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주석[칼빈] — 마태복음 24장 · 종말의 징조

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1절 카드 ↗

Matthew 24:1 . And Jesus went out. The disciples undoubtedly perceived that Christ was paying, as it were, his last adieu to the temple. It remained, therefor that he should erect a new temple far more magnificent, and that he should produce a more flourishing condition of the kingdom, as had been foretold by the Prophets; for he had nothing to do with that temple, in which every thing was opposed to him. But again, the disciples could not believe that the magnificent splendor of the temple would give way to Christ. And it ought to be carefully observed that, owing to the prodigious costliness of the temple, their eyes were so dazzled by the splendor of its present aspect, that they could scarcely entertain the hope that the kingdom of Christ would arise. They do not, indeed, in express terms acknowledge their hesitation, but they tacitly throw out a suggestion of it, when they allege, in opposition to Christ, the mass of stones which must be got out of the way, and which must indeed be utterly laid low if he intended to reign. Many simple persons of our own day are carried away by a similar admiration of Popery; for, perceiving it to be supported by very great wealth and by immense power, they are filled with absolute amazement, so as to despise a Church of mean and slovenly aspect. Many even think that we are mad in laboring to effect its destruction, as if this were nothing less than an attempt to draw down the sun out of heaven. And yet, there is no reason to wonder that a spectacle so imposing held the disciples of Christ in astonishment; for how great expense that building cost Herod, may be concluded from the single fact, that he kept ten thousand workmen employed on it for eight successive years. Nor is it without reason that they admire the stones which, Josephus tells us, were superlatively beautiful, and were fifteen (125) cubits in length, twelve in height, and eight in breadth. Besides, so great was the reverence entertained for the temple even in remote districts, that scarcely any person would venture to suppose that it could ever be destroyed. (125) Instead of fifteen, Josephus states the length of each of the stones to have been twenty-five cubits, (Ant. XV. xi. 3) — Ed. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-1

Source

마태복음 24:1 — 예수께서 나가셨다. 제자들은 그리스도께서 마치 성전에 마지막 작별인사를 고하시는 것처럼 여겼음이 분명하다. 따라서 그분은 훨씬 더 웅장한 새 성전을 세우시고 선지자들이 예언한 바와 같이 왕국의 더욱 번성한 상태를 이루셔야 했다. 모든 것이 그분에게 적대적이었던 그 성전과는 그분이 아무 관계가 없으셨기 때문이다. 그러나 다시, 제자들은 성전의 웅장한 영광이 그리스도에게 굴복할 것이라고는 믿을 수 없었다. 성전의 엄청난 비용으로 인해 그 현재 모습의 화려함에 눈이 부시어, 그리스도의 왕국이 일어날 것이라는 소망을 거의 품지 못했다는 사실은 주의 깊게 관찰해야 한다. 그들은 실로 명시적으로 자신들의 주저함을 인정하지 않지만, 그리스도에 대항하여 제거해야 할 돌무더기를 내세울 때, 그분이 다스리시려 한다면 실로 완전히 무너뜨려야 할 그것을 들먹임으로써 암묵적으로 그것을 드러낸다. 오늘날 많은 단순한 사람들도 교황제도의 비슷한 경탄에 이끌려, 그것이 매우 큰 부와 거대한 권력으로 지탱됨을 보고는, 초라하고 지저분한 외모의 교회를 경멸할 정도로 절대적인 놀라움으로 가득 찬다. 많은 이들은 심지어 그 파괴를 위해 수고하는 우리가 마치 하늘에서 태양을 끌어내리려는 것만큼 어리석다고 생각한다. 그러나 그토록 위압적인 광경이 그리스도의 제자들을 경탄케 한 것을 이상히 여길 이유가 없다. 요세푸스가 전하는 바에 따르면, 각각의 돌들이 지극히 아름다웠고 길이가 15규빗, 높이가 12규빗, 너비가 8규빗이었다. 게다가 멀리 떨어진 지역에서도 성전에 대한 경외심이 너무 커서, 그것이 언젠가 파괴될 것이라고 감히 상상하는 사람이 거의 없었다.

원주석

2절 카드 ↗

2. Verily I say to you. As the vast size and wealth of the temple, like a veil hung before the eyes of the disciples, did not permit them to elevate their faith to the true reign of Christ, which was still future, so he affirms with an oath, that those things which occupy their attention will quickly perish. This prediction of the destruction of the temple, therefore, opened up a path for the ignorant and weak. (126) Now, though it was advantageous that the temple should be destroyed, lest its services and shadows might exercise an undue influence on the Jews, who were already too much attached to earthly elements, yet the chief reason was, that God determined, by this dreadful example, to take vengeance on that nation, for having rejected his Son, and despised the grace which was brought by him. And, therefore, this threatening must have intimidated the disciples from taking part with a rebellious people; as the punishments which Scripture denounces against the wicked ought now to deter us from those crimes which provoke the wrath of God. Every thing that it tells us, even about the fading and transitory aspect of the world, ought to correct the vanity of our senses, which too eagerly follow pomp, and luxury, and pleasure. But more especially, what it declares respecting the fearful destruction of Antichrist and his followers, ought to remove every obstacle which hinders us from pursuing the right course of faith. (126) “ Afin qu’ils ne trouvassent aucun destourbier de ce costé-la ;” — “that they might not find any impediment in that respect. return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-2

Source

진실로 너희에게 이르노니. 성전의 어마어마한 규모와 부가 마치 제자들의 눈앞에 드리운 베일처럼, 아직 미래인 그리스도의 참된 통치를 향해 믿음을 높이는 것을 허락하지 않았으므로, 그분은 맹세로 확언하시며, 그들의 주의를 사로잡는 것들이 속히 소멸할 것이라고 하신다. 따라서 성전 파괴에 대한 이 예언은 무지하고 연약한 자들을 위한 길을 열어주었다. 비록 성전이 파괴되는 것이 유익했던 것은 사실이다. 이미 지나치게 지상적인 요소에 집착하는 유대인들이 그것의 예배와 그림자들로부터 지나친 영향을 받지 않도록 하기 위해서. 그러나 주된 이유는, 하나님께서 이 두려운 본보기로 그 나라에 복수를 행하기로 결정하셨기 때문이다. 그분의 아들을 거부하고 그가 가져온 은혜를 멸시한 것에 대해. 따라서 이 위협은 제자들이 반역적인 백성과 합류하지 못하도록 경계심을 주었어야 했다. 마치 성경이 악인들에게 선언하는 형벌들이 지금 우리로 하여금 하나님의 진노를 자극하는 그 범죄들로부터 막아야 하는 것처럼. 세상의 스러지고 덧없는 외양에 대해 우리에게 말하는 것 모두가 웅장함과 사치와 쾌락을 너무 열렬히 따르는 우리 감각의 허영을 교정해야 한다. 그러나 특히 적그리스도와 그 추종자들의 두려운 멸망에 대해 그것이 선언하는 바는, 믿음의 올바른 길을 추구하는 데 우리를 방해하는 모든 장애물을 제거해야 한다.

원주석

3절 카드 ↗

3. And while he was sitting. Mark mentions four disciples, Peter, James, John, and Andrew But neither he nor Luke states the matter so fully as Matthew; for they only say that the disciples inquired about the time of the destruction of the temple, and — as it was a thing difficult to be believed — what outward sign of it God would give from heaven. Matthew tells us that they inquired about the time of Christ’s coming, and of the end of the world. But it must be observed that, having believed from their infancy that the temple would stand till the end of time, and having this opinion deeply rooted in their minds, they did not suppose that, while the building of the world stood, the temple could fall to ruins. Accordingly, as soon as Christ said that the temple would be destroyed, their thoughts immediately turned to the end of the world; and—as one error leads to another—having been convinced that, as soon as the reign of Christ should commence, they would be in every respect happy, they leave warfare out of the account, and fly all at once to a triumph. They associate the coming of Christ and the end of the world as things inseparable from each other; and by the end of the world they mean the restoration of all things, so that nothing may be wanting to complete the happiness of the godly. We now perceive that they leap at once to various questions, because they had given way to these foolish imaginations, that the temple could not fall without shaking the whole world; that the termination of the shadows of the Law, and of the whole world, would be the same; that it would be immediately followed by the exhibition of the glory of Christ’s kingdom, which would make the children of God perfectly happy; that a visible renovation of the world was at hand, which would instantly bring order out of a state of confusion. But above all, a foolish hope which they entertained, as to the immediate reign of Christ, drove them to hasten to the attainment of happiness and rest, without attending to the means. Just as, when they see that Christ is risen from the dead, ( Acts 1:6 ,) they rush forward to grasp at that happiness, which is laid up for us in heaven, and which must be attained through faith and patience. Now though our condition is different, because we have not been educated among the shadows of the Law, so as to be infatuated by that superstition of an earthly kingdom of Christ, yet scarcely one person in a hundred is to be found who does not labor under a very similar disease. For since all men naturally shrink from annoyances, combats, and every kind of cross, the dislike of these things urges them, without moderation and without hope, to rush forward unseasonably to the fruit of hope. Thus no man wishes to sow the seed, but all wish to reap the harvest before the season arrives. To return to the disciples, they had indeed formed in their minds some good seed of faith, but they do not wait till it arrive at maturity; and holding, at the same time, erroneous views, they confound the perfection of Christ’s reign with the commencement of it, and wish to enjoy on earth what they ought to seek for in heaven. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-3

Source

그분이 감람산에 앉아 계실 때. 마가는 네 제자, 베드로, 야고보, 요한, 안드레를 언급한다. 그러나 그도 누가도 마태만큼 충분히 언급하지 않는다. 그들은 제자들이 성전 파괴의 시기에 대해서만, 그리고 믿기 어려운 것이었으므로, 하나님이 하늘로부터 그것의 어떤 외적 표적을 주실 것인지에 대해서만 물었다고 말할 뿐이다. 마태는 그들이 그리스도의 오심과 세상의 끝에 대해 물었다고 알려준다. 그러나 어릴 때부터 성전이 세상의 끝까지 설 것이라고 믿어왔고 이 견해가 마음 깊이 뿌리내려져 있어, 세계의 건물이 서 있는 동안 성전이 폐허가 될 수 없다고 생각했다는 것을 관찰해야 한다. 따라서 그리스도께서 성전이 파괴될 것이라고 하시자마자, 그들의 생각은 즉각 세상의 끝으로 향했다. 그리고 한 오류가 또 다른 오류를 낳듯이, 그리스도의 통치가 시작되는 즉시 모든 면에서 행복할 것이라고 확신하여, 전투를 계산에서 제외하고 단번에 개선으로 날아간다. 그들은 그리스도의 오심과 세상의 끝을 서로 분리할 수 없는 것으로 연결시킨다. 세상의 끝이란 것도 모든 것의 회복을 의미하여, 경건한 자들의 행복을 완성하는 데 아무것도 부족하지 않도록 하는 것이다. 이제 우리는 그들이 왜 단번에 다양한 질문으로 도약하는지 이해한다. 성전은 온 세상을 뒤흔들지 않고는 무너질 수 없다는 어리석은 상상, 율법의 그림자들과 온 세상의 종말이 같을 것이라는 상상, 하나님의 자녀들을 완전히 행복하게 할 그리스도 왕국의 영광이 즉시 드러날 것이라는 상상, 혼돈 상태에서 즉각 질서를 가져올 세상의 가시적인 혁신이 임박했다는 상상에 사로잡혀 있었기 때문이다. 무엇보다도, 그리스도의 즉각적인 통치에 대한 어리석은 소망이 그들로 하여금 수단에 주의를 기울이지 않고 행복과 안식의 획득을 서두르도록 내몰았다.

원주석

4절 카드 ↗

4. And Jesus answering said to them. They received an answer very different from what they had expected; for whereas they were eager for a triumph, as if they had already finished their warfare, Christ exhorts them to long patience. As if he had said, “You wish to seize the prize at the very outset, but you must first finish the course. You would draw down to earth the kingdom of God, which no man can obtain till he ascend to heaven.” Now while this chapter contains admonitions highly useful for regulating the course of our life, we see that, by a wonderful purpose of God, the mistake into which the apostles fell is made to turn to our advantage. The amount of the present instruction is, that the preaching of the Gospel is like sowing the seed, and therefore we ought to wait patiently for the time of reaping; and that it arises from improper delicacy or effeminacy, if we lose courage on account of the frost, or snow, or clouds of winter or other unpleasant seasons. Take heed lest any man deceive you. There are two charges which Christ expressly gives to the disciples, to beware of false teachers, and not to be terrified by scandals. By these words he gives warning that his Church, so long as its pilgrimage in the world shall last, will be exposed to these evils. But they might be apt to think that this was inconsistent, since the prophets gave a widely different description of the future reign of Christ. Isaiah predicts that all will then be taught of God, ( Isaiah 54:13 .) The words of God are: I will pour out my Spirit on all flesh; and your sons and your daughters shall prophesy; your young men shall see visions, and your old men shall dream dreams, ( Joel 2:28 .) A still more abundant light of understanding is promised by Jeremiah. No longer shall any man teach his neighbor, nor a man his brother, saying, Know the Lord; for all shall know me from the least to the greatest, ( Jeremiah 31:34 .) And, therefore, we need not wonder if the Jews expected, that when the Sun of righteousness had arisen, as Malachi ( Malachi 4:2 ) had predicted, they would be entirely free from every cloud of error. Hence, also, the woman of Samaria said, When the Messiah cometh, he will teach us all things, ( John 4:25 .) Now we know what splendid promises of peace, righteousness, joy, and abundance of all blessings, are to be found everywhere in Scripture. We need not, therefore, wonder if they expected that, at the coming of Christ, they would be delivered from commotions of war, from extortions and every kind of injustice, and, in short, from famine and pestilence. But Christ warns them, that false teachers will henceforth give no less annoyance to the godly than false prophets gave to the ancient people; and that disturbances will be not less frequent under the Gospel than they formerly were under the Law. Not that those prophecies which I have just mentioned will fail to be accomplished, but because the full accomplishment of them does not immediately appear in one day; for it is enough that believers now obtain a taste of those blessings, so as to cherish the hope of the full enjoyment of them at a future period. And, therefore, they were greatly mistaken, who wished to hay at the commencement of the Gospel, an immediate and perfect exhibition of those things which we see accomplished from day to day. Besides, that happiness which the prophets ascribe to the reign of Christ, though it cannot be altogether annihilated by the depravity of man, is retarded or delayed by it. It is true that the Lord, in contending with the malice of men, opens up a way for his blessings through every obstacle; and, indeed, it would be unreasonable to suppose that what is founded on the undeserved goodness of God, and does not depend on the will of man, should be set aside through their fault. Yet, that they may receive some punishment for their ingratitude he drops upon them in small measure his favors, which would otherwise flow on them in the richest abundance. Hence arises a labyrinth of evils, through which believers wander all their life, though they are pursuing the straight road to salvation, having Christ for their guide, who holds out to them the torch of his Gospel. Hence arises a multitude of combats, so that they have a hard warfare, though there is no danger of their being vanquished. Hence arise disturbances so numerous and so sudden, that they are kept in perpetual uneasiness, though, resting on Christ, they remain firm to the end. And since Christ enjoins his disciples to beware of impostures, let us know that the means of defense will not be wanting, provided that they are not wanting to themselves. (127) And therefore, whatever arts Satan may employ, let us entertain no doubt that we shall be safe from them, if every one of us keep diligent watch on his own station. (127) “ Pourveu qu’ils soyent songneux à en user ;” — “provided that they are careful to use them.” return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-4

Source

예수께서 대답하여 이르시되. 그들은 기대했던 것과 매우 다른 대답을 받았다. 마치 전투를 이미 마친 것처럼 개선을 열망했는데, 그리스도께서는 오랜 인내를 권고하셨기 때문이다. 마치 "너희는 맨 처음부터 상을 빼앗으려 하지만, 먼저 경주를 마쳐야 한다. 너희는 하나님의 왕국을 땅으로 끌어내리려 하지만, 아무도 하늘에 오르기 전까지 그것을 얻을 수 없다"고 하신 것 같다. 이제 이 장에 우리의 삶의 과정을 규율하는 데 매우 유익한 권고들이 담겨 있지만, 사도들이 빠진 실수가 우리의 이익을 위해 전환되는 하나님의 놀라운 섭리를 우리는 본다. 현재 교훈의 요지는, 복음 전파가 씨 뿌리는 것과 같으므로 추수의 때를 인내로 기다려야 한다는 것이다. 또한 겨울의 서리나 눈이나 구름이나 다른 불쾌한 계절로 인해 용기를 잃는다면, 그것은 부적절한 연약함이나 나약함에서 비롯된다는 것이다. 혹시 너희를 미혹하는 자가 없도록 주의하라. 그리스도께서 제자들에게 명시적으로 두 가지 명령을 내리신다. 거짓 교사들을 삼가고, 걸림돌에 두려워하지 말라는 것이다. 이 말씀으로 그분은 세상 순례가 계속되는 동안 교회가 이런 악에 노출될 것임을 경고하신다.

