성경 주석서

For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.

For this is he which was spoken of — Whether these be the words of the Baptist or the Evangelist, it appears not, skills not: the most say, of the Evangelist concerning the Baptist.

By the prophet Esaias — Thus one Testament infolds another, as those wheels in Ezekiel; and the law preacheth faith in Christ, as well as the gospel, Romans 10:6-7 .

The voice of one crying — Loudly and lustily; lifting up his voice as a trumpet ( βοωντος , boantis, vociferantis ), or as the sound of many waters. Likewise St Paul was ordained to be a crier, 1 Timothy 1:11 ; ( κηρυξ ), and so is every faithful preacher,2 Timothy 4:2; 2 Timothy 4:2 . He must cry and be instant, stand to the work, and stand over it ( επιστηθι ). Sta cum diligentia, Stand with care, saith the Syriac there, clangite, clamate, Shout, proclaim, Isaiah 58:1 ; Jeremiah 4:5 . Ye have to do with deaf men, dead men, living carcuses, walking sepulchres of themselves. Clames etiam ut Stentora vincas. Now, therefore, as our Saviour lifted up his voice when he said, "Lazarus, come forth," so must Christ’s ministers (when they speak to such as lie rotting and stinking in the graves of their corruptions) cry aloud, "Awake, thou that sleepest, and stand up from the dead, that Christ may give thee light," Ephesians 5:14 . Ecclesia (the Church) is a word in use among the Athenians, and signifies an assembly of citizens, called out of the multitude (as it were) by name, or in their ranks, by the voice of the public crier ( εκκαλειν ), to hear some speech or sentence of the senate. The Church, in like sort, is a company called out of the kingdom of Satan by the voice of God’s ministers, as it were criers, to hear the doctrine of the gospel revealed from heaven. There are that observe, Rolloc. in John 1:15 . that John Baptist entered upon his calling in the year of Jubilee, which used to be proclaimed by a crier with the sound of a trumpet, and that in allusion thereunto he is called, "The voice of a crier."

Prepare ye the way of the Lord — Suffer the terrors of the Lord to seize upon your souls: take not up bucklers against the strokes of God’s law, bring not your buckets to quench the motions of his Spirit, knocking at your hearts by the hammer of his word; make much of the least beginnings of grace, even those they call repressing, since they prepare the heart for conversion. "Open the everlasting doors, that the King of glory may come in," that "Christ may dwell in your hearts by faith." As Esther leaned upon her two maids when she came before the king, so let the soul lean upon the attrition of the law and contrition of the gospel; so shall the King of glory stretch out the golden sceptre of his grace, and we shall live. As John Baptist was Christ’s forerunner into the world, so must repentance be his forerunner into our hearts; for he that repenteth not, the kingdom of God is far from him: he cannot see it for his lusts that hang in his light.

Make his paths straight — ( ετοιμασατε . Heb. ôðå , Isaiah 40:3 . Viam apertam et oculis intuentium conspicuam facite. Obstant enim affectus mundani, … Erasmus.) Walk exactly, precisely, accurately, by line and by rule; Ephesians 5:15 walk as in a frame, make straight steps to your feet, or else there is no passing the strait gate; so strait, that as few can walk in it, so none can halt in it, but must needs go upright. Plain things will join in every point one with another; not so, round and rugged things. In like sort, plain spirits close with God’s truths, not those that are swollen, … The old heart will never hold out the hardship of holiness.

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“이 요한은 낙타털 옷을 입고.” 낙타털로 짠 옷이다. “허리에 가죽 띠를 띠고”는 엘리야의 예언자적 복장이다(왕하 1:8; 슥 13:4 참조). “음식은 메뚜기”였는데, 동방에서 잘 알려진 큰 메뚜기로 가난한 이들의 음식이었다(레 11:22). “석청”은 들벌이 만든 꿀이다(삼상 14:25, 26). 이 복장과 음식, 광야의 날카로운 외침은 엘리야의 엄숙한 시대를 떠올리게 했을 것이다.

