special laws and for a special purpose.
and are come to worship him--to do Him homage, as the word signifies; the nature of that homage depending on the circumstances of the case. That not civil but religious homage is meant here is plain from the whole strain of the narrative, and particularly
Mt 2:11.
Doubtless these simple strangers expected all Jerusalem to be full of its new-born King, and the time, place, and circumstances of His birth to be familiar to every one. Little would they think that the first announcement of His birth would come from themselves, and still less could they anticipate the startling, instead of transporting, effect which it would produce--else they would probably have sought their information regarding His birthplace in some other quarter. But God overruled it to draw forth a noble testimony to the predicted birthplace of Messiah from the highest ecclesiastical authority in the nation.
3
Untitled
“헤롯 왕과 온 예루살렘이 듣고 소동한지라.” 헤롯이 소동한 것은 자신의 왕권을 위협받는다고 느꼈기 때문이다. 예루살렘도 함께 소동했다는 말은 그 도시가 메시아의 소식을 기쁨으로 맞기보다 정치적 불안과 헤롯의 잔혹한 반응을 두려워했음을 보여 준다.
English original
3. When Herod the king had heard these things, he was troubled--viewing this as a danger to his own throne: perhaps his guilty conscience also suggested other grounds of fear.
and all Jerusalem with him--from a dread of revolutionary commotions, and perhaps also of Herod's rage.
4
Untitled
“왕이 모든 대제사장과 백성의 서기관들을 모아 그리스도가 어디서 나겠느냐 물으니.” 대제사장들과 서기관들은 성경의 공식 해석자들이었다. 헤롯은 성경을 믿어서가 아니라 자기 계획을 위해 그 지식을 이용하려고 그들을 소집했다. 그리스도의 탄생지는 사람의 추측이 아니라 예언으로 정해져 있었다.
English original
4. And when he had gathered all the chief priests and scribes of the people together--The class of the "chief priests" included the high priest for the time being, together with all who had previously filled this office; for though the then head of the Aaronic family was the only rightful high priest, the Romans removed them at pleasure, to make way for creatures of their own. In this class probably were included also the heads of the four and twenty courses of the priests. The "scribes" were at first merely transcribers of the law and synagogue readers; afterwards interpreters of the law, both civil and religious, and so both lawyers and divines. The first of these classes, a proportion of the second, and "the elders"--that is, as LIGHTFOOT thinks, "those elders of the laity that were not of the Levitical tribe"--constituted the supreme council of the nation, called the Sanhedrim, the members of which, at their full complement, numbered seventy-two. That this was the council which Herod now convened is most probable, from the solemnity of the occasion; for though the elders are not mentioned, we find a similar omission where all three were certainly meant (compare
Mt 26:59; 27:1).
As MEYER says, it was all the theologians of the nation whom Herod convened, because it was a theological response that he wanted.
he demanded of them--as the authorized interpreters of Scripture.
where Christ--the Messiah.
should be born--according to prophecy.
5
Untitled
“이르되 유대 베들레헴이오니 이는 선지자로 이렇게 기록된 바.” 그들은 미가 5:2를 정확히 제시했다. 성경을 아는 이들은 메시아의 탄생지를 말할 수 있었지만, 정작 그분께 나아가 경배하려는 열심은 이방 박사들에게서 나타났다. 지식과 경건은 반드시 함께 있지 않다.
English original
5. And they said unto him, In Bethlehem of Judea--a prompt and involuntary testimony from the highest tribunal; which yet at length condemned Him to die.
for thus it is written by the prophet--
(Mic 5:2).
6
Untitled
“또 유대 땅 베들레헴아 너는 유대 고을 중에서 가장 작지 아니하도다.” 미가의 예언은 베들레헴의 외적 작음과 메시아 탄생으로 인한 참된 영예를 함께 보여 준다. “네게서 한 다스리는 자가 나와서 내 백성 이스라엘의 목자가 되리라.” 메시아는 단순한 통치자가 아니라 목자 왕이시다. 이 표현은 다윗 왕권의 참 성취를 가리킨다.
English original
6. And thou, Bethlehem, in the land of Juda--the "in" being familiarly left out, as we say, "London, Middlesex."
art not the least among the princes of Judah: for out of thee shall come a Governor, &c.--This quotation, though differing verbally, agrees substantially with the Hebrew and the Septuagint. For says the prophet, "Though thou be little, yet out of thee shall come the Ruler"--this honor more than compensating for its natural insignificance; while our Evangelist, by a lively turn, makes him say, "Thou art not the least: for out of thee shall come a Governor"--this distinction lifting it from the lowest to the highest rank. The "thousands of Juda," in the prophet, mean the subordinate divisions of the tribe: our Evangelist, instead of these, merely names the "princes" or heads of these families, including the districts which they occupied.
that shall rule--or "feed," as in the Margin.
my people Israel--In the Old Testament, kings are, by a beautiful figure, styled "shepherds"
(Eze 34:1-10,
&c.). The classical writers use the same figure. The pastoral rule of Jehovah and Messiah over His people is a representation pervading all Scripture, and rich in import. (See
Ps 23:1-6; Isa 40:11; Eze 37:24; Joh 10:11; Re 7:17).