원주석

5절 카드 ↗

5. For many shall come in my name. He does not as yet speak generally of false and perverse doctrines, but refers to one class which was sort of introduction to all errors, by which Satan has attempted, in various ways, to corrupt the pure doctrine of the Gospel. For shortly after Christ’s resurrection, there arose impostors, every one of whom professed to be the Christ. And as the true Redeemer had not only been removed from the world, but oppressed by the ignominy of the cross, and yet the minds of all were excited by the hope and inflamed with the desire of redemption, those men had in their power a plausible opportunity of deceiving. Nor can it be doubted, that God permitted such reveries to impose on the Jews, who had so basely rejected his Son. Though those mad attempts speedily disappeared, yet God determined that disturbances of this kind should arise among the Jews; first, that they might be exposed to infamy and hatred; secondly, that they might altogether abandon the hope of salvation; and, lastly, that having been so frequently disappointed, they might rush to their destruction with brutal stupidity. For when the world turned away from the Son of God, to whom it belonged to collect them into holy union, it was right that it should be driven hither and thither by tempests; and by the same vengeance of God it was brought about, that more were carried away by a foolish credulity, than were brought by a right faith to obey God. This circumstance, too, was expressly stated by Christ, that believers might not faint at perceiving the crowd of madmen; for we know how prone we are to follow a multitude, especially when we are few in number. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-5

Source

많은 사람이 내 이름으로 와서. 그분은 아직 거짓되고 왜곡된 교훈들 일반에 대해 말씀하시는 것이 아니라, 사탄이 다양한 방법으로 복음의 순수한 교훈을 부패시키려 시도한 모든 오류의 일종의 서론이 된 한 종류를 언급하신다. 그리스도의 부활 직후, 자칭 그리스도라 하는 사기꾼들이 나타났기 때문이다. 그리고 참된 구속자가 세상에서 제거되었을 뿐만 아니라 십자가의 치욕으로 짓눌렸는데도, 모든 이의 마음이 구속의 소망으로 흥분하여 열망에 불타고 있었으므로, 그 사람들은 속임수를 쓸 그럴듯한 기회를 가지고 있었다. 또한 하나님께서 그토록 비열하게 그 아들을 거부한 유대인들에게 그런 헛된 상상이 부과되는 것을 허락하셨다는 것은 의심할 여지가 없다. 비록 그 미친 시도들이 속히 사라졌지만, 하나님께서는 그런 소요들이 유대인들 사이에 일어나도록 정하셨다. 첫째는 그들이 오명과 혐오에 노출되도록 하기 위해서이고, 둘째는 구원의 소망을 완전히 버리도록 하기 위해서이며, 셋째는 너무나 자주 실망을 당한 후 짐승 같은 어리석음으로 자멸로 달려가도록 하기 위해서이다. 이 상황 역시 신자들이 미치광이들의 무리를 보고 실신하지 않도록 그리스도에 의해 명시적으로 언급되었다. 우리가 특히 수가 적을 때 군중을 따르는 것이 얼마나 쉬운지 우리는 알기 때문이다.

원주석

6절 카드 ↗

6 For you will hear of wars and rumors of wars. He describes here those commotions only which arose in Judea, for we shall find him soon afterwards saying that the flame will spread much wider. As he had formerly enjoined them to beware lest any man deceived them, so now he bids them meet with courage rumors of wars and wars themselves; for they would be in danger of giving way when surrounded by calamities, especially if they had promised to themselves ease and pleasure. For all these things must take place. He adds this, not for the purpose of assigning a reason, but of warning them that none of these things happened accidentally, or without the providence of God, that they may not uselessly kick against the spur; for nothing has a more powerful efficacy to bring us into subjection, than when we acknowledge that those things which appear to be confused are regulated by the good pleasure of God. True, indeed, God himself never wants proper causes and the best reasons for allowing the world to be disturbed; but as believers ought to acquiesce in his mere good pleasure, Christ reckoned it enough to exhort the disciples to prepare their minds for endurance, and to remain firm, because such is the will of God. But the end is not yet. He now states in plainer terms the threatening which I have already mentioned, that those events which were in themselves truly distressing would be only a sort of preparation for greater calamities; because, when the flame of war has been kindled in Judea, it will spread more widely; for ever since the doctrine of the Gospel was published, a similar ingratitude prevailing among other nations has aroused the wrath of God against them. Hence it happened that, having broken the bond of peace with God, they tore themselves by mutual contentions; having refused to obey the government of God, they yielded to the violence of their enemies; not having permitted themselves to be reconciled to God, they broke out into quarrels with one another; in short, having shut themselves out from the heavenly salvation, they raged against each other, and filled the earth with murders. Knowing how obstinate the malice of the world would be, he again adds, return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-6

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전쟁의 소문을 듣겠고 전쟁들을 보게 될 것이다. 그분은 여기서 유대에서 일어난 소요들만을 묘사하신다. 그 후 곧 불길이 훨씬 더 멀리 퍼질 것이라고 하실 것이기 때문이다. 앞서 아무도 그들을 속이지 못하도록 삼가라고 명하셨듯이, 이제 전쟁의 소문과 전쟁 자체를 용기 있게 맞이하라고 하신다. 특히 그들이 안락과 즐거움을 약속받았다면 재난으로 둘러싸일 때 굴복할 위험이 있었기 때문이다. 이런 일이 다 있어야 한다. 그분은 이것을 이유를 제시하기 위해서가 아니라, 이런 것들 중 어느 것도 우연히 또는 하나님의 섭리 없이는 일어나지 않는다고 경고하기 위해 덧붙이신다. 그들이 박차에 쓸데없이 저항하지 않도록. 혼란스럽게 보이는 것들이 하나님의 선한 뜻에 의해 규율된다고 인정할 때보다 우리를 더 강력하게 복종으로 이끄는 것은 없기 때문이다. 끝은 아직 아니다. 그분은 이제 더 명백한 말씀으로, 그 자체로 진정으로 고통스러운 그 사건들이 더 큰 재앙을 위한 일종의 준비에 불과할 것이라고 하신다. 유대에서 전쟁의 불길이 붙은 이후 더 멀리 퍼질 것이기 때문이다. 복음의 교훈이 공포된 이후 다른 나라들 사이에 만연한 비슷한 배은망덕이 그들을 향한 하나님의 진노를 불러일으켰기 때문이다.

원주석

8절 카드 ↗

8. But all these things are the beginnings of sorrows. Not that believers, who always have abundant consolations in calamities, should consume themselves with grief, but that they should lay their account with a long exercise of patience. Luke adds likewise earthquakes, and signs from heaven, with respect to which, though we have no authentic history of them, yet it is enough that they were predicted by Christ. The reader will find the rest in Josephus, (Wars of the Jews, VI. 5:3.) return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-8

Source

이 모든 것은 재난의 시작이다. 믿는 자들이 재난 중에서도 항상 풍성한 위로를 가지고 있기 때문에 슬픔으로 자신을 소모시켜야 한다는 것이 아니라, 오랜 인내의 훈련을 각오해야 한다는 것이다. 누가는 또한 지진들과 하늘로부터의 표적들을 덧붙인다. 그것들에 대해 우리가 진실한 역사를 갖고 있지 않지만, 그것들이 그리스도에 의해 예언되었다는 것으로 충분하다. 나머지는 요세푸스의 글에서 찾을 것이다.

원주석

9절 카드 ↗

Matthew 24:9 . Then will they deliver you up to be afflicted. Christ now foretells to the disciples another kind of temptation, by which, in addition to ordinary afflictions, their faith must be tried; and that is, that they will be hated and detested by the whole world. It is painful and distressing enough in itself that the children of God should be afflicted in such a manner as not to be distinguished from the reprobate and the despisers of God, and should be subjected to the same punishments which those men endure on account of their crimes; and it appears to be still more unjust that they should be severely oppressed by grievous calamities from which the ungodly are exempted. But as wheat, after having been beaten by the flail along with the chaff, is pressed down and bruised by the millstone, so God not only afflicts his children in common with the ungodly, but subdues them by the cross even beyond others, so that we might be apt to think them more unhappy than the rest of mankind. But Christ treats here strictly of the afflictions which the disciples had to endure on account of the gospel. For, though what Paul stays is true, that those whom God hath elected are likewise appointed by him to bear the cross, that they may be conformed to the image of his Son, ( Romans 8:29 ,) yet he does not distinguish all by this special Mark of enduring persecution from the enemies of the gospel. It is of this species of the cross that Christ now speaks, when it becomes necessary that believers should incur the hatred, meet the reproaches, and provoke the fury, of the ungodly for the testimony of the gospel. For he intended to warn his disciples that the doctrine of the gospel, of which they were to be witnesses and messengers, would never be pleasant or agreeable to the world, as he had formerly explained to them. He foretells not only that they will have to contend with a few enemies, but that, wherever they come, all nations will oppose them. But it was monstrous and incredible, and was fitted to astonish and shake even the strongest minds, that the name of the Son of God should be so infamous and hateful, that all who professed it would be everywhere disliked. Accordingly, the words of Mark are, take heed to yourselves. By this expression he points out the end and use of the warning, which is, that they ought to be prepared for endurance, lest, through want of caution, they might be overwhelmed by temptation. The same Mark adds, that this will be for a testimony to kings and rulers, when the disciples of Christ shall be brought before their tribunal. Luke expresses it a little differently, this will happen to you for a testimony, but the sense is quite the same; for Christ means that his gospel will be so much the more fully attested, when they have defended it at the risk of their lives. If the apostles had only given their attention to preaching the gospel, and had not stood so firmly in defending it against the furious attacks of enemies, the confirmation of it would not have been so complete. But when they did not hesitate to expose their lives, and were not driven from their purpose by any terrors of death, their unshaken constancy made it manifest, how firmly they were convinced of the goodness of their cause. It was therefore an authentic seal of the gospel, when the apostles advanced without terror to the tribunals of kings, and there made an open profession of the name of Christ. Accordingly, Peter calls himself a witness of the sufferings of Christ, ( 1 Peter 5:1 ,) whose badges he wore; and Paul boasts that he was placed for the defense of the gospel, ( Philippians 1:17 .) This is eminently worthy of attention, that those on whom God bestows so great an honor as to make them defenders of his truth, may not through base treachery fall from the faith. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-9

Source

마태복음 24:9 — 그때에 사람들이 너희를 환난에 넘겨주겠다. 그리스도는 이제 제자들에게 또 다른 종류의 시험을 예고하신다. 일반적인 고난에 더하여 그들의 믿음이 시험받아야 할 것이다. 그것은 그들이 온 세상에게 미움받고 혐오받을 것이라는 것이다. 하나님의 자녀들이 버림받은 자들이나 하나님을 멸시하는 자들과 구별되지 않는 방식으로 고난받고, 저 사람들이 자신들의 범죄로 인해 견디는 것과 같은 형벌을 받는 것은 그 자체로 충분히 고통스럽고 괴롭다. 또 경건치 않은 자들은 면제되는 심각한 재난에 의해 심히 억압당하는 것은 더욱 불의한 것처럼 보인다. 그러나 타작마당의 곡식이 겨와 함께 도리깨로 맞은 후 맷돌에 짓눌리고 부서지듯이, 하나님은 자녀들을 경건치 않은 자들과 함께 고난을 주실 뿐만 아니라, 다른 이들보다 더욱 십자가로 굴복시키셔서, 그들이 나머지 인류보다 더 불행하다고 생각할 수 있을 것이다. 그러나 그리스도는 여기서 엄밀하게 제자들이 복음 때문에 견뎌야 할 고난들에 대해 다루신다. 그리스도는 이제 특별히 이 십자가의 종류에 대해 말씀하신다. 신자들이 복음의 증언으로 경건치 않은 자들의 미움을 사고, 비난을 당하고, 분노를 자극해야 할 때. 그분은 제자들에게, 그들이 증인이자 사신이 될 복음의 교훈이 이미 그들에게 설명했던 것처럼 결코 세상에서 기분 좋거나 달갑지 않을 것이라고 경고하셨다. 그분은 몇몇 원수들과 싸워야 할 것이라고 예언하실 뿐만 아니라, 어디를 가든 모든 나라가 그들을 반대할 것이라고 하신다.

원주석

10절 카드 ↗

Matthew 24:10 . Then will many be offended. He now enumerates the temptations which will arise from bad examples. Now this is an exceedingly violent temptation, and difficult to overcome; for Christ is to many a stone of offense, ( 1 Peter 2:8 ,) on which some dash themselves, or by meeting which some are thrown back, and others fall away. In this expression Christ appears to me to include many kinds of troubles; for not only do they that had entered into the right course fall away, but many are exasperated against Christ; others, forgetful of moderation and justice, break out into rage; others grow profane, and lose every feeling of piety; and others, amidst the confusion which prevails, take upon themselves a liberty to commit crimes. return to ' Top of Page ' <a name="verse-11" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-10

Source

마태복음 24:10 — 그때에 많은 사람이 실족하겠다. 이제 그분은 나쁜 본보기에서 생겨날 시험들을 열거하신다. 이것은 지극히 격렬한 시험이요 극복하기 어려운 것이다. 그리스도는 많은 이들에게 걸림돌이 되시기 때문이다. 이 표현에서 그리스도는 내 생각에 많은 종류의 고난들을 포함하신다. 올바른 과정에 들어선 자들만 이탈하는 것이 아니라, 많은 이들이 그리스도에 대해 격분하고, 다른 이들은 절도와 정의를 잊고 격노하며, 또 다른 이들은 세속적으로 되어 모든 경건의 감각을 잃고, 만연한 혼란 속에서 또 다른 이들은 범죄를 저지를 자유를 스스로 취한다.

원주석

11절 카드 ↗

11. And many false prophets will arise. This warning differs from the former, in which Christ foretold that many would come in his name. For there he spoke only of impostors, who, shortly after the commencement of the Gospel, gave out that they were the Christ; but now he threatens that in all ages false teachers will arise, to corrupt sound doctrine, as Peter tells us ( 2 Peter 2:1 ) that the Church will be no less exposed to this evil under the Gospel than it anciently was under the Law. There is therefore no reason why error, and certain impostures of the devil and corruptions of piety, should strike pious minds with dismay; since no man is properly founded on Christ, who has not learned that we must stand firm against such attacks; for this is the undoubted trial of our faith, when it is in no degree shaken by the false doctrines which arise, or does he only say that false prophets will come, but likewise that they will be so crafty as to deceive and draw away sects after them. (133) No ordinary caution is necessary here; for the multitude of those who are going astray is like a violent tempest, which compels us to leave the course, if we are not firmly fixed on God. On this subject something was said but lately. (133) “ En sorte qu’ils auront des disciples, et feront des sectes ;” — “so that they will have disciples, and will form sects.” return to ' Top of Page ' <a name="verse-12" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-11

Source

많은 거짓 선지자가 일어나겠다. 이 경고는 앞서 많은 이들이 그리스도의 이름으로 올 것이라고 예언하신 것과 다르다. 거기서 그분은 복음의 시작 직후 자칭 그리스도라 한 사기꾼들에 대해서만 말씀하셨기 때문이다. 그러나 이제 그분은 베드로가 알려주는 것처럼, 교회가 율법 아래 있었던 것과 마찬가지로 복음 아래서도 이 악에 덜 노출되지 않을 것이기에, 모든 세대에서 거짓 교사들이 일어나 건전한 교훈을 부패시킬 것이라고 위협하신다. 따라서 오류와 사탄의 어떤 속임수들과 경건의 부패들이 경건한 마음을 경악케 할 이유가 없다. 그런 공격에 단호히 맞서야 한다는 것을 배우지 못한 사람은 그리스도 위에 제대로 세워진 것이 아니기 때문이다. 이것이 우리의 믿음에 대한 의심할 여지 없는 시험이다. 일어나는 거짓 교훈들에 의해 조금도 흔들리지 않을 때. 그분은 거짓 선지자들이 올 것이라고만 말씀하시는 것이 아니라, 그들이 너무나 교활하여 속여서 추종자들을 만들고 분파를 형성할 것이라고도 하신다. 여기에는 특별한 주의가 필요하다. 빗나가는 자들의 군중은 마치 격렬한 폭풍과 같아서, 하나님 위에 확고히 고정되지 않으면 경로를 이탈하게 만들기 때문이다.

