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주석[칼빈] — 다니엘 12장 · 마지막 때 예언

요약
칼빈 주석 · 섹션 11개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
← 11장

1절 카드 ↗

The angel no longer relates future occurrences specially, but proclaims God to be in general the guardian of his Church, so as to preserve it wonderfully amidst many difficulties and dreadful commotion’s, as well as in the profound darkness of disaster and death. This is the meaning of this sentence. This verse consists of two parts: the first relates to that most wretched period which should be full of various and almost numberless calamities; and the second assures us of God’s never-failing protection and preservation of his Church by his own innate power. In this second part the promise is restricted to the elect, and thus a third clause may be distinguished, but it is only an addition to the second just mentioned. At the close of the verse, the angel presents us with a definition of the Church, as many professed to be God’s people who were not really so. He says, Michael, the prince of the people, should stand up Then he states the reason, The calamities of that period should be such as were never witnessed from the beginning of the world As he addresses Daniel, he says, sons of thy people; for he was one of the sons of Abraham, and the nation from which Daniel sprang was in that sense “his.” From this it follows that the calamities of which he will by and bye treat, belong to the true Church, and not to the profane nations. The singular aid of Michael would not have been needed, unless the Church had been oppressed with the most disastrous distresses. We perceive, then, the angel’s meaning to be according to my explanation. The Church should be subject to most numerous and grievous calamities until the advent of Christ, but yet it should feel God’s propitious disposition, ensuring its own safety under his aid and protection. By Michael many agree in understanding Christ as the head of the Church. But if it seems better to understand Michael as the archangel, this sense will prove suitable, for under Christ as the head, angels are the guardians of the Church. Whichever be the true meaning, God was the preserver of his Church by the hand of his only-begotten Son, and because the angels are under the government of Christ, he might entrust this duty to Michael. That foul hypocrite, Servetus, has dared to appropriate this passage to himself; for he has inscribed it as a frontispiece on his horrible comments, because he was called Michael! We observe what diabolic fury has seized him, as he dared to claim as his own what is here said of the singular aid afforded by Christ; to his Church. He was a man of the most impure feelings, as we have already sufficiently made known. But this was a proof of his impudence and sacrilegious madness — to adorn himself with this epithet of Christ without, blushing, and. to elevate himself into Christ’s place, by boasting himself to be Michael, the guardian of the Church, and the mighty prince of the people! This fact is well known, for I have the book at hand should any one distrust my word. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-12-1

Source

천사는 더 이상 특별한 미래 사건들을 서술하지 않고, 하나님이 전반적으로 당신의 교회의 수호자이심을 선포한다. 이것이 이 말씀의 의미이다. 이 절은 두 부분으로 이루어진다. 첫 번째 부분은 다양하고 거의 헤아릴 수 없는 재앙들로 가득 찬 가장 비참한 시대에 관한 것이며, 두 번째는 하나님께서 자신의 고유한 능력으로 교회를 결코 저버리지 않고 보호하고 보존하심을 보증한다. 두 번째 부분에서 약속은 택자들에게 제한되어 있다. 절의 마지막에서 천사는 교회의 정의를 제시한다. 많은 이들이 하나님의 백성임을 고백하나 실제로는 그렇지 않기 때문이다. 미가엘 곧 그 백성의 큰 군주가 일어날 것이라 한다. 그 시대의 재앙들은 세상의 시초부터 일찍이 없었던 것과 같을 것이다. 다니엘에게 '네 백성의 자손'이라 말하는 것은, 그가 아브라함의 자손이며 다니엘이 속한 민족이 바로 그 민족이기 때문이다. 이로부터 이 재앙들이 참 교회에 속한다는 것이 따라온다. 미가엘의 특별한 도움이 없었다면, 교회가 가장 심각한 재난으로 압도되지 않았을 것이다. 많은 이들이 미가엘을 교회의 머리이신 그리스도로 이해하는 데 동의한다. 설령 대천사 미가엘로 이해하더라도, 천사들이 그리스도 아래 교회의 수호자들이므로 이 해석도 적합하다. 어느 쪽이든 하나님은 독생자의 손을 통해 교회를 보존하셨다. 그 불순한 위선자 세르베투스는 이 구절을 자신에게 적용하여 자신의 끔찍한 주석에 제목으로 붙일 만큼 뻔뻔스러운 짓을 했는데, 이는 그의 오만과 신성모독적 광기의 증거이다.

원주석

2절 카드 ↗

As to the translation of the first words, it is literally, many who sleep in the earth of dust , or who are in earth and dust ; for the genitive is used as an epithet, though it may be read as if in opposition with the former word sleep, meaning those who are reduced to earth and dust. The angel seems here to mark a transition from the commencement of the preaching of the gospel, to the final day of the resurrection, without sufficient occasion for it. For why does he pass over the intermediate time during which many events might be the subject of prophecy? He unites these two subjects very fitly and properly, connecting the salvation of the Church with the final resurrection and with the second coming of Christ. Wheresoever we may look around us, we never meet with any source of salvation on earth. The angel announces the salvation of all the elect. They are most miserably oppressed on all sides, and wherever they turn their eyes, they perceive nothing but confusion. Hence the hope of the promised salvation could not be conceived by man before the elect raise their minds to the second coming of Christ. It is just as if the angel had said, God will be the constant preserver of his Church, even unto the end; but the manner in which he will preserve it must not be taken in a carnal sense, as the Church will be like a dead body until it shall rise again. We here perceive the angel teaching the same truth as Paul delivers in other words, namely, we are dead, and our life is hidden with Christ; it shall then be made manifest when he shall appear in the heavens. ( Colossians 3:3 .) We must hold this first of all, God is sufficiently powerful to defend us, and we need not hesitate in feeling ourselves safe under his hand and protection. Meanwhile it is necessary to add this second point; as long as we fix our eyes only on this present state of things, and dwell upon what the world offers us, we shall always be like the dead. And why so? Our life ought to be hid with Christ in God. Our salvation is secure, but we still hope for it, as Paul says in another passage. ( Romans 8:23 .) What is hoped for is not seen, says he. This shews us how completely seasonable is the transition from this doctrine respecting God’s elect to the last advent of Christ. This then is enough with respect to the context. The word many seems here clearly put for all, and this is not to be considered as at all absurd, for the angel does not use the word in contrast with all or few, but only with one. Some of the Jews strain this expression to mean the restoration of the Church in this world under themselves, which is perfectly frivolous. In this case the following language would not be correct, — - Some shall rise to life, and others to disgrace and contempt Hence if this concerned none but the Church of God, certainly none would rise to disgrace and condemnation. This shews the angel to be treating of the last resurrection, which is common to all, and allows of no exceptions. I have lately explained why he calls our attention to the advent of Christ. Since all flyings in the world will be constantly confused, our minds must necessarily be raised upwards, and gain the victory over what we observe with our eyes, and comprehend with our outward senses. Those who sleep in the earth and the dust; meaning, wherever the earth and dust exist, nevertheless they shall rise, implying the hope of a resurrection not founded on natural causes, but depending upon the inestimable power of God, which surpasses all our senses. Hence, although the elect as well as the wicked shall be reduced to earth and dust, this shall by no means form an obstacle to God’s raising them up again. He uses earth and dust In my judgment אדמת , admeth, “of the earth,” is the genus, and עפר , gnepher, “dust,” is the species, meaning, although they are only putrid carcasses, yet they shall be reduced to dust, which is minute particles of earth. God, then, is endued with sufficient power to call forth the dead to newness of life. This passage is worthy of especial notice, because the prophets do not contain any clearer testimony than this to the last resurrection, particularly as the angel distinctly asserts the future rising again of both the righteous and the wicked. Eternity is here opposed to those temporal miseries to which we are now subjected. Here we may notice the admonition of Paul, that those momentary afflictions by which God tries us, cannot be compared with that eternal glory which never shall cease. ( Romans 8:18 .) This, therefore, is the reason why the angel so clearly expresses, that eternal life awaits the elect, and eternal disgrace and condemnation will be the lot of the ungodly. He afterwards subjoins, — return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-12-2