That this prophecy of Micah referred to the Messiah, was admitted by the ancient Rabbins.
7
Untitled
“이에 헤롯이 가만히 박사들을 불러 별이 나타난 때를 자세히 묻고.” 헤롯은 공개적으로는 경건한 관심을 보이는 듯했지만, 실제로는 아이의 나이를 계산하여 제거하려는 음모를 꾸몄다. 그의 은밀한 질문은 뒤에 베들레헴 아이들을 학살할 때 기준이 된다.
English original
The Wise Men Despatched to Bethlehem by Herod to See the Babe, and Bring Him Word, Make a Religious Offering to the Infant King, but Divinely Warned, Return Home by Another Way
(Mt 2:7-12).
7. Then Herod, when he had privily called the wise men--Herod has so far succeeded in his murderous design: he has tracked the spot where lies his victim, an unconscious babe. But he has another point to fix--the date of His birth--without which he might still miss his mark. The one he had got from the Sanhedrim; the other he will have from the sages; but secretly, lest his object should be suspected and defeated. So he
inquired of them diligently--rather, "precisely."
what time the star appeared--presuming that this would be the best clue to the age of the child. The unsuspecting strangers tell him all. And now he thinks he is succeeding to a wish, and shall speedily clutch his victim; for at so early an age as they indicate, He would not likely have been removed from the place of His birth. Yet he is wary. He sends them as messengers from himself, and bids them come to him, that he may follow their pious example.
8
Untitled
“베들레헴으로 보내며 이르되 가서 아기에 대하여 자세히 알아보고 찾거든 내게 고하여 나도 가서 그에게 경배하게 하라.” 헤롯의 말은 거짓 경건으로 포장된 살의였다. 그는 박사들을 자신의 정탐꾼으로 이용하려 했다. 그러나 하나님은 그의 궤계를 박사들의 경건한 순례 안에서도 꺾으신다.
English original
8. And he sent them to Bethlehem, and said, Go and search diligently--"Search out carefully."
for the young child; and when ye have found him, bring me word again, that I may come and worship him also--The cunning and bloody hypocrite! Yet this royal mandate would meantime serve as a safe conduct to the strangers.
9
Untitled
“박사들이 왕의 말을 듣고 갈새 동방에서 보던 그 별이 문득 앞서 인도하여 가다가 아기 있는 곳 위에 머물러 서 있더라.” 이 별의 움직임은 보통 천체 현상 이상으로 묘사된다. 하나님은 예루살렘의 성경 증언과 하늘의 표징을 함께 사용하여 그들을 정확히 그리스도께 인도하셨다.
English original
9. When they had heard the king, they departed--But where were ye, O Jewish ecclesiastics, ye chief priests and scribes of the people? Ye could tell Herod where Christ should be born, and could hear of these strangers from the far East that the Desire of all nations had actually come; but I do not see you trooping to Bethlehem--I find these devout strangers journeying thither all alone. Yet God ordered this too, lest the news should be blabbed, and reach the tyrant's ears, before the Babe could be placed beyond his reach. Thus are the very errors and crimes and cold indifferences of men all overruled.
and, lo, the star, which they saw in the east--implying apparently that it had disappeared in the interval.
went before them, and stood over where the young child was--Surely this could hardly be but by a luminous meteor, and not very high.
10
Untitled
“그들이 별을 보고 매우 크게 기뻐하고 기뻐하더라.” 헬라어 표현은 기쁨의 강도를 겹쳐 말한다. 그들이 찾던 왕에게 거의 이르렀음을 확신했기 때문이다. 참된 인도는 그리스도께 가까이 이르게 할 때 큰 기쁨을 낳는다.
English original
10. When they saw the star, they rejoiced with exceeding great joy--The language is very strong, expressing exuberant transport.
