성경 주석서

이 장(章)의 첫머리에서 요한의 세례에 관한 내용으로부터 복음이 시작된다(막 1:1). 그 앞에 나온 것은 서문 혹은 도입부에 불과하며, 이것이 곧 "하나님의 아들 예수 그리스도의 복음의 시작"이다. 베드로 또한 동일한 시점을 주목하여(행 1:22) 요한의 세례로부터 시작하는데, 이는 그때에 그리스도께서 비로소 요한 안에 나타나기 시작하셨고, 또한 요한에게 나타나기 시작하셨으며, 요한을 통하여 세상에 나타나기 시작하셨기 때문이다. 여기에는 다음의 내용이 담겨 있다.

I. 샛별(새벽 별)의 영광스러운 떠오름 — 곧 세례 요한이다(마 3:1).

1. 그가 전파한 교훈(마 3:2).
2. 그에게서 이루어진 성경의 성취(마 3:3).
3. 그의 생활 방식(마 3:4).
4. 무리가 그에게로 모여든 것과, 그들이 그의 세례에 순복한 것(마 3:5,6).
5. 그가 바리새인과 사두개인에게 전한 설교 — 여기서 그는 그들을 회개로 이끌고자 힘쓰며(마 3:7-10), 그리하여 그들을 그리스도께로 인도하고자 한다(마 3:11,12).

II. 그 직후에 임한, 더욱 영광스러운 의(義)의 태양의 비치심. 여기에서 우리는 다음을 본다.

1. 그분께서 요한의 세례에 베푸신 영예(마 3:13-15).
2. 성령이 그분 위에 강림하심과 하늘로부터 들린 음성으로 말미암아 그분께 돌려진 영예(마 3:16,17).

세례 요한이 전파하기 시작한다(마태복음 3:1). 그가 전파한 주제(마태복음 3:2, 마태복음 3:3). 그의 의복과 음식에 대한 서술(마태복음 3:4). 그의 사역이 거둔 성과(마태복음 3:5, 마태복음 3:6). 바리새인들에게 준 그의 권면(마태복음 3:7-9). 그는 회개하지 않는 자들에게 임할 하나님의 심판을 선언한다(마태복음 3:10). 그의 세례와 그리스도의 세례가 지닌 목적(마태복음 3:11, 마태복음 3:12). 그는 요단강에서 그리스도께 세례를 베풀며(마태복음 3:13-15), 그리스도께서는 성령과 하늘로부터 난 소리로 메시아이심을 증거받으신다(마태복음 3:16, 마태복음 3:17).

EXCURSUS ON NOTES TO ST. MATTHEW.

I.—ON THE HISTORY OF OUR LORD’S LIFE TO THE COMMENCEMENT OF HIS MINISTRY (Matthew 3).

A BRIEF review of the events that affected more or less directly the human life of the Christ will, it is believed, be helpful to most readers. Of the early childhood we have no record but the simple statement that “the Child grew, and waxed strong, being filled with wisdom: and the grace of God was upon Him” (Luke 2:40). Outwardly, we must believe, it presented no startling features. There was the simple life of home, and in due course the lessons given in the synagogue, and the worship of the Sabbath, and the habits of a devout household. The annual pilgrimage of Joseph and Mary to keep the Passover at Jerusalem (Luke 2:41) would be the one conspicuous break in the year’s routine of labour in the carpenter’s shop at Nazareth. At the age of twelve (A.D. 8) there was the first manifest unfolding of the higher life (see Luke 2:19), but, so far as we know, it stood absolutely alone, and the growth was quiet and orderly as before. Only in the absolute sinlessness, in the absence of the faults of childhood, could that growth have differed from the growth of other children of the same time and place. He too was subject to His parents, and worked with Joseph as a carpenter. And in that home (the question who they were being still reserved) were also the “brothers” of the Lord—James, and Joses, and Simon, and Judas (Matthew 13:55), and His sisters. The death of Joseph must have left Him, in the common course of things, as the head of the household, and we may believe that the other members of it, more and more, looked to Him for guidance, and depended upon Him for their support. It is at least probable that the yearly visits to Jerusalem were not intermitted, and that He who was made “under the Law,” gave the same proofs of His obedience to it as were given by every devout Israelite. Partly as claiming descent from David, partly from the devout habits of His own life and that of His reputed father, He must have been prominent in the small community of Nazareth, and probably exercised the function commonly assigned to devout laymen, of reading the Sabbath lessons in the synagogue (Luke 4:16). Thus much we may venture to picture to ourselves of the outward life. Of the veil that shrouds the growth of the inward life we may hardly dare to lift a corner. Prayer to His Father in Heaven, in part with the one necessary exception) after the manner of the prayer which He afterwards taught His disciples, the patient expectation that waited till His hour should come, gentle and loving care for His mother and His brethren, not without the power to reprove when reproof was necessary, delight in the solitude of the hills, the changing aspect of the skies, and the beauty of the dowers of the field, all these made up a life of harmony and noble holiness. But as it passed on. it hardly appeared likely to be more than this. The very tranquillity of its growth must have made His mother’s heart sink within her, as with the sickness of hope deferred. It was not till the preaching of the Baptist showed that His hour had come, that there was outwardly more than the life of a man of the peasant class, of blameless purity and intense devotion.

