1
Mt 4:1-11.
英語原文
Mt 4:1-11.
TEMPTATION OF CHRIST. ( =
Mr 1:12, 13; Lu 4:1-13).
1. Then--an indefinite note of sequence. But Mark's word
(Mr 1:12)
fixes what we should have presumed was meant, that it was "immediately" after His baptism; and with this agrees the statement of Luke
(Lu 4:1).
was Jesus led up--that is, from the low Jordan valley to some more elevated spot.
of the Spirit--that blessed Spirit immediately before spoken of as descending upon Him at His baptism, and abiding upon Him. Luke, connecting these two scenes, as if the one were but the sequel of the other, says, "Jesus, being full of the Holy Ghost, returned from Jordan, and was led," &c. Mark's expression has a startling sharpness about it--"Immediately the Spirit driveth Him"
(Mr 1:12),
"putteth," or "hurrieth Him forth," or "impelleth Him." (See the same word in
Mr 1:43; 5:40; Mt 9:25; 13:52; Joh 10:4).
The thought thus strongly expressed is the mighty constraining impulse of the Spirit under which He went; while Matthew's more gentle expression, "was led up," intimates how purely voluntary on His own part this action was.
into the wilderness--probably the wild Judean desert. The particular spot which tradition has fixed upon has hence got the name of Quarantana or Quarantaria, from the forty days--"an almost perpendicular wall of rock twelve or fifteen hundred feet above the plain" [ROBINSON, Palestine]. The supposition of those who incline to place the temptation amongst the mountains of Moab is, we think, very improbable.
to be tempted--The Greek word (peirazein) means simply to try or make proof of; and when ascribed to God in His dealings with men, it means, and can mean no more than this. Thus,
Ge 22:1,
"It came to pass that God did tempt Abraham," or put his faith to a severe proof. (See
De 8:2).
But for the most part in Scripture the word is used in a bad sense, and means to entice, solicit, or provoke to sin. Hence the name here given to the wicked one--"the tempter"
(Mt 4:3).
Accordingly "to be tempted" here is to be understood both ways. The Spirit conducted Him into the wilderness simply to have His faith tried; but as the agent in this trial was to be the wicked one, whose whole object would be to seduce Him from His allegiance to God, it was a temptation in the bad sense of the term. The unworthy inference which some would draw from this is energetically repelled by an apostle
(Jas 1:13-17).
of the devil--The word signifies a slanderer--one who casts imputations upon another. Hence that other name given him
(Re 12:10),
"The accuser of the brethren, who accuseth them before our God day and night." Mark
(Mr 1:13)
says, "He was forty days tempted of Satan," a word signifying an adversary, one who lies in wait for, or sets himself in opposition to another. These and other names of the same fallen spirit point to different features in his character or operations. What was the high design of this? First, as we judge, to give our Lord a taste of what lay before Him in the work He had undertaken; next, to make trial of the glorious equipment for it which He had just received; further, to give Him encouragement, by the victory now to be won, to go forward spoiling principalities and powers, until at length He should make a show of them openly, triumphing over them in His cross: that the tempter, too, might get a taste, at the very outset, of the new kind of material in man which he would find he had here to deal with; finally, that He might acquire experimental ability "to succor them that are tempted"
(Heb 2:18).
The temptation evidently embraced two stages: the one continuing throughout the forty days' fast; the other, at the conclusion of that period.
2
無題
“사십 일을 밤낮으로 금식하신 후에 주리신지라.” 모세와 엘리야의 사십 일 금식이 떠오르지만, 여기서는 메시아께서 새 사역을 시작하기 전 완전한 의존과 집중의 기간을 지나신다. “후에 주리셨다”는 말은 금식 기간 동안 초자연적 붙드심이 있었고, 그 기간이 끝나자 실제 인간의 배고픔이 강하게 찾아왔음을 보여 준다. 시험자는 바로 그 순간을 노렸다.
英語原文
FIRST STAGE:
2. And when he had fasted forty days and forty nights--Luke says "When they were quite ended"
(Lu 4:2).
he was afterward an hungered--evidently implying that the sensation of hunger was unfelt during all the forty days; coming on only at their close. So it was apparently with Moses
(Ex 34:28)
and Elijah
(1Ki 19:8)
for the same period. A supernatural power of endurance was of course imparted to the body, but this probably operated through a natural law--the absorption of the Redeemer's Spirit in the dread conflict with the tempter. (See on
Ac 9:9).
Had we only this Gospel, we should suppose the temptation did not begin till after this. But it is clear, from Mark's statement, that "He was in the wilderness forty days tempted of Satan"
(Mr 1:13),
and Luke's, "being forty days tempted of the devil"
(Lu 4:2),
that there was a forty days' temptation before the three specific temptations afterwards recorded. And this is what we have called the First Stage. What the precise nature and object of the forty days' temptation were is not recorded. But two things seem plain enough. First, the tempter had utterly failed of his object, else it had not been renewed; and the terms in which he opens his second attack imply as much. But further, the tempter's whole object during the forty days evidently was to get Him to distrust the heavenly testimony borne to Him at His baptism as THE SON OF GOD--to persuade Him to regard it as but a splendid illusion--and, generally, to dislodge from His breast the consciousness of His Sonship. With what plausibility the events of His previous history from the beginning would be urged upon Him in support of this temptation it is easy to imagine. And it makes much in support of this view of the forty days' temptation that the particulars of it are not recorded; for how the details of such a purely internal struggle could be recorded it is hard to see. If this be correct, how naturally does the SECOND STAGE of the temptation open! In Mark's brief notice of the temptation there is one expressive particular not given either by Matthew or by Luke--that "He was with the wild beasts"
(Mr 1:12),
no doubt to add terror to solitude, and aggravate the horrors of the whole scene.
3
無題
“시험하는 자가 예수께 나아와 이르되 네가 하나님의 아들이어든 명하여 이 돌들로 떡덩이가 되게 하라.” 사탄은 세례 때 들린 하늘의 음성, “이는 내 사랑하는 아들”을 붙잡아 의심과 자기중심적 사용으로 비틀었다. 시험의 요지는 배고픔 자체가 아니라, 아들이신 권능을 아버지의 뜻과 때를 떠나 자기 필요를 위해 사용하라는 유혹이다. 돌 많은 광야에서 돌을 떡으로 만들라는 말은 즉각적이고 그럴듯했지만, 그것은 순종의 길에서 벗어나라는 제안이었다.