11
Untitled
“집에 들어가 아기와 그의 어머니 마리아가 함께 있는 것을 보고 엎드려 아기께 경배하고.” 요셉은 여기서 언급되지 않는데, 그는 집의 머리일 뿐 영적 중심은 아니다. 이 경배는 작은 유대 왕에게 바치는 단순한 예의가 아니라, 별의 인도를 따라 먼 길을 와서 드리는 높은 영적 경배였다. “보배합을 열어 황금과 유향과 몰약을 예물로 드리니라.” 구약에서 하나님께 드리는 제물에 자주 쓰이는 표현이 여기서도 사용되므로, 박사들의 선물은 종교적 봉헌으로 보아야 한다. 금, 유향, 몰약은 왕들을 방문할 때 예물을 드리던 관습과도 어울린다(왕상 10:2; 시 72:10, 11, 15; 사 60:3, 6). 유향은 제사에 쓰인 향품이고 몰약은 향유에 쓰였다. 각각을 왕권, 신성, 고난의 상징으로 단정하거나, 세 박사가 각기 바쳤다고 말하는 것은 불확실한 추측이다. 그러나 이 경건한 사람들의 마음은 값진 선물 속에 드러나며, 적어도 금은 곧 이어질 애굽 피난과 체류에서 복된 아기의 부모에게 큰 도움이 되었을 것이다.
English original
11. And when they were come into the house--not the stable; for as soon as Bethlehem was emptied of its strangers, they would have no difficulty in finding a dwelling-house.
they saw--The received text has "found"; but here our translators rightly depart from it, for it has no authority.
the young child with Mary his mother--The blessed Babe is naturally mentioned first, then the mother; but Joseph, though doubtless present, is not noticed, as being but the head of the house.
and fell down and worshipped him--Clearly this was no civil homage to a petty Jewish king, whom these star-guided strangers came so far, and inquired so eagerly, and rejoiced with such exceeding joy, to pay, but a lofty spiritual homage. The next clause confirms this.
and when they had opened their treasures they presented--rather, "offered."
unto him gifts--This expression, used frequently in the Old Testament of the oblations presented to God, is in the New Testament employed seven times, and always in a religious sense of offerings to God. Beyond doubt, therefore, we are to understand the presentation of these gifts by the Magi as a religious offering.
gold, frankincense, and myrrh--Visits were seldom paid to sovereigns without a present
(1Ki 10:2,
&c.; compare
Ps 72:10, 11, 15; Isa 60:3, 6).
"Frankincense" was an aromatic used in sacrificial offerings; "myrrh" was used in perfuming ointments. These, with the "gold" which they presented, seem to show that the offerers were persons in affluent circumstances. That the gold was presented to the infant King in token of His royalty; the frankincense in token of His divinity, and the myrrh, of His sufferings; or that they were designed to express His divine and human natures; or that the prophetical, priestly, and kingly offices of Christ are to be seen in these gifts; or that they were the offerings of three individuals respectively, each of them kings, the very names of whom tradition has handed down--all these are, at the best, precarious suppositions. But that the feelings of these devout givers are to be seen in the richness of their gifts, and that the gold, at least, would be highly serviceable to the parents of the blessed Babe in their unexpected journey to Egypt and stay there--that much at least admits of no dispute.
12
Untitled
“그들은 꿈에 헤롯에게로 돌아가지 말라 지시하심을 받아 다른 길로 고국에 돌아가니라.” 경건한 왕에게 기쁜 소식을 전하려 준비하던 박사들에게 이 계시는 얼마나 놀라웠겠는가. 그러나 주께서는 그 피 묻은 늙은 폭군을 잘 아셨고, 그들이 다시 그의 얼굴을 보게 하지 않으셨다.
English original
12. And being warned of God in a dream that they should not return to Herod, they departed--or, "withdrew."
to their own country another way--What a surprise would this vision be to the sages, just as they were preparing to carry the glad news of what they had seen to the pious king! But the Lord knew the bloody old tyrant better than to let him see their face again.
13
Mt 2:13-23.
마태복음 2:13-23. 애굽으로 피난, 베들레헴 학살, 헤롯 사후 요셉과 마리아가 아기와 함께 돌아와 나사렛에 정착함(눅 2:39과 비교). “그들이 떠난 후에 주의 사자가 요셉에게 현몽하여 이르되 일어나 아기와 그의 어머니를 데리고.” 이 표현은 마태복음 2:14에서도 반복되며, 요셉이 그 아이의 친아버지가 아니라 보호자일 뿐임을 간접적으로 암시한다. 복음 역사에서 요셉은 개인적으로 영적 중심이 아니며 자리도 크지 않다. “애굽으로 피하라.” 애굽은 가까웠고, 헤롯에게서 독립된 로마 속주였으며, 유대인도 많이 살았으므로 쉽고 편리한 피난처였다. 복되신 구주께서 이 땅에서 얼마나 굴곡 많은 길에 들어서셨는가. 탄생 때에는 여관에 있을 곳이 없었고, 이제는 온 유대가 그분께 너무 위험하다. 처녀의 영혼을 칼이 얼마나 일찍 찌르기 시작했는가(눅 2:35). 그녀는 이 신비한 아이가 세상에서 어떤 대접을 받을지 일찍 맛본다. 그분은 어디로 보내지는가. “종 되었던 집”으로인가. 그렇다. 그러나 애굽은 종의 집이기 전에 피난의 집이었고, 이제 처음 용도로 돌아갔다. “내가 네게 이르기까지 거기 있으라 헤롯이 아기를 찾아 죽이려 하느니라.” 헤롯의 살해 의도는 박사들이 베들레헴에 도착하기 전에 이미 형성되어 있었다.