In the mean time events were passing round Him, which more or less affected those whom His ministerial work was afterwards to embrace. Archelaus, after the massacre referred to in the Note on Matthew 2:22, went to Rome to defend himself before the Emperor against the charge of cruelty, and to maintain his right to the kingdom against the claims of Antipas. Augustus, true to the balancing policy of Roman rule, made Antipas Tetrarch of Galilee, and Archelaus Ethnarch of Judæa. The latter ruled with as much cruelty as ever. Complaints again multiplied, and in A.D. 6 he was deposed and banished to Gaul, and Judæa, as a Roman province, was placed under the direct government of a Procurator. The immediate effect of this was to move the dormant fanaticism of a population who fondly flattered themselves that they had “never been in bondage to any man,” and when the census taken at the time of our Lord’s birth was followed by actual taxation (the “tribute” or poll-tax of Matthew 22:17), the discontent broke out in the revolt of Judas of Gamala, commonly known as “of Galilee” (Acts 5:37). That province furnished the greater part of his adherents, and they took as their watchword, “We have no master but God,” and refused to pay tribute. The insurrection was suppressed, Judas himself slain, and his followers dispersed; but the party was not extinct, and Josephus writing seventy years afterwards, in the time of Vespasian and Titus, enumerates it, together with Pharisees, Sadducees, and Essenes, among the four sects of the Jews (Ant. xviii. 1, § 1). The question put by the Pharisees and Herodians, “Is it lawful to give tribute to Cæsar?” was one which must have been often discussed in Nazareth and the neighbouring villages from the time of our Lord’s childhood. The policy of the Tetrarch of Galilee led him, on the other hand, to court the favour of Rome. The new town of Tiberias (built A.D. 18), the new name, the Sea of Tiberias. which it gave to the Lake of Galilee, bore witness of Herod’s adulation of the Emperor who had succeeded Augustus in A.D. 14. Coming nearer to the time of the commencement of our Lord’s ministry we may note the Tetrarch’s divorce of his first wife, the daughter of Aretas; his incestuous and adulterous marriage with Herodias, the daughter of his brother Aristobulus, and the wife of his brother Philip; and the war with Aretas in which this act involved him. The government of Judæa, after the deposition of Archelaus, under five successive Procurators, presented no events of any striking importance, but in A.D. 25-26 we come to the more memorable name of Pontius Pilate. One of his first acts was to remove the Roman garrison from Cæsarea to Jerusalem. and the troops were accordingly stationed in the Tower of Antonius, which rose (as we see in Acts 21:34-35) from the precincts of the Temple. They brought with them the standards that bore the image of the Emperor, and this roused the population to a white heat of fury, to which Pilate at last yielded (Jos. Ant. xviii. 3, § 1). Other provocations, however, followed. Gilt shields bearing the names of heathen deities were suspended in the Procurator’s palace at Jerusalem, and were only removed by a special order from Tiberius. The consecrated Corban, or treasure of the Temple, was employed for the construction of an aqueduct, and the riot that followed (probably the insurrection which made Barabbas the hero of the people) was only suppressed by Pilate’s sending into the crowd soldiers in disguise, armed with concealed daggers, who massacred both rioters and unoffending spectators (Jos. Wars, ii. 9, §4). It is probable that the slaughter of the Galileans, whose blood Pilate mingled with their sacrifices (Luke 13:1), was connected with this outbreak. Such was the state of things when the voice of the Baptist was heard in the wilderness of Judæa. In the mean time the influence of Roman rule was seen in language, government, customs, in the employment of the publicans, in the centurions stationed with their troops at Capernaum, in the adoption of Roman manners at the feasts of the Tetrarch’s Court, in the forced service to which the peasants of Galilee were subject, in the frequent use of the Roman punishment of scourging, in the crosses upon which rebels and robbers were exposed in shameful nakedness to die the most agonising of all forms of death.

CHAPTER 3.

THE MINISTRY OF THE BAPTIST, AND THE BAPTISM OF JESUS.