그의 옷은 낙타털로 되었고 - 그의 의복이다. 이것은 camlet이라 불리는 고상한 옷감이 만들어지는 낙타의 고운 털도 아니고, “낙타털”이라는 이름으로 동인도에서 가져오는 더 고상한 직물도 아니다. 그것은 낙타의 길고 덥수룩한 털이며, 거기서 거칠고 값싼 천이 만들어진다. 이것은 지금도 동방의 가난한 계층과 수도사들이 입는다. 이 낙타털 옷과 가죽 띠는 선지자들의 일반적인 복장이었던 것으로 보인다. 왕하 1:8; 슥 13:4.

그의 음식은 메뚜기 - 그의 먹을거리이다. 이것들은 보통 사람들의 음식이었다. 헬라인들 가운데서는 가장 천한 사람들이 그것들을 먹곤 했다. 요한이 그것들을 음식으로 삼았다는 사실은 그의 큰 가난과 겸손한 삶을 의미한다. 유대인들은 그것들을 먹는 것이 허용되어 있었다. 레 11:22. 메뚜기는 나는 곤충이며 여러 종류가 있다. 초록 메뚜기는 길이가 약 2인치이고 사람의 손가락 굵기 정도이다. 흔한 갈색 메뚜기는 길이가 약 3인치이다. 메뚜기의 일반적 형태와 모습은 풀무치와 다르지 않다. 그것들은 애굽의 재앙들 중 하나였다. 출 10. 동방 나라들에는 그것들이 매우 많다. 그것들은 하늘을 어둡게 할 만큼 많은 수로 나타나며, 짧은 시간 안에 모든 푸른 것을 먹어 치운다. 때로는 여러 리그에 걸쳐 온 땅이 그것들로 덮인다. 욜 1:4; 사 33:4-5. “메뚜기의 어떤 종류들은 오늘날까지 동방 나라들에서 먹히며, 알맞게 요리되면 별미로까지 여겨진다. 다리와 날개를 떼어 내고 내장을 제거한 뒤, 그것들을 긴 줄로 나무 꼬챙이에 꿰어 불에 굽고, 그런 다음 큰 열의로 먹는다. 그것들을 준비하는 다른 방법들도 있다. 예를 들어, 그것들을 삶아 기름으로 조리하기도 하고, 말린 뒤 가루로 빻아 다른 음식이 부족할 때 그 가루로 떡을 만들기도 한다. 베두인들은 그것들을 소금과 함께 촘촘한 덩어리로 싸서 가죽 자루에 넣어 가지고 다닌다. 그들은 필요할 때 그것들에서 조각을 잘라 낸다. 동방 사람들이 메뚜기를 먹는다는 사실이 여행자들의 일치된 증언으로 그토록 풍부하게 입증되었는데도, 학식 있는 사람들까지도 이 구절들을 문자적인 메뚜기로 이해하는 데 주저해 왔다는 것은 특이한 일이다.

그들 중 한 사람은 그것들이 아라비아의 모든 도시에서 줄에 꿰인 채 시장에 나와 팔린다고 말하며, 수마라 산에서 한 아랍인이 그것들을 한 자루 가득 모아 둔 것을 보았다고 말한다. 그것들은 여러 방식으로 준비된다. 그가 자기 앞에서 곧 메뚜기를 먹어 달라고 요청한 애굽의 한 아랍인은 그것들을 활활 타는 숯불 위에 던졌다. 그리고 충분히 구워졌다고 생각한 뒤, 다리와 머리를 잡고 나머지를 한입에 삼켰다. 아랍인들은 그것들을 많이 가지고 있을 때, 화덕에서 굽거나 말리거나, 또는 삶아서 소금과 함께 먹는다. 모로코 왕국의 아랍인들은 메뚜기를 삶는다. 베두인들은 4월 초에 많이 모이는 메뚜기를 먹는데, 그때는 그것들을 쉽게 잡을 수 있다. 빵을 굽는 철판 위에서 조금 구운 뒤, 그것들을 햇볕에 말리고, 그런 다음 약간의 소금을 섞어 큰 자루에 넣는다.