English original
Mt 2:13-23.
THE FLIGHT INTO EGYPT--THE MASSACRE AT BETHLEHEM--THE RETURN OF JOSEPH AND MARY WITH THE BABE, AFTER HEROD'S DEATH, AND THEIR SETTLEMENT AT NAZARETH. ( =
Lu 2:39).
The Flight into Egypt
(Mt 2:13-15).
13. And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother--Observe this form of expression, repeated in
Mt 2:14
--another indirect hint that Joseph was no more than the Child's guardian. Indeed, personally considered, Joseph has no spiritual significance, and very little place at all, in the Gospel history.
and flee into Egypt--which, being near, as ALFORD says, and a Roman province independent of Herod, and much inhabited by Jews, was an easy and convenient refuge. Ah! blessed Saviour, on what a checkered career hast Thou entered here below! At Thy birth there was no room for Thee in the inn; and now all Judea is too hot for Thee. How soon has the sword begun to pierce through the Virgin's soul
(Lu 2:35)!
How early does she taste the reception which this mysterious Child of hers is to meet with in the world! And whither is He sent? To "the house of bondage?" Well, it once was that. But Egypt was a house of refuge before it was a house of bondage, and now it has but returned to its first use.
and be thou there until I bring thee word; for Herod will seek the young child to destroy him--Herod's murderous purpose was formed before the Magi had reached Bethlehem.
14
Untitled
“요셉이 일어나서 밤에 아기와 그의 어머니를 데리고 애굽으로 떠나가.” 틀림없이 같은 밤에 떠났을 것이다. 하나님의 경고는 지체 없는 순종을 요구했고, 요셉은 그대로 행했다.
English original
14. When he arose, he took the young child and his mother by night, and departed into Egypt--doubtless the same night.
15
Untitled
“헤롯이 죽기까지 거기 있었으니.” 헤롯은 이 일 후 얼마 지나지 않아 끔찍한 병으로 죽었고, 그 자세한 내용은 요세푸스의 유대 고대사 17권 6장에서 볼 수 있다. “이는 주께서 선지자를 통하여 말씀하신 바 애굽으로부터 내 아들을 불렀다 함을 이루려 하심이라”(호 11:1). 마태는 여기서 칠십인역의 “그의 자녀들”이라는 번역을 따르지 않고 히브리어를 직접 인용한다. 호세아에서 이 말씀은 하나님께서 어린 이스라엘을 얼마나 사랑하셨는지를 회상한다. 모세는 바로에게 “이스라엘은 내 아들, 내 장자라… 내 아들을 보내어 나를 섬기게 하라”고 말하라는 명령을 받았다(출 4:22, 23). 바로가 거절하자 하나님은 그의 장자들을 치시고, 능력과 사랑으로 자기 아들을 애굽에서 불러내셨다. 이 빛에서 보면, 복음사가가 하나님의 독생자를 애굽에서 다시 부르심에 이 말씀을 적용하지 않았더라도, 그리스도와 그 백성, 그리고 둘 다 하나님께 맺는 깊은 관계를 아는 사람이라면 그 적용을 피할 수 없었을 것이다.
English original
15. And was there until the death of Herod--which took place not very long after this of a horrible disease; the details of which will be found in JOSEPHUS [Antiquities, 17.6.1,5,7,8].
that it might be fulfilled which was spoken of the Lord by the prophet, saying--
(Ho 11:1).
Out of Egypt have I called my son--Our Evangelist here quotes directly from the Hebrew, warily departing from the Septuagint, which renders the words, "From Egypt have I recalled his children," meaning Israel's children. The prophet is reminding his people how dear Israel was to God in the days of his youth; how Moses was bidden to say to Pharaoh, "Thus saith the Lord, Israel is My son, My first-born; and I say unto thee, Let My son go, that he may serve Me; and if thou refuse to let him go, behold, I will slay thy son, even thy first-born"
(Ex 4:22, 23);
how, when Pharaoh refused, God having slain all his first-born, "called His own son out of Egypt," by a stroke of high-handed power and love. Viewing the words in this light, even if our Evangelist had not applied them to the recall from Egypt of God's own beloved, Only-begotten Son, the application would have been irresistibly made by all who have learnt to pierce beneath the surface to the deeper relations which Christ bears to His people, and both to God; and who are accustomed to trace the analogy of God's treatment of each respectively.