원주석

12절 카드 ↗

12 Because iniquity will abound. How far and wide this evil extends every person ought to know, but there are very few who observe it. For in consequence of the superior clearness with which the light of the gospel discovers the malice of men, even good and properly regulated minds grow cool, and almost lose the desire to exercise benevolence. Each of them reasons thus with himself, that the duties which they perform to one person, or to another, are thrown away, because experience and daily practice show that almost all are ungrateful, or treacherous, or wicked. This is unquestionably a weighty and dangerous temptation; for what could be more unreasonable than to approve of a doctrine, by which the desire of doing good, and the rigor of charity, appear to be diminished? And yet when the gospel makes its appearance, charity, which ought to kindle the hearts of all men with its warmth, rather grows cool. But we must observe the source of this evil, which Christ points out, namely, that many lose courage, because through their weakness they are unable to stem the flood of iniquity which flows on every hand. Christ requires from his followers, on the other hand, such courage as to persist in striving against it; as Paul also enjoins us not to be weary of performing deeds of kindness and beneficence, ( 2 Thessalonians 3:13 .) Although, then, the charity of many, overwhelmed by the mass of iniquities, should give way, Christ warns believers that they must surmount this obstacle, lest, overcome by bad examples, they apostatize. And therefore he repeats the statement, that no man can be saved, unless he strive lawfully, ( 2 Timothy 2:5 ,) so as to persevere to the end return to ' Top of Page ' <a name="verse-14" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-12

Source

불법이 성하므로. 이 악이 얼마나 멀리 광범위하게 퍼져 있는지는 누구나 알아야 하지만, 그것을 관찰하는 사람은 매우 적다. 복음의 빛이 인간의 악의를 더욱 명확하게 드러내는 결과로, 선하고 올바르게 규율된 마음들조차 냉각되어 자선을 행하려는 욕망을 거의 잃게 된다. 그들 각자는 한 사람이나 다른 사람에게 행하는 의무들이 낭비된다고 스스로 추론한다. 왜냐하면 경험과 일상의 실습이 거의 모든 이들이 배은망덕하거나 신뢰할 수 없거나 사악하다는 것을 보여주기 때문이다. 이것은 의심할 여지 없이 무거운 위험한 시험이다. 선을 행하려는 욕망과 자선의 엄격함이 줄어드는 것처럼 보이는 교훈을 인정하는 것보다 더 불합리한 것이 무엇이겠는가? 그러나 복음이 나타날 때, 모든 사람의 마음을 따뜻하게 해야 할 자선이 오히려 식어버린다. 그러나 그리스도가 지적하는 이 악의 근원을 관찰해야 한다. 많은 이들이 용기를 잃는 것은, 그들의 연약함으로 인해 사방으로 흘러드는 불법의 홍수를 막을 수 없기 때문이다. 그리스도는 그의 추종자들에게 반대로, 그것에 저항하기 위해 애쓰는 것을 지속하는 용기를 요구하신다. 바울도 우리에게 친절과 선행을 행하는 데 지치지 말라고 명하는 것처럼. 따라서 많은 이들의 자선이 불법의 더미에 압도되어 굴복해야 한다면, 그리스도는 믿는 자들이 이 장애물을 극복해야 한다고 경고하신다. 나쁜 본보기들에 의해 정복당하여 배교하지 않도록. 그러므로 그분은 합법적으로 애쓰는 자, 끝까지 견디는 자만이 구원받을 것이라는 진술을 반복하신다.

원주석

14절 카드 ↗

14. And the gospel of the kingdom will be preached throughout the whole world. Our Lord, having delivered a discourse which gave no small occasion for sorrow, seasonably adds this consolation, to raise up minds that were cast down, or to uphold those which were falling. Whatever may be the contrivances of Satan, and how numerous soever may be the multitudes which he carries away, yet the gospel will maintain its ground till it be spread through the whole world. This might indeed appear to be incredible; but it was the duty of the apostles, relying on this testimony of their Master, to cherish hope against hope, and, in the meantime, to strive vigorously to discharge their office. As to the objection brought by some, that to this day not even the slightest report concerning Christ has reached the Antipodes and other very distant nations, this difficulty may be speedily resolved; for Christ does not absolutely refer to every portion of the world, and does not fix a particular time, but only affirms that the gospel —which, all would have thought, was immediately to be banished from Judea, its native habitation would be spread to the farthest bounds of the world before the day of his last coming. For a testimony to all nations. He describes this to be the end of preaching; for although God has never left himself ( ἀμάρτυρον ) without witness, ( Acts 14:17 ,) and although in special manner he testified to the Jews concerning himself, yet it was a testimony remarkable beyond all others when he revealed himself in Christ; and therefore Paul says, that he was manifested in due time, ( 1 Timothy 2:6 ,) because this was the proper season for calling the whole world to God. Let us, therefore, learn that, wherever the gospel is preached, it is as if God himself came into the midst of us, and solemnly and expressly besought us, that we may not wander in darkness, as if we knew not where to go, and that those who refuse to obey may be rendered inexcusable. And then will the end come. This is improperly restricted by some to the destruction of the temple, and the abolition of the service of the Law; for it ought to be understood as referring to the end and renovation of the world. Those two things having been blended by the disciples, as if the temple could not be overthrown without the destruction of the whole world, Christ, in replying to the whole question which had been put to him, reminded them that a long and melancholy succession of calamities was at hand, and that they must not hasten to seize the prize, before they had passed through many contests and dangers. In this manner, therefore, we ought to explain this latter clause: “The end of the world will not come before I have tried my Church, for a long period, by severe and painful temptations,” for it is contrasted with the false imagination which the apostles had formed in their minds. Hence, too, we ought to learn that no particular time is here fixed, as if the last day were to follow in immediate succession those events which were just now foretold; for the believers long ago experienced the fulfillment of those predictions which we have now examined, and yet Christ did not immediately appear. But Christ had no other design than to restrain the apostles, who were disposed to fly with excessive eagerness to the possession of the heavenly glory, and to show them the necessity of patience; as if he had said, that redemption was not so close at hand as they had imagined it to be, but that they must pass through long windings. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-14

Source

이 천국 복음이 온 세상에 전파되리라. 우리 주님은 작지 않은 슬픔의 기회를 준 담화를 전하신 후, 때맞추어 이 위로를 덧붙이신다. 낙심한 마음을 다시 일으키거나 흔들리는 마음을 붙잡기 위해서이다. 사탄의 계략이 무엇이든, 또 그가 끌고 가는 군중이 아무리 많든, 복음은 온 세상에 퍼질 때까지 그 위치를 유지할 것이다. 이것은 실로 믿기 어렵게 보일 수 있었다. 그러나 스승의 이 증언에 의지하는 것이 사도들의 의무였다. 소망에 반하는 소망을 품고, 그동안 자신들의 직분을 힘차게 수행하기 위해 애쓰는 것이다. 모든 나라에 증거가 되게 하려고. 그분은 전파의 이 목적을 묘사하신다. 하나님이 자신에 대한 증인이 없이 계신 적이 없으시고, 특별히 유대인들에게 자신을 증거하셨지만, 그분이 그리스도 안에서 자신을 계시하셨을 때 그것은 다른 모든 것보다 뛰어난 증언이었다. 따라서 바울은 그분이 정해진 때에 나타나셨다고 말한다. 이때가 온 세상을 하나님께 부르는 적절한 계절이었기 때문이다. 그러므로 복음이 전파되는 곳마다 마치 하나님 자신이 우리 가운데 오셔서 엄숙하게 우리에게 간청하시는 것과 같다는 것을 배우자. 우리가 어디로 가야 할지 모르는 것처럼 어둠 속에서 방황하지 않도록. 그러면 끝이 오리라. 일부에서는 이것을 성전 파괴와 율법 예배의 폐지에 부적절하게 제한한다. 세상의 끝과 갱신에 관한 것으로 이해해야 하기 때문이다.

원주석

15절 카드 ↗

Matthew 24:15 . When you shall see the abomination of desolation. Because the destruction of the temple and city of Jerusalem, together with the overthrow of the whole Jewish government, was (as we have already said) a thing incredible, and because it might be thought strange, that the disciples could not be saved without being torn from that nation, to which had been committed the adoption and the covenant ( Romans 9:4 ) of eternal salvation, Christ confirms both by the testimony of Daniel As if he had said, That you may not be too strongly attached to the temple and to the ceremonies of the Law, God has limited them to a fixed time, (136) and has long ago declared, that when the Redeemer should come, sacrifices would cease; and that it may not give you uneasiness to be cut off from your own nation, God has also forewarned his people, that in due time it would be rejected. Such a prediction was not only well adapted for removing ground of offense, but likewise for animating the minds of the godly, that amidst the sorest calamities—knowing that God was looking upon them, and was taking care of their salvation—they might betake themselves to the sacred anchor, where, amidst the most dreadful heavings of the billows, their condition would be firm and secure. But before I proceed farther, I must examine the passage which is quoted by Christ. Those commentators are, I think, mistaken, who think that this quotation is made from the ninth chapter of the Book of Daniel (137) For there we do not literally find the words, abomination, of desolation; and it is certain that the angel does not there speak of the final destruction which Christ now mentions, but of the temporary dispersion which was brought about by the tyranny of Antiochus. (138) But in the twelfth chapter the angel predicts what is called the final abrogation of the services of the Law, (139) which was to take place at the coming of Christ. For, after having exhorted believers to unshaken constancy, he fixes absolutely the time both of the ruin and of the restoration. (140) From the time, says he, that the daily sacrifices shall be taken away, and the abomination of desolation set up, there will be a thousand two hundred and ninety days. Blessed is he who shall wait till he come to the thousand three hundred and thirty-five days, ( Daniel 12:11 .) I am aware that this passage is tortured in a variety of ways on account of its obscurity; but I consider the natural meaning of it to be, that the angel declares that, after the temple has been once purified from the pollutions and idols of Antiochus, another period will arrive when it will be exposed to a new profanation, and when all its sacredness and majesty will be for ever lost. (141) And as that message was sad and melancholy, he again recalls the prophet to one year, and two years, and six months. These words denote both the duration and the close of the calamities; for, in an interrupted succession of calamities, the course of one year appears to us very long, but when that space of time is doubled, the distress is greatly increased. The Spirit therefore exhorts believers to prepare themselves for the exercise of patience, not only for a single year, that is, for a long period, but to lay their account with enduring tribulations through an uninterrupted succession of many ages. There is no small consolation also in the phrase, half a time, ( Daniel 12:7 ) for though the tribulations be of long continuance, yet the Spirit shows that they will not be perpetual. And, indeed, he had formerly used this form of expression: The calamity of the Church shall last through a time, times, and half a time, ( Daniel 7:25 .) But now he reckons the period of three years and six months by days, that believers may be more and more hardened by a very long continuance of calamities; for it is customary with men in adversity to compute time, not by years or months, but by days, a single day being, in their estimation, equal to a year (142) He says that those will be happy who bear up to the end of that period; that is, who with invincible patience persevere to the end. Now Christ selects only what suited his purpose, namely, that the termination of sacrifices was at hand, and that the abomination, which was the sign of the final desolation, would be placed in the temple. But as the Jews were too strongly attached to their present condition, and therefore paid little attention to the prophecies which foretold the abolition of it, Christ, as if endeavoring to gain their ear, bids them read attentively that passage, where they would learn that what appeared to them difficult to be believed was plainly declared by the Prophets. (143) Abomination means profanation; for this word denotes uncleanness, (144) which corrupts or overturns the pure worship of God. It is called desolation, because it drew along with it the destruction of the temple and of the government; as he had formerly said, ( Daniel 9:27 ,) that the pollution introduced by Antiochus was, as it were, the standard of temporary desolation; for such I conceive to be the meaning of the wing, or, “spreading out.” (145) It is a mistake to suppose that this expression denotes the siege of Jerusalem, and the mistake receives no countenance from the words of Luke, who did not intend to say the same thing, but something quite different. For that city having been formerly delivered, when it appeared to be in the midst of destruction, lest believers should expect something of the same kind in future, Christ declares that, as soon as it would be surrounded by armies, it was utterly ruined, because it was wholly deprived of divine assistance. The meaning therefore is, that the issue of the war will not be doubtful, because that city is devoted to destruction, which it will not be able to escape any more than to rescind a decree of heaven. Accordingly, Luke shortly afterwards adds, that Jerusalem will be trodden down by the Gentiles, a mode of expression wh

Pericope (part_of)

절 (explains)

bible-text/mat-24-15

Source

마태복음 24:15 — 황폐하게 하는 가증한 것이 서 있는 것을 보거든. 유대의 멸망과 온 유대 정치 체제의 전복이 믿기 어려운 일이었고, 제자들이 영원한 구원의 언약이 맡겨진 그 나라로부터 떼어져야 한다는 것이 이상하게 여겨질 수 있었으므로, 그리스도는 다니엘의 증언으로 양자를 확증하신다. 마치 "성전과 율법의 예배에 너무 강하게 집착하지 않도록, 하나님은 그것들을 정해진 때로 제한하셨고, 구속자가 오실 때 희생제사가 그칠 것을 오래전에 선언하셨다. 또 자신의 나라에서 차단되는 것이 불안하지 않도록, 하나님은 또한 그 백성에게, 적절한 때에 그것이 거부될 것임을 미리 경고하셨다"고 하신 것 같다. 그런 예언은 걸림돌의 근거를 제거하는 데 적합했을 뿐만 아니라, 가장 심한 재난 중에서도 경건한 자들의 마음을 고무시키는 데도 적합했다. 하나님이 그들을 바라보고 계시며 그들의 구원을 돌보고 계심을 알아, 파도의 가장 두려운 요동 속에서도 그들의 상태가 확고하고 안전할 거룩한 닻으로 피하도록.

원주석

16절 카드 ↗

16. Then let them who are in Judea flee to the mountains. Having shown by the testimony of the prophet that, when the temple had been profaned, the services of the Law would soon afterwards be abolished, he adds, that fearful and appalling calamities will soon overtake the whole of Judea, so that there will be nothing more desirable than to withdraw a distance from it; and, at the same time, he states that they will be so sudden, that time will scarcely be time allowed for the most rapid flight. For such is the import of the expressions, Let not him who is on the house-top enter into the house; let not him who is in the field turn back; that is, lest, by attempting to save their property, they themselves perish. Again, Woe to the women with child, and to them that give suck; for they will not be in a fit condition for flight. Again, Pray that your fight may not be in the winter; that is, that neither a regard to the sacredness of the day, nor the roughness of the roads, nor the shortness of the clays, may prevent or retard your flight. The design of Christ therefore was, first, to arouse his followers, that they might no longer indulge the hope of ease and repose, and the enjoyments of an earthly kingdom; and, secondly, to fortify their minds, that they might not give way under ordinary calamities. Such an admonition, no doubt, was fir from being agreeable, but, in consequence of their stupidity, and the great weight of the calamities, it was highly necessary. return to ' Top of Page ' <a name="verse-21" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-16

Source

그때에 유대에 있는 자들은 산으로 도망하라. 선지자의 증언으로 성전이 모독된 후 율법의 예배가 곧 폐지될 것임을 보여주신 다음에, 두려운 끔찍한 재난이 유대 전역에 속히 엄습할 것이어서 그것에서 멀리 물러나는 것보다 더 바람직한 것이 없을 것이라고 덧붙이신다. 동시에 그것들이 너무나 갑작스럽게 일어나서 가장 빠른 도피를 위한 시간조차 거의 허용되지 않을 것이라고 하신다. 지붕 위에 있는 자는 집 안으로 들어가지 말고, 밭에 있는 자는 뒤로 돌아가지 말라는 표현이 그런 의미다. 재산을 구하려다가 자신들이 멸망하지 않도록. 또 아이 밴 자들과 젖먹이는 자들에게 화로다. 그들이 도피에 적합한 상태에 있지 않을 것이기 때문이다. 또 기도하되 너희의 도망이 겨울에 되지 않기를 위한 것이다. 그날의 신성함에 대한 경의나 길의 험난함이나 낮의 짧음이 도피를 막거나 지연시키지 않도록. 따라서 그리스도의 의도는, 첫째로 그의 추종자들을 일깨워 그들이 더 이상 안락과 휴식과 지상 왕국의 향유에 대한 소망을 가지지 않도록 하는 것이었고, 둘째로 그들의 마음을 강화시켜 일반적인 재난들 아래서도 굴복하지 않도록 하는 것이었다.