그것들은 결코 한 접시 음식으로 차려지지 않고, 각 사람이 배고플 때 한 줌씩 집어 먹는다”(Un. Bib. Dic.). 가장 신뢰할 만한 여행자들 중 한 사람인 Burckhardt는 이렇게 말한다. “아라비아의 모든 베두인들과 네지드와 헤자즈의 도시 주민들은 메뚜기를 먹는 데 익숙하다.” “나는 메디나와 타이프에서 이 동물들을 되로 팔던 메뚜기 가게들을 보았다. 애굽과 누비아에서는 가장 가난한 거지들만 그것들을 먹는다”(The Land and the Book, ii. 107). Thomson 박사는 이렇게 말한다(The Land and the Book, ii. 108). “시리아에서는 극단적인 변경의 베두인 외에는 아무도 메뚜기를 먹지 않으며, 그것은 늘 열등한 음식으로 말해지고, 대부분의 사람들에게 역겨움과 혐오의 대상으로 여겨지며, 오직 가장 가난한 사람들만 감내한다. 그러나 세례 요한은 필요에 의해서든 선택에 의해서든 이 계층에 속했다.” 음식뿐 아니라 다른 면에서도 요한의 생활 방식의 특수성은 같은 계층 사람들의 현재 습관에서 대응물을 가진다는 점이 주목할 만하다. “낙타털로 된 겉옷 또는 외투는 지금도 사막에서 여행자를 호위하는 아랍인의 어깨나, 유대 산지 또는 요단 골짜기에서 양 떼를 돌보는 목자의 어깨 위에서 볼 수 있다. 그것은 낙타의 얇고 거친 털로 만들어졌고, 고운 털로 만든 풍성한 직물 종류가 아니다. 나는 두 종류의 옷감이 모두 고대 세겜인 나블루스에서 대규모로 만들어진다는 말을 들었다. ‘가죽 띠’는 충분히 차려입은 보통 노동자의 몸 둘레에서 거의 어디서나 볼 수 있다. 반면 부유한 사람들은 비단이나 다른 값비싼 직물로 만든 화려한 띠를 드러내는 데 특별한 자부심을 가진다”(Hackett's Illustrations of Scripture, p. 104).

석청 - 이것은 아마도 그가 광야의 바위들에서 발견한 꿀이었을 것이다. 팔레스타인은 자주 젖과 꿀이 흐르는 땅이라 불렸다. 출 3:8, 출 3:17; 출 13:5. 벌들은 매우 세심하게 길러졌고, 나무 틈과 바위 갈라진 곳에도 많은 수가 풍부하게 있었다. “그곳에는 지금도 우리처럼 벌들이 많으며, 야생벌뿐 아니라 벌통에 든 벌들도 있다. 나는 솔로몬의 못들 가까이에 있는 옛 성에서 많은 벌통을 보았고, 다볼 기슭의 드부리예에서도 몇 개를 보았으며, 또 디베랴 호숫가의 신약의 막달라인 메즈델에서도 보았다. Maundrell은 여리고와 사해 사이에서 ‘꽃들 주위로 매우 부지런한 벌들’을 보았다고 말하는데, 그곳은 요한이 ‘메뚜기와 석청을 먹던’ 바로 그 ‘광야’의 경계 안에 있었음에 틀림없다”(Hackett's Illustrations of Scripture, p. 104). 또한 석청 또는 나무꿀(삼상 14:27 난외), 또는 감로라고 불리는 꿀의 한 종류가 있는데, 이것은 어떤 작은 곤충들이 만들어 나무 잎에 놓아 두고, 거기서 많은 양으로 땅에 흘러내리는 것이다. 삼상 14:24-27을 보라. 이것은 지금도 아라비아에서 만들어진다고 하며, 아마도 요한이 먹은 것이 이것이었을 수도 있다.