This chapter and part of the next, containing the narrative of the temptation (Matthew 4:1-11), form the prelude to the public ministry of Jesus. John, of whom we have not heard before, appears as consecrating Jesus to His Messianic calling by baptism, and from the baptism Jesus passes to the scene of moral trial. In what year of Christ’s life these events happened is not indicated. The new narrative begins with the vague phrase, “in those days”. But it is obvious from the contents that Jesus has now reached manhood; His thoughts and experiences are those of mature years. From childhood to manhood is an absolute blank in our Gospel. The evangelist gives a genesis of Christ’s body, but no genesis of His mind. As we see it in the sequel, it is a miracle of wisdom. It too, doubtless, had its genesis and history, but they are not given or even hinted at. Christ is ushered on the scene an unexplained prodigy. One would like to know how He reached this unprecedented height of wisdom and grace (Luke 2:52). The only possible source of knowledge is reasoning back from the outcome in the full-grown man. Jesus grew, and the final result may reveal in part the means and process of growth. The anti-Pharisaic spirit and clean-cut descriptions of Pharisaic ways imply antecedent study, perhaps in Rabbinical schools. The parables may not have been so extempore as they seem, but may be the ripe fruit of long brooding thought, things new and yet old.

CHAPTER 3

Matthew 3:2. καὶ λέγων] Lachm. and Tisch. have merely λέγων, only after B א, Hil. and some Verss. The superfluous καί was easily overlooked.

Matthew 3:3. ὑπό] B C D א, 1, 13, 33, 124, 157, 209, Syrcur Sahid. Aeth. Vulg. It. Sax. read διά; so Griesbach, Gersdorf, Schulz, Lachm., Tisch. Correctly; see on Matthew 2:17.

Matthew 3:4. The position ἦν αὐτοῦ (Lachm., Tisch.) is, by means of B C D א, 1, 209, so sufficiently attested, that it must be preferred to the ordinary position αὐτοῦ ἦν, which spontaneously suggested itself to the copyists.

Matthew 3:6. Ἰορδάνῃ] B C* M Δ א, Curss., and many Verss. and Fathers, add ποταμῷ; so Lachm. and Tisch. 8. Addition from Mark 1:5.

Matthew 3:7. The αὐτοῦ was easily passed over after βάπτισμα as unnecessary; it is wanting, however, only in B א*, Sahid. Or. Hil., but is deleted by Tisch. 8.

Matthew 3:8. καρπὸν ἄξιον] Elz. has καρποὺς ἀξίους, after too weak testimony. Retained by Fritzsche. It arose from the copyists, who deemed the plural more appropriate to the sense, and had Luke 3:8 in view.

Matthew 3:10. δὲ καί] Lachm. Tisch.: δέ, which is so preponderantly attested by B C D M Δ א, Curss. Verss. Or. Ir. Did. Bas., that δὲ καί is to be regarded as introduced from Luke 3:9.

Matthew 3:14. Instead of ὁ δὲ Ἰωάννης, Lachm. and Tisch. 8 have only ὁ δέ, after B א, Sahid. Eus. Correctly; the name was much more easily interpolated than omitted.

Matthew 3:16. The transposition εὐθὺς ἀνέβη in B D א, Curss. Verss. and Fathers (so Lachm. and Tisch.), is a change, which assigned to the εὐθύς its more usual place (Gersdorf, I. p. 485).

αὐτῷ] is bracketed by Lachm., deleted by Tisch., but has a decided preponderance of witnesses in its favour, and its significance was easily misunderstood and passed over.

καί] before ἐρχόμ. is to be defended on decisive testimony, against Tisch. 8; comp. on Matthew 3:2.