원주석

21절 카드 ↗

21 For there will then be great tribulation. Luke says also, that there will be days of vengeance, and of wrath on that people, that all things which are written may be fulfilled. For since the people, through obstinate malice, had then broken the covenant of God, it was proper that alarming changes should take place, by which the earth itself and the air would be shaken. True, indeed, the most destructive plague inflicted on the Jews was, that the light of heavenly doctrine was extinguished among them, and that they were rejected by God; but they were compelled—as the great hardness of their hearts made it necessary that they should be compelled—to feel the evil of their rejection by sharp and severe chastisements. Now the true cause of such an awful punishment was, that the desperate wickedness of that nation had reached its height. For not only had they haughtily despised, but even disdainfully rejected the medicine which was brought for their diseases; and, what was worse, like persons who were mad or possessed by the devil, they wreaked their cruelty on the Physician himself. (147) Since the Lord executed his vengeance on those men for their inveterate contempt of the Gospel, accompanied by incorrigible rage, let their punishment be always before our eyes; and let us learn from it, that no offense is more heinous in the sight of God, than obstinacy in despising his grace. But though all who in like manner despise the Gospel will receive the same punishment, God determined to make a very extraordinary demonstration in the case of the Jews, that the coming of Christ might be regarded by posterity with greater admiration and reverence. For no words can express the baseness of their criminality in putting to death the Son of God, who had been sent to them as the Author of life. Having committed this execrable sacrilege, they did not cease to incur the guilt of one crime after another, and thus to draw down upon themselves every ground of utter destruction. And, therefore, Christ declares that never afterwards will there be such tribulation in the world; for, as the rejection of Christ, viewed in itself, and especially as attended by so many circumstances of detestable obstinacy and ingratitude, was worthy of abhorrence above all the sins committed ill all ages, so also it was proper that, in the severity of punishment with which it was visited, it should go beyond all others. (147) “ Il s’estoyent ruez cruellment, contre la personne mesme du Medecin, le mettant à mort .” — “They had pursued with cruel rage the very person of the Physician, putting him to death.” return to ' Top of Page ' <a name="verse-22" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-21

Source

이는 그때에 큰 환난이 있겠음이라. 누가도 그 백성에 대한 복수와 진노의 날들이 있을 것이라고, 기록된 모든 것이 이루어지도록 한다고 말한다. 그 백성이 완고한 악의로 하나님의 언약을 깨뜨렸기 때문에, 땅 자체와 공기가 흔들릴 경악스러운 변화들이 일어나는 것이 마땅했다. 진실로, 유대인들에게 가해진 가장 파멸적인 재앙은 하늘의 교훈의 빛이 그들 중에서 꺼지고 하나님에 의해 거부된 것이었다. 그러나 그들은 강요받았다. 그들 마음의 큰 완악함이 그들이 강요받아야 한다는 것을 필요로 했으므로, 날카롭고 심한 징계로 거부의 악을 느끼도록. 이제 그토록 두려운 형벌의 참된 원인은, 그 나라의 절망적인 사악함이 절정에 달했다는 것이다. 자신들의 질병에 가져온 약을 거만하게 멸시했을 뿐만 아니라 경멸적으로 거부했기 때문이다. 더 나쁜 것은, 마치 미치거나 악귀에 들린 사람들처럼 의사 자신에게 잔인함을 쏟아부었다는 것이다. 주님이 그들에게 복음에 대한 완고한 멸시와 고칠 수 없는 분노로 인한 복수를 행하셨으므로, 그들의 형벌이 항상 우리 눈앞에 있도록 하자. 또 하나님의 눈에는 그분의 은혜를 멸시하는 데서의 완고함보다 더 가증스러운 범죄가 없음을 배우자.

원주석

22절 카드 ↗

22 And unless those days had been shortened. He presents an appalling view of those calamities, but at the same time mingles it with this consolation, that they would be sufficient to exterminate the very name of the Jews, if God did not look to his elect, and on their account grant some alleviation. This passage agrees with that of Isaiah: Unless the Lord had left us a small seed, we would have been as Sodom, and we would have been like Gomorrah, ( Isaiah 1:9 .) For it was necessary, as Paul assures us, that the vengeance of God, which had been displayed in the Babylonish captivity, should be again fulfilled at the coming of Christ, ( Romans 9:29 .) Nay more, in proportion as our wickedness was greater, it deserved a greater severity of punishment. And therefore Christ says that, unless God put a period to those calamities, the Jews will utterly perish, so that not a single individual will be left; but that God will remember his gracious covenant, and will spare his elect, according to that other prediction of Isaiah, Though thy people were like the sand of the sea, a remnant only shall be saved, ( Isaiah 10:22 .) This affords us a striking proof of the judgment of God, when he afflicts his visible Church to such a degree, that we would be ready to conclude that it had altogether perished; and yet, in order to preserve some seed, he miraculously rescues from destruction his elect, though few in number, that, contrary to expectation, they may escape from the jaws of death. For, on the one hand, it is fitted to alarm hypocrites, that they may not, through reliance on the title and outward appearance of a Church, cherish the vain hope that they will pass unpunished, for the Lord will find some means of delivering his Church, when those men have been given up to destruction; and, on the other hand, it conveys a wonderful consolation to the godly, that God will never allow his wrath to proceed so far as not to provide for their safety. Thus, in punishing the Jews, the wrath of God burned to an extent which was truly awful, and yet, contrary to the expectation of men, he restrained it in such a manner, that not one of the elect perished. And it was a miracle which almost exceeded belief; that, as salvation was to proceed from Judea, out of a few drops of a fountain which was dried up God formed rivers to water the whole world; for, in consequence of the hatred of all nations which they had drawn upon themselves, they narrowly escaped from being murdered in all places, by a preconcerted signal, in one day. Nor can it be doubted, that when many persons entreated that they should be slaughtered in this manner, Titus was restrained by God from giving permission to his soldiers and to others who were excessively desirous to carry such a design into execution; and, therefore, when the Roman Emperor at that time prevented the utter destruction of the whole nation, that was the shortening here mentioned, for preserving some seed, ( Isaiah 1:9 .) Yet it ought to be observed, that it was on account of the elect that God restrained the fierceness of his anger, that he might not consume them all. For why did he determine that a few should remain out of a vast multitude? and what reason had he for giving them a preference above others? It was because his grace dwelt in the people whom he had adopted; and, that his covenant might not fail, some were elected and appointed to salvation by his eternal purpose. Hence Paul ascribes to free election ( Romans 11:5 ) the reason why out of an immense nation a remnant only was saved. Away then with human merits, when our attention is directed exclusively to the good pleasure of God, that the distinction between some persons and others may depend solely on this, that those who have been elected must be saved. To state the matter more clearly and fully, Mark uses a superfluity of words, (148) expressing it thus, on account of the elect, whom he hath chosen, he hath shortened the days. Certainly the use of the word elect might have been sufficient, if he had not intended to state expressly that God is not induced by external causes to bestow his favor on some rather than on others; but that, because he has elected those whom he will save, he ratifies the secret purpose of his grace in their salvation. But a question arises, how was it on account of the elect that God set a limit to these calamities, so as not utterly to destroy the Jews, when many of those who were saved were reprobate and desperate? The reply is easy. A part of the nation was preserved, that out of them God might bring his elect, who were mixed with them, like the seed after the chaff has been blown off. So then, though temporal safety was bestowed equally on the reprobate and on the elect, yet, as it was of no advantage to the reprobate, it is justly ascribed to the elect alone, for it was to their benefit that the wonderful providence of God was directed. (148) “ Il use de redite, ou de paroles superflues ;” — “he makes use of a repetition, or of superfluous words.” return to ' Top of Page ' <a name="verse-23" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-22

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주께서 그 날들을 감하지 아니하셨더라면. 그분은 그 재난들의 두려운 모습을 제시하시지만, 동시에 하나님이 그 택하신 자들을 바라보고 그들을 위해 어느 정도의 완화를 베풀지 않으셨다면 유대인들의 이름마저 전멸시키기에 충분했을 것이라는 위로를 섞으신다. 이 구절은 이사야의 말씀과 일치한다. 만군의 여호와께서 우리를 위해 생존자를 조금 남겨두지 아니하셨더라면 우리가 소돔같이 되고 고모라같이 되었을 것이다. 바울이 우리에게 확증하듯이, 바벨론 포로에서 나타난 하나님의 복수가 그리스도의 오심에 다시 이루어지는 것이 필요했기 때문이다. 오히려 우리의 사악함이 더 컸으므로, 더 심한 형벌을 받아 마땅했다. 그러므로 그리스도는 하나님이 그 재난들에 끝을 내지 않으셨다면 유대인들이 완전히 멸망하여 한 사람도 남지 않았을 것이라고 하신다. 그러나 하나님이 그 은혜로운 언약을 기억하시고 이사야의 다른 예언대로 택하신 자들을 아끼실 것이라고. 비록 너의 백성이 바다의 모래 같을지라도 남은 자만 돌아올 것이다. 이것은 하나님이 가시적인 교회를 너무나 심하게 고난당하게 하셔서, 우리가 완전히 사라진 것이 틀림없다고 결론 내릴 것이지만, 그래도 어떤 씨를 보존하기 위해 기적적으로 택하신 자들을 비록 수가 적지만 멸망에서 구출하신다는 것을 보여준다. 이로써 우리는 하나님이 가시적인 교회를 너무나 심하게 고난당하게 하셔서, 우리가 완전히 사라진 것이 틀림없다고 결론 내릴 것이지만, 그래도 어떤 씨를 보존하기 위해 기적적으로 택하신 자들을 비록 수가 적지만 멸망에서 구출하신다는 것을 보여주는 하나님의 심판에 대한 충격적인 증거를 얻는다. 그러므로 마가는 과잉된 말을 사용한다. 그의 선택하신 자들을 위하여, 그가 선택하신 자들을 위하여 그는 그 날들을 감하셨다. 선택이라는 단어의 사용으로 충분했겠지만, 하나님이 어떤 이들보다 다른 이들에게 외적인 원인에 의해 은혜를 베푸시는 것이 아님을 명시적으로 진술하려 하셨기 때문이다. 오직 그들을 구원하시겠다고 선택하셨기 때문에, 그분의 은혜의 비밀한 목적을 그들의 구원에서 확인하신다. 따라서 자유 선택이 이유이다. 인간적 공로를 모두 물리치고, 오직 하나님의 선한 뜻에 주의를 기울여야 한다.

원주석

23절 카드 ↗

23. If any one shall then say to you. He again repeats what he had said about impostors, and not without reason; for there was great danger arising from this temptation, that wretched men, while their affairs were in a troubled and desperate condition, would be deceived by false pretenses, would seek phantoms instead of Christ, and would embrace the delusions of Satan, as if they were assistance from God. As the Jews, when they were so severely oppressed on account of having despised redemption, needed, at least, violent remedies to restrain them from treachery, Satan cunningly held out to them new hopes, which would withdraw them still farther from God. And certainly, when we are left without direction in adversity, nothing is more pernicious than to be deceived, under the disguise of the name of God, by falsehoods which not only shut against us the door of repentance, but increase the darkness of infidelity, and at length overwhelm us with despair, and drive us to madness. The repetition of the statement, therefore, was far from being superfluous, when the danger was so great; and especially when Christ warns them that false prophets will come prepared with no ordinary instruments of deception, with signs and wonders fitted to confound weak minds. For since it is by miracles that God attests the presence of his power, and since they are therefore seals of the true doctrine, we need not wonder if impostors gain credit by them. By this kind of delusion God revenges the ingratitude of men, that they who rejected the truth may believe a lie, and that they who shut their eyes against the light which was offered to them may be plunged deeper and deeper in darkness. He exercises, at the same time, the constancy of his followers, which comes to shine with greater brightness, when they give way to no kind of impostures. Again, since our Lord declares that antichrists and false prophets would be armed with miracles, there is no reason why the Papists should talk so haughtily on this ground, or why we should be terrified by their boasting. In support of their superstitions they plead miracles, — those very miracles which, the Son of God predicted, would corrupt the faith of many, and which, therefore, wise men ought not to hold in such estimation as to be sufficient of themselves to prove either one or another kind of doctrine. If it be objected, that such reasoning would overthrow and set aside the miracles by which both the Law and the Gospel were ratified, I reply, that the Spirit engraved on them an undoubted mark, which removed from believers all doubt and fear of being mistaken. For when God displayed his power for the purpose of confirming his people, he did not act in so confused a manner as not to manifest the true and infallible distinction. Besides, the manner in which miracles seal doctrine is such, that the doctrine itself mutually shines before them, and dispels all the clouds by which Satan darkens the minds of the simple. In short, if we wish to guard against impostures, let us preserve the connection between miracles and doctrine unbroken. return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-23

Source

그때에 누군가 너희에게 이르되. 그분은 사기꾼들에 대해 말씀하셨던 것을 거듭 말씀하신다. 이유 없이 그런 것이 아니다. 불쌍한 사람들이 자신들의 상황이 혼란스럽고 절망적인 동안 거짓 구실에 속아, 그리스도 대신 유령을 찾고 마치 하나님의 도움인 것처럼 사탄의 미혹을 끌어안을 위험이 이 시험에서 컸기 때문이다. 유대인들이 구속을 멸시한 죄로 그토록 심하게 억압받을 때, 하나님으로부터 그들을 더욱 멀리 떼어놓을 새로운 소망을 사탄이 교묘하게 내밀었다. 그러므로 진술의 반복은 결코 불필요하지 않았다. 위험이 너무 컸기 때문이다. 특히 그리스도가 거짓 선지자들이 표적과 기사로 무장하여 올 것이라고 경고할 때, 연약한 마음들을 혼란시키기에 적합한 것으로. 하나님이 그것들로 자신의 능력의 임재를 증명하시고 따라서 그것들이 참된 교훈의 인장이므로, 사기꾼들이 그것들로 신뢰를 얻는다 해도 이상히 여길 것이 없다. 이런 종류의 미혹으로 하나님은 사람들의 배은망덕함에 복수하신다. 진리를 거부한 자들이 거짓을 믿고, 자신들에게 제공된 빛에 눈을 감은 자들이 더욱 깊은 어둠 속으로 빠지도록. 또한 그분은 동시에 그의 추종자들의 항상심을 단련하신다. 그것이 어떤 종류의 속임수에도 굴복하지 않을 때 더욱 빛나도록.

원주석

24절 카드 ↗

24. So that even the elect (if it were possible) will be led into error. This was added for the purpose of exciting alarm, that believers may be more careful to be on their guard; for when such unbounded freedom of action is allowed to false prophets, and when they are permitted to exert such powers of deceiving, those who are careless and inattentive would easily be entangled by their snares. Christ therefore exhorts and arouses his disciples to keep watch, and at the same time reminds them that there is no reason for being troubled at the strangeness of the sight, if they see many persons on every hand led away into error. While he excites them to solicitude, that Satan may not overtake them in a state of sloth, he gives them abundant ground of confidence on which they may calmly rely, when he promises that they will be safe under the defense and protection of God against all the snares of Satan. And thus, however frail and slippery the condition of the godly may be, yet here is a firm footing on which they may stand; for it is not possible for them to fall away from salvation, to whom the Son of God is a faithful guardian. For they have not sufficient energy to resist the attacks of Satan, unless in consequence of their being the sheep of Christ, which none can pluck out of his hand, ( John 10:28 .) It must therefore be observed, that the permanency of our salvation does not depend on us, but on the secret election of God; for though our salvation is kept through faith, as Peter tells us, ( 1 Peter 1:5 ,) yet we ought to ascend higher, and assure ourselves that we are in safety, because the Father hath given us to the Son, and the Son himself declares, that none who have been given to him shall perish ( John 17:12 .). return to ' Top of Page ' <a name="verse-25" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-24

Source

할 수만 있으면 택하신 자들도 미혹하리라. 이것은 놀람을 불러일으키기 위해, 신자들이 더욱 조심하여 경계하도록 덧붙여진 것이다. 거짓 선지자들에게 그토록 무제한적인 행동의 자유가 허용되고 그들이 그토록 속이는 능력을 발휘하도록 허용될 때, 부주의하고 게으른 자들은 쉽게 그들의 올무에 얽힐 것이기 때문이다. 따라서 그리스도는 제자들이 깨어 지키도록 권고하고 고무하시며, 동시에 그들이 모든 사람이 사방에서 오류로 이끌리는 것을 보고도 그 광경의 기괴함에 불안해할 이유가 없다고 상기시키신다. 사탄이 그들을 게으른 상태에서 따라잡지 않도록 그들을 근심으로 고무시키면서, 동시에 그분이 하나님의 방어와 보호 아래 사탄의 모든 올무에서 안전할 것을 약속하셔서 그들이 차분히 의지할 풍성한 확신의 근거를 주신다. 따라서 경건한 자들의 상태가 아무리 연약하고 불안정할지라도, 여기에 그들이 설 수 있는 확고한 발판이 있다. 하나님의 아들이 그들의 신실한 보호자이신 이들은 구원에서 타락하는 것이 불가능하기 때문이다. 그들 자신의 힘으로는 사탄의 공격에 저항하기에 충분하지 않다. 다만 그들이 그리스도의 양들이기 때문이다. 아무도 그의 손에서 빼앗지 못한다. 따라서 우리 구원의 영속성은 우리에게 달린 것이 아니라 하나님의 비밀 선택에 달려 있음을 관찰해야 한다.

원주석

25절 카드 ↗

25. Lo, I have foretold it to you. Mark expresses our Lord’s meaning more fully. But take heed: lo, I have foretold you all things. By these words we are taught that they who are dismayed by the stumbling-blocks which Christ predicted are altogether inexcusable; for since the will of God ought to be our rule, it is sufficient that we have received timely warning that such is his pleasure. Again, as he declares that he is faithful, and will not suffer us to be tempted beyond what we are able to bear, ( 1 Corinthians 10:13 ,) we shall never be in want of strength to resist, provided that our weakness be not nourished by indifference. return to ' Top of Page ' <a name="verse-26" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-25

Source

내가 미리 너희에게 말하였노라. 마가는 주님의 뜻을 더 충분히 표현한다. 그러나 주의하라. 내가 너희에게 모든 것을 미리 말하였다. 이 말씀으로 우리는, 그리스도가 예언한 걸림돌들로 낙심하는 자들은 완전히 용서받을 수 없다는 것을 배운다. 하나님의 뜻이 우리의 규범이 되어야 하므로, 그것이 그분의 뜻이라는 시기적절한 경고를 받은 것으로 충분하기 때문이다. 또 그분이 신실하시어 우리가 감당할 수 있는 것 이상으로 시험받는 것을 허락하지 않으신다고 선언하시므로, 우리의 연약함이 무관심으로 양육되지 않는다면 저항하는 데 힘이 부족하지 않을 것이다.