낙타털 옷 — 일종의 거칠고 조야한 옷으로, 선지자들에게 흔한 것이었던 듯하다(스가랴 13:4). 엘리야도 그런 옷을 입은 것으로 나온다(열왕기하 1:8). 그리고 요한은 이 선지자의 이름으로 지칭되었고(말라기 4:5), 그 선지자의 심령과 자질을 지니게 되어 있었으므로(누가복음 1:17), 같은 복장을 취하고 같은 자기 부인의 상태로 살았다.

음식은 메뚜기 — Ακριδες. Ακρις 는 메뚜기라 불리는 곤충을 뜻할 수도 있으니, 이 곤충은 지금도 유대 땅에서 음식의 일부를 이루고 있다. 혹은 어떤 식물의 순을 뜻할 수도 있다. 저명한 주석가 다수가 후자의 견해를 취하나, 앞의 것이 가장 개연성이 높다. 색슨어 역자는 「메뚜기」(grasshoppers)로 옮겼다.

석청 — 그가 바위와 나무의 빈 구멍에서 얻은 것으로, 유대에는 이것이 풍부하였다. 사무엘상 14:26을 보라. 오늘날까지 아시아 나라들에서 식품으로 쓰이는 말린 메뚜기를 꿀에 튀기거나 어떤 방식으로든 꿀과 섞어 조리하였을 가능성이 가장 크다. 에피파니우스가 인용한 『히브리인 복음서』도 이 문제를 비슷하게 본 듯하니, 여기 본문에 이런 말을 덧붙이기 때문이다. Ου η γευσις ην του μαννα, ως εγκρις εν ελαιω. 곧 「그 맛은 만나와 같았으니, 기름에 구운 달콤한 과자와 같았다」는 것이다.

The same John had his raiment,.... The Evangelist goes on to describe this excellent person, the forerunner of our Lord, by his raiment;

the same John of whom Isaiah prophesied, and who came preaching the doctrine in the place and manner before expressed,

had his raiment of camel's hair; not of camel's hair softened and dressed, which the Talmudists (z) call "camel's wool"; of which wool of camels and of hares, the Jews say (a) the coats were made, with which God clothed Adam and Eve; and which being spun to a thread, and wove, and made a garment of, they call (b) and we "camlet"; for this would have been too fine and soft for John to wear, which is denied of him, Matthew 11:8 but either of a camel's skin with the hair on it, such was the "rough garment", or "garment of hair", the prophets used to wear, Zechariah 13:4 or of camels hair not softened but undressed; and so was very coarse and rough, and which was suitable to the austerity of his life, and the roughness of his ministry. And it is to be observed he appeared in the same dress as Elijah or Elias did, 2 Kings 1:8 in whose spirit and power he came, and whose name he bore, Luke 1:17.

And a leathern girdle about his loins; and such an one also Elijah was girt with, 2 Kings 1:8 and which added to the roughness of his garment, though it shows he was prepared and in a readiness to do the work he was sent about.

And his meat was locusts and wild honey; by the "locusts" some have thought are meant a sort of fish called "crabs", which John found upon the banks of Jordan, and lived upon; others, that a sort of wild fruit, or the tops of trees and plants he found in the wilderness and fed on, are designed; but the truth is, these were a sort of creatures "called locusts", and which by the ceremonial law were lawful to be eaten, see Leviticus 11:22. The Misnic doctors (c) describe such as are fit to be eaten after this manner;

"all that have four feet and four wings, and whose thighs and wings cover the greatest part of their body, and whose name is "a locust."''

For it seems they must not only have these marks and signs, but must be so called, or by a word in any other language which answers to it, as the commentators (d) on this passage observe; and very frequently do these writers speak (e) of locusts that are clean, and may be eaten. Maimonides (f) reckons up "eight" sorts of them, which might be eaten according to the law. Besides, these were eaten by people of other nations, particularly the Ethiopians (g), Parthians (h), and Lybians (i).

And wild honey: this was honey of bees, which were not kept at home, but such as were in the woods and fields; of this sort was that which Jonathan found, and eat of, 1 Samuel 14:25 now the honey of bees might be eaten, according to the Jewish laws (k), though bees themselves might not.