16
Untitled
“이에 헤롯이 박사들에게 속은 줄 알고 심히 노하여.” 헤롯은 경건한 열심을 가진 사자들이 자신을 예배자로 맞을 준비가 되었다는 소식을 가져오리라 기다렸을 것이다. 그러나 그들이 이미 자기 손이 닿지 않는 곳으로 돌아갔음을 알고 분노했다. 사실 그를 조롱한 것은 박사들이 아니라 하늘에 앉으신 더 높으신 분이었다(시 2:4; 욥 5:12, 13). 복된 아기는 참으로 죽으실 것이나 헤롯의 손으로는 아니다. 주께서 훗날 헤롯의 아들에게도 “가서 저 여우에게 이르라”고 하신 말씀(눅 13:32, 33)은 신랄한 풍자이다. “사람을 보내어 베들레헴과 그 모든 지경 안에 있는 사내아이를… 다 죽이니.” 헤롯은 잔혹한 동시에 교활했다. 목표를 놓치지 않으려고 넓게 휩쓸었다. 그러나 아이는 이미 떠나셨다. 하늘과 땅이 없어질지언정 그 아기가 그의 손에 들어갈 수는 없다. 회의론자들은 요세푸스가 헤롯의 잔혹행위를 자세히 기록하면서 왜 이 학살을 기록하지 않았느냐고 묻는다. 답은 어렵지 않다. 베들레헴은 작은 마을이었고 두 살 아래 남자아이가 많지 않았을 것이다. 또 요세푸스가 기록한 헤롯의 더 추악한 잔학 행위들을 생각하면, 그의 침묵을 크게 문제 삼는 것은 부당하다.
English original
16. Then Herod, &c.--As Deborah sang of the mother of Sisera: "She looked out at a window, and cried through the lattice, Why is his chariot so long in coming? why tarry the wheels of his chariots? Have they not sped?" so Herod wonders that his messengers, with pious zeal, are not hastening with the news that all is ready to receive him as a worshipper. What can be keeping them? Have they missed their way? Has any disaster befallen them? At length his patience is exhausted. He makes his inquiries and finds they are already far beyond his reach on their way home.
when he saw that he was mocked--was trifled with.
of the wise men--No, Herod, thou art not mocked of the wise men, but of a Higher than they. He that sitteth in the heavens doth laugh at thee; the Lord hath thee in derision. He disappointeth the devices of the crafty, so that their hands cannot perform their enterprise. He taketh the wise in their own craftiness, and the counsel of the froward is carried headlong
(Ps 2:4; Job 5:12, 13).
That blessed Babe shall die indeed, but not by thy hand. As He afterwards told that son of thine--as cunning and as unscrupulous as thyself--when the Pharisees warned Him to depart, for Herod would seek to kill Him--"Go ye, and tell that fox, Behold, I cast out devils, and I do cures to-day and to-morrow, and the third day I shall be perfected. Nevertheless I must walk to-day, and to-morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem"
(Lu 13:32, 33).
Bitter satire!
was exceeding wroth--To be made a fool of is what none like, and proud kings cannot stand. Herod burns with rage and is like a wild bull in a net. So he
sent forth--a band of hired murderers.
and slew all the children--male children.
that were in Bethlehem, and in all the coasts thereof--environs.
from two years old and under, according to the time which he had diligently--carefully.
inquired of the wise men--In this ferocious step Herod was like himself--as crafty as cruel. He takes a large sweep, not to miss his mark. He thinks this will surely embrace his victim. And so it had, if He had been there. But He is gone. Heaven and earth shall sooner pass away than thou shalt have that Babe into thy hands. Therefore, Herod, thou must be content to want Him: to fill up the cup of thy bitter mortifications, already full enough--until thou die not less of a broken heart than of a loathsome and excruciating disease. Why, ask skeptics and skeptical critics, is not this massacre, if it really occurred, recorded by JOSEPHUS, who is minute enough in detailing the cruelties of Herod? To this the answer is not difficult. If we consider how small a town Bethlehem was, it is not likely there would be many male children in it from two years old and under; and when we think of the number of fouler atrocities which JOSEPHUS has recorded of him, it is unreasonable to make anything of his silence on this.
17
Untitled
“이에 선지자 예레미야를 통하여 말씀하신 바가 이루어졌으니.” 인용은 예레미야 31:15에서 온 것이며, 표현상 약간 차이가 있을 뿐이다.
English original
17. Then was fulfilled that which was spoken by Jeremy the prophet, saying--
(Jer 31:15,
from which the quotation differs but verbally).