Source

첫 단어들의 번역을 보면 직역하면 '티끌 땅에서 자는 자들, 곧 티끌 가운데 있는 자들'이다. 천사는 여기서 복음 설교의 시작에서 최후의 부활의 날로 충분한 계기 없이 전환하는 것처럼 보인다. 왜 그는 그 사이 오랜 기간을 건너뛰는가? 그는 교회의 구원을 최후의 부활 및 그리스도의 재림과 매우 적절히 연결한다. 우리가 어디를 보아도 이 땅에서 구원의 근원을 만나지 못하기 때문이다. 천사는 모든 택자들의 구원을 선포한다. 그들은 사방으로 가장 비참하게 억압받고, 어디를 보아도 혼란밖에 보이지 않는다. 따라서 택자들이 마음을 그리스도의 재림까지 높이지 않으면 약속된 구원의 소망을 품을 수 없다. 이는 마치 천사가 이렇게 말하는 것과 같다—하나님은 끝까지 교회의 지속적인 보존자가 되실 것이다. 그러나 그분이 교회를 보존하시는 방식은 육적으로 이해해서는 안 된다. 교회는 다시 살아날 때까지 죽은 몸과 같을 것이기 때문이다. 우리는 여기서 천사가 바울이 다른 말로 전하는 진리를 가르치는 것을 본다. 우리는 죽었고 우리의 생명은 그리스도 안에 감추어져 있으며, 그분이 하늘에서 나타나실 때 드러날 것이다(골 3:3). '많은'이라는 단어는 여기서 명백히 '모든'을 대신하여 쓰인다. 유대인들 중 일부는 이를 이 세상에서의 교회 회복으로 비틀어 해석하는데 이는 완전히 터무니없다. 왜냐하면 그다음 언어가 맞지 않기 때문이다—어떤 이들은 생명으로, 어떤 이들은 수치와 멸시로 부활할 것이다. 따라서 천사가 예외 없이 모든 이에게 공통되는 마지막 부활을 다루고 있음이 분명하다. 그러므로 택자들이 악인들과 마찬가지로 티끌이 된다 할지라도, 이것이 하나님께서 그들을 다시 일으키시는 데 조금도 장애가 되지 않는다. 이 구절은 마지막 부활에 대해 선지서가 제공하는 어떤 증언보다도 명확한 증언으로 특별히 주목할 만하다.

원주석

3절 카드 ↗

The word “prudent” means endued with intellect. Some take it transitively, and in this passage their opinion is probably correct, because the office of justifying will soon be assigned to these prudent ones. But the former sense suits chapter 11 better, and in verse 10 it will be put absolutely. Hence it means those who are endued with understanding. The angel here confirms what I have lately expressed concerning the final resurrection, and shews how we shall enjoy its fruits, because eternal glory is laid up for us in heaven. We ought not to complain of being treated unworthily, whenever we seem to suffer harshness at God’s hands, because we ought to be satisfied with the glory of heaven, and with the perpetual existence of that life which has been promised to us. He says then, the teachers, or those who excel in understanding, shall shine forth as the light of heaven If the word “teachers” is thought preferable, there will be a figure of speech, a part being put for the whole, and, therefore, I follow the usual explanation. He applies the phrase, “endued with understanding,” to those who do not depart from the true and pure knowledge of God, as will be afterwards explained more fully. For the angel contrasts the profane who proudly and contemptuously rage against God, and the faithful whose whole wisdom is to submit themselves to God, and to worship him with the purest affection of their minds. We shall say more on this subject to-morrow. But he now says, those who retained sincere piety should be like the light of the firmament; meaning, they shall be heirs of the kingdom of heaven, where they shall enjoy that glory which surpasses all the splendor of the world. No doubt, the angel here uses figures to explain what is incomprehensible, implying, nothing can possibly be found in the world which answers to the glory of the elect people. And those who shall justify many shall be like stars, says he. He repeats the same thing in other words, and now speaks of stars, having formerly used the phrase, the brightness of the firmament, in the same sense; and instead of “those who are endued with understanding,” he says, those who shall have justified Without doubt, the angel here especially denotes the teachers of the truth, but in my opinion he embraces also all the pious worshippers of God. No one of God’s children ought to confine their attention privately to themselves, but as far as possible, every one ought to interest himself in the welfare of his brethren. God has deposited the teaching of his salvation with us, not for the purpose of our privately keeping it to ourselves, but of our pointing out the way of salvation to all mankind. This, therefore, is the common duty of the children of God, — to promote the salvation of their brethren. By this word “justifying,” the angel means, not that it is in the power of one man to justify another, but the property of God is here transferred to his ministers. Meanwhile, we are as clearly justified by any teaching which brings faith within our reach, as we are justified by the faith which springs from the teaching. Why is our justification ever ascribed to faith? Because our faith directs us to Christ in whom is the complete perfection of justification, and thus our justification may be ascribed equally to the faith taught and the doctrine which teaches it. And those who bring before us this teaching are the ministers of our justification. The assertion of the angel, in other words, is this, — The sons of God, who being devoted entirely to God and ruled by the spirit of prudence, point out the way of life to others, shall not only be saved themselves, but shall possess surpassing glory far beyond anything which exists in this world. This is the complete explanation. Hence, we gather the nature of true prudence to consist in submitting ourselves to God in simple teachableness , and in manifesting the additional quality of carefully promoting the salvation of our brethren. The effect of this our labor ought to increase our courage and alacrity. For how great is the honor conferred upon us by our Heavenly Father, when he wishes us to be the ministers of his righteousness? As James says, We preserve those about to perish if we bring them back into the right way. ( James 5:19 .) James calls us preservers, just as the angel calls us justifiers; neither the angel nor the apostle wish to detract from the glory of God, but by these forms of speech the Spirit represents us as ministers of justification and salvation, when we unite in the same bonds with ourselves all those who have need of our assistance and exertions. It follows next: — return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-12-3