英語原文
3. And when the tempter came to him--Evidently we have here a new scene.
he said, if thou be the Son of God, command that these stones be made bread--rather, "loaves," answering to "stones" in the plural; whereas Luke, having said, "Command this stone," in the singular, adds, "that it be made bread," in the singular
(Lu 4:3).
The sensation of hunger, unfelt during all the forty days, seems now to have come on in all its keenness--no doubt to open a door to the tempter, of which he is not slow to avail himself; "Thou still clingest to that vainglorious confidence that Thou art the Son of God, carried away by those illusory scenes at the Jordan. Thou wast born in a stable; but Thou art the Son of God! hurried off to Egypt for fear of Herod's wrath; but Thou art the Son of God! a carpenter's roof supplied Thee with a home, and in the obscurity of a despicable town of Galilee Thou hast spent thirty years, yet still Thou art the Son of God! and a voice from heaven, it seems, proclaimed it in Thine ears at the Jordan! Be it so; but after that, surely Thy days of obscurity and trial should have an end. Why linger for weeks in this desert, wandering among the wild beasts and craggy rocks, unhonored, unattended, unpitied, ready to starve for want of the necessaries of life? Is this befitting "the Son of God?" At the bidding of "the Son of God" surely those stones shall all be turned into loaves, and in a moment present an abundant repast."
4
無題
“기록되었으되 사람이 떡으로만 살 것이 아니요 하나님의 입으로부터 나오는 모든 말씀으로 살 것이라.” 주님은 신명기 8:3으로 대답하신다. 이스라엘이 광야에서 만나로 배운 것은 생명이 물질적 양식 자체에 달린 것이 아니라 하나님의 명령과 공급에 달려 있다는 사실이었다. 예수께서는 아들로서 능력을 행사해 독립하려 하지 않고, 아버지의 말씀을 기다리는 참 이스라엘의 순종을 보이신다.
英語原文
4. But he answered and said, It is written--
(De 8:3).
Man shall not live by bread alone--more emphatically, as in the Greek, "Not by bread alone shall man live."
but by every word that proceedeth out of the mouth of God--Of all passages in Old Testament Scripture, none could have been pitched upon more apposite, perhaps not one so apposite, to our Lord's purpose. "The Lord . . . led thee (said Moses to Israel, at the close of their journeyings) these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep His commandments, or no. And He humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that He might make thee know that man doth not live by bread only," &c., "Now, if Israel spent, not forty days, but forty years in a waste, howling wilderness, where there were no means of human subsistence, not starving, but divinely provided for, on purpose to prove to every age that human support depends not upon bread, but upon God's unfailing word of promise and pledge of all needful providential care, am I, distrusting this word of God, and despairing of relief, to take the law into My own hand? True, the Son of God is able enough to turn stones into bread: but what the Son of God is able to do is not the present question, but what is man's duty under want of the necessaries of life. And as Israel's condition in the wilderness did not justify their unbelieving murmurings and frequent desperation, so neither would Mine warrant the exercise of the power of the Son of God in snatching despairingly at unwarranted relief. As man, therefore, I will await divine supply, nothing doubting that at the fitting time it will arrive." The second temptation in this Gospel is in Luke's the third. That Matthew's order is the right one will appear, we think, quite clearly in the sequel.
5
無題
“이에 마귀가 예수를 거룩한 성으로 데려다가 성전 꼭대기에 세우고.” 거룩한 성은 예루살렘이며, 성전 꼭대기는 성전 지역의 높은 곳을 가리킨다. 첫 시험에서 말씀으로 패배한 사탄은 이제 종교적 장소와 성경 인용을 사용한다. 거룩한 환경과 성경의 말이 있다고 해서 모든 제안이 거룩한 것은 아니다.
英語原文
5. Then the devil taketh him up--rather, "conducteth Him."
into the holy city--so called (as in
Isa 48:2; Ne 11:1)
from its being "the city of the Great King," the seat of the temple, the metropolis of all Jewish worship.
and setteth him on a pinnacle of the temple--rather, "the pinnacle"--a certain well-known projection. Whether this refers to the highest summit of the temple, which bristled with golden spikes [JOSEPHUS, Antiquities, 5.5,6]; or whether it refers to another peak, on Herod's royal portico, overhanging the ravine of Kedron, at the valley of Hinnom--an immense tower built on the very edge of this precipice, from the top of which dizzy height JOSEPHUS says one could not look to the bottom [Antiquities, 15.11,5]--is not certain; but the latter is probably meant.
6
無題
“네가 만일 하나님의 아들이어든 뛰어내리라.” 사탄은 시편 91:11, 12를 인용하여 하나님이 천사들을 명해 붙드실 것이라고 말한다. 그러나 그는 말씀을 믿음의 순종에서 떼어내어 무모한 과시의 근거로 삼는다. 성경도 하나님의 뜻 전체 안에서 해석되지 않으면 시험의 도구로 악용될 수 있다. 여기서 유혹은 하나님을 신뢰하는 것이 아니라, 하나님께 자신을 증명하라고 강요하는 것이다.
英語原文
6. And saith unto him, If thou be the Son of God--As this temptation starts with the same point as the first--our Lord's determination not to be disputed out of His Sonship--it seems to us clear that the one came directly after the other; and as the remaining temptation shows that the hope of carrying that point was abandoned, and all was staked upon a desperate venture, we think that remaining temptation is thus shown to be the last; as will appear still more when we come to it.
cast thyself down--"from hence"
(Lu 4:9).
for it is written--
(Ps 91:11, 12).
"But what is this I see?" exclaims stately BISHOP HALL. "Satan himself with a Bible under his arm and a text in his mouth!" Doubtless the tempter, having felt the power of God's Word in the former temptation, was eager to try the effect of it from his own mouth
(2Co 11:14).
He shall give his angels charge concerning thee: and in their hands--rather, "on their hands."
they shall bear thee up, lest at any time thou dash thy foot against a stone--The quotation is, precisely as it stands in the Hebrew and the Septuagint, save that after the first clause the words, "to keep thee in all thy ways," are here omitted. Not a few good expositors have thought that this omission was intentional, to conceal the fact that this would not have been one of "His ways," that is, of duty. But as our Lord's reply makes no allusion to this, but seizes on the great principle involved in the promise quoted, so when we look at the promise itself, it is plain that the sense of it is precisely the same whether the clause in question be inserted or not.