(z) Misn. Negaim. c. 11. sect. 2. & Kilaim, c. 9. sect. 1. Talmud, Bab. Menachot, fol. 39. 2.((a) Bereshit Rabba, fol. 18. 2.((b) T. Hieros. Nedarim, fol. 40. 3.((c) Misn. Cholin. c. 3. sect. 7. (d) Maimon. & Bartenora in ib. (e) Misn. Beracot, c. 6. sect. 3. Terumot. c. 10. sect. 9. & Ediot. c. 7. sect. 2. & 8. 4. (f) Maacolot Asurot, c. 1. sect. 21. (g) Plin. Nat. Hist. l. 6. c. 30. Alex. ab Alex. l. 3. c. 11. Ludolph. Hist. Ethiop. l. 1. c. 13. (h) Plin. Nat. Hist. l. 11. c. 29. (i) Hieron. adv. Jovinian. fol. 26. Tom. 2.((k) Moses Kotzensis Mitzvot Tora precept. neg. 132.

There are great and insignificant disputes about the habit and the diet of John the Baptist. The evangelists doubtless designed no more than to let us know, that John Baptist’s habit was not of soft raiment, like those who are in princes’ houses, but a plain country habit, suited to the place in which he lived; and his diet plain, such as the country afforded. In vain therefore do some contend that John wore watered stuff, fine and splendid, as art in our days hath improved camel’s hair; and others as vainly contend that he went in a camel’s skin raw and undressed: but he was habited in a plain suit of camel’s hair, such as ordinary persons of that country used, or else such a rough garment as is mentioned Zechariah 13:4, used by the prophets. Elijah had much such a habit, 2 Kings 1:8. There is likewise a variety of opinions about these locusts which John did eat; the most probable is, that they were true locusts, for locusts might be eaten, Leviticus 11:22. Nor is it to be thought that John did eat nothing else; all that is intended is, to let us know that John was a man not at all curious as to his meat or clothes, but was habited plainly, and fared ordinarily, as the men of that country fared; if there were any difference in his habit, it was to proportion himself to Elijah and the habit of prophets. In this the evangelist teacheth us what the ministers of the gospel should be and do. They should be men contemning the gaudery and delicacies of the world, and by their habit and diet, as well as other things, set an example of severity and gravity to others.

Verse 4. - With this verse we begin to meet with matter peculiar to Matthew and Mark. And the same John (αὐτὸς δὲ ὁ Ἰωάνης). (For the phrase, cf. Mark 6:17 Luke 3:23.)

(1) If the Revised Version "Now John himself," holds good, the phrase seems to mean that not only did Isaiah speak of him in terms that implied that he was the forerunner of Messiah, the true Elijah (Mark 1:2), but also he himself had his very food and dress consistent with his office.

(2) But it is safer, with Thayer's 'Grimm' (1:2, a), to take αὐτός as merely recalling the person before mentioned. "Now he, whom I spoke of, John" (cf. 2 Chronicles 32:30). Had; during all that time (εϊχεν). His habitual dress, etc., was as follows. Of (ἀπό) camel's hair. Not, as Dgr Old Lat. a in the parallel passage in Mark, δέῥῤην, pellem, "a camel's hide," but coarse cloth made from the hair. So probably," hairy man" (2 Kings 1:8; el. Zechariah 13:4). And a leathern girdle. Probably of sheep or goatskin, worn over the garment. Mentioned because

(1) it formed another point of similarity to Elijah (2 Kings 1:8);