Source

'지혜롭다'는 단어는 지성을 갖추었다는 뜻이다. 천사는 여기서 내가 최후의 부활에 관해 최근에 표현한 것을 확인하며, 우리가 그 열매를 어떻게 누릴 것인지 보여준다. 하늘에는 영원한 영광이 우리를 위해 쌓여 있다. 따라서 하나님이 우리를 가혹하게 다루시는 것처럼 보일 때 부당하게 대우받는다고 불평해서는 안 된다. 천상의 영광과 우리에게 약속된 생명의 영원한 존재로 만족해야 한다. 천사는 교사들, 곧 이해에 탁월한 자들이 궁창의 빛처럼 빛날 것이라 한다. 그는 '지혜롭다'는 표현을, 뒤에서 더 충분히 설명하듯이 하나님의 참되고 순수한 지식에서 떠나지 않는 자들에게 적용한다. 천사는 하나님을 향해 오만하고 거만하게 분노하는 불경건한 자들과, 온 마음의 가장 순수한 애정으로 하나님께 복종하고 경배하는 충성된 자들을 대비시킨다. 진실한 경건을 지킨 자들은 궁창의 빛처럼 되어 하늘 나라를 유업으로 받을 것이며, 이 세상의 모든 광채를 능가하는 영광을 누릴 것이다. 천사는 무한히 많은 사람을 옳게 하는 자들은 별과 같이 빛날 것이라 한다. 이는 전에 궁창의 빛이라 한 것을 다른 말로 반복한다. '지혜롭다' 대신 '많은 사람을 옳게 할 자들'이라 한다. 의심할 여지 없이 천사는 여기서 특별히 진리의 교사들을 가리키지만, 내 생각에는 하나님의 모든 경건한 예배자들도 포함한다. 하나님의 자녀는 아무도 사적으로 자신만을 위해 관심을 가져서는 안 되며, 가능한 한 형제들의 복지에도 관심을 가져야 한다. '옳게 한다'는 말로 천사가 뜻하는 것은 한 사람이 다른 사람을 의롭게 할 능력이 있다는 것이 아니라, 하나님의 속성이 그분의 사역자들에게 전달된다는 것이다. 이 가르침을 우리 앞에 제시하는 자들이 우리를 의롭게 하는 사역자들이다. 하나님께 완전히 헌신하여 다른 이들에게 생명의 길을 가리키는 하나님의 아들들은 자신들만 구원받을 뿐 아니라 이 세상에 존재하는 어떤 것보다 훨씬 뛰어난 영광을 소유할 것이다.

원주석

4절 카드 ↗

We have already explained “the time of the end” is a period previously fixed on by God, and settled by his own counsel. The following word refers to tracing out and running to and fro, but not necessarily in a bad sense, while it also signifies to investigate. Interpreters explain the angel’s meaning, as if many should be unworthy to receive this prophecy from Daniel; and hence it was to be closed up and only enigmatically delivered to a few, because scarcely one in a hundred would attend to what he had delivered. I think the Holy Spirit has a different intention here. The angel’s advice is this, There is no reason why this prophecy should cause despondency or dismay, because few should receive it. Although it should be universally despised and ridiculed, nevertheless shut it up like a precious treasure. Isaiah has a passage nearly similar, ( Isaiah 8:16 ,) Close up nay law, seal the testimony among my disciples. Isaiah’s spirit would be broken when he perceived himself an object of universal derision, and God’s sacred oracles trodden under foot; thus he might lose all courage and decline the office of a teacher. But God affords him comfort: Close up, says he, nay law among my disciples, and do not notice this profane crew; although they all despise thy teaching, do not suppose thy voice deserves their ridicule; close it up, close it up among my disciples, says he; how few soever may embrace thy teaching, yet let it remain sacred and laid up in the hearts of the pious. The Prophet afterwards says, Behold nay children with me. Here he boasts in his contentment with very few, and thus triumphs over the impious and insolent multitude. Thus at the present time in the Papacy and throughout the whole world, impiety prevails so extensively that there is scarcely a single corner in which the majority agree in true obedience to God. As God foresaw how very few would embrace this prophecy with becoming reverence, the angel desired to animate the Prophet, lest he should grow weary, and esteem this prophecy as of little value, in consequence of its failing to command the applause of the whole world. Close up the book, then but what does the phrase imply? Not to hide it from all men, but to satisfy the Prophet when he saw but few reverently embracing the teaching so plainly laid before him by the angel. This is not properly a command; the angel simply tells Daniel to hide or seal up this book and these words, offering him at the same time much consolation. If all men despise thy doctrine, and reject what thou dost set before them, — if the majority pass it by contemptuously, shut it up and seal it, not treating it as valueless, but preserving it as a treasure. I deposit it with time, do thou lay it up among my disciples. Thou, Daniel; here the Prophet’s name is mentioned. If thou thinkest thyself to be alone, yet companions shall be afterwards added to thee who shall treat this prophecy with true piety. Shut up , then, and seal it, even, till the time of the end; for God will prove by the event that he has not spoken in vain, and experience will shew me to have been sent by him, as every occurrence has been previously predicted. It now follows, — Many shall investigate, and knowledge shall increase. Some writers take this second clause in a contrary sense, as if many erratic spirits should run about with vague speculations, and wander from the truth. But this is too forced. I do not hesitate to suppose the angel to promise the arrival of a period when God should collect many disciples to himself, although at the beginning they should be very few and insignificant. Many, then, shall investigate; meaning, though they are most careless and slothful, while boasting themselves God’s people, yet God should gather to himself a great multitude from other quarters. Small indeed and insignificant is the apparent number of the faithful who care for the truth of God, and who shew any eagerness to learn it, but let not this scantiness move thee. The sons of God shall soon become increased. Many shall investigate, and knowledge shall increase This prophecy shall not always be buried in obscurity; the Lord will at length cause many to embrace it to their own salvation. This event really came to pass. Before Christ’s coming, this doctrine was not esteemed according to its value. The extreme ignorance and grossness of the people is notorious, while their religion was nearly overthrown till God afterwards increased his Church. And at the present time any one who will carefully consider this prediction will experience its utility. This can scarcely be fully expressed in words; for, unless this prophecy had been preserved and laid up like an inestimable treasure, much of our faith would have passed away. This divine assistance affords us strength, and enables us to overcome all the attacks of the world and of the devil. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-12-4

Source

우리는 이미 '끝날'이 하나님께서 미리 정하시고 당신의 작정으로 결정하신 기간임을 설명했다. 이어지는 단어는 이리저리 달리며 탐구함을 가리키는데, 반드시 나쁜 의미가 아니라 조사한다는 의미도 있다. 해석자들은 천사의 의미를 이렇게 설명한다. 많은 이들이 이 예언을 다니엘에게서 받기에 합당하지 않을 것이다. 따라서 봉인되어 수수께끼로만 소수에게 전달되어야 한다. 나는 성령이 다른 의도를 갖고 계신다고 생각한다. 천사의 조언은 이것이다—이 예언이 소수에게만 받아들여진다고 해서 낙심하거나 당혹할 이유가 없다. 비록 보편적으로 멸시받고 비웃음당한다 해도 귀한 보물처럼 봉인하여 두어라. 이사야도 비슷한 구절이 있다(사 8:16). 그러므로 다니엘아, 책을 닫아라—이것은 모든 사람에게 숨기라는 뜻이 아니라, 그가 설명한 가르침을 경건하게 받아들이는 이가 거의 없을 때 선지자에게 위로를 주기 위한 것이다. 많은 이들이 탐구할 것이고 지식이 더하리라. 어떤 학자들은 이 두 번째 절을 반대 의미로 받아들여, 많은 방황하는 영들이 모호한 사변을 가지고 이리저리 달릴 것이라 한다. 그러나 이는 너무 억지스럽다. 나는 주저 없이 천사가 하나님이 많은 제자들을 모아들일 때를 약속한다고 본다. 비록 처음에는 매우 적고 미미할지라도 말이다. 이 예언이 항상 모호함 속에 묻혀 있지는 않을 것이다. 주님은 마침내 많은 이들이 자신들의 구원을 위해 이를 받아들이게 하실 것이다. 이 사건은 실제로 일어났다. 이 예언이 보존되지 않았다면, 우리의 믿음에서 많은 부분이 사라졌을 것이다.