7
無題
“또 기록되었으되 주 너의 하나님을 시험하지 말라.” 주님은 신명기 6:16으로 답하신다. 한 성경 구절은 다른 성경 구절의 빛 아래 이해되어야 한다. 하나님의 보호 약속은 순종의 길에서 믿음으로 걷는 사람에게 주어진 것이지, 자기 뜻으로 위험을 만들어 하나님께 개입을 요구하는 사람에게 주어진 면허가 아니다.
英語原文
7. Jesus said unto him, It is written again--
(De 6:16),
as if he should say, "True, it is so written, and on that promise I implicitly rely; but in using it there is another Scripture which must not be forgotten."
Thou shalt not tempt the Lord thy God--"Preservation in danger is divinely pledged: shall I then create danger, either to put the promised security skeptically to the proof, or wantonly to demand a display of it? That were 'to tempt the Lord my God,' which, being expressly forbidden, would forfeit the right to expect preservation."
8
無題
“마귀가 또 그를 데리고 지극히 높은 산으로 가서 천하 만국과 그 영광을 보여.” 이것이 어떤 방식의 환상이었든, 사탄은 세상 권세와 영광을 한눈에 보이게 하여 메시아의 왕권을 십자가 없이 얻는 길을 제시한다. 세상 나라들의 영광은 실제 유혹이 될 만큼 찬란하게 제시되었다.
英語原文
CHAPTERS 5-8
9
無題
“만일 내게 엎드려 경배하면 이 모든 것을 네게 주리라.” 사탄의 마지막 요구는 노골적이다. 그는 예배를 요구하고, 그 대가로 왕국을 약속한다. 이는 그리스도께서 고난과 순종의 길을 피해 왕권을 얻으시도록 유혹하는 것이며, 피조물이 창조주께만 속한 예배를 가로채려는 반역의 절정이다.
英語原文
9. And saith unto him, All these things will I give thee--"and the glory of them," adds Luke
(Lu 4:6).
But Matthew having already said that this was "showed Him," did not need to repeat it here. Luke
(Lu 4:6)
adds these other very important clauses, here omitted--"for that is," or "has been," "delivered unto me, and to whomsoever I will I give it." Was this wholly false? That were not like Satan's unusual policy, which is to insinuate his lies under cover of some truth. What truth, then, is there here? We answer, Is not Satan thrice called by our Lord Himself, "the prince of this world"
(Joh 12:31; 14:30; 16:11)?
Does not the apostle call him "the god of this world"
(2Co 4:4)?
And still further, is it not said that Christ came to destroy by His death "him that hath the power of death, that is, the devil"
(Heb 2:14)?
No doubt these passages only express men's voluntary subjection to the rule of the wicked one while they live, and his power to surround death to them, when it comes, with all the terrors of the wages of sin. But as this is a real and terrible sway, so all Scripture represents men as righteously sold under it. In this sense he speaks what is not devoid of truth, when he says, "All this is delivered unto me." But how does he deliver this "to whomsoever he will?" As employing whomsoever he pleases of his willing subjects in keeping men under his power. In this case his offer to our Lord was that of a deputed supremacy commensurate with his own, though as his gift and for his ends.
if thou wilt fall down and worship me--This was the sole but monstrous condition. No Scripture, it will be observed, is quoted now, because none could be found to support so blasphemous a claim. In fact, he has ceased now to present his temptations under the mask of piety, and he stands out unblushingly as the rival of God Himself in his claims on the homage of men. Despairing of success as an angel of light, he throws off all disguise, and with a splendid bribe solicits divine honor. This again shows that we are now at the last of the temptations, and that Matthew's order is the true one.
10
無題
“사탄아 물러가라.” 이제 주님은 시험자를 이름으로 부르며 단호히 물리치신다. “기록되었으되 주 너의 하나님께 경배하고 다만 그를 섬기라.” 신명기 6:13의 이 말씀은 예배와 섬김이 오직 하나님께만 속함을 선언한다. 세상 나라를 얻는 어떤 길도 하나님께 대한 전적 충성을 희생할 수 없다.
英語原文
10. Then saith Jesus unto him, Get thee hence, Satan--Since the tempter has now thrown off the mask, and stands forth in his true character, our Lord no longer deals with him as a pretended friend and pious counsellor, but calls him by his right name--His knowledge of which from the outset He had carefully concealed till now--and orders him off. This is the final and conclusive evidence, as we think, that Matthew's must be the right order of the temptations. For who can well conceive of the tempter's returning to the assault after this, in the pious character again, and hoping still to dislodge the consciousness of His Sonship, while our Lord must in that case be supposed to quote Scripture to one He had called the devil to his face--thus throwing His pearls before worse than swine?
for it is written--
(De 6:13).
Thus does our Lord part with Satan on the rock of Scripture.
Thou shalt worship--In the Hebrew and the Septuagint it is, "Thou shalt fear"; but as the sense is the same, so "worship" is here used to show emphatically that what the tempter claimed was precisely what God had forbidden.
the Lord thy God, and him only shalt thou serve--The word "serve" in the second clause, is one never used by the Septuagint of any but religious service; and in this sense exclusively is it used in the New Testament, as we find it here. Once more the word "only," in the second clause--not expressed in the Hebrew and the Septuagint--is here added to bring out emphatically the negative and prohibitory feature of the command. (See
Ga 3:10
for a similar supplement of the word "all" in a quotation from
De 27:26).
11
無題
“이에 마귀는 예수를 떠나고 천사들이 나아와서 수종드니라.” 누가는 마귀가 “얼마 동안” 떠났다고 말한다(눅 4:13). 시험은 끝났지만 그리스도의 전 생애에서 대적의 공격은 계속될 것이다. 천사들의 수종은 아마 지친 몸에 필요한 양식과 위로를 포함했을 것이다. 주께서 자신을 위해 부당한 천사의 도움을 요구하기를 거절하신 뒤, 시험이 끝나자 아버지께서 보내신 천사의 섬김을 받으셨다. 이것은 아버지께서 여전히 “이는 내 사랑하는 아들이요 내 기뻐하는 자라”고 인정하시는 듯한 장면이다.