원주석

26절 카드 ↗

26. Lo, he is in the desert. Luke connects this discourse with another reply of Christ; for, having been interrogated by the Pharisees about the coming of the kingdom of God, he replied, that it would not come with observation; and then follows in Luke’s narrative that, turning to his disciples, he informed them that the days would come when they would no longer see a day of the Son of man. By these words he intended to charge them to walls in the light before the darkness of the night overtook them, ( John 12:35 ;) for this ought to have been a very powerful excitement to endeavor to make progress, so long as they enjoyed the presence of Christ, when they 1earned that very serious disturbances were at hand. Whether or not Christ admonished his disciples twice on this subject is uncertain; but I think it. probable that Luke, while he was speaking of the coming of the kingdom of God introduced sentences taken from a different occasion, which he frequently does, as we have seen in other instances. But as this passage has been, through ignorance, tortured in various ways, that the reader may ascertain the true meaning, he must attend to the contrast between a state of concealment and that extension of the kingdom of Christ far and wide, and which would be sudden and unexpected, as the lightning dashes from the east to the west. For we know that the false Christs —in accordance with the gross and foolish hope of that nation—drew along with them as large bodies of men as they could collect into the recesses of the desert, or into caverns, or other places of retirement, in order to throw off the yoke of the Roman government by force and by arms. The meaning therefore is, that every one who collects his forces into a secret place, in order to regain the freedom of the nation by arms, falsely pretends to be the Christ; for the Redeemer is sent to diffuse his grace suddenly and unexpectedly through every quarter of the world. But these two things are quite contrary, to shut up redemption within some corner, and to spread it through the whole world. The disciples were thus reminded that they must no longer seek a Redeemer within the small enclosure of Judea, because he will suddenly extend the limits of his kingdom to the uttermost ends of the world. And, indeed, this astonishing rapidity, with which the gospel flew through every part of the world, was a manifest testimony of divine power. For it could not be the result of human industry, that the light of the gospel, as soon as it appear, darted from one side of the world to the opposite side like lightning; and therefore it is not without reason that Christ introduces this circumstance for demonstrating and magnifying his heavenly glory. Besides, by holding out this vast extent of his kingdom, he intended to show that the desolation of Judea would not hinder him from reigning. return to ' Top of Page ' <a name="verse-28" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-26

Source

그가 광야에 있다. 누가는 이 담화를 그리스도의 다른 대답과 연결한다. 하나님의 왕국의 오심에 대해 바리새인들에게 질문을 받으셨을 때, 그분은 그것이 관측될 수 있는 방식으로 오지 않을 것이라고 대답하셨다. 그런 다음 제자들을 향해 돌아서서 인자의 날들을 더 이상 볼 수 없을 날들이 올 것이라고 알리셨다. 이 말씀으로 그분은 그들이 밤의 어둠이 그들을 덮기 전에 빛 가운데 걸으라고 부담을 주려 하셨다. 아직 그리스도의 임재를 누리는 동안 전진하기 위해 노력하는 것에 대한 매우 강력한 자극이 되었어야 했기 때문이다. 매우 심각한 소요들이 임박했다는 것을 배웠을 때. 이 구절의 참된 의미를 독자가 확인하기 위해, 은밀한 상태와 그리스도 왕국의 멀리까지의 확장 사이의 대조에 주의해야 한다. 그것은 갑작스럽고 예상치 못한 것이었다. 마치 번개가 동에서 서로 번쩍이는 것처럼. 거짓 그리스도들이 그 민족의 어리석고 천박한 소망에 따라 로마의 지배를 힘과 무기로 벗어던지기 위해 광야의 은밀한 곳이나 굴이나 다른 은퇴처에 최대한 많은 군중을 끌어 모았다는 것을 우리는 안다. 따라서 의미는, 군대를 비밀 장소에 집결시켜 무기로 나라의 자유를 회복하려 하는 자마다 그리스도를 거짓되게 참칭한다는 것이다. 구속자는 그 은혜를 갑자기 세계 사방에 퍼뜨리도록 보내심을 받으셨기 때문이다. 그러나 이 두 가지는 정반대이다. 구속을 어떤 구석에 가두는 것과 온 세상에 퍼뜨리는 것.

원주석

28절 카드 ↗

28 Wheresoever the carcass is. The meaning is, that by whatever methods Satan endeavors to scatter the children of God in various directions, still in Christ himself is the sacred bond of union, by which they must be kept united. For whence comes the dispersion, but that many depart from Christ, in whom alone our strength lies? Here then is a method laid down for promoting a holy union, that the separations produced by errors may not tear in pieces the body of the Church; and that method is, when we remain united to Christ. This ought to be carefully observed; for Christ does not restrict us either to the primacy of the Roman See, or to any other foolery, but employs this method alone for binding his Church together, that all in every quarter should look to him as the only head. Hence it follows, that those who are united to him by pure faith are beyond the risk of schism. Let the adherents of Rome now go, and exclaim that all are schismatics who do not allow themselves to be separated from Christ, that they may transfer their allegiance to a robber. There also will the eagles be gathered together. When the Papists interpret the word carcass to denote the company of those who profess the same faith, and allegorically explain the eagles to represent acute and sagacious men, (149) it is excessively absurd, (150) for Christ had manifestly no other design than to call to himself, and to retain in union to him, the children of God, wherever they were scattered. Nor does Christ simply employ the word body, but ( πτῶμα ) carcass; (151) and he ascribes nothing to eagles but what we might apply to crows or vultures, according to the nature of the country which we inhabit. I attach as little value to the ingenuity of other commentators, who say that the death of Christ had a sweet savor, to draw the elect to God; for, in my opinion, Christ intended to argue from the less to the greater, that if birds have so great sagacity as to flock in great numbers from distant places to a single carcass, it would be disgraceful in believers not to assemble to the Author of life, from whom alone they derive their actual nourishment. (149) “ Les gens subtils et de jugement, à scavoir les docteurs ;” — “men of acuteness and judgment, namely, the doctors.” (150) “ Il n’y a ne rime ne raison en cela ;” — “there is neither rhyme nor reason in it.” (151) “ Aussi le mot Grec duquel use l’Evangeliste, ne signifie pas simplement un corps, mais un corps mort .” — “The Greek word, too, which the Evangelist employs, does not denote simply a body, but a dead body. ” return to ' Top of Page ' <a name="verse-29" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-28

Source

주검이 있는 곳에는 독수리들이 모일 것이다. 의미는, 사탄이 무슨 방법으로 하나님의 자녀들을 여러 방향으로 흩으려 할지라도, 여전히 그리스도 자신 안에 그들을 하나로 묶어두어야 할 거룩한 결속의 끈이 있다는 것이다. 왜냐하면 분산은 우리의 힘이 있는 그리스도에게서 많은 이들이 떠나기 때문에 생기기 때문이다. 그러므로 여기서 거룩한 연합을 증진하는 방법이 제시된다. 오류로 인한 분리들이 교회의 몸을 갈기갈기 찢지 않도록. 그 방법은 우리가 그리스도 안에 연합하여 있을 때이다. 이것은 주의 깊게 관찰해야 한다. 그리스도는 우리를 로마 교황좌의 수위권이나 다른 어리석은 것에 얽매지 않으시고, 오직 이 방법만을 교회를 묶기 위해 사용하신다. 모든 사방에 있는 모든 이들이 오직 그만을 유일한 머리로 바라보아야 한다는 것이다. 그러므로 순수한 믿음으로 그와 연합된 자들은 분열의 위험 밖에 있다는 것이 따라온다.

원주석

29절 카드 ↗

Matthew 24:29 . And immediately after the tribulation of those days. Christ comes now to speak of the full manifestation of his kingdom, about which he was at first interrogated by the disciples, and promises that, after they have been tried by so many distressing events, the redemption will arrive in due time. The principal object of his reply was, to confirm his disciples in good hope, that they might not be dismayed on account of the troubles and confusion that would arise. For this reason, he does not speak of his coming in simple terms, but employs those modes of expression which were common among the prophets, by which, the more attentively they were considered, so much the more severe would be the contest of temptation experienced by the reader, in consequence of the opposite character of the event. For what could be more strange than to see the kingdom of Christ not only despised, but oppressed by the cross, loaded with many reproaches, and overwhelmed by every kind of tribulation, that kingdom which the prophets had frequently described in such magnificent language? Might it not be asked, where was that majesty which would darken the sun, and moon, and stars, shake the whole frame of the world, and change the ordinary course of nature? Our Lord now meets these temptations, declaring that, though these predictions are not immediately fulfilled, they will at length be fully justified by the event. The meaning therefore is, that the predictions which had been formerly made about the miraculous shaking of heaven and earth, ought not to be restricted to the commencement of redemption, because the prophets had embraced the whole course of it, till it should arrive at perfection. Having now ascertained Christ’s intention, we shall have no difficulty in perceiving the meaning of the words to be, that heaven will not be darkened immediately, but after that the Church shall have passed through the whole course of its tribulations. Not that the glory and majesty of the kingdom of Christ will not appear till his last coming, but because till that time is delayed the accomplishment of those things which began to take place after his resurrection, and of which God gave to his people nothing more than a taste, that he might lead them farther on in the path of hope and patience. According to this argument, Christ keeps the minds of believers in a state of suspense till the last day, that they may not imagine those declarations which the prophets made, about the future restoration, to have failed of their accomplishment, because they lie buried for a long period under the thick darkness of tribulations. The tribulation of those days is improperly interpreted by some commentators to mean the destruction of Jerusalem; for, on the contrary, it is a general recapitulation ( ἀνακεφαλαίωσις ) of all the evils of which Christ had previously spoken. To encourage his followers to patience, he employs this argument, that the tribulations will at length have a happy and joyful result. As if he had said, “So long as the Church shall continue its pilgrimage in the world, there will be dark and cloudy weather; but as soon as an end shall have been put to those distresses, a day will arrive when the majesty of the Church shall be illustriously displayed.” In what manner the sun will be darkened we cannot now conjecture, but the event will show. He does not indeed mean that the stars will actually fall, but according to the apprehension of men; and accordingly Luke only predicts that there will be signs in the sun, and in the moon, and in the stars. The meaning therefore is, that there will be such a violent commotion of the firmament of heaven, that the stars themselves will be supposed to fall. Luke also adds that there will be a dreadful commotion of the sea, the sea and the waves roaring, so that men will faint through fear and alarm. In a word, all the creatures above and below will be, as it were, heralds to summon men to that tribunal, which they will continue to treat with ungodly and wanton contempt till the last day. return to ' Top of Page ' <a name="verse-30" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-29

Source

마태복음 24:29 — 그 날들의 환난 직후에. 그리스도는 이제 처음에 제자들에 의해 질문을 받으셨던 그분의 왕국의 충만한 나타남에 대해 말씀하시러 오셔서, 그토록 많은 고통스러운 사건들에 의해 시험받은 후 구속이 적절한 때에 도달할 것이라고 약속하신다. 그분의 대답의 주된 목적은 제자들의 마음을 선한 소망 안에 확증하는 것이었다. 일어날 환난과 혼란으로 낙심하지 않도록. 이 이유로 그분은 단순한 말로 그분의 오심에 대해 말씀하시지 않고, 선지자들 사이에서 통용되던 표현 방식을 사용하신다. 그 표현들은 독자가 더 주의 깊게 고려할수록, 사건의 정반대 성격으로 인해 시험의 더 심한 싸움을 경험하게 될 것이었다. 선지자들이 그토록 웅장한 언어로 자주 묘사했던 그 왕국이, 경멸받을 뿐만 아니라 십자가에 억압당하고 많은 비난으로 가득 차고 모든 종류의 환난으로 압도당하는 것을 보는 것보다 더 이상한 것이 무엇이겠는가? 그 위엄이 해와 달과 별을 어둡게 하고 온 세상의 구조를 흔들고 자연의 일반적인 과정을 변화시킬 것이라고 예언들이 묘사한 그 위엄이 어디에 있는지 물을 수 있지 않겠는가? 우리 주님은 이제 이런 시험들을 맞이하시며, 이 예언들이 즉각 이루어지지 않더라도 결국에는 사건에 의해 완전히 정당화될 것이라고 선언하신다. 따라서 의미는, 하늘과 땅의 기적적인 흔들림에 대해 이전에 이루어진 예언들이 구속의 시작에만 제한되어서는 안 된다는 것이다. 선지자들이 그것이 완전함에 이를 때까지 그 전 과정을 포용했기 때문이다.

원주석

30절 카드 ↗

30. Then shall appear the sign of the Son of man. By this term Christ points out more clearly the difference between the present condition of his kingdom and its future glory; for it is a sort of admission that, amidst the darkness of tribulations, the majesty of Christ will not fully appear, and men will not perceive the redemption which he has brought. The confused mixture of things which we now perceive does certainly, on the one hand, darken our minds, and, on the other hand, bury the grace of Christ, and make it almost vanish from our sight, so that the salvation obtained by him, so far as relates to the perception of the flesh, is not comprehended. And therefore he declares that he will appear openly at his last coming and, surrounded by the heavenly power, which will be a sign erected on an elevated spot, he will turn the eyes of the whole world upon himself. (153) Perceiving that the greater part of men would despise his doctrine and oppose his reign, he threatens also against all nations mourning and lamentation; because it is proper, that by his presence he should crush and destroy the rebels, who, while he was absent, despised his authority. He says this, partly to bring the haughty and refractory to repentance, by striking them with terror; and partly to confirm the minds of his followers amidst so great obstinacy existing in the world. For it is no slight ground of offense to see the ungodly living without concern, because they think that their mockery of God will remain unpunished; and again, there is nothing to which we are more prone than to be captivated by the allurements of the prosperity which they enjoy, so as to lose the fear of God. That the joy by which they are intoxicated may not excite the envy of believers, Christ declares that it will at length be turned into mourning and gnashing of teeth. He alludes, I think, to Zechariah 12:11 , where God, informing them that a striking display of his judgment will soon be made, declares that there will be lamentation in every family, such as is not usually seen at the funeral of a first-born son. There is no reason, therefore, why any person should expect the conversion of the world, for at length—when it will be too late, and will yield them no advantage— they shall look on him whom they pierced, ( Zechariah 12:10 .) Next follows the explanation of that sin, that they shall see the Son of man coming in the clouds, who at that time was living on earth in the garb of a despised servant. And thus he warns them that the glory of his kingdom will be heavenly, and not earthly, as the disciples had falsely imagined. (153) “ La puissance celeste, de laquelle il sera environné, servira comme d’une enseigne desployee pour contreindre tout le monde à le regarder ;” — “the heavenly power, by which he shall be surrounded, will serve as a standard displayed to compel the whole world to look at him.” return to ' Top of Page ' <a name="verse-31" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-30

Source

그때에 인자의 표적이 하늘에서 보이겠다. 이 표현으로 그리스도는 그분의 왕국의 현재 상태와 미래 영광 사이의 차이를 더욱 명확히 지적하신다. 환난의 어둠 가운데 그리스도의 위엄이 완전히 나타나지 않을 것이며, 사람들이 그분이 가져온 구속을 인식하지 못할 것이라는 일종의 인정이기 때문이다. 우리가 이제 보는 사물들의 혼란스러운 혼합은 한편으로 우리의 마음을 어둡게 하고, 다른 한편으로 그리스도의 은혜를 묻어버려 거의 시야에서 사라지게 만든다. 따라서 그분이 이룬 구원은 육신의 인식이 관계되는 한 이해되지 않는다. 그러므로 그분은 마지막 오심에 공개적으로 나타나실 것이라고 선언하신다. 하늘의 권능으로 둘러싸이셔서, 높은 곳에 세워진 표적처럼 온 세상의 눈을 그분께 돌리게 하실 것이다. 대부분의 사람들이 그분의 교훈을 멸시하고 그분의 통치에 반대할 것을 아시고, 또한 모든 나라에 대한 슬픔과 통곡을 위협하신다. 그분이 부재 시 그분의 권위를 경멸한 반역자들을 그분의 임재로 분쇄하고 파멸시키는 것이 마땅하기 때문이다. 그분은 이것을 부분적으로는 오만하고 완고한 자들을 두려움으로 두들겨 회개로 이끌기 위해, 부분적으로는 세상의 그토록 큰 완고함 가운데 추종자들의 마음을 확증하기 위해 말씀하신다. 그분은 스가랴에게 암시하시는 것으로 보인다. 그들이 자기들이 찌른 자를 바라볼 것이다.