원주석

5절 카드 ↗

Daniel here relates his vision of other angels standing on each bank of the river. He alludes to the Tigris which he had previously mentioned, as the vision was offered to him there. He says, One asked the other, How long will it be to the end? He who was asked, swore, with hands upraised to heaven, by the living God, that no single prediction was in vain, since the truth would be evident in its own period, and men must wait for the time, times, and half a time This is a summary of the passage. When he says he beheld, he commends to our notice the certainty of the vision. Unless he had been attentive, and had applied his mind seriously to these mysteries, his narrative would have failed to produce confidence. But as his mind was completely calm, and he was desirous of receiving the instruction conveyed by God through his angel, not the slightest doubt can be thrown upon what he so faithfully delivers to us. He speaks of angels as if they were men, for the reason previously assigned. He does not imply their being really men, but uses that expression in consequence of their outward appearance, for as they had a human face, they were called men. I do not assert their bodies to be merely imaginary, nor will I say Daniel saw only special forms and human shapes, for God might have clothed his angels in real bodies for the time, and yet they would not on that account become men. For Christ took upon Him our flesh and was truly man, while He was God manifest in flesh. ( 1 Timothy 3:16 .) But this is not true of angels, who received only a temporary body while performing the duties of their office There is no doubt of this assertion, — the name of “men” cannot properly belong to angels, but it suits yew well the human form or likeness which they sometimes wore. It does not surprise us to find one angel questioning another. When Paul is extolling the mystery of the calling of the Gentiles, which had been hidden from the preceding ages, he adds, — it was an object of wonder to angels, as they had never hoped for it, and so it had not been revealed to them. ( Ephesians 3:10 .) So wonderfully does God work in his Church, that he causes admiration among the angels in heaven, by leaving many things unknown to them, as Christ testifies concerning the last day. ( Matthew 24:36 .) This is the reason why the angel uses the interrogation, How long is it to the end of these wonders? God doubtless here urged the angel to inquire into an event veiled in obscurity, for the purpose of waking up our attention. Absurd indeed would it be for us to pass by these things with inattention, when angels themselves display such anxiety by their questions, while they perceive traces of the secret power of God. Unless we are remarkably stupid, this doubt of the angel ought to stir us up to greater diligence and attention. This also is the force of the word פלאות phlaoth, “wonderful things;” for the angel calls everything which he did not understand, wonderful. If the comparison be allowable, how great would be our ingratitude not to give our whole attention to the consideration of these mysteries which angels are compelled to confess to be beyond their grasp! The angel, as if he were astonished, calls those things “wonderful” which were hidden not only from the minds of men, but also from himself and his companions. But the other answers; whence some difference, although not a perpetual one, exists between the angels. The philosophy of Dionysius ought not to be admitted here, who speculates too cunningly, or rather too profanely, when treating the order of angels. But I only state the existence of some difference, because God assigns various duties to certain angels, and he dispenses to each a certain measure of grace and revelation, according to his pleasure. We know there is but one teacher of men and angels, — the Son of God, who is his eternal wisdom and truth. This passage may be referred to Christ, but as I cannot make any positive assertion, I am content with the simple statement already made. He states this angel’s clothing to have been linen garments, implying splendor. Linen garments were then of great value; hence an ornament and decoration is here applied to angels, as God separates them from the common herd of men. Thus Daniel would the more easily comprehend these persons not to be earth-born mortals, but angels clad by God for a short period in the human form. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-12-5

Source

다니엘은 여기서 강 양쪽 언덕에 다른 천사들이 서 있는 환상을 서술한다. 그는 이전에 언급한 티그리스강을 암시하는데, 거기서 환상이 나타났기 때문이다. 한 천사가 다른 천사에게 물었다—이 기이한 일들의 끝이 언제까지냐? 질문받은 천사는 양손을 들어 하늘을 향해 맹세했다—한 때 두 때 반 때까지. 이것이 이 구절의 요약이다. 그가 보았다고 말할 때, 그는 환상의 확실성을 우리에게 주목하게 한다. 그는 이 신비들을 진지하게 마음에 적용했기 때문에, 그가 신실하게 전달하는 것에 추호의 의심도 있을 수 없다. 그는 천사들을 마치 사람들처럼 말한다. 이전에 지적한 이유, 즉 천사들이 인간의 모습을 하고 있었기 때문에 사람이라 불린 것이다. 이것은 한 천사가 다른 천사에게 질문한다는 사실에서도 놀랍지 않다. 바울이 이방인들을 부르심의 신비를 칭송할 때, 이것이 천사들에게도 경이의 대상이었다고 말한다(엡 3:10). 그리스도도 마지막 날에 대해 천사들도 모른다고 증언한다(마 24:36). 이것이 천사가 이 기이한 일들의 끝이 언제까지냐고 묻는 이유이다. 하나님은 분명히 천사로 하여금 이 불분명한 사건을 탐구하게 하셨고, 이는 우리의 주의를 일깨우기 위함이다. 천사들조차 이런 열정으로 질문하는데 우리가 부주의하게 지나친다면 얼마나 우둔한 것이겠는가? 세마포 옷이라는 표현은 광채를 의미한다. 세마포 의복은 당시 매우 귀했으므로, 하나님이 그들을 일반 사람들과 구별하셔서 천사들에게 장식으로 붙여진 것이다.