18
Untitled
“라마에서 슬퍼하며 크게 통곡하는 소리가 들리니 라헬이 그 자식을 위하여 애곡하는 것이라.” 예레미야에서 이 말씀은 분명 바벨론 포로와 관련된다. 요셉과 베냐민의 어머니 라헬은 베들레헴 근처에 묻혔고(창 35:19), 그 무덤은 아직도 전해진다. 그녀는 무덤에서 일어나 자기 자녀들의 상실을 두 번 애곡하는 모습으로 그려진다. 처음에는 쓰라린 포로로, 이제는 피 흘린 죽음으로 말이다. 베들레헴의 어머니들이 왜 자기 무고한 아기들이 수풀에 걸린 숫양이 되고 이삭은 피하느냐고 묻는 듯하다. 우리는 다 말할 수 없지만 한 가지는 안다. 그들 중 어떤 이들은 훗날 베들레헴의 그 아기가 친히 다른 종류의 수풀에 걸린 숫양이 되셔서, 그들의 아이들이 지금 겪은 것보다 더 두려운 운명을 피하게 하시는 날을 보게 될 것이다. 그리고 그 아이들이 그 복된 아기의 능력으로 지금 영광 중에 있다면, 폭군의 분노가 자기들의 어린 주님 대신 자신들에게 쏟아진 것을 영예로 여기지 않겠는가.
English original
18. In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not--These words, as they stand in Jeremiah, undoubtedly relate to the Babylonish captivity. Rachel, the mother of Joseph and Benjamin, was buried in the neighborhood of Bethlehem
(Ge 35:19),
where her sepulchre is still shown. She is figuratively represented as rising from the tomb and uttering a double lament for the loss of her children--first, by a bitter captivity, and now by a bloody death. And a foul deed it was. O ye mothers of Bethlehem! methinks I hear you asking why your innocent babes should be the ram caught in the thicket, while Isaac escapes. I cannot tell you, but one thing I know, that ye shall, some of you, live to see a day when that Babe of Bethlehem shall be Himself the Ram, caught in another sort of thicket, in order that your babes may escape a worse doom than they now endure. And if these babes of yours be now in glory, through the dear might of that blessed Babe, will they not deem it their honor that the tyrant's rage was exhausted upon themselves instead of their infant Lord?
19
Untitled
“헤롯이 죽은 후에.” 비참한 헤롯은 두려운 경쟁자로부터 안전하다고 생각했으나, 사실 그에게서 안전했던 분은 그 아이뿐이었다. 그가 상상한 안전도 오래가지 않았다(마 2:15 주석 참조). “주의 사자가 애굽에서 요셉에게 현몽하여.” 우리 번역자들은 같은 표현을 마태복음 1:20, 2:13에서는 “주의 그 사자”처럼, 여기서는 “주의 한 사자”처럼 다소 변덕스럽게 옮긴다. 이 높은 순간들에 같은 천사가 사용된 것으로 보이며, 누가복음에서 “가브리엘”이라 불리는 그일 가능성이 높으므로(눅 1:19, 26), 첫 경우를 제외하면 매번 “그 천사”로 옮기는 것이 나을 수 있다.
English original
19. But when Herod was dead--Miserable Herod! Thou thoughtest thyself safe from a dreaded Rival; but it was He only that was safe from thee; and thou hast not long enjoyed even this fancied security. See on
Mt 2:15.
behold, an angel of the Lord appeareth in a dream to Joseph in Egypt--Our translators, somewhat capriciously, render the same expression "the angel of the Lord,"
Mt 1:20; 2:13;
and "an angel of the Lord," as here. As the same angel appears to have been employed on all these high occasions--and most likely he to whom in Luke is given the name of "Gabriel,"
Lu 1:19, 26
--perhaps it should in every instance except the first, be rendered "the angel."
20
Untitled
“일어나 아기와 그의 어머니를 데리고 이스라엘 땅으로 가라.” 유대 땅이라고 하지 않았다. 그는 나중에 그곳에 정착하지 말라는 특별한 경고를 받았기 때문이다. 갈릴리라고도 하지 않았다. 유대에 정착하는 것이 위험함을 알게 된 뒤에야 그곳으로 갔기 때문이다. 여기서는 가장 일반적 의미의 “이스라엘 땅”, 곧 거룩한 땅 전체를 뜻하며, 특정 지방은 아직 지시되지 않았다. 요셉과 처녀는 아브라함처럼 갈 바를 알지 못하고 나아가야 했다. “아기의 목숨을 찾던 자들이 죽었느니라.” 여기서는 한 사람, 곧 헤롯을 가리키지만 많은 언어에서 흔한 복수 표현이다. 또 이 말은 출애굽기 4:19의 유사한 경우에서 온 것으로 보인다. 거기서 모세는 자기 생명을 찾던 자가 죽었으므로 애굽으로 돌아가라는 명령을 받았고, 여기서 모세보다 크신 분은 같은 이유로 애굽에서 돌아오라는 명령을 받으신다. 헤롯은 나이 칠십, 재위 삼십칠 년에 죽었다.