英語原文
11. Then the devil leaveth him--Luke says, "And when the devil had exhausted"--or "quite ended," as in
Lu 4:2
--"every (mode of) temptation, he departed from him till a season." The definite "season" here indicated is expressly referred to by our Lord in
Joh 14:30 and Lu 22:52, 53.
and, behold, angels came and ministered unto him--or supplied Him with food, as the same expression means in
Mr 1:31 and Lu 8:3.
Thus did angels to Elijah
(1Ki 19:5-8).
Excellent critics think that they ministered, not food only, but supernatural support and cheer also. But this would be the natural effect rather than the direct object of the visit, which was plainly what we have expressed. And after having refused to claim the illegitimate ministration of angels in His behalf, oh, with what deep joy would He accept their services when sent, unasked, at the close of all this temptation, direct from Him whom He had so gloriously honored! What "angels' food" would this repast be to Him! and as He partook of it, might not a Voice from heaven be heard again, by any who could read the Father's mind, "Said I not well, This is my beloved Son, in whom I am well pleased?"
12
Mt 4:12-25.
마태복음 4:12-25. 그리스도께서 갈릴리 사역을 시작하심, 베드로와 안드레, 야고보와 요한을 부르심, 첫 갈릴리 순회(막 1:14-20, 35-39; 눅 4:14, 15와 비교). 여기에는 역사상 주목할 만한 공백이 있다. 넷째 복음서가 없었다면 우리는 그것을 알지 못했을 것이다. 처음 세 복음서만 보면 주께서 요한의 사역이 체포와 투옥으로 끝날 때까지 자기 사역을 시작하지 않으셨고, 세례와 요한의 투옥 사이의 간격이 짧았으며, 주께서 갈릴리에서만 사역을 시작하고 그 밖에서는 사역하지 않으셨고 예루살렘을 방문하거나 유월절을 지키신 적도 없이 마지막에 “우리의 유월절 양”으로 죽으러 가셨다고 생각하기 쉽다. 그러나 넷째 복음서만이 사건의 참 순서를 준다. 그것은 세례자의 투옥 이전에 있었던 주님의 공적 사역의 중요한 시작들을 3장 끝까지 기록할 뿐 아니라, 주님의 사역 중 유월절들을 명시하여 처음 세 복음서의 사건들을 그 유월절들에 따라 어느 정도 확실히 배열할 수 있게 한다. 4세기 초 교회사학자 유세비우스는 이 특징을 언급하며, 요한이 자신에게 중요한 자료가 있음을 아는 사람들의 간청으로 복음서를 써서 처음 세 복음서에 부족한 것을 채웠다고 말한다. 왜 이렇게 중요한 세부사항이 늦게 출간된 넷째 복음서에 남겨졌는지는 개연성 있게 추측하기 어렵다. 아마도 일반 사실은 알려져 있었으나 신뢰할 만한 세부사항이 충분하지 않았을 수 있다. 그러나 한 가지는 꽤 확실히 말할 수 있다. 예루살렘에서의 주님의 가르침은 처음 세 복음서의 주된 성격보다 넷째 복음서와 더 잘 어울릴 만큼 깊고 장엄했다. 또 유월절들을 단순히 언급하기만 하고 그때 일어난 사건과 담화를 말하지 않는다면 처음 세 복음서에서는 별 효용이 없었을 것이다. 그러므로 각 복음서의 통일성과 일관성을 보존하면서도 전체를 통해 우리가 얻는 귀한 정보를 제공하는 길은 실제 구성 방식밖에 없었을 수 있다. “예수께서 요한이 잡혔음을 들으시고”는 마태복음 14:3-5, 마가복음 6:17-20, 누가복음 3:19, 20에 기록된 대로 “넘겨졌다”는 뜻이다. “갈릴리로 물러가셨다”는 말은 요한복음 4:1-3에 제자리에 기록된 사건과 같다.
英語原文
Mt 4:12-25.
CHRIST BEGINS HIS GALILEAN MINISTRY--CALLING OF PETER AND ANDREW, JAMES AND JOHN--HIS FIRST GALILEAN CIRCUIT. ( =
Mr 1:14-20, 35-39; Lu 4:14, 15).
There is here a notable gap in the history, which but for the fourth Gospel we should never have discovered. From the former Gospels we should have been apt to draw three inferences, which from the fourth one we know to be erroneous: First, that our Lord awaited the close of John's ministry, by his arrest and imprisonment, before beginning His own; next, that there was but a brief interval between the baptism of our Lord and the imprisonment of John; and further, that our Lord not only opened His work in Galilee, but never ministered out of it, and never visited Jerusalem at all nor kept a passover till He went thither to become "our Passover, sacrificed for us." The fourth Gospel alone gives the true succession of events; not only recording those important openings of our Lord's public work which preceded the Baptist's imprisonment--extending to the end of the third chapter--but so specifying the passover which occurred during our Lord's ministry as to enable us to line off, with a large measure of certainty, the events of the first three Gospels according to the successive passovers which they embraced. EUSEBIUS, the ecclesiastical historian, who, early in the fourth century, gave much attention to this subject, in noticing these features of the Evangelical Records, says [Ecclesiastical History, 3.24] that John wrote his Gospel at the entreaty of those who knew the important materials he possessed, and filled up what is wanting in the first three Gospels. Why it was reserved for the fourth Gospel, published at so late a period, to supply such important particulars in the life of Christ, it is not easy to conjecture with any probability. It may be, that though not unacquainted with the general facts, they were not furnished with reliable details. But one thing may be affirmed with tolerable certainty, that as our Lord's teaching at Jerusalem was of a depth and grandeur scarcely so well adapted to the prevailing character of the first three Gospels, but altogether congenial to the fourth; and as the bare mention of the successive passovers, without any account of the transactions and discourses they gave rise to, would have served little purpose in the first three Gospels, there may have been no way of preserving the unity and consistency of each Gospel, so as to furnish by means of them all the precious information we get from them, save by the plan on which they are actually constructed.
Entry into Galilee
(Mt 4:12-17).
12. Now when Jesus had heard that John was cast into prison--more simply, "was delivered up," as recorded in
Mt 14:3-5; Mr 6:17-20; Lu 3:19, 20.
he departed--rather, "withdrew."
into Galilee--as recorded, in its proper place, in
Joh 4:1-3.