원주석

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He says, This angel raised up his hands to heaven Those who consider this action as a symbol of power are mistaken, for without doubt the Prophet intended to manifest the usual method of swearing. They usually raised the right hand, according to the testimony of numerous passages of Scripture. I have raised my hand towards God. ( Genesis 14:22 .) Here the angel raises both his hands, wishing by this action to express the importance of the subject. Thus to raise both hands, as if doubling the oath, is stronger than raising the right hand after the ordinary manner. We must consider then the use of both hands as intended to confirm the oath, as the subject was one of great importance. It follows, for a time, times, and half a time I have stated my objection to the opinion of those who think one year, and two, and a half, to be here intended. I confess the passage ought to be understood of that pollution of the Temple which the Prophet has already treated. History clearly assures us that the Temple was not cleansed till the close of the third year, and seven or eight months afterwards. That explanation may suit its own passage, but with reference to the doctrine here delivered, its meaning is very simple, time means a long period, times, a longer period, and a half means the end or closing period. The sum of the whole is this’ many years must elapse before God fulfills what his Prophet had declared. Time therefore signifies a long period; times, double this period; as if he had said, While the sons of God are kept in suspense so long without obtaining an answer to their petitions, the time will be prolonged, nay, even doubled. We see then that a time does not mean precisely one year, nor do times signify two years, but an indefinite period. With respect to the half of a time, this is added for the comfort of the pious, to prevent their sinking under the delay, because God does not accomplish their desire. Thus they rest patiently until this “time” as well as “the times” pass away. Besides, the issue is set before them by the words half a time, to prevent them from despairing through excessive weariness. I admit the allusion to years, but the words are not to be understood literally but metaphorically, signifying, as I have already stated, an indefinite period. He afterwards adds, And in the complement or consumption of the dispersion or contrition of the hand of God’s people, all these things shall be fulfilled: first, the time must pass away, next, the times must be added, then the half time must follow; all these things must arrive at their accomplishment, and when they are thoroughly completed, says he, then will come the contrition of the hand of the holy people The angel again proclaims how the Church of God should be oppressed by many calamities; and thus the whole of this verse contains an exhortation to endurance, to prevent the faithful from becoming utterly hopeless, and completely losing their spirits, in consequence of their suffering severe and multiplied cares, not for a few months merely, but for a lengthened duration. He uses this phrase, the wearing down of the hand of the holy people — if you please to read it so — metaphorically, meaning, the holy people should be deprived of strength, just as if their hands were completely worn down. Whatever agility men possess is usually shewn in the hands, and they were given to men by God for the special purpose of being extended to all parts of the body, and for executing the ordinary operations of mankind. This metaphor is now very suitable, as the people were so mutilated, as to be deprived of all strength and rigor. This is a slight sketch of the meaning of the clause. If we read “dispersion” according to the common signification, it will suit very well, since the hand of the holy people should be dispersed; meaning, the Church should be a stranger in the world, and be dispersed throughout it. This was continually fulfilled from that day to the present. How sad is the dispersion of the Church in these days! God indeed defends it by His power, but this is beyond human expectation For how does the body of the Church now appear to us? how has it appeared throughout all ages? surely it has ever been torn in pieces and dispersed. Hence the angel’s prediction is not in vain, if we adopt the interpretation — the hand of the holy people should be dispersed — but yet the end should be prosperous, as he had previously announced, when treating of its resurrection and final salvation. It now follows: return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-12-7

Source

그 천사가 양손을 하늘을 향해 들었다고 한다. 이것을 권능의 상징으로 보는 이들은 틀렸다. 의심할 여지 없이 선지자는 맹세하는 일반적인 방법을 나타내고자 했다. 통상 오른손을 드는 것이 관습이었지만, 여기서 천사는 양손을 들어 주제의 중요성을 표현하고자 했다. 양손을 드는 것은 마치 맹세를 두 배로 하는 것처럼, 오른손만 드는 것보다 더 강한 표현이다. 양손을 사용하는 것이 맹세를 확인하기 위한 것임을 이해해야 한다. 한 때 두 때 반 때에 대한 내용이 이어진다. 나는 하나를 일 년, 두 때를 이 년, 반 때를 반 년으로 보는 견해에 반대한다고 말했다. 이 구절은 안티오코스의 폭정 아래 일어난 성전 모독에 관한 것으로 이해해야 한다. 그러나 여기서 전달된 교리에 관한 한, 그 의미는 매우 단순하다. '때'는 긴 기간을, '두 때'는 더 긴 기간을, '반'은 마지막 혹은 종결 기간을 의미한다. 따라서 '때'는 긴 기간을 의미하고, '두 때'는 두 배의 기간, 즉 하나님의 아들들이 오랫동안 응답 없이 기다리는 동안 시간이 연장되고 심지어 배가됨을 의미한다. '반 때'는 신실한 이들이 지나친 피곤으로 절망하지 않도록 결말을 제시한다. 다음이 이어진다—거룩한 백성의 권세가 다 깨지기까지 이 모든 일이 이루어지리라. 천사는 다시 하나님의 교회가 많은 재앙으로 압박받을 것을 선포한다. 이 절 전체는 인내를 향한 권면으로, 신실한 이들이 단 몇 달이 아니라 오랜 기간 동안 심각하고 다양한 걱정을 겪더라도 완전히 절망하지 않도록 하기 위함이다. '거룩한 백성의 손이 다 깨진다'는 표현은 은유적으로 거룩한 백성이 모든 힘을 빼앗길 것을 의미한다. '흩어짐'으로 읽으면, 교회가 세상에서 나그네가 되어 그 안에 흩어질 것을 의미한다.

원주석

8절 카드 ↗

Now Daniel begins to ask questions in accordance with the angel’s example. He had first heard one angel inquiring of the other; he next summons up courage, and becomes desirous of information, and asks what should be the end or issue? He says, he heard without understanding By the word “hearing,” he bears witness to the absence of ignorance, slothfulness, or contempt. Many depart without any perception of a subject, although it may be very well explained, because they were not attentive to it. But here the Prophet asserts that he heard; implying, it would be no fault of his diligence if he did not understand, because he was desirous of learning, and had exerted all his powers, as we formerly intimated, and yet he confesses he did not understand Daniel does not mean to profess utter stupidity, but restricts his ignorance to the subject of this interrogation. Of what then was Daniel ignorant? Of the final issue. He could not attain unto the meaning of these predictions, which were so extremely obscure, and this was needful to their full and thorough comprehension. It is quite clear that God never utters his word without expecting fruit; as it is said in Isaiah, I have not spoken unintelligibly, nor have I said to the seed of Jacob, seek ye me in vain. ( Isaiah 45:19 .) God was unwilling to leave his Prophet in this perplexity of hearing without understanding, but we are aware of distinct degrees of proficiency in the school of God. Again, sufficient revelation was notoriously conferred upon the prophets for the discharge of their office, and yet none of them ever perfectly understood the predictions they delivered. We know, too, what Peter says, They ministered more for our times than for their own. ( 1 Peter 1:12 .) They were by no means useless to their own age, but when our age is compared with theirs, certainly the instruction and discipline of the prophets is more useful to us, and produces richer and riper fruit in our age than in theirs. We are not surprised, then, at Daniel confessing he did not understand, so long as we restrict the words to this single instance. It now follows: — return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-12-8

Source

이제 다니엘은 천사의 예를 따라 질문을 하기 시작한다. 그는 먼저 한 천사가 다른 천사에게 묻는 것을 들었다. 이제 용기를 내어 정보를 얻고자 결말이 무엇인지 묻는다. 그가 이해하지 못하고 들었다고 한다. '들음'이라는 말로 그는 무지나 게으름이나 경멸이 없었음을 증언한다. 여기서 선지자는 자신이 들었다고 주장한다—그것이 자신의 부지런함의 잘못이 아니라는 것을 의미한다. 다니엘은 완전한 어리석음을 고백하는 것이 아니라, 이 질문의 주제에 대한 자신의 무지를 인정하는 것이다. 다니엘이 이해하지 못한 것은 무엇이었는가? 최종 결말이었다. 그는 이 극도로 모호한 예언들의 의미에 도달하지 못했다. 하나님이 자신의 말씀을 열매 없이 하신 적이 없다는 것은 분명하다(사 45:19). 그러나 우리는 하나님의 학교에서 발전의 다양한 단계들이 있음을 알고 있다. 선지자들에게는 그들의 직무를 수행하기에 충분한 계시가 주어졌으나, 그들 중 누구도 자신들이 전달한 예언을 완전히 이해한 적은 없었다. 베드로가 말하듯이 그들은 자신들의 시대보다 우리 시대를 위해 더 많이 섬겼다(벧전 1:12).