(2) girdles were frequently very costly (cf. Smith's 'Dict. of Bible,' 1:701). Every part of John the Baptist's dress was for use, not ornament. And his meat; food (Revised Version); τροφή, not βρῶμα. He cared not what he ate, but what nourished and supported him. Was. The right order of the words (ἡ δὲ τροφὴ η΅ν αὐτοῦ) lays slightly more stress on the continuance of this mode of life. Locusts. Used for food in the East from the remotest times until now. Four kinds are permitted in Leviticus 11:22. "The wings and legs are torn off, and the remainder is sprinkled with salt, and either boiled or eaten roasted" (Meyer). They are mentioned in Talm. Bab., 'Ab. Zar.,' 4:0 b, as being sold after preservation in wine. The word ἀκρίδες forbids the identification of these locusts with the pods of the carob, or locust tree, such as the prodigal son would fain have eaten. It seems that Jewish Christians of Essene and therefore vegetarian tendencies read ἐγκρίδες (cakes) here. Such at least is the most natural meaning, accepted by Epiphanius, of a quotation which he gives from the Ebionite Gospel according to the Hebrews (vide Tischendorf, in loc.) (On the theory that John the Baptist was an Essene, cf. Bishop Lightfoot, 'Colossians,' p, 161, edit. 1875.) And wild honey. This apparently simple phrase is, notwithstanding, of doubtful interpretation.

(1) Probably the honey of wild bees. This is still to be found in trees and rocks, and must have been much more common before the greater part of the timber was cut down (cf. Judges 14:8; 1 Samuel 14:25; Psalm 81:16). Bee-keeping was a favourite pursuit of the Essenes (Philo, 2. p. 633), and the Talmud has frequent notices of hives and the methods of taking bees, etc. (vide Hamburger, 'Real-Encyc,' 1. s.v. "Biene"). Hence the need for the addition of some such epithet as "wild," although there seems to be no independent parallel instance of the exact word used (ἄργιον); cf. Pliny's "mel silvestre."

(2) Possibly "tree-honey" (so Weiss, 'Marc.,' p. 44; 'Life,' 1:308), a sweet vegetable juice obtained from dates (vide Josephus, infra) and grapes (as probably in Gem 43:11; Ezekiel 27:17), and perhaps directly from wild trees, such as the manna ash and the tamarisk. So distinctly Suidas (A.D. 1100). "The forerunner ate locusts and wild honey, which is gathered together from the trees, and is commonly called manna." Diodorus Siculus ( B.C. 8) seems to use the epithet "wild" (ἄγριον) to distinguish this vegetable honey from that commonly in use (cf. Nicholson, 'Gosp. Hebrews,' p. 35). Josephus ('Bell. Jud.,' 4:08. 3) states that in the plain watered by the fountain of Jericho, "there are many sorts of palm trees watered by it, different from each other in taste and name; the better sort of them, when they are pressed, yield an excellent kind of honey (μέλι δαψιλὸς ἀνιᾶσιν), not much inferior to other honey. This country withal produces honey from bees (καὶ μελιττοτρόφος δὲ ἡ χώρα)." But the former interpretation seems the more probable.

(4) His raiment of camel’s hair.—The dress was probably deliberately adopted by the Baptist as reviving the outward appearance of Elijah, who was “a hairy man, and girt with a girdle of leather” (2Kings 1:8); and the “rough garment,” that had been characteristic of the prophet’s life even at a later period (Zechariah 13:4), as contrasted with the “long garments” of the Pharisees (Mark 12:38), and the “gorgeous apparel” of the scribes who attached themselves to the court of Herod (Luke 7:25). The Nazarite vow of Luke 1:15 probably involved long and shaggy hair as well.

Locusts and wild honey.—Locusts were among the articles of food permitted by the Law (Leviticus 11:21), and were and are still used by the poor in Palestine and Syria. They are commonly salted and dried, and may be cooked in various ways, pounded, or fried in butter, and they taste like shrimps. It is needless, when the facts are so clear, to go out of the way to seek the food of the Baptist in the sweet pods of the so-called locust-tree (Ceratonia Siliqua), with which it has been sometimes identified. The “wild honey” was that found in the hollows of trees (as in the history of Jonathan, 1Samuel 14:25), or in the “rocks” (Deuteronomy 32:13; Psalm 81:16). Stress is laid on the simplicity of the Baptist’s fare, requiring no skill or appliances, the food of the poorest wanderer in the wilderness, presenting a marked contrast to the luxury of the dwellers in towns. The life of Banus, the hermit-master of Josephus, who lived only on herbs and water (Life, c. 2) presented analogous though not identical features.