마태복음 3:1-12. 요한의 설교와 사역(막 1:1-8; 눅 3:1-18과 비교). 이 부분의 정확한 서론은 누가복음 3:1, 2에서 보아야 한다. 벵겔이 잘 말한 대로, 여기서 신약의 막이 열리고 교회의 가장 큰 시대가 시작된다. 주님의 나이도 이 시점으로 결정된다(눅 3:23). 신약의 다른 곳에는 이렇게 정교한 연대 표기가 없으며, “처음부터 모든 일을 정확히 살폈다”고 자기 복음서의 특성을 말한 누가에게 잘 어울린다(눅 1:3). 누가복음 3:1의 “디베료 가이사가 통치한 지 열다섯 해”는 아우구스투스가 죽은 뒤 단독 즉위한 때부터가 아니라, 그보다 약 삼 년 전 제국 통치에 공동 참여한 때부터 계산한 것이다. “본디오 빌라도가 유대의 총독으로”라는 말에서 그의 정확한 직함은 총독보다 procurator였으나 보통보다 큰 권한을 가졌다. 약 십 년 재임 후 고발에 답하려고 로마로 소환되었지만, 도착하기 전 디베료가 죽었고(주후 35년), 얼마 뒤 빌라도는 비참하게 자살했다. 헤롯은 갈릴리의 분봉왕이었고(막 6:14 주석 참조), 그의 형제 빌립은 헤롯 안티파스와 살게 된 헤로디아의 남편 헤롯 빌립과는 전혀 다른, 훨씬 나은 인물이었다(막 6:17 주석 참조). 이두래는 팔레스타인 북동쪽에 있으며 이스마엘의 아들 이둘 또는 여둘(대상 1:31)에서 이름이 온 곳이고, 옛날 므낫세 반 지파에 속했다. 드라고닛은 더 북동쪽, 이두래와 다마스쿠스 사이의 바위 많은 강도 출몰 지역으로, 아우구스투스가 질서를 유지하라고 헤롯 대왕에게 맡겼다. 아빌레네는 더 북동쪽에 있으며, 로빈슨에 따르면 다마스쿠스에서 18마일 떨어진 아빌라에서 이름이 왔다. 누가복음 3:2의 “안나스와 가야바가 대제사장으로 있을 때”에서 안나스는 폐위되었지만 영향력을 많이 유지했고, 아마도 사간 곧 대리자로서 사위 가야바와 함께 대제사장직의 권한을 행사했을 것이다(요 18:13; 행 4:6). 다윗 때에도 사독과 아비아달이 함께 대제사장으로 활동했고(삼하 15:35), 둘을 두는 관습이 있었던 듯하다(왕하 25:18). “하나님의 말씀이 빈 들에서 사가랴의 아들 요한에게 임한지라.” 예수에 관해서는 이런 표현이 한 번도 쓰이지 않는다. 그분은 친히 살아 있는 말씀이시기 때문이다. 그러나 하나님이 지으신 사자들에게 그들이 전하는 말씀은 외부에서 주어진 것이다(요 3:31 주석 참조). 이제 마태의 첫말을 이해할 준비가 되었다. “그때에”는 앞 장이 남겨 둔, 그리스도께서 나사렛에서 은거하시던 때를 가리킨다. “세례 요한이 와서 전파하여”는 그의 주인보다 약 여섯 달 앞선 사역이다. “유대 광야”는 예루살렘 북쪽 조금 위, 인구가 적고 목초가 빈약한 요단 골짜기의 광야이다.

그때에 - 여기서 가리키는 때는 앞 장에서 말한 때일 수 없다. 요한은 그리스도보다 겨우 여섯 달 나이가 많았기 때문이다. 아마 마태는 예수께서 나사렛에 사셨던 전체 기간을 자기 이야기 안에 포함시키려 했을 것이다. 그 뜻은 “예수께서 아직 나사렛에 거하시던 그때에” 요한이 전파하기 시작했다는 것이다. 구주께서 자기 사역에 들어가시기 오래 전에 요한이 세례를 주거나 전파하기 시작했을 가능성은 낮다. 따라서 둘째 장 끝에서 언급된 때와 셋째 장 시작에서 언급된 때 사이에는 25년 또는 그 이상의 간격이 흘렀다.

세례 요한 - 또는 세례 주는 요한이다. 그의 주요 직무, 곧 세례 주는 일 때문에 그렇게 불렸다. 세례, 또는 물의 적용은 유대인들에게 잘 알려진 의식이었고, 이방에서 자기들의 종교로 개종자를 받아들일 때 시행되었다. - Lightfoot.

전파하여 - “전파하다”로 번역된 말은 공적 전령의 방식으로 선포하다, 공포하다는 뜻이다. 신약에 기록된 설교들은 대부분 짧고, 때로는 한 문장으로만 이루어져 있다. 그것들은 어떤 큰 진리에 대한 공적 선포였다. 사람들을 회개로 부른 요한의 설교들도 그러했던 것으로 보인다.

유대 광야에서 - 이 지역은 예루살렘 동쪽, 요단과 사해를 따라 자리하고 있었다. “광야”로 번역된 말은 우리가 생각하는 것처럼 끝없는 숲이 있고 주민이 전혀 없는 곳을 뜻하지 않는다. 그것은 산지가 많고 거칠며 인구가 드문 지역, 상당한 정도로 숲과 바위로 덮여 있고 경작보다 목축에 더 알맞은 지역을 뜻한다. 그런 곳들에도 주민과 마을들이 있었지만, 그것들은 그 나라의 비교적 정착이 덜 된 부분이었다. 삼상 25:1-2. 여호수아 시대에는 당시 광야라 불리던 곳에 여섯 성읍이 있었다. 수 15:61-62.