English original
20. Saying, Arise, and take the young child and his mother, and go into the land of Israel--not to the land of Judea, for he was afterward expressly warned not to settle there, nor to Galilee, for he only went thither when he found it unsafe to settle in Judea but to "the land of Israel," in its most general sense; meaning the Holy Land at large--the particular province being not as yet indicated. So Joseph and the Virgin had, like Abraham, to "go out, not knowing whither they went," till they should receive further direction.
for they are dead which sought the young child's life--a common expression in most languages where only one is meant, who here is Herod. But the words are taken from the strikingly analogous case in
Ex 4:19,
which probably suggested the plural here; and where the command is given to Moses to return to Egypt for the same reason that the greater than Moses was now ordered to be brought back from it--the death of him who sought his life. Herod died in the seventieth year of his age, and thirty-seventh of his reign.
21
Untitled
“요셉이 일어나 아기와 그의 어머니를 데리고 이스라엘 땅으로 들어가니라.” 뒤의 내용을 보면 그는 유대 베들레헴으로 돌아가려 했던 것이 분명하다. 아마도 그곳, 곧 주님의 왕적 성읍에서 어린 왕을 기르다가 때가 되면 “큰 왕의 성” 예루살렘을 차지하시리라 기대했을 것이다.
English original
21. And he arose, and took the young child and his mother, and came into the land of Israel--intending, as is plain from what follows, to return to Bethlehem of Judea, there, no doubt, to rear the Infant King, as at His own royal city, until the time should come when they would expect Him to occupy Jerusalem, "the city of the Great King."
22
Untitled
“아켈라오가 그의 아버지 헤롯을 이어 유대의 임금 됨을 듣고.” 아켈라오는 유대, 사마리아, 이두매를 이어받았으나, 아우구스투스는 그의 행실을 보기 전까지 왕이라는 칭호를 거절하고 분봉왕, 곧 민족 통치자라는 칭호만 주었다(요세푸스, 유대 고대사 17.11.4). 그는 그 이상 오르지 못했다. 백성은 그를 아버지의 후계자로 인정했으므로 여기서는 그가 아버지 헤롯을 이어 “다스렸다”고 말한다. 그러나 십 년 동안 유대 율법을 무시하고 잔혹하게 폭정을 행한 뒤, 백성의 무거운 고발로 황제에게 갈리아의 비엔으로 추방되었고 유대는 다시 로마 속주가 되었다. 그때 “홀이 유다를 떠났다.” “거기로 가기를 무서워하더니” 당연한 일이었다. “꿈에 지시하심을 받아 갈릴리 지방으로 떠나가.” 당시 요단 서쪽 땅은 북쪽 갈릴리, 남쪽 유대, 중앙 사마리아 세 지방으로 나뉘었다. 갈릴리는 아켈라오의 형제 헤롯 안티파스의 관할 아래 있었다. 헤롯 대왕이 그에게 갈릴리와 요단 동쪽 베레아를 주었고, 아우구스투스가 분봉왕 칭호를 승인했다. 안티파스도 교활하고 방탕했지만(막 6:14-30; 눅 13:31-35 주석 참조), 아켈라오보다는 덜 잔혹했고, 나사렛은 통치 중심지에서 멀리 떨어져 있어 정착하기에 더 안전했다.
English original
22. But when he heard that Archelaus did reign in Judea in the room of his father Herod--Archelaus succeeded to Judea, Samaria, and Idumea; but Augustus refused him the title of king till it should be seen how he conducted himself; giving him only the title of ethnarch [JOSEPHUS, Antiquities, 17.11,4]. Above this, however, he never rose. The people, indeed, recognized him as his father's successor; and so it is here said that he "reigned in the room of his father Herod." But, after ten years' defiance of the Jewish law and cruel tyranny, the people lodged heavy complaints against him, and the emperor banished him to Vienne in Gaul, reducing Judea again to a Roman province. Then the "scepter" clean "departed from Judah."
he was afraid to go thither--and no wonder, for the reason just mentioned.
notwithstanding--or more simply, "but."
being warned of God in a dream, he turned aside--withdrew.
into the parts of Galilee--or the Galilean parts. The whole country west of the Jordan was at this time, as is well known, divided into three provinces--GALILEE being the northern, JUDEA the southern, and SAMARIA the central province. The province of Galilee was under the jurisdiction of Herod Antipas, the brother of Archelaus, his father having left him that and Perea, on the east side of the Jordan, as his share of the kingdom, with the title of tetrarch, which Augustus confirmed. Though crafty and licentious, according to JOSEPHUS--precisely what the Gospel history shows him to be (see on
Mr 6:14-30;
Lu 13:31-35)
--he was of a less cruel disposition than Archelaus; and Nazareth being a good way off from the seat of government, and considerably secluded, it was safer to settle there.