13
無題
“나사렛을 떠나.” 일반적 견해는 이것을 세례 후 첫 나사렛 방문으로 보고, 그 자세한 내용이 누가복음 4:16 이하에 있으며, 둘째 방문은 마태복음 13:54-58과 마가복음 6:1-6에 기록된 것으로 본다. 그러나 우리에게는 세례 후 두 번의 나사렛 방문을 가정하는 데 거의 극복할 수 없는 어려움이 있어 보인다. 누가복음 4:16 이하의 이유들에 근거해, 나사렛 방문은 마태복음 13:53-58, 마가복음 6:1-6, 누가복음 4:14-30이 기록한 한 번뿐이라고 본다. 그렇다면 여기서 “나사렛을 떠나”는 말을 어떻게 이해해야 하는가. 사도행전 21:3에서 “구브로를 바라보고 그것을 왼편에 두고 수리아로 항해했다”는 말처럼, 들어가지 않고 지나쳐 두었다는 뜻으로 이해한다. 곧 예수께서 갈릴리로 돌아오실 때 예상과 달리 나사렛을 정착지로 삼지 않고 지나쳐 가버나움에 와서 사셨다는 뜻이다. 가버나움은 갈릴리 바다 북서쪽 해변에 있었으나 정확한 위치는 알 수 없다(마 11:23 주석 참조). 주께서 그곳을 택하신 데에는 여러 이유가 있었던 듯하다. 열두 제자 중 네다섯 명이 거기 살았고, 인구가 꽤 많고 섞여 있어 유대인이 거의 홀로 많이 사는 곳의 극심한 편협함에서 어느 정도 자유로웠으며, 중심지라서 절기 때뿐 아니라 다른 때에도 많은 사람이 쉽게 모일 수 있었고, 주께서 자주 하신 호수 왕래에도 가장 편리했다. 그러나 복음사가가 밝히는 더 높은 이유가 하나 남아 있다. “스불론과 납달리 지경”이라는 말에서 스불론은 갈릴리 바다 서쪽, 납달리는 북쪽에 있었으나 정확한 경계는 이제 알 수 없다.
英語原文
13. And leaving Nazareth--The prevalent opinion is that this refers to a first visit to Nazareth after His baptism, whose details are given by Luke
(Lu 4:16,
&c.); a second visit being that detailed by our Evangelist
(Mt 13:54-58),
and by Mark
(Mr 6:1-6).
But to us there seem all but insuperable difficulties in the supposition of two visits to Nazareth after His baptism; and on the grounds stated in
Lu 4:16,
&c., we think that the one only visit to Nazareth is that recorded by Matthew
(Mt 13:53-58),
Mark
(Mr 6:1-6),
and Luke
(Lu 4:14-30).
But how, in that case, are we to take the word
"leaving Nazareth" here? We answer, just as the same word is used in
Ac 21:3,
"Now when we had sighted Cyprus, and left it on the left, we sailed into Syria,"--that is, without entering Cyprus at all, but merely "sighting" it, as the nautical phrase is, they steered southeast of it, leaving it on the northwest. So here, what we understand the Evangelist to say is, that Jesus, on His return to Galilee, did not, as might have been expected, make Nazareth the place of His stated residence, but, "leaving [or passing by] Nazareth,"
he came and dwelt in Capernaum, which is upon the seacoast--maritime Capernaum, on the northwest shore of the Sea of Galilee; but the precise spot is unknown. (See on
Mt 11:23).
Our Lord seems to have chosen it for several reasons. Four or five of the Twelve lived there; it had a considerable and mixed population, securing some freedom from that intense bigotry which even to this day characterizes all places where Jews in large numbers dwell nearly alone; it was centrical, so that not only on the approach of the annual festivals did large numbers pass through it or near it, but on any occasion multitudes could easily be collected about it; and for crossing and recrossing the lake, which our Lord had so often occasion to do, no place could be more convenient. But one other high reason for the choice of Capernaum remains to be mentioned, the only one specified by our Evangelist.
in the borders of Zabulon and Nephthalim--the one lying to the west of the Sea of Galilee, the other to the north of it; but the precise boundaries cannot now be traced out.
14
無題
“이는 선지자 이사야를 통하여 하신 말씀을 이루려 하심이라.” 인용은 이사야 9:1, 2에서 온 것이며, 히브리어 성경 배열로는 이사야 8:23과 9:1에 해당한다. 이어지는 말씀이 그 내용이다.
英語原文
14. That it might be fulfilled which was spoken by Esaias the prophet--
(Isa 9:1, 2
or, as in Hebrew, Isaiah 8:23, and 9:1).
saying--as follows:
15
無題
“스불론 땅과 납달리 땅과 해변 길과 요단 저편 이방의 갈릴리여.” “해변 길”은 갈릴리 바다 서쪽 해안을 따라가는 지역을 가리킨다. “요단 저편”은 보통 요단 동쪽을 뜻하지만, 여기와 몇 곳에서는 요단 서쪽을 뜻한다. 이 말은 일반적으로 “저쪽”이라는 의미를 갖게 되었고, 어느 쪽인지는 문맥이 결정한다. “이방의 갈릴리”라 불린 것은 그 위치가 거룩한 땅과 바깥 세계의 경계였기 때문이다. 스탠리가 말하듯 에브라임과 유다는 한쪽으로 요단 골짜기, 다른 쪽으로 적대적인 블레셋 사람들에 의해 세상과 어느 정도 분리되었지만, 북쪽 지파들은 북쪽 침입자들의 대로 위에 있었고, 레바논 고지에 늘 거주하던 여러 민족들과 지속적으로 접촉했으며, 고대 세계에서 가장 상업적인 민족인 페니키아인들과 긴밀하고 평화로운 관계를 맺었다. 솔로몬은 갈릴리의 스무 성읍을 실제로 인접한 두로 왕국에 넘겨 그 영토와 함께 두 나라의 경계, 혹은 찌꺼기인 게불 또는 가불을 이루게 했다. 훗날에도 이 지역은 “두로와 시돈 지경”이라는 일반적 이름으로 알려졌다. 유대 인구가 처음 대규모로 이송될 때 납달리와 갈릴리는 에브라임이나 유다가 침해받기 전에 요단 동편 지파들과 같은 운명을 겪었다(왕하 15:29). 그리스도 시대에도 이 본래적 위치의 불리함은 여전히 느껴졌다. 갈릴리 사람들의 말투는 거친 발음으로 그들을 드러냈고(마 26:73), 예루살렘과 가이사랴의 정치와 문명 중심지에서 멀리 떨어져 있어 친구들이 보면 독립심, 적들이 보면 소요의 성격을 갖게 했다.