원주석

31절 카드 ↗

And he shall send his angels. He describes the effect of his power, that he will send his angels to gather his elect from the most distant parts of the world; for by the extremity of heaven is meant the most distant region. But Christ speaks hyperbolically, in order to show that the elect, even though they were carried away from the earth and scattered in the air, will again be gathered, so to be united in the enjoyment of eternal life under Him as their head, and enjoy the expected inheritance; for Christ intended to console his disciples, that they might not be altogether discouraged by the lamentable dispersion of the Church. Whenever, therefore, we perceive the Church scattered by the wiles of Satan, or torn in pieces by the cruelty of the ungodly, or disturbed by false doctrines, or tossed about by storms, let us learn to turn our eyes to this gathering of the elect. And if it appear to us a thing difficult to be believed, let us call to remembrance the power of the angels, which Christ holds out to us for the express purpose of raising our views above human means. For, though the Church be now tormented by the malice of men, or even broken by the violence of the billows, and miserably torn in pieces, so as to have no stability in the world, yet we ought always to cherish confident hope, because it will not be by human means, but by heavenly power, which will be far superior to every obstacle, that the Lord will gather his Church. return to ' Top of Page ' <a name="verse-32" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-31

Source

그리고 그는 천사들을 보내리니. 그분은 자신의 권능의 효과를 묘사하신다. 세상의 가장 먼 곳에서 택하신 자들을 모으기 위해 천사들을 보낼 것이라고. 하늘의 극단이란 가장 먼 지역을 의미하기 때문이다. 그러나 그리스도는 과장법으로 말씀하신다. 택하신 자들이 땅에서 실려가 공중에 흩어지더라도 다시 모일 것임을 보여주기 위해. 그들이 그분을 머리로 하여 영생의 향유 안에서 연합되도록, 그리하여 기대한 기업을 누리도록. 그리스도의 의도는 교회의 비통한 분산으로 완전히 낙심하지 않도록 제자들을 위로하는 것이었기 때문이다. 따라서 우리가 교회가 사탄의 간계에 의해 흩어지거나, 경건치 않은 자들의 잔인함에 찢기거나, 거짓 교훈들로 혼란스럽거나, 폭풍에 시달리는 것을 볼 때마다, 택하신 자들의 이 모임으로 눈을 돌리는 것을 배우자.

원주석

32절 카드 ↗

Matthew 24:32 . Now learn a similitude from the fig-tree. I do not suppose the meaning of this to be merely that, during the state of confusion which has been mentioned, there will be as evident a sign that the coming of Christ is nigh , as that by which we know with certainty that the summer is at hand, when the trees begin to grow green; but, in my opinion, Christ expresses something else. For as in winter the trees, contracted by the severity of the cold, show greater vigor, but in spring lose their toughness, and appear more feeble, and are even cleft asunder to open up passage for fresh twigs, so the afflictions by which, according to the perception of the flesh, the Church is softened, do not in any way impair its vigor. As the inward sap diffused through the whole tree, after having produced this softness, collects strength to throw itself out for renovating what was dead, so the Lord draws from the corruption of the outward man the perfect restoration of his people. The general instruction conveyed is, that the weak and frail condition of the Church ought not to lead us to conclude that it is dying, but rather to expect the immortal glory for which the Lord prepares his people by the cross and by afflictions; for what Paul maintains in reference to each of the members must be fulfilled in the whole body, that if the outward man is decayed the inward man is renewed day by day, ( 2 Corinthians 4:16 .) What Matthew and Mark had stated more obscurely, know you that it is nigh at the door, is more fully explained by Luke, know you that the kingdom of God is at hand; and in this passage the kingdom of God is not represented—as in many other passages—at its commencement, but at its perfection, and that according to the views of those whom Christ was teaching. For they did not view the kingdom of God in the Gospel as consisting in the peace and joy of faith and in spiritual righteousness, ( Romans 14:17 ,) but sought that blessed rest and glory which is concealed under hope till the last day. return to ' Top of Page ' <a name="verse-34" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-32

Source

마태복음 24:32 — 이제 무화과나무의 비유에서 배우라. 이것의 의미가 단순히 언급된 혼란의 상태 중에 그리스도의 오심이 가깝다는 것을 알 수 있는 증거가 있을 것이라는 것이라고는 생각하지 않는다. 나무들이 파릇파릇해지기 시작할 때 여름이 가깝다는 것을 우리가 확실히 알 수 있듯이. 내 생각에 그리스도는 다른 것을 표현하신다. 겨울에 나무들은 추위의 혹독함에 수축되어 더 큰 활력을 보이지만, 봄에는 강인함을 잃고 더 연약하게 보이며 새싹들이 나갈 수 있도록 갈라지기조차 한다. 마찬가지로 육신의 인식으로 볼 때 교회가 그 안에서 부드러워지는 것처럼 보이게 하는 고난들이 결코 그 활력을 약화시키지 않는다. 온 나무에 퍼져 있는 내적 수액이 이 부드러움을 낳은 후 죽었던 것을 새롭게 하기 위해 힘을 모아 뿜어내듯이, 주님은 겉사람의 부패에서 그 백성의 완전한 회복을 이끌어내신다. 전달되는 일반적인 교훈은, 교회의 연약하고 덧없는 상태가 그것이 죽어가고 있다는 결론으로 이끌어서는 안 된다는 것이다. 오히려 주님이 십자가와 고난으로 그 백성을 준비시키시는 불멸의 영광을 기대해야 한다는 것이다. 바울이 각 지체에 대해 말하는 것이 온 몸에서 이루어져야 하기 때문이다. 겉사람은 낡아지나 속사람은 날로 새로워진다. 마태와 마가가 더 모호하게 진술한 것, 그것이 문 앞에 가까운 줄 알라는 말씀은, 누가에 의해 더 충분히 설명된다. 하나님의 왕국이 가깝다는 것을 알라는 것이다. 이 구절에서 하나님의 왕국은 많은 다른 구절들에서처럼 그 시작에서가 아니라 그 완전함에서 제시된다.

원주석

34절 카드 ↗

34. This generation shall not pass away. Though Christ employs a general expression, yet he does not extend the discourses to all the miseries which would befall the Church, but merely informs them, that before a single generation shall have been completed, they will learn by experience the truth of what he has said. For within fifty years the city was destroyed and the temple was razed, the whole country was reduced to a hideous desert, and the obstinacy of the world rose up against God. Nay more, their rage was inflamed to exterminate the doctrine of salvation, false teachers arose to corrupt the pure gospel by their impostures, religion sustained amazing shocks, and the whole company of the godly was miserably distressed. Now though the same evils were perpetrated in uninterrupted succession for many ages afterwards, yet what Christ said was true, that, before the close of a single generation, believers would feel in reality, and by undoubted experience, the truth of his prediction; for the apostles endured the same things which we see in the present day. (155) And yet it was not the design of Christ to promise to his followers that their calamities would be terminated within a short time, (for then he would have contradicted himself, having previously warned them that the end was not yet; ) but, in order to encourage them to perseverance, he expressly foretold that those things related to their own age. The meaning therefore is: “This prophecy does not relate to evils that are distant, and which posterity will see after the lapse of many centuries, but which are now hanging over you, and ready to fall in one mass, so that there is no part of it which the present generation will not experience.” So then, while our Lord heaps upon a, single generation every kind of calamities, he does not by any means exempt future ages from the same kind of sufferings, but only enjoins the disciples to be prepared for enduring them all with firmness. (155) “ Que nous voyons aujourdhui advenir aux fideles ;” — “which we see in the present day happen to believers.” return to ' Top of Page ' <a name="verse-35" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-34

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이 세대가 지나가기 전에. 그리스도는 일반적인 표현을 사용하시지만, 교회에 닥칠 모든 비참함으로 담화를 확장하지 않으신다. 단지 한 세대가 완성되기 전에 그들이 말씀하신 것의 진실을 경험으로 배울 것이라고 알리실 뿐이다. 오십 년도 안 되어 도성이 파괴되고 성전이 허물어졌으며, 온 나라가 끔찍한 황무지로 전락했고, 세상의 완고함이 하나님을 대항하여 들고일어났기 때문이다. 오히려 거짓 교사들이 순수한 복음을 속임수로 부패시키려 일어났고, 종교는 놀라운 충격들을 받았으며, 경건한 자들의 온 무리가 비참하게 고난받았다. 비록 같은 악들이 그 후 여러 세대에 걸쳐 중단 없이 자행되었지만, 그리스도의 말씀은 참되었다. 한 세대가 끝나기 전에 신자들이 그분의 예언의 진실을 실제로 그리고 의심할 여지 없는 경험으로 느낄 것이라고. 사도들이 오늘날 우리가 보는 것과 같은 것들을 견뎌냈기 때문이다. 그러나 그리스도가 그분의 추종자들에게 그들의 재난이 짧은 시간 안에 끝날 것을 약속하려 하신 것이 아니었다. 그렇다면 끝이 아직 아니라고 먼저 경고하셨으니 스스로 모순이 되었을 것이다. 오히려 그들을 인내에 격려하기 위해, 그 일들이 그들 자신의 세대와 관련된 것임을 명시적으로 예언하셨다.

원주석

35절 카드 ↗

35 Heaven and earth shall pass away. In order to secure greater confidence in his statements, he illustrates their certainty by this comparison, that it is more firm and stable than the entire structure of the world. (156) But this form of expression is explained by commentators in a variety of ways. Some refer it as the passing away of heaven and earth at the last day, by which their frail constitution will be brought to an end; while others explain it to mean, that sooner shall the entire structure of the world perish than the prophecy which we have just heard shall fail to be accomplished. But as there can be no doubt that Christ expressly intended to raise the minds of his followers above the contemplation of the world, I think that he refers to the continual changes which we see in the world, and affirms, that we ought not to judge of his sayings by the changeful character of the world, which resembles the billows of the sea; for we know how easily our minds are carried away by the affairs of the world, when it is undergoing incessant change. For this reason, Christ enjoins his disciples not to allow their attention to be occupied by the world, but to look down, from what may be called the lofty watch-tower of divine providence, on all that he foretold would happen. Yet from this passage we draw a useful doctrine, that our salvation, because it is founded on the promises of Christ, does not fluctuate according to the various agitations of the world, but remains unshaken, provided only that our faith rises above heaven and earth, and ascends to Christ himself. (156) “ Que tout l’ordre de nature qui se voit au ciel et à la terre ;” — “than the whole order of nature which is seen in heaven and in earth.” return to ' Top of Page ' <a name="verse-36" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-35

Source

천지는 없어지겠으나. 자신의 진술에 대한 더 큰 확신을 확보하기 위해, 그분은 이 비교로 그 확실성을 설명하신다. 그것은 세계의 전체 구조보다 더 확고하고 안정적이라고. 이 표현 형식은 주석가들에 의해 다양한 방식으로 해석된다. 일부는 마지막 날에 하늘과 땅이 지나갈 것이라고 가리킨다. 세상의 연약한 구조가 종말을 맞이할 것이라고. 다른 이들은 우리가 방금 들은 예언이 이루어지지 않는 것보다 차라리 세계의 전체 구조가 소멸할 것이라는 의미로 설명한다. 그러나 그리스도가 명시적으로 그분의 추종자들의 마음을 세상의 관조 위로 높이려 하셨다는 것은 의심할 여지가 없으므로, 나는 그분이 세상에서 우리가 보는 지속적인 변화들을 언급하시며, 파도와 같이 끊임없이 변하는 세상의 특성에 의해 그분의 말씀을 판단하지 말아야 한다고 확언하신다고 생각한다. 우리는 세상의 일들이 끊임없이 변할 때 우리의 마음이 얼마나 쉽게 거기에 이끌리는지 알기 때문이다. 이 이유로 그리스도는 제자들에게 세상에 주의를 빼앗기지 말고, 이른바 신적 섭리의 높은 망루에서 그분이 예언하신 모든 것이 일어날 것을 내려다보라고 명하신다. 그러나 이 구절에서 우리는 유익한 교훈을 이끌어낸다. 우리의 구원이 그리스도의 약속 위에 세워져 있으므로, 세상의 다양한 동요에 따라 흔들리지 않고 안정적으로 남아 있다는 것이다. 우리의 믿음이 하늘과 땅 위로, 그리스도 자신에게까지 올라가는 한.

원주석

36절 카드 ↗

36. But of that day and hour. By this sentence, Christ intended to hold the minds of believers in suspense that they might not, by a false imagination, fix any time for the final redemption. We know how fickle our minds are, and how much we are tickled by a vain curiosity to know more than is proper. Christ likewise perceived that the disciples were pushing forward with excessive haste to enjoy a triumph. He therefore wishes the day of his coming to be the object of such expectation and desire, that none shall dare to inquire when it will happen. In short, he wishes his disciples so to walk in the light of faith, that while they are uncertain as to the time, they may patiently wait for the revelation of him. We ought therefore to be on our guard, lest our anxiety about the time be carried farther than the Lord allows; for the chief part of our wisdom lies in confining ourselves soberly within the limits of God’s word. That men may not feel uneasy at not knowing that day, Christ represents angels as their associates in this matter; for it would be a proof of excessive pride and wicked covetousness, to desire that we who creep on the earth should know more than is permitted to the angels in heaven. (157) Mark adds, nor the Son himself. And surely that man must be singularly mad, who would hesitate to submit to the ignorance which even the Son of God himself did not hesitate to endure on our account. But many persons, thinking that this was unworthy of Christ, have endeavored to mitigate the harshness of this opinion by a contrivance of their own; and perhaps they were driven to employ a subterfuge by the malice of the Arians, who attempted to prove from it that Christ is not the true and only God. So then, according to those men, Christ did not know the last day, because he did not choose to reveal it to men. But since it is manifest that the same kind of ignorance is ascribed to Christ as is ascribed to the angels, we must endeavor to find some other meaning which is more suitable. Before stating it, however, I shall briefly dispose of the objections of those who think that it is an insult offered to the Son of God, if it be said that any kind of ignorance can properly apply to him. As to the first objection, that nothing is unknown to God, the answer is easy. For we know that in Christ the two natures were united into one person in such a manner that each retained its own properties; and more especially the Divine nature was in a state of repose, and did not at all exert itself, (158) whenever it was necessary that the human nature should act separately, according to what was peculiar to itself, in discharging the office of Mediator. There would be no impropriety, therefor in saying that Christ, who knew all things, ( John 21:17 ) was ignorant of something in respect of his perception as a man; for otherwise he could not have been liable to grief and anxiety, and could not have been like us, ( Hebrews 2:17 .) Again, the objection urged by some—that ignorance cannot apply to Christ, because it is the punishment of sin — is beyond measure ridiculous. For, first, it is prodigious folly to assert that the ignorance which is ascribed to angels proceeds from sin; but they discover themselves to be equally foolish on another ground, by not perceiving that Christ clothed himself with our flesh, for the purpose of enduring the punishment due to our sins. And if Christ, as man, did not know the last day, that does not any more derogate from his Divine nature than to have been mortal. I have no doubt that he refers to the office appointed to him by the Father as in a former instance, when he said that it did not belong to him to place this or that person at his right or left hand , ( Matthew 20:23 ; Mark 5:40 .) For (as I explained under that passage (159) ) he did not absolutely say that this was not in his power, but the meaning was, that he had not been sent by the Father with this commission, so long as he lived among mortals. So now I understand that, so far as he had come down to us to be Mediator, until he had fully discharged his office that information was not given to him which he received after his resurrection; for then he expressly declared that power over all things had been given to him, ( Matthew 28:18 .) (157) “ Aux anges de Paradis ;” — “to the angels in Paradise.” (158) “ La Divinité s’est tenue comme cachee; c’est à dire, n’a point demonstré sa vertu ;” — “the Divine nature was kept, as it were, concealed; that is, did not display `its power.” (159) Harmony , vol. 2, p. 421 return to ' Top of Page ' <a name="verse-37" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-36

Source

그 날과 그 시각은. 이 문장으로 그리스도는 신자들의 마음을 불확실 속에 두려 하셨다. 그들이 거짓 상상으로 최후 구속의 때를 정하지 않도록. 우리의 마음이 얼마나 변덕스러운지, 그리고 우리가 적절한 것 이상을 알려는 헛된 호기심에 얼마나 간지럽혀지는지 우리는 안다. 또 그리스도는 제자들이 개선을 지나치게 열망하며 앞으로 달려가는 것을 분명히 보셨다. 그러므로 그분은 그분의 오심의 날이 그 시기를 감히 묻지 않는 그런 기대와 소망의 대상이 되기를 원하신다. 요약하면, 그분은 제자들이 그 시기가 불확실한 동안 믿음의 빛 가운데 걸으면서 인내로 그분의 계시를 기다리기를 원하신다. 따라서 우리의 때에 대한 염려가 주님이 허락하시는 것보다 더 나아가지 않도록 경계해야 한다. 우리의 지혜의 주된 부분이 하나님의 말씀의 한계 안에 지혜롭게 자신을 제한하는 것에 있기 때문이다. 사람들이 그 날을 모르는 것에 대해 불편해하지 않도록, 그리스도는 천사들을 그들의 동료로 제시하신다. 땅에서 기어 다니는 우리가 하늘의 천사들에게도 허락되지 않은 것 이상을 알기를 원하는 것은 과도한 교만과 사악한 탐욕의 증거이기 때문이다. 마가는 아들 자신도 모른다고 덧붙인다. 그리스도의 이러한 무지에 대해 많은 이들이 자신들의 계략으로 이것의 가혹함을 완화하려 하였다. 아리우스파가 그것으로 그리스도가 참되고 유일한 하나님이 아님을 증명하려 시도했기 때문이다. 따라서 그 사람들에 따르면, 그리스도는 마지막 날을 알지 못하셨다. 왜냐하면 그것을 사람들에게 계시하시길 원하지 않으셨기 때문이다. 그러나 천사들에게 귀속되는 것과 같은 종류의 무지가 그리스도에게 귀속된다는 것이 명백하므로, 더 적합한 다른 의미를 찾아야 한다. 그리스도 안에서 두 본성이 한 인격 안에서 연합되어 각자 고유한 속성을 유지했으며, 특히 신성은 안식 상태에 있었고 인성이 중보자의 직분에 따라 별도로 행동해야 할 때마다 전혀 그 힘을 발휘하지 않았다는 것을 우리는 안다. 따라서 모든 것을 아시는 그리스도가 인간으로서의 인식으로는 무언가를 알지 못하셨다고 말하는 것은 부적절하지 않다.