23
Untitled
“나사렛이라 하는 동네에 가서 사니.” 나사렛은 하갈릴리의 작은 마을로 스불론 지파 지역에 있으며, 서쪽 지중해와 동쪽 갈릴리 바다에서 대략 같은 거리에 있었다. 누가복음 2:39만 보면 예수의 부모가 성전에서 드린 뒤 곧장 나사렛으로 돌아간 듯 보일 수 있다. 마찬가지로 마태의 여기 표현만 보면 그들이 이제야 처음 나사렛에 온 듯 보일 수 있다. 각 복음서 자료의 출처와 사용 방식을 정확히 알면 이 겉보기 차이는 곧 사라질 것이다. 두 경우 모두 오류는 없다. 동시에 이 사실들을 볼 때 두 복음사가 중 어느 한 사람이 다른 사람의 복음서를 앞에 놓고 썼다고 생각하기는 어렵다. “이는 선지자로 하신 말씀에 나사렛 사람이라 칭하리라 하심을 이루려 함이러라.” 이 이름의 기원은 이사야 11:1의 네체르, 곧 이새의 줄기에서 나올 작은 가지, 싹, 움이라는 말에서 찾는 설명이 가장 좋아 보인다. 구약이나 요세푸스에 언급되지 않는 나사렛이라는 작은 마을은 아마 그 보잘것없음 때문에 그렇게 불렸을 것이다. 장대한 나무와 대비되는 약한 가지이며, “나사렛에서 무슨 선한 것이 날 수 있느냐”(요 1:46)라는 말처럼 특별한 멸시가 그곳에 붙어 있었다. 북쪽 지역에 이방인이 많이 정착해 유대인의 평가에서 갈릴리 전체가 낮게 여겨진 것에 더해진 멸시였다. 그러므로 주께서 보잘것없고 모욕적인 나사렛에서 자라시도록 하신 섭리에는 첫째 지역적 낮아지심, 둘째 가지 없는 마른 이새의 그루터기에서 낮은 싹처럼 나신다는 이사야 예언의 암시, 셋째 여러 선지자가 메시아에게 붙인 그 낮아지심의 지속적 기념이 들어 있다.
English original
23. And he came and dwelt in a city called Nazareth--a small town in Lower Galilee, lying in the territory of the tribe of Zebulun, and about equally distant from the Mediterranean Sea on the west and the Sea of Galilee on the east. Note--If, from
Lu 2:39,
one would conclude that the parents of Jesus brought Him straight back to Nazareth after His presentation in the temple--as if there had been no visit of the Magi, no flight to Egypt, no stay there, and no purpose on returning to settle again at Bethlehem--one might, from our Evangelist's way of speaking here, equally conclude that the parents of our Lord had never been at Nazareth until now. Did we know exactly the sources from which the matter of each of the Gospels was drawn up, or the mode in which these were used, this apparent discrepancy would probably disappear at once. In neither case is there any inaccuracy. At the same time it is difficult, with these facts before us, to conceive that either of these two Evangelists wrote his Gospel with that of the other before him--though many think this a precarious inference.
that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene--better, perhaps, "Nazarene." The best explanation of the origin of this name appears to be that which traces it to the word netzer in
Isa 11:1
--the small twig, sprout, or sucker, which the prophet there says, "shall come forth from the stem (or rather, 'stump') of Jesse, the branch which should fructify from his roots." The little town of Nazareth, mentioned neither in the Old Testament nor in JOSEPHUS, was probably so called from its insignificance: a weak twig in contrast to a stately tree; and a special contempt seemed to rest upon it--"Can any good thing come out of Nazareth?"
(Joh 1:46)
--over and above the general contempt in which all Galilee was held, from the number of Gentiles that settled in the upper territories of it, and, in the estimation of the Jews, debased it. Thus, in the providential arrangement by which our Lord was brought up at the insignificant and opprobrious town called Nazareth, there was involved, first, a local humiliation; next, an allusion to Isaiah's prediction of His lowly, twig-like upspringing from the branchless, dried-up stump of Jesse; and yet further, a standing memorial of that humiliation which "the prophets," in a number of the most striking predictions, had attached to the Messiah.
마태복음 2:1-12. 동방 박사들의 방문. “헤롯 왕 때에 예수께서 유대 베들레헴에서 나시매.” 여기서 헤롯은 헤롯 대왕이다. 베들레헴은 다윗의 성읍으로, 메시아의 탄생지가 될 곳이었다(미 5:2). “동방으로부터 박사들이 예루살렘에 이르러”라는 말에서 박사들은 점성술과 천문 지식에 능한 동방의 현자들로 이해된다. 그들의 정확한 나라나 수는 본문이 말하지 않는다.