원주석

9절 카드 ↗

Although Daniel was not induced by any foolish curiosity to inquire of the angel the issue of these wonderful events, yet he did not obtain his request. God wished some of his predictions to be partially understood, and the rest to remain concealed until the full period of the complete revelation should arrive. This is the reason why the angel did not reply to Daniel. The wish in truth was pious, and, as we have previously stated, it did not contain anything unlawful; but God, knowing what was good for him, did not grant his request. He is dismissed by the angel, because the words were shut up and sealed The angel uses this expression in a sense different from the former one. For he ordered Daniel to close and seal the words like precious treasures, as they would be set at naught by many disbelievers, and by almost the whole people. Here then, he says , the words were closed up and sealed, as there was no fitting occasion for revealing them. As if he had said, nothing has been predicted either vainly or rashly, but the full blaze of light has not yet been thrown upon the prediction: hence we must wait until the truth itself is proved by the event, and thus the divine utterance of the angel is made manifest. This is the summary. He then says, until the time of the end Some one might possibly object; then for what purpose was this prediction delivered? For Daniel himself, who was instructed by the angel, could not thoroughly comprehend his own message, and the rest of the faithful, although versed in these prophetic studies, felt themselves in a labyrinth here. The answer is at hand, until the time of the end; and we must also remember that neither Daniel nor the rest of the faithful were deprived of all the advantage of this prophecy, for God explained to them whatever was sufficient for the necessities of their own times. I must pass over some points slightly, with the view of finishing today. It follows — return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-12-9

Source

다니엘이 어리석은 호기심으로 이 기이한 사건들의 결말을 물은 것이 아니었으나, 그는 요청을 들어주지 않았다. 하나님은 자신의 예언 중 일부는 부분적으로 이해되기를 원하시고, 나머지는 완전한 계시의 때가 올 때까지 감추어지기를 원하셨다. 이것이 천사가 다니엘에게 대답하지 않은 이유이다. 그 바람은 실로 경건했고 이전에 말했듯이 불법적인 것을 담지 않았다. 그러나 하나님은 그에게 무엇이 유익한지 아시고 요청을 들어주지 않으셨다. 천사는 말씀들이 봉인되고 닫혀 있다는 이유로 그를 돌려보낸다. 천사는 이 표현을 이전과는 다른 의미로 사용한다. 이전에는 귀한 보물처럼 봉인하라고 했는데, 많은 불신자들에게 무시당할 것이기 때문이었다. 여기서는 적절한 계시의 때가 없으므로 말씀이 봉인되었다고 한다. 이는 마치 천사가 이렇게 말하는 것과 같다—아무것도 헛되이 또는 경솔하게 예언되지 않았으나, 아직 예언 위에 완전한 빛이 비추어지지 않았다. 따라서 진실 자체가 사건으로 증명될 때까지 기다려야 한다. 끝날까지 말씀이 닫히고 봉인되어 있다. 누군가 반론을 제기할 수 있다—그렇다면 이 예언이 무슨 목적으로 전달되었는가? 다니엘도 나머지 신실한 이들도 당시 필요에 충분한 것은 하나님으로부터 설명받았음을 기억해야 한다.

원주석

10절 카드 ↗

Again, the angel mentions the persecutions which were at hand for the purpose of arming the faithful for the approaching conflicts. We know from other sources how tender and weak our minds naturally are, for as soon as any cause for fear arises, before it comes to blows, we fall down lifeless through terror. As, therefore, our natural imbecility is so great, we necessarily require many stimulants to patience, and to urge us to contend with earnestness, and never to yield to any temptations. This is the reason why the angel announces the necessity for such multiplied purification’s, to cleanse them, as wheat from chaff; to whiten them, as cloth by the fuller; and to melt them, as metal to be separated from dross. First of all, as I have previously explained, he admonishes Daniel and all the pious of the future state of the Church, to lead them to prepare and gird themselves for battle, and to gather up their unconquered fortitude, since the condition of life set before them is that of forcing their way through the midst of troubles. This is one point. Again, the angel shews the practical utility of this kind of life, which might otherwise seem too bitter. We naturally refuse the cross because we feel it contrary to our disposition, while God shews the pious that nothing can be more profitable to them than a variety of afflictions. This is a second point. But afflictions by themselves might possibly consume us, and hence we are cast into a furnace. Now, then, could we expect these sufferings to promote our salvation, except God changed their nature in some wonderful way, as their natural tendency is to effect our destruction? But while we are melted down, and whitened, and cleansed, we perceive how God consults for our welfare by pressing us with his cross and causing us to submit to adversity. Now, thirdly, the angel shews the insufficiency of one single act of cleansing, and our need of many more. This is the object of this numerous heaping together of words , they shall be cleansed, and whitened, and melted down, or poured forth. He might have embraced the whole idea in a single word; but, as through our whole lives God never ceases to test us in various ways, the angel heaps together these three words to shew the faithful their need of continual cleansing as long as they are clothed in flesh; just as garments which are in daily use have need of continual washing. However snowy a mantle may be, it becomes soiled immediately when used for even a single day; requiring constant ablution to restore it to its original purity. Thus we are brought in contact with the defilement’s of sin; and as long as we are pilgrims in this world, we necessarily become subject to constant pollution. And as the faithful also are infected with the contagion of numerous iniquities, they require daily purification’s hi different ways. We ought, then, diligently to notice these three distinct processes. The angel afterwards adds, The impious will act impiously, and will never understand anything; but the prudent will be ever endued with intelligence Here he wishes to fortify the pious against a stumbling block in their way, when they see the profane despisers of God exulting in every direction, and defying God to his face. When the faithful see the world so full of the impious, they seem to be indulging so freely in lust as if there were no God in heaven’ time they are naturally subject to grievous sorrow and distress. To prevent this trial from agitating their minds, the angel announces how the impious should conduct themselves impiously; implying, — there is no reason why thou, O Daniel, or the rest of the righteous, should depend upon the example of others; Satan will cunningly set before you whatever obstacles may draw you into the contempt of God, and the abyss of impiety, unless you are remarkably cautious; but let not the conduct of the impious cause either you or the rest of the pious to stumble. Howsoever they conduct themselves, do you stand invincible. He afterwards assigns a reason for their behavior — they understand nothing, they are perfectly blinded. But what is the source of this blindness? Their being given over to a reprobate sense. If any one should see a blind man fall, and should cast himself down after this blind man, would he be excusable? Surely his blindness was the cause of his perishing so miserably, but why does the other person destroy himself willingly? Whenever we see the impious rushing furiously on to their destruction, while God is admonishing them that their blindness proceeds from Satan, and that they are given over to a reprobate mind, are we not doubly mad if we willingly follow them? The cause then of this impious behavior on the part of the wicked, is added with good reason; namely, they understand nothing. Meanwhile, the faithful are recalled to the true remedy, and the angel subjoins, But the prudent shall understand, meaning they shall not permit themselves to be implicated in the errors of those whom they see entirely devoted to their own destruction. Lastly, the angel points out to us the true remedy which will prevent Satan from drawing us off towards impiety, and the impious from infecting us with their evil examples, if we earnestly apply ourselves to the pursuit of heavenly doctrine. If, therefore, we heartily desire to be taught by God and to become his true disciples, the instruction which we derive from him will snatch us from destruction. This is the true sense of the passage. It afterwards follows, — return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-12-10