원주석

37절 카드 ↗

Matthew 24:37 . But as the days of Noah were. Although Christ lately expressed his desire to keep the minds of his followers in suspense, that they might not inquire too anxiously about the last day; yet, lest the indifference arising out of the enjoyments of the world should lull them to sleep, he now exhorts them to solicitude. He wished them to be uncertain as to his coming, but yet to be prepared to expect him every day, or rather every moment. (163) To shake off their sloth, and to excite them more powerfully to be on their guard, he foretells that the end will come, while the world is sunk in brutal indifference; just as in the days of Noah all the nations were swallowed up by the deluge, when they had no expectation of it, but rioted in gluttony and voluptuousness, and shortly afterwards, the inhabitants of Sodom, while they were abandoning themselves without fear to sensuality, were consumed by fire from heaven. Since indifference of this sort will exist about the time of the last day, believers ought not to indulge themselves after the example of the multitude. We have now ascertained the design of Christ, which was, to inform believers that, in order to prevent themselves from being suddenly overtaken, they ought always to keep watch, because the day of the last judgment will come when it is not expected. Luke alone mentions Sodom, and that in the seventeenth chapter, where he takes occasion, without attending to the order of time, to relate this discourse of Christ. But it would not have been improper that the two Evangelists should have satisfied themselves with a single example, though Christ mentioned two, more especially when those examples perfectly agreed with each other in this respect, that at one time the whole human race, in the midst of unbroken indolence and pleasure, was suddenly swallowed up, (164) with the exception of a few individuals. When he says that men were giving their whole attention to eating, drinking, marriage, and other worldly employments, at the time when God destroyed the whole world by a deluge, and Sodom by thunder; these words mean that they were as fully occupied with the conveniences and enjoyments of the present life, as if there had been no reason to dread any change. And though we shall immediately find him commanding the disciples to guard against surfeiting and earthly cares, yet in this passage he does not directly condemn the intemperance, but rather the obstinacy, of those times, in consequence of which, they despised the threatenings of God, and awaited with indifference their awful destruction. Promising to themselves that the condition in which they then were would remain unchanged, they did not scruple to follow without concern their ordinary pursuits. And in itself it would not have been improper, or worthy of condemnation, to make provision for their wants, if they had not with gross stupidity opposed the judgment of God, and rushed, with closed eyes, to unbridled iniquity, as if there had been no Judge in heaven. So now Christ declares that the last age of the world will be in a state of stupid indifference, so that men will think of nothing but the present life, and will extend their cares to a long period, pursuing their ordinary course of life, as if the world were always to remain in the same condition. The comparisons are highly appropriate; for if we consider what then happened, we shall no longer be deceived by the belief that the uniform order of events which we see in the world will always continue. For within three days of the time, when every man was conducting his affairs in the utmost tranquillity, the world was swallowed up by a deluge, and five cities were consumed by fire. (163) “ De jour en jour, ou plustost d’heure en heure ;” — “from day to day, or rather from hour to hour.” (164) “ Avoit esté soudainement destruit par les eaux ;” — “was suddenly destroyed by the waters.” return to ' Top of Page ' <a name="verse-39" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-37

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마태복음 24:37 — 노아의 때처럼. 그리스도가 방금 제자들의 마음을 불확실 속에 두어 마지막 날에 대해 너무 열렬히 묻지 않도록 하셨지만, 세상의 즐거움에서 오는 무관심이 그들을 잠들게 하지 않도록, 이제 그들에게 근심을 권고하신다. 그분은 그들이 그분의 오심에 대해 불확실하기를 원하셨지만, 그래도 매일, 오히려 매 순간 그분을 기대하도록 준비되어 있기를 원하셨다. 게으름을 떨쳐버리고 더욱 강력하게 경계하도록 자극하기 위해, 그분은 세상이 짐승 같은 무관심에 잠겨 있을 때 끝이 올 것이라고 예언하신다. 마치 노아의 날에 모든 민족들이 폭음과 방탕에 빠져들어 전혀 예상치 못했을 때 홍수에 삼켜졌던 것처럼. 직후 소돔의 주민들이 두려움 없이 방종에 자신들을 맡기고 있을 때 하늘에서 불로 소멸되었던 것처럼. 마지막 날 즈음에 이런 무관심이 존재할 것이므로, 신자들은 군중의 본을 따라 자신들을 즐기지 말아야 한다. 이제 그리스도의 의도를 확인했다. 그것은 신자들에게, 갑자기 덮치는 것을 막기 위해 항상 경계해야 한다고 알리는 것이었다. 최후의 심판의 날이 기대되지 않을 때 올 것이기 때문이다. 비교들은 매우 적절하다. 만약 그때 일어난 것을 고려한다면, 우리는 더 이상 세상에서 우리가 보는 사건들의 균일한 질서가 항상 계속될 것이라는 믿음으로 속지 않을 것이다. 모든 사람이 최고의 평온함으로 자신의 일을 처리하고 있던 때로부터 사흘 안에 세상이 홍수에 삼켜지고 다섯 도성이 불에 소멸되었기 때문이다.

원주석

39절 카드 ↗

39. And knew not until the deluge came. The source and cause of their ignorance was, that unbelief had blinded their minds; as, on the other hand, we are informed by the Apostle, that Noah beheld at a distance, by the eyes of faith, the vengeance of God which was still concealed, so as to entertain an early dread of it, ( Hebrews 11:7 .) And here Christ compares Noah with the rest of the world, and Lot with the inhabitants of Sodom, that believers may learn to withdraw, lest they wander and be cut off along with others. But it must be observed that the reprobate, at that time, were hardened in their wickedness, because the Lord did not show his grace to any but his servants, by giving them a salutary warning to beware in proper time. Not that information of the future deluge was altogether withheld from the inhabitants of the world—before whose eyes Noah, in building the ark for more than a hundred years, presented a warning of the approaching calamity—but because one man was specially warned, by divine revelation, of the future destruction of the whole world, and raised up to cherish the hope of salvation. Though the report of the last judgment is now widely circulated, and though there are a few persons who have been taught by God to perceive that Christ will come as a Judge in due time, yet it is proper that those persons should be aroused by this extraordinary kindness of God, and that their senses should be sharpened, lest they give themselves up to the indifference which so generally prevails. For Peter compares the ark of Noah with our baptism on this ground, that a small company of men, separated from the multitude, is saved amidst the waters, ( 1 Peter 3:20 .) To this small number, therefore, our minds must be directed, if we desire to escape in safety. return to ' Top of Page ' <a name="verse-40" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-39

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홍수가 날 때까지 알지 못하였으니. 그들의 무지의 근원과 원인은, 불신이 그들의 마음을 눈멀게 했다는 것이다. 반면에 사도가 알려주는 것처럼, 노아는 믿음의 눈으로 멀리서 아직 숨겨진 하나님의 복수를 바라보아 일찍부터 그것을 두려워했다. 그리스도는 노아를 나머지 세상과, 롯을 소돔의 주민들과 비교하신다. 신자들이 다른 이들과 함께 방황하고 끊기지 않도록 물러서는 것을 배우도록. 그러나 그 시대에 버림받은 자들이 사악함에 완고해진 것은, 주님이 그분의 종들에게만 시기 적절하게 주의하도록 구원의 경고를 주심으로 그분의 은혜를 나타내셨기 때문임을 관찰해야 한다. 장래 홍수에 대한 정보가 세상의 주민들에게 완전히 숨겨진 것이 아니다. 그들의 눈앞에서 노아가 백 년 이상 방주를 지어 임박한 재난의 경고를 제시했기 때문이다. 그러나 한 사람이 신적 계시에 의해 온 세상의 미래 파괴에 대해 특별히 경고받고 구원의 소망을 품도록 세워졌기 때문이다. 비록 마지막 심판에 대한 소문이 이제 널리 퍼져 있고, 그리스도가 적절한 때에 심판자로 오실 것을 인식하도록 하나님으로부터 가르침 받은 소수가 있지만, 그 사람들이 하나님의 이 특별한 친절에 의해 일깨워지고 그 감각이 날카로워져야 한다. 이처럼 일반적으로 만연한 무관심에 자신들을 내맡기지 않도록. 베드로가 노아의 방주를 우리의 세례와 비교한 것도 이 근거에서이다. 군중으로부터 분리된 소수의 사람들이 물 가운데서 구원받기 때문이다. 따라서 우리가 안전하게 탈출하기를 원한다면, 이 소수에게 우리의 마음을 향해야 한다.

원주석

40절 카드 ↗

40. Two men shall then be in the field. Before mentioning this, Luke inserts some sentences; the first of which is presented by Matthew as belonging to the destruction of Jerusalem, Let not him who shall be on the house-top go down into his house to carry away his furniture. But it is possible that Christ applied the same words to various subjects. Luke states also a warning, that the disciples should remember Lot’s wife; that is, that they should forget those things which are behind, ( Philippians 3:13 ) and advance towards the end of the heavenly calling. For Lot’s wife was changed into a pillar of salt, ( Genesis 19:26 ,) because, hesitating whether there were good reasons for departing from the city, she looked behind her, by which she gave the lie to the heavenly oracle. Perhaps, too, regret at leaving her nest, in which she had dwelt with comfort, induced her to turn her head. Since, therefore, God intended that she should remain as an everlasting demonstration, our minds ought to be strengthened by the constancy of faith, that they may not hesitate and give way in the middle of the course; and they ought also to be trained to perseverance, in order that, bidding adieu to the fascinations of a transitory life, they may rise cheerfully and willingly towards heaven. Luke adds a third sentence, whosoever shall seek to save his soul will lose it, that the desire of an earthly life may not prevent believers from passing rapidly through the midst of death, to the salvation laid up for them in heaven. And Christ employs a strong expression to denote the frailty of the present life, when he says that souls ( Ζωογονοῦνται ) , — that is, are begotten into life — when they are lost. His meaning is the same as if he had declared that inch do not live in the world, because the commencement of that life which is real, and which is worthy of the name, is, to leave the world. Luke afterwards adds what we find also in Matthew, that husbands and wives will then be separated, that the tics by which human beings are bound to each other in the world may not hinder or retard the godly; for it frequently happens that, while men are paying attention to each other, not one of them advances a step. In order, therefor that every man in his own department, freed from every bond and impediment, may run with cheerfulness, Christ informs us that, out of a single couple, one partner will be taken, while the other is left. Not that all who are united must of necessity be thus separated; for the sacred bond of piety will cause a believing wife to cleave to a believing husband, and will cause children to accompany their father. But Christ only intended, in order to cut off every occasion of delay, to enjoin every one to make haste, that those who already prepared may not waste their time in waiting for their companions. Immediately afterwards Luke adds, where the carcass is, there will the eagles also be gathered together; which must not, however, be restricted to the last day, but as the disciples had asked, Where, Lord? that is, “How shall we stand erect amidst so great shaking? and how shall we remain safe amidst such dangerous storms? and to what places of concealment shall we resort for protection, when we are united?” Christ declares, as we find in Matthew—that he is the banner of solid union, and in which all the children of God must be gathered. return to ' Top of Page ' <a name="verse-42" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-40

Source

그때에 두 사람이 밭에 있으매. 이것을 말씀하시기 전에 누가는 몇 가지 문장들을 삽입한다. 그것들 중 첫 번째는 예루살렘 파괴에 관한 것으로 마태에 의해 제시된다. 지붕 위에 있는 자는 자기 집 기명을 가지러 내려가지 말라는 것이다. 그러나 그리스도가 같은 말씀을 다양한 주제에 적용하셨을 가능성이 있다. 누가는 또한 롯의 아내를 기억하라는 경고도 말한다. 즉, 뒤에 있는 것들을 잊고 하늘의 부르심의 목적을 향해 전진하라는 것이다. 롯의 아내는 도성을 떠날 충분한 이유가 있는지를 망설이다가 뒤를 돌아봄으로써 소금 기둥이 되었다. 그것으로 하늘의 신탁을 거짓으로 만들었다. 아마도 편안하게 살던 둥지를 떠나는 아쉬움도 그녀가 머리를 돌리게 했을 것이다. 따라서 하나님이 그녀가 영원한 증거로 남기를 의도하셨으므로, 우리의 마음이 믿음의 항상심으로 강화되어야 한다. 주저하거나 과정의 중간에서 굴복하지 않도록. 또한 덧없는 삶의 매력에 작별을 고하여 기꺼이 하늘을 향해 활기차게 올라가도록 인내로 훈련되어야 한다. 누가는 세 번째 문장도 덧붙인다. 자기 목숨을 구하고자 하는 자는 잃을 것이라고. 지상 생명의 욕망이 신자들이 그들에게 하늘에 쌓인 구원으로 죽음 가운데를 빠르게 통과하는 것을 막지 않도록. 그 다음에 마태에서도 발견되는 것이 온다. 남편과 아내가 그때 분리될 것이라고. 세상에서 서로 묶인 인간의 끈이 경건한 자들을 방해하거나 지연시키지 않도록. 그리스도는 인원이 한 쌍일 경우, 한 편이 데려가지고 다른 한 편은 남겨질 것이라고 알리신다. 모든 이들이 반드시 이렇게 분리되어야 한다는 것이 아니다. 경건의 거룩한 끈이 믿는 아내로 믿는 남편에게 붙어 있게 하고 자녀들이 아버지와 동행하게 할 것이기 때문이다. 그러나 그리스도는 지연의 모든 기회를 잘라버리기 위해, 이미 준비된 자들이 동반자를 기다리느라 시간을 낭비하지 않도록, 각자 자신의 영역에서 서둘러야 한다고 명하신다. 곧 이어서 누가는 주검이 있는 곳에는 독수리들이 모인다는 말씀을 덧붙인다. 이것은 마지막 날에만 제한되어서는 안 된다. 그리스도는 그분이 모든 하나님의 자녀들이 모여야 할 굳건한 연합의 깃발임을 마태에서 발견하는 것처럼 선언하시기 때문이다.