英語原文
15. The land of Zabulon, and the land of Nephthalim, by the way of the sea--the coast skirting the Sea of Galilee westward--beyond Jordan--a phrase commonly meaning eastward of Jordan; but here and in several places it means westward of the Jordan. The word seems to have got the general meaning of "the other side"; the nature of the case determining which side that was.
Galilee of the Gentiles--so called from its position, which made it the frontier between the Holy Land and the external world. While Ephraim and Judah, as STANLEY says, were separated from the world by the Jordan valley on one side and the hostile Philistines on another, the northern tribes were in the direct highway of all the invaders from the north, in unbroken communication with the promiscuous races who have always occupied the heights of Lebanon, and in close and peaceful alliance with the most commercial nation of the ancient world, the Phœnicians. Twenty of the cities of Galilee were actually annexed by Solomon to the adjacent kingdom of Tyre, and formed, with their territory, the "boundary" or "offscouring" (Gebul or Cabul) of the two dominions--at a later time still known by the general name of "the boundaries (coasts or borders) of Tyre and Sidon." In the first great transportation of the Jewish population, Naphtali and Galilee suffered the same fate as the trans-jordanic tribes before Ephraim or Judah had been molested
(2Ki 15:29).
In the time of the Christian era this original disadvantage of their position was still felt; the speech of the Galileans "bewrayed them" by its uncouth pronunciation
(Mt 26:73);
and their distance from the seats of government and civilization at Jerusalem and Cæsarea gave them their character for turbulence or independence, according as it was viewed by their friends or their enemies.
16
無題
“흑암에 앉은 백성이 큰 빛을 보았고 사망의 땅과 그늘에 앉은 자들에게 빛이 비치었도다.” 이 말이 속한 예언의 흐름은 이사야 7장에서 시작하여, 서론 역할을 하는 6장을 거쳐, 그 전체 예언의 정신을 찬송하는 12장 끝까지 이어진다. 배경은 아하스의 시대이며, 수리아와 이스라엘 두 이웃 나라가 유다를 무너뜨리려고 힘을 합친 사건이다. 이 위기에서 유다와 그 왕은 불경건으로 주께서 그들을 원수의 손에 넘기시도록 자극하고 있었다. 그러면 이 예언 흐름의 요지는 무엇인가. 첫째, 임마누엘, 곧 처녀의 아들이 그의 허리에서 나올 것이므로 유다는 망할 수 없다. 둘째, 침략자 중 하나는 곧 사라지고 어느 왕국도 확장되지 못한다. 셋째, 주께서는 이 약속을 신뢰하고 성취를 기다리는 자들에게는 성소가 되시지만, 하나님의 말씀을 멸시하고 불안과 고통 속에서 이방의 거짓 신탁으로 달려가는 민족의 큰 무리에게는 혼란과 어둠과 절망을 몰아오실 것이다. 이것이 8장 끝까지 이어진다. 9장 첫머리에서 갑자기 한 특정 지역, 곧 이 전쟁과 황폐에서 가장 많이 고난받을 지역에 빛이 비친다. 그곳이 “스불론 땅과 납달리 땅, 해변 길, 요단 저편, 갈릴리와 이방”이다. 나머지 예언은 앗수르와 갈대아 포로를 모두 지나 11장의 영광스러운 메시아 예언과 12장의 합창 찬송으로 끝난다. 바로 이 점을 복음사가가 붙잡는다. 메시아께서 갈릴리의 바로 그 지역에 거처를 정하시고 그들에게 영광스러운 빛을 비추심으로, 복음적 선지자의 이 예언이 성취되었다고 그는 말한다. 이렇게 성취되지 않았다면 유대 의식의 어떤 시대에도 성취되지 않았고, 전혀 성취되지 않았다고 자신 있게 말할 수 있다. 가장 합리주의적인 비평가들조차 이를 다른 방식으로 설명하기 어려워한다.
英語原文
16. The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up--The prophetic strain to which these words belong commences with the seventh chapter of Isaiah, to which the sixth chapter is introductory, and goes down to the end of the twelfth chapter, which hymns the spirit of that whole strain of prophecy. It belongs to the reign of Ahaz and turns upon the combined efforts of the two neighboring kingdoms of Syria and Israel to crush Judah. In these critical circumstances Judah and her king were, by their ungodliness, provoking the Lord to sell them into the hands of their enemies. What, then, is the burden of this prophetic strain, on to the passage here quoted? First, Judah shall not, cannot perish, because IMMANUEL, the Virgin's Son, is to come forth from his loins. Next, one of the invaders shall soon perish, and the kingdoms of neither be enlarged. Further, while the Lord will be the Sanctuary of such as confide in these promises and await their fulfilment, He will drive to confusion, darkness, and despair the vast multitude of the nation who despised His oracles, and, in their anxiety and distress, betook themselves to the lying oracles of the heathen. This carries us down to the end of the eighth chapter. At the opening of the ninth chapter a sudden light is seen breaking in upon one particular part of the country, the part which was to suffer most in these wars and devastations--"the land of Zebulun, and the land of Naphtali, the way of the sea, beyond Jordan, Galilee and the Gentiles." The rest of the prophecy stretches over both the Assyrian and the Chaldean captivities and terminates in the glorious Messianic prophecy of the eleventh chapter and the choral hymn of the twelfth chapter. Well, this is the point seized on by our Evangelist. By Messiah's taking up His abode in those very regions of Galilee, and shedding His glorious light upon them, this prediction, He says, of the Evangelical prophet was now fulfilled; and if it was not thus fulfilled, we may confidently affirm it was not fulfilled in any age of the Jewish ceremony, and has received no fulfilment at all. Even the most rationalistic critics have difficulty in explaining it in any other way.
17
無題
“이때부터 예수께서 비로소 전파하여 이르시되 회개하라 천국이 가까이 왔느니라.” 주님은 존귀한 선구자의 메시지를 이어받으셨을 뿐 아니라 동일한 부름을 선포하셨다. 주님은 때때로 새 나라가 자신의 인격과 사역 안에서 이미 왔다고 말씀하시지만, 그 나라의 경륜은 십자가의 피가 흘려지고 오순절 성령께서 온 세상에 죄와 더러움을 씻는 샘을 여실 때까지는 아직 “가까이” 온 상태였다.