Source

다시 천사는 다가오는 박해들을 언급하며 신실한 이들을 앞으로 올 전투를 위해 무장시킨다. 우리는 다른 곳에서 우리 마음이 얼마나 연약하고 약한지 안다. 두려움의 원인이 생기기만 하면 전투가 시작되기도 전에 공포로 쓰러진다. 따라서 인내를 향한 많은 자극제들이 필요하다. 이것이 천사가 그처럼 다양한 정결함의 필요성을 선포하는 이유이다—밀에서 쭉정이처럼 깨끗하게 하고, 직포사가 옷감을 세탁하듯 희게 하고, 찌꺼기에서 분리되는 금속처럼 단련케 한다는 것이다. 먼저 천사는 다니엘과 모든 신실한 이들에게 교회의 미래 상태를 경고하여, 그들이 전투를 위해 준비하고 허리를 동이게 한다. 이것이 첫 번째 요점이다. 또한 천사는 이런 삶의 방식의 실제적 유익을 보여준다. 우리는 본성적으로 십자가를 거부한다. 그러나 하나님은 경건한 이들에게 다양한 고난보다 더 유익한 것이 없음을 보여주신다. 이것이 두 번째 요점이다. 그러나 고난 자체만으로는 우리를 소진시킬 수도 있으므로, 우리는 용광로 안에 던져진다. 그렇다면 이 고난들이 어떻게 우리의 구원을 증진할 수 있는가—그 자연적 경향은 우리를 멸망시키는 것인데? 그러나 우리가 단련되고 희어지고 깨끗해지는 동안, 하나님이 십자가로 우리를 압박하고 역경에 굴복하게 하심으로 우리의 복지를 돌보신다는 것을 안다. 셋째로, 천사는 한 번의 정결로 충분하지 않고 더 많은 정결이 필요함을 보여준다. 우리는 매일 죄의 오염과 접촉하며, 이 세상의 순례자인 한 끊임없는 오염에 노출된다. 악인들은 불경건하게 행동하여 결코 아무것도 이해하지 못할 것이다. 그러나 지혜로운 자들은 항상 지혜로울 것이다. 천사는 신실한 이들이 불경건한 자들이 하나님을 대면하여 대항하며 모든 방향에서 기뻐 날뛰는 것을 볼 때 생기는 장애물에 대항하여 강건케 하려 한다. 불경건한 자들의 행동이 이유가 될 수 없다—그들은 아무것도 이해하지 못하며 완전히 눈이 멀었다. 만약 누군가 맹인이 넘어지는 것을 보고 그 맹인을 따라 쓰러진다면 변명이 되겠는가? 악인들이 맹렬히 자신들의 멸망으로 달려가는 것을 볼 때, 하나님이 그들의 눈멂이 사탄에게서 비롯되었다고 경고하시는데, 우리가 자발적으로 그들을 따른다면 두 배로 미친 것이 아닌가? 그러므로 천사는 이렇게 덧붙인다—지혜로운 자들은 깨달을 것이다.

원주석

11절 카드 ↗

In consequence of the obscurity of this passage it has been twisted in a variety of ways. At the end of the ninth chapter I have shewn the impossibility of its referring to the profanation of the Temple which occurred under the tyranny of Antiochus; on this occasion the angel bears witness to such a complete destruction of the Temple, as to leave no room for the hope of its repair and restoration. Then the circumstances of the time convinces us of this. For he then said, Christ shall confirm the covenant with many for one week, and shall cause the sacrifices and oblation to cease. Afterwards, the abomination that stupifieth shall be added, and desolation or stupor, and then death will distill, says he, upon the astonished or stupefied one. The angel, therefore, there treats of the perpetual devastation of the Temple. So in this passage, without doubt;, he treats of the period after the destruction of the Temple; there could be no hope of restoration, as the law with all its ceremonies would then arrive at its termination. With This view Christ quotes this passage in Matthew 24:0 , while he admonishes his hearers diligently to attend to it. Let him who reads, understand, says he. We have stated this prophecy to be obscure, and hence it requires no ordinary degree of the closest attention. First of all, we must hold this point; the time now treated by the angel begins at the last destruction of the Temple. That devastation happened as soon as the gospel began to be promulgated. God then deserted his Temple, because it was only founded for a time, and was but a shadow, until the Jews so completely violated the whole covenant that no sanctity remained in either the Temple, the nation, or the land itself. Some restrict this to those standards which Tiberius erected on the very highest pinnacle of the Temple, and others to the statue of Caligula, but I have already stated my view of these opinions as too forced. I have no hesitation in referring this language of the angel to that profanation of the Temple which happened after the manifestation of Christ, when sacrifices ceased, and the shadows of the law were abolished. From the time, therefore, at which the sacrifice really ceased to be offered; this refers to the period at which Christ by his advent should abolish the shadows of the law, thus making all offering of sacrifices to God totally valueless. From that time, therefore. Next, from the time at which the stupefying abomination shall have been set up God’s wrath followed the profanation of the Temple. The Jews never anticipated the final cessation of their ceremonies, and always boasted in their peculiar external worship, and unless God had openly demonstrated it before their eyes, they would never have renounced their sacrifices and rites as mere shadowy representations. Hence Jerusalem and their Temple were exposed to the vengeance of the Gentiles. This, therefore, was the setting up of this stupefying abomination; it was a clear testimony to the wrath of God, exhorting the Jews in their confusion to boast no longer in their Temple and its holiness. Therefore, from that period there shall be 1290 days These days make up three years and a half. I have no hesitation in supposing the angel to speak metaphorically. As he previously put one year, or two years, and half a year, for long duration of time, and a happy issue, so he now puts 1290 days. And for what reason? To shew us what must happen when anxieties and troubles oppress us. If a man should fall sick, he will not say, Here I have already been one month, but I have a year before me — he will not say, Here I have been three days, but now I languish wretchedly for thirty or sixty. The angel, then, purposely puts days for years, implying — although that time may seem immeasurably prolonged, and may frighten us by its duration, and completely prostrate the spirits of the pious, yet it must be endured. The number of days then is 1290, yet there is no reason why the sons of God should despair in consequence of this number, because they ought always to return to this principle — if those afflictions await us for a time and times, the half time will follow afterwards. Then he adds , Happy is he who shall have waited and endured until the 1335 days. In numerical calculations I am no conjurer, and those who expound this passage with too great subtlety, only trifle in their own speculations, and detract from the authority of the prophecy. Some think the days should be understood as years, and thus make the number of years 2600. The time which elapsed from this prophecy to the advent of Christ was about 600 years. From this advent 2000 years remain, and they think this is the assigned period until the end of the world, as the law also flourished about 2000 years from the date of its promulgation to its fulfillment at Christ’s advent. Hence they fix upon this sense. But they are quite wrong in separating the 1290 days from the 1335, for they clearly refer to the same period, with a slight exception. It is as if the angel had said, although half the time should be prorogued, yet the faithful ought constantly to persist in the hope of deliverance. For he adds, about two months, or a month and a half, or thereabouts. By half a time, we said, the issue was pointed out, as Christ informs us in Matthew 24:22 . Unless those days had been shortened, no flesh would have been safe. Reference is clearly made here to that abbreviation of the time for the Church’s sake. But the angel now adds forty-five days, which make a month and a half, implying — God will put off the deliverance of his Church beyond six months, and yet we must be strong and of good courage, and persevere in your watchfulness. God at length will not disappoint you — he will succor you in all your woes, and gather you to his blessed rest. Hence, the next clause of the prophecy is this, — return to ' Top of Page ' <a name="verse-13" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/dan-12-11

Source

이 구절의 모호함으로 인해 다양하게 비틀려 해석되어 왔다. 9장의 마지막에서 나는 이것이 안티오코스의 폭정 아래 일어난 성전 모독을 가리킨다는 것이 불가능함을 보였다. 이 경우 천사는 성전의 완전한 파괴를 증언하여 수리와 회복의 소망이 없다. 그때 시간의 상황이 우리에게 이를 확신시킨다. 그리스도가 많은 사람을 위해 한 이레 동안 언약을 굳게 하시고, 제사와 예물을 중단하게 하실 것이다. 그러므로 천사는 여기서 성전이 영구히 황폐해진 이후 기간을 다룬다. 이것이 천사가 복음의 선포가 시작되자마자 일어난 성전의 마지막 파괴부터 시작하는 이유이다. 그리스도는 마태복음 24장에서 이 구절을 인용하며 경청하는 자들에게 주의를 기울이라 권고한다. 읽는 자는 깨달으라고 한다. 이 예언이 모호하므로 극도의 주의가 필요하다. 먼저 이것을 붙잡아야 한다—천사가 지금 다루는 시간은 성전의 마지막 파괴에서 시작한다. 그 황폐함은 복음이 선포되기 시작하자마자 왔다. 하나님이 자신의 성전을 버리셨는데, 그것은 단지 임시로, 그림자로 세워진 것이었기 때문이다. 어떤 이들은 이를 디베리우스가 성전 꼭대기에 세운 군기들에, 다른 이들은 칼리굴라의 신상에 국한하지만, 나는 이 견해들이 너무 억지스럽다고 이미 말했다. 나는 주저 없이 이 천사의 말씀을 그리스도의 나타나심 이후 성전이 더럽혀진 것에 적용한다. 제사가 실제로 중단된 때부터, 즉 그리스도가 강림하심으로 율법의 그림자들을 폐지하시고 하나님께 제사 드리는 것을 완전히 무가치하게 만드신 때부터이다. 1290일이 있을 것이다. 이 날들은 세 해 반이 된다. 나는 주저 없이 천사가 은유적으로 말한다고 본다. 이전에 일 년, 이 년, 반 년을 오랜 기간과 행복한 결말로 표현했듯이, 이제 1290일이라 한다. 왜인가? 불안과 고난이 우리를 억누를 때 무슨 일이 일어나야 하는지 보여주기 위함이다. 따라서 이 날들의 수는 억지를 부려서 이해해서는 안 된다. 1335일까지 기다려서 이르는 자는 복이 있다는 말도 추가된다. 어떤 이들은 날들을 연도로 이해하여 2600년을 계산한다. 이 예언부터 그리스도의 강림까지는 약 600년이었다. 그러나 그들은 1290일과 1335일을 분리하는 데서 완전히 틀렸다. 이는 마치 천사가 이렇게 말하는 것과 같다—반 때가 연장될지라도 신실한 이들은 구원의 소망 안에서 끊임없이 지속해야 한다. 그리스도가 마태복음 24:22에서 그 날들이 단축되지 않으면 살아남을 육체가 없을 것이라고 말씀하신 것에서 명백히 교회를 위해 시간이 단축됨에 대한 언급이 있다. 천사는 이제 45일을 추가하는데, 이는 한 달 반을 의미한다. 하나님은 교회의 구원을 6개월 이상 연기하실 것이다. 그러나 우리는 강하고 담대히 깨어 있어야 한다. 하나님은 마침내 우리를 실망시키지 않으시고 모든 슬픔 가운데서 도우시고 복된 안식으로 인도하실 것이다.

원주석

13절 카드 ↗

Here the angel repeats what he had said before, the, full time of perfect light had not yet arrived, because God wished to hold the minds of his people in suspense until the manifestation of Christ. The angel, therefore, dismisses the Prophet, and in commanding him to depart, says — Be content with thy lot, for God wishes to put off the complete manifestation of this prophecy to another time, which he himself knows to be the fitting one. He afterwards adds, And then shalt rest and shalt stand Others translate it, rest and stand; but the angel does not seem to me to command or order what he wishes to be done, but to announce future events, as if he had said, — Thou shalt rest, meaning, thou shalt die, and then thou shalt stand; meaning, thy death shall not be complete destruction. For God shall cause thee to stand in thy lot with the rest of the elect; and that, too, at the end of the days, in thy lot; that is, after God has sufficiently proved the patience of his people, and by long and numerous, nay, infinite contests, has humbled his Church, and purged it, until the end shall arrive . At that final period thou shalt stand in thine own lot, although a time of repose must necessarily intervene. return to ' Top of Page ' Daniel Dan 11 Daniel Dan Hosea Hos 1 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Daniel 12". 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여기서 천사는 이전에 말한 것을 반복한다. 완전한 빛의 온전한 때가 아직 오지 않았다. 하나님은 그리스도의 나타나심까지 자기 백성의 마음을 유보 상태에 두기를 원하셨기 때문이다. 천사는 선지자를 돌려보내며 떠나도록 명하면서 말한다—네 분깃에 만족하라. 하나님은 이 예언의 완전한 계시를, 그분 자신이 적합하다고 아시는 또 다른 때로 미루기를 원하신다. 그 다음에 덧붙인다. 너는 쉬고 서리라. 어떤 이들은 이를 명령으로 번역하나, 내 생각에 천사는 명령하는 것이 아니라 미래의 사건을 선포하는 것이다. 마치 이렇게 말하는 것처럼—너는 쉬리니 곧 죽을 것이다. 그리고 너는 서리니 네 죽음이 완전한 파멸이 아닐 것이다. 하나님이 나머지 택자들과 함께 네 분깃 가운데 서게 하실 것이다. 그것도 날 마지막에 네 분깃에서, 즉 하나님이 자기 백성의 인내를 충분히 시험하시고 길고 다양한, 아니 무한한 싸움들로 교회를 낮추시고 정결케 하신 후 끝이 올 때이다. 그 마지막 때에 너는 네 분깃에 서리라. 비록 그 사이에 안식의 기간이 반드시 있어야 하지만.

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