英語原文
17. From that time Jesus began to preach, and to say, Repent; for the kingdom of heaven is at hand--Thus did our Lord not only take up the strain, but give forth the identical summons of His honored forerunner. Our Lord sometimes speaks of the new kingdom as already come--in His own Person and ministry; but the economy of it was only "at hand" until the blood of the cross was shed, and the Spirit on the day of Pentecost opened the fountain for sin and for uncleanness to the world at large.
18
無題
마태복음 4:18-22. 베드로와 안드레, 야고보와 요한을 부르심. “갈릴리 해변에 다니시다가.” 여기의 “예수”라는 단어는 본문에 원래 속하지 않고, 교회 낭독 본문으로 옮겨 적힌 부분들에서 한 낭독 단락의 시작을 잇기 위해 들어온 듯하다. “시몬이라 하는 베드로와 그의 형제 안드레가 바다에 그물 던지는 것을 보시니 그들은 어부라.” “베드로라 하는” 이유는 마태복음 16:18에 언급된 이유 때문이다.
英語原文
Calling of Peter and Andrew James and John
(Mt 4:18-22).
18. And Jesus, walking--The word "Jesus" here appears not to belong to the text, but to have been introduced from those portions of it which were transcribed to be used as church lessons; where it was naturally introduced as a connecting word at the commencement of a lesson.
by the Sea of Galilee, saw two brethren, Simon called Peter and Andrew his brother, casting a net into the sea; for they were fishers--"called Peter" for the reason mentioned in
Mt 16:18.
19
無題
“말씀하시되 나를 따라오라.” 마가복음 1:17처럼 “내 뒤로 오라”는 뜻이 더 정확하다. “내가 너희를 사람을 낚는 어부가 되게 하리라.” 다윗이 낮은 양 먹임에서 더 높은 목양으로 올려졌듯이(시 78:70-72), 그들은 낮은 낚시에서 더 높은 낚시로 올려진다.
英語原文
19. And he saith unto them, Follow me--rather, as the same expression is rendered in Mark, "Come ye after Me"
(Mr 1:17).
and I will make you fishers of men--raising them from a lower to a higher fishing, as David was from a lower to a higher feeding
(Ps 78:70-72).
20
無題
“그들이 곧 그물을 버려 두고 예수를 따르니라.” 부르심은 권위 있었고, 그들의 응답은 즉각적이었다. 생업의 도구를 내려놓고 주님의 제자 길로 들어선 것이다.
英語原文
20. And they straightway left their nets, and followed him.
21
無題
“거기서 더 가시다가 다른 두 형제 곧 세베대의 아들 야고보와 그의 형제 요한이 그의 아버지 세베대와 함께 배에서 그물 깁는 것을 보시고 부르시니.” “배”는 그들의 고기잡이 배를 가리킨다. 한 쌍은 그물을 던지고 있었고, 다른 한 쌍은 그물을 깁고 있었다. 주님의 부르심은 각자의 일상 노동 한가운데 임했다.
英語原文
21. And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship--rather, "in the ship," their fishing boat.
with Zebedee their father, mending their nets: and he called them.
22
無題
“그들이 곧 배와 아버지를 버려 두고 예수를 따르니라.” 마가는 중요한 말을 덧붙인다. 그들은 아버지 세베대를 “삯꾼들과 함께” 배에 남겨 두었다(막 1:20). 이는 그 집안이 어느 정도 넉넉했음을 보여 준다. 여기에는 두 가지 조화 문제가 있다. 첫째, 이것이 요한복음 1:35-42의 부르심과 같은가. 분명 아니다. 그때는 예수께서 아직 유대에 계셨고, 여기서는 갈릴리로 돌아오신 뒤이다. 여기서는 그리스도께서 안드레를 부르시지만, 거기서는 안드레가 그리스도와의 만남을 요청한다. 여기서는 안드레와 베드로가 함께 부름받지만, 거기서는 안드레가 이름 없는 제자, 곧 사랑받던 제자와 함께 부름받은 뒤 베드로를 데려가며, 그때 예수께서 베드로를 부르신다. 여기서는 요한이 야고보와 함께 부름받지만, 거기서는 요한이 안드레와 함께 예수와 만난다. 둘째, 이것이 누가복음 5:1-11의 부르심과 같은가. 많은 유능한 비평가들이 그렇게 보지만, 우리에게는 반대 이유가 결정적이다. 여기서는 네 사람이 두 쌍씩 따로 부름받고, 누가복음에서는 모두 함께이다. 누가복음에서는 영광스러운 기적 뒤이고, 여기서는 한 쌍은 그물을 던지고 다른 한 쌍은 깁고 있다. 또 여기서는 주께서 아직 갈릴리에서 공개적으로 나타나 무리를 모으지 않으셨고 호숫가를 홀로 걸으시다가 두 쌍의 어부에게 말씀하신다. 누가복음에서는 무리가 그분께 몰려와 하나님의 말씀을 듣고 있고, 그분은 게네사렛 호숫가에 서 계신다. 이는 초기 사역이 어느 정도 진행되어 대중적 열기가 일어난 상태를 전제한다. 이 연속적인 부르심들에 관해서는 누가복음 5:1 주석을 보라.
英語原文
22. And they immediately left the ship and their father--Mark adds an important clause: "They left their father Zebedee in the ship with the hired servants"
(Mr 1:20);
showing that the family were in easy circumstances.
and followed him--Two harmonistic questions here arise: First, Was this the same calling as that recorded in
Joh 1:35-42?
Clearly not. For, (1) That call was given while Jesus was yet in Judea: this, after His return to Galilee. (2) Here, Christ calls Andrew: there, Andrew solicits an interview with Christ. (3) Here, Andrew and Peter are called together: there, Andrew having been called, with an unnamed disciple, who was clearly the beloved disciple (see on
Joh 1:40),
goes and fetches Peter his brother to Christ, who then calls him. (4) Here, John is called along with James his brother: there, John is called along with Andrew, after having at their own request had an interview with Jesus; no mention being made of James, whose call, if it then took place, would not likely have been passed over by his own brother. Thus far nearly all are agreed. But on the next question opinion is divided: Was this the same calling as that recorded in
Lu 5:1-11?
Many able critics think so. But the following considerations are to us decisive against it. First here, the four are called separately, in pairs: in Luke, all together. Next, in Luke, after a glorious miracle: here, the one pair are casting their net, the other are mending theirs. Further, here, our Lord had made no public appearance in Galilee, and so had gathered none around Him; He is walking solitary by the shores of the lake when He accosts the two pairs of fishermen: in Luke, the multitude are pressing upon Him, and hearing the word of God, as He stands by the Lake of Gennesaret--a state of things implying a somewhat advanced stage of His early ministry, and some popular enthusiasm. Regarding these successive callings, see on
Lu 5:1.
23
無題
마태복음 4:23-25. 첫 갈릴리 순회. “예수께서 온 갈릴리에 두루 다니사 그들의 회당에서 가르치시며.” 회당은 지역 예배의 집이었다. 바벨론 포로 이전에 존재했음을 입증할 수는 없지만, 포로 이후 곧 세워지기 시작했으므로 아마 포로들이 겪은 종교적 불편에서 그 생각이 나왔을 것이다. 주님의 시대에는 율법을 배운 사람이나 연구하는 이가 열 명 있는 곳마다 하나를 두는 것이 규칙이었고, 회당은 수리아, 소아시아, 그리스와 흩어진 유대인들의 대부분 지역까지 퍼졌다. 큰 도시에는 여러 회당이 있었고, 예루살렘에는 거의 오백 개에 가까웠다. 직분과 예배 방식에서 기독교 회중은 회당을 본떠 형성되었다. “천국 복음을 전파하시며”는 그 나라의 기쁜 소식을 선포하셨다는 뜻이다. “백성 중의 모든 병과 모든 약한 것을 고치시니”에서 첫 말은 모든 질병, 둘째 말은 모든 고통이나 병증을 뜻한다.
英語原文
First Galilean Circuit
(Mt 4:23-25).
23. And Jesus went about all Galilee, teaching in their synagogues--These were houses of local worship. It cannot be proved that they existed before the Babylonish captivity; but as they began to be erected soon after it, probably the idea was suggested by the religious inconveniences to which the captives had been subjected. In our Lord's time, the rule was to have one wherever ten learned men or professed students of the law resided; and they extended to Syria, Asia Minor, Greece, and most places of the dispersion. The larger towns had several, and in Jerusalem the number approached five hundred. In point of officers and mode of worship, the Christian congregations are modelled after the synagogue.
and preaching the gospel of the kingdom--proclaiming the glad tidings of the kingdom,
and healing all manner of sickness--every disease.
and all manner of disease among the people--every complaint. The word means any incipient malady causing "softness."
24
無題
“그의 소문이 온 수리아에 퍼진지라.” 먼저 갈릴리와 인접한 수로보니게 지역(막 7:26)에 이르고, 거기서 널리 퍼져 나갔다. “모든 앓는 자”는 병들거나 몸이 좋지 않은 모든 사람이다. “여러 가지 병과 고통에 걸린 자”는 앞말의 설명이 아니라 별도의 부류로, 급성 질환을 뜻한다. “귀신 들린 자”는 악귀에게 사로잡힌 사람, “간질하는 자”는 달의 영향으로 미쳤다고 여겨진 사람, “중풍병자”는 마비된 사람을 말한다. “고치시니.” 이 치유들은 그분이 선포하신 기쁜 소식의 신임장인 동시에 설명이었다. 주님의 첫 전도 여행에 관한 이 기록을 읽고 나면, 뒤에 이어지는 일이 놀랍지 않다.
英語原文
24. And his fame went throughout all Syria--reaching first to the part of it adjacent to Galilee, called Syro-Phœnicia
(Mr 7:26),
and thence extending far and wide.
and they brought unto him all sick people--all that were ailing or unwell. Those
that were taken--for this is a distinct class, not an explanation of the "unwell" class, as our translators understood it.
with divers diseases and torments--that is, acute disorders.
and those which were possessed with devils--that were demonized or possessed with demons.
and those which were lunatic--moon-struck.
and those that had the palsy--paralytics, a word not naturalized when our version was made.
and he healed them--These healings were at once His credentials and illustrations of "the glad tidings" which He proclaimed. After reading this account of our Lord's first preaching tour, can we wonder at what follows?
25
無題
“갈릴리와 데가볼리와 예루살렘과 유대와 요단강 건너편에서 수많은 무리가 따르니라.” 데가볼리는 요단 동쪽에 있는 지역으로, 헬라인 정착민들이 세우고 주로 살던 열 도시가 있었기 때문에 그렇게 불렸다. “요단강 건너편”은 베레아를 뜻한다. 이처럼 온 팔레스타인뿐 아니라 인접 지역들도 크게 움직였다. 그러나 여기서 이것을 언급하는 더 직접적인 목적은 다음 세 장의 놀라운 설교를 듣게 될 위대한 설교자 주위에 모인 엄청난 군중과 다양한 배경의 열성적 청중에 대한 감을 독자에게 주기 위함이다. 주께서 이 첫 전도 순회에 친히 두신 중요성과 그것을 위해 하신 준비에 관해서는 마가복음 1:35-39 주석을 보라.
英語原文
25. And there followed him great multitudes of people from Galilee, and from Decapolis--a region lying to the east of the Jordan, so called as containing ten cities, founded and chiefly inhabited by Greek settlers.
and from Jerusalem, and from beyond Jordan--meaning from Perea. Thus not only was all Palestine upheaved, but all the adjacent regions. But the more immediate object for which this is here mentioned is, to give the reader some idea both of the vast concourse and of the varied complexion of eager attendants upon the great Preacher, to whom the astonishing discourse of the next three chapters was addressed. On the importance which our Lord Himself attached to this first preaching circuit, and the preparation which He made for it, see on
Mr 1:35-39.
마태복음 4:1-11. 그리스도의 시험(막 1:12, 13; 눅 4:1-13과 비교). “그때에 예수께서 성령에게 이끌리어 광야로 가사 마귀에게 시험을 받으시니라.” 세례 직후, 하늘의 증거와 성령의 기름부음 다음에 시험이 온다. 그분은 우연히 시험에 빠진 것이 아니라 성령의 인도 아래 광야로 가셨다. 이는 둘째 아담이 처음 아담이 넘어진 시험장을 다시 맞아, 자기 백성을 대표하여 승리하시기 위함이다. 시험자는 마귀이며, 이 사건은 그리스도의 공적 사역 앞에 놓인 실제적이고 인격적인 대결이다.