원주석

42절 카드 ↗

42. Watch therefore. In Luke the exhortation is more pointed, or, at least, more special, Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and the cares of this life. And certainly he who, by living in intemperance, has his senses overloaded with food and wine, will never elevate his mind to meditation on the heavenly life. But as there is no desire of the flesh that does not intoxicate a man, they ought to take care, in all these respects, not to satiate themselves with the world, if they wish to advance with speed to the kingdom of Christ. The single word watch — which we find in Matthew — denotes that uninterrupted attention which keeps our minds in full activity, and makes us pass through the world like pilgrims. In the account given by Mark, the disciples are first enjoined to take heed lest, through carelessness or indolence, ruin overtake them; and next are commanded to watch, because various allurements of the flesh are continually creeping upon us, and lulling our minds to sleep. Next follows an exhortation to prayer, because it is necessary to seek elsewhere the supplies that are necessary for supporting our weakness. Luke dictates the very form of prayer; first, that God may be pleased to rescue us from so deep and intricate a labyrinth; and next, that he may present us safe and sound in presence of his Son; for we shall never be able to reach it but by miraculously escaping innumerable deaths. And as it was not enough to pass through the course of the present life by rising superior to all dangers, Christ places this as the most important, that we may be permitted to stand before his tribunal. For you know not at what hour your Lord will come. It ought to be observed, that the uncertainty as to the time of Christ’s coming — which almost all treat as an encouragement to sloth — ought to be felt by us to be an excitement to attention and watchfulness. God intended that it should be hidden from us, for the express purpose that we may keep diligent watch without the relaxation of a single hour. For what would be the trial of faith and patience, if believers, after spending their whole life in ease, and indolence, and pleasure, were to prepare themselves within the space of three days for meeting Christ? return to ' Top of Page ' <a name="verse-43" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-42

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그러므로 깨어 있으라. 누가의 권고는 더 강렬하다. 스스로 삼가라. 폭식과 술 취함과 이생의 염려로 너희 마음이 언제든지 혼미해지지 않도록. 폭음으로 음식과 포도주에 감각이 과부하된 자는 하늘 삶에 대한 명상으로 마음을 높이지 못할 것이다. 그러나 우리를 취하게 하지 않는 육신의 욕망이 없으므로, 모든 면에서 세상에 만족하지 않도록 주의해야 한다. 그리스도의 왕국을 향해 빠르게 전진하려면. 마태에서 발견되는 단 하나의 말씀 깨어 있으라는 우리의 마음을 완전히 활동하게 유지하고 우리가 세상을 순례자들처럼 통과하게 만드는 끊임없는 주의를 나타낸다. 마가의 기록에서는 제자들이 먼저 부주의나 게으름으로 인해 멸망이 그들을 따라잡지 않도록 주의하라고 명해진다. 그 다음은 경계하라는 명령이다. 육신의 다양한 유혹들이 끊임없이 우리에게 기어올라 마음을 잠들게 하기 때문이다. 다음에는 기도의 권고가 따른다. 우리의 연약함을 지탱하는 데 필요한 공급을 다른 곳에서 구해야 하기 때문이다. 누가는 기도의 바로 그 형식을 정해준다. 첫째는 하나님이 우리를 그토록 깊고 복잡한 미로에서 구해주시기를 원한다는 것이고, 둘째는 그분이 우리를 그 아들 앞에 안전하고 온전히 나타나게 해주시기를 원한다는 것이다. 수없는 죽음들에서 기적적으로 탈출함으로써만 거기에 도달할 수 있기 때문이다. 너희 주께서 어느 날에 오실지 너희가 알지 못하기 때문이다. 그리스도의 오심의 시기에 대한 불확실성이 게으름을 장려하는 것으로 거의 모든 이들이 취급하는 것이, 우리에게는 주의와 경계의 자극으로 느껴져야 한다는 것을 관찰해야 한다. 하나님은 그것이 우리에게 숨겨지도록 의도하셨다. 단 한 시간도 이완 없이 우리가 열심히 지키도록 하기 위해서이다.

원주석

43절 카드 ↗

Matthew 24:43 . If the householder had known. Luke relates this discourse of Christ at a different place from Matthew; and we need not wonder at this, for in the twelfth chapter, where (as we have formerly explained) he collects out of various discourses a summary of doctrine, he inserts also this parable. Besides, he introduces a general preface that the disciples should wait for their master, with their loins girt, and carrying burning lamps in their hands. To this statement corresponds the parable, which we shall soon afterwards find in Matthew 25:1 about the wise and foolish virgins. In a few words Christ glances rapidly at the manner in which believers ought to conduct their pilgrimage in the world; for first he contrasts the girding of the loins with sloth, and burning lamps with the darkness of ignorance. First, then, Christ enjoins the disciples to be ready and equipped for the journey, that they may pass rapidly through the world, and may seek no fixed abode or resting-place but in heaven. The warning is highly useful; for though ungodly men have likewise in their mouth this form of expression, “the course of life,” yet we see how they lay themselves down in the world, and remain unmoved in their attachment to it. But God does not bestow the honorable title of his children on any but those who acknowledge that they are strangers on the earth, and who not only are at all times prepared to leave it, but likewise move forward, in an uninterrupted “course,” towards the heavenly life. Again, as they are surrounded on all sides by darkness, so long as they remain in the world, he furnishes them with lamps, as persons who are to perform a journey during the night. The first recommendation is, to run vigorously; and the next is, to have clear information as to the road, that believers may not weary themselves to no purpose by going astray; for otherwise it would be better to stumble in the way, than to perform a journey in uncertainty and mistake. As to the expression, girding the loins, it is borrowed from the ordinary custom of Eastern nations in wearing long garments. return to ' Top of Page ' <a name="verse-44" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-43

Source

마태복음 24:43 — 만일 집 주인이 알았더라면. 누가는 이 담화를 마태와 다른 장소에서 기록한다. 이것을 이상히 여길 필요가 없다. 12장에서 그는 다양한 담화들에서 교훈의 요약을 모아 배치하는데, 그 전에 이미 설명한 바대로, 이 비유도 삽입한다. 게다가 그는 제자들이 허리를 동이고 손에 등불을 들고 주인을 기다려야 한다는 일반적인 서문을 소개한다. 이 진술에는 곧 마태 25장에서 발견할 슬기로운 처녀들과 어리석은 처녀들에 대한 비유가 상응한다. 그리스도는 몇 마디로 신자들이 세상에서 순례를 수행하는 방식을 빠르게 훑어보신다. 먼저 그분은 허리 동임을 게으름과, 밝게 타는 등불을 무지의 어둠과 대비시키신다. 첫째로, 그리스도는 제자들에게 여행을 위해 준비되고 갖추어져 있으라고 명하신다. 그들이 세상을 빠르게 통과하고 하늘 외에 고정된 거처나 쉬는 곳을 찾지 않도록. 이 경고는 매우 유익하다. 경건치 않은 사람들도 삶의 과정이라는 표현을 입에 올리지만, 그들이 세상에 드러눕고 거기에 대한 집착에서 움직이지 않는 것을 우리는 본다. 그러나 하나님은 땅에서 나그네임을 인정하는 자들, 그것을 언제든지 떠날 준비가 되어 있을 뿐만 아니라 하늘 삶을 향한 중단 없는 과정으로 전진하는 자들에게만 그분의 자녀라는 영예로운 칭호를 수여하신다. 또한 세상에 있는 동안 사방이 어둠으로 둘러싸여 있으므로, 밤 동안 여행하는 자들처럼 등불을 공급해 주신다. 첫 번째 권고는 힘차게 달리는 것이다. 다음은 길에 대한 명확한 정보를 갖는 것이다. 신자들이 길을 잃어 헛수고하지 않도록. 그렇지 않으면 길을 그릇 들어서 불확실하고 잘못된 여행을 하는 것보다 차라리 길에서 걸려 넘어지는 것이 나을 것이다.

원주석

44절 카드 ↗

Matthew 24:44 . But know this. Another similitude is now employed by Christ, in exhorting his disciples to keep diligent watch; for if any person shall hear that robbers are prowling in the night, fear and suspicion will not allow him to sleep. Since, therefore, we are informed that Christ’s coming will be sudden and unexpected, like that of a robber, and since we are expressly forewarned that we must always watch, lest he come upon us when asleep, and we be swallowed up with the ungodly, there is no excuse for our indolence; more especially since there is reason to dread not only a breach of the wall, and a loss of our property, but a deadly wound to ruin our soul, unless we are on our guard. The tendency of these words therefore is, that the warning of Christ should arouse us; for, though the last judgment be delayed for a long time, yet it hangs over us every hour; and, therefore, when there is ground for alarm, and when danger is near, it is unreasonable that we should be sluggish. return to ' Top of Page ' <a name="verse-45" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-44

Source

마태복음 24:44 — 그러므로 너희도 알라. 이제 그리스도는 제자들에게 부지런히 경계하도록 또 다른 비유를 사용하신다. 만약 어떤 사람이 밤에 강도들이 배회한다고 들으면, 두려움과 의심이 그로 하여금 잠들지 못하게 할 것이다. 따라서 우리가 그리스도의 오심이 강도처럼 갑자기 예상치 못하게 올 것이라는 고지를 받고, 그분이 잠든 우리에게 오셔서 경건치 않은 자들과 함께 삼켜지지 않도록 항상 경계해야 한다는 명시적인 경고를 받았으므로, 우리의 게으름에 대한 변명이 없다. 더욱이 담벼락이 뚫리고 재산을 잃을 위험만 두려워할 것이 아니라, 우리가 경계하지 않으면 영혼을 망칠 치명적인 상처가 있기 때문이다. 따라서 이 말씀의 경향은, 그리스도의 경고가 우리를 일깨워야 한다는 것이다. 마지막 심판이 오래 지연되더라도 그것은 매 시간 우리 위에 드리워져 있다. 따라서 경계해야 할 근거가 있고 위험이 가까울 때, 우리가 게으르다는 것은 불합리하다.

원주석

45절 카드 ↗

45. Who is the faithful and wise servant? This passage is more distinctly explained by Luke, who inserts Peter’s question, which gave rise to a new parable. Christ having declared that the suddenness and uncertainty of his coming led to such danger as left no room for sloth, Peter asked, if this doctrine was general, or if it belonged to the twelve alone. For the disciples—as we have formerly seen—were always in the habit of thinking that they were unjustly treated, unless they were exempted from the common lot, and greatly excelled all others. When our Lord now represents to them a condition which is far from being pleasant or desirable, they look around them on every hand, like persons astonished. But the object of Christ’s reply is, to show that, if each of the common people ought to watch, much less ought it to be endured that the apostles should be asleep. As Christ had formerly exhorted the whole family in general to watch for his coming, so now he demands extraordinary care from the principal servants, who had been appointed over others for the purpose of pointing out, by their example, the path of sobriety, watchfulness, and strict temperance. By these words he reminds them that they were not elevated to high rank for the purpose of indulging in ease, indolence, and pleasure; but that, the higher the rank of honor which they had obtained, the heavier was the burden which was laid on them; and therefore he declares that it is especially demanded from such persons that they exercise fidelity and wisdom. Let all who are called to an honorable office learn from this, that they are so much the more strongly bound, not only to bestow their labor faithfully, but to strive with their utmost zeal and industry to discharge their duty. For while it is enough for ordinary servants to go through their daily toil, stewards, whose office embraces the care of the whole family, ought to go much farther. Otherwise Christ charges them with ingratitude, because, while they have been chosen before others, they do not answer to their honor; for why does our Lord prefer them to the rest, but in order that they may excel all by extraordinary fidelity and wisdom? True, indeed, all are enjoined, without exception, to be sober, and to give earnest attention, but drowsiness would be peculiarly disgraceful and inexcusable in pastors. He next holds out even the hope of a reward to encourage them to diligence. return to ' Top of Page ' <a name="verse-48" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-24-45

Source

충성되고 지혜로운 종이 누구냐? 이 구절은 베드로의 질문을 삽입하는 누가에 의해 더 분명하게 설명된다. 그것이 새로운 비유의 계기가 되었다. 그리스도가 그분의 오심의 갑작스러움과 불확실성이 게으름의 여지를 남기지 않는 그런 위험으로 이끈다고 선언하셨을 때, 베드로는 이 교훈이 일반적인 것인지 아니면 열두 명에게만 속한 것인지 물었다. 제자들은 앞서 보았듯이, 그들이 공동 운명에서 면제되고 다른 모든 이들을 크게 능가하지 않는 한 부당하게 대우받는다고 항상 생각하는 습관이 있었다. 우리 주님이 이제 그들에게 기분 좋지도 않고 바람직하지도 않은 상태를 제시하실 때, 그들은 놀란 사람들처럼 사방을 둘러본다. 그러나 그리스도의 대답의 목적은, 일반 백성 각각이 경계해야 한다면, 사도들이 잠자고 있는 것은 더욱 용납될 수 없다는 것을 보여주는 것이다. 그리스도가 방금 가족 전체에게 일반적으로 그분의 오심을 기다리도록 권고하셨듯이, 이제 다른 이들을 감독하기 위해 임명된 주요 종들에게 특별한 주의를 요구하신다. 그들의 본보기로 절제, 경계, 엄격한 절도의 길을 보여주도록. 이 말씀으로 그분은 그들이 게으름, 태만, 쾌락에 탐닉하기 위해 높은 지위에 올려졌다는 것이 아님을 상기시키신다. 그들이 얻은 영예가 높을수록 그들에게 지워진 짐이 더 무거웠다. 따라서 그분은 그런 사람들에게 특히 신실함과 지혜를 발휘하는 것이 요구된다고 선언하신다. 영예로운 직분으로 부르심을 받은 모든 이들은 이것에서 배우자. 단지 수고를 신실하게 바치는 것뿐만 아니라 자신들의 직분을 충실히 이행하기 위해 최대한 열심과 노력을 다해야 하는 더 강력한 의무를 가진다는 것을.

원주석

48절 카드 ↗

48. But if that wicked servant shall say in his heart. By these words, Christ briefly points out the source of that carelessness which creeps upon wicked servants. It is because they trust to a longer delay, and thus of their own accord involve themselves in darkness. They imagine that the day when they must render an account will never come; and, under the pretext of Christ’s absence, they promise themselves that they will remain unpunished. For it is impossible but that the expectation of him, when it does occur to our minds, shall shake off sleep, and still more, that it shall restrain us from being carried away by wicked sensuality. No excitement of exhortation, therefore, can be more powerful or efficacious, than to represent to us that rigid tribunal which no man will be able to escape. That each of us may be careful to discharge his duty earnestly, and keep himself strictly and modestly within his own limits, let us constantly make our minds familiar with the thought of that last and sudden coming of the Lord, the neglect of which leads the reprobate to indulge in wickedness. At the same time, Christ takes a passing glance at the ease with which insolence grows, when a man has once shaken off the bridle, and given himself up to sinning. For Christ does not represent to us a servant who is merely dissolute and worthless, but one who rises up in an outrageous manner to disturb the whole house, who wickedly abuses the power committed to him, exercises cruelty on his fellow-servants, and wastefully spends the property of his master, whom he treats with open ridicule. Lastly, to excite terror, he adds the punishment, which is of no ordinary degree; for severe punishment is due to such unbounded wickedness. return to ' Top of Page ' Matthew Mat 23 Matthew Mat Matthew Mat 25 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Matthew 24". "Calvin's Commentary on the Bible". https://www.studylight.org/ commentaries/ eng/ cal/ matthew-24.html. 1840-57. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; line-height:25px} @media only screen and (max-width: 899px) { .sub-menu{height:65%;overflow:scroll} .sub-menu .menu-group, .sub-menu .menu-group:first-child{border-right:0} .sub-menu .part2{margin-top:-24px} .sub-menu .menu-group .menu-ul{width:100%;display:flex;flex-direction:row;flex-wrap:wrap;justify-content:flex-start} .sub-menu .menu-group .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0;flex-grow:0;flex-basis:50%} } @media only screen and (min-width: 900px) { .sub-menu{flex-direction:row;flex-wrap:nowrap;justify-content:space-between} .sub-menu .part2{padding-top:18px;margin-top:0} .sub-menu .menu-group:last-child{border-right:0} .sub-menu .menu-group-spacer {border-right:1px solid #6b6b6b;padding:5px 0} .sub-menu .menu-ul{width:100%} .sub-menu .menu-ul li{list-style:disc;list-style-position:outside;padding:0 15px 5px 0} .lex-search-div{width:95%} .lex-search-div .lex-s-range{width:70px} } Bible Commentaries (144) Verse‑by‑Verse Commentary Burton Coffman Commentaries Adam Clarke Commentary Albert Barnes' Notes John Gill's Exposition Complete List of 144 Bible Concordances (6) Thompson Chain Reference Nave's Topical Bible The Topical Concordances Torrey's Topical Textbook Scofield Reference Index Treasury of Scripture Knowledge Bible Dictionaries (26) Vine's Expository Dictionary Holman Bible Dictionary Baker's Evangelical D

Pericope (part_of)

절 (explains)

bible-text/mat-24-48

Source

만일 그 악한 종이 마음에 이르되. 이 말씀으로 그리스도는 악한 종들을 엄습하는 부주의의 근원을 간략히 지적하신다. 더 긴 지연을 믿기 때문이다. 그리하여 스스로 원하여 어둠 속에 자신들을 빠뜨린다. 그들은 결산해야 할 날이 결코 오지 않을 것이라고 생각한다. 그리스도의 부재를 구실로 벌받지 않을 것이라고 스스로 약속한다. 그분에 대한 기대가 우리 마음에 떠오를 때 잠을 떨쳐버리지 않고 더 나아가 우리가 사악한 방종에 이끌리는 것을 억제하지 않는 것은 불가능하기 때문이다. 따라서 권고의 어떤 자극도 우리 앞에 그 엄한 심판대를 제시하는 것보다 더 강력하거나 효과적일 수 없다. 아무도 그것을 피할 수 없을 것이다. 우리 각자가 자신의 직분을 진지하게 수행하고 자신의 한계 안에 엄격하고 겸손하게 머물도록 조심하기 위해, 그 마지막 갑작스러운 주님의 오심에 대한 생각을 항상 우리 마음에 친숙하게 해두자. 버림받은 자들이 사악함에 탐닉하도록 이끄는 것은 그 생각의 무시이기 때문이다. 동시에 그리스도는 한 사람이 일단 재갈을 떨쳐버리고 죄에 자신을 내준 후 방자함이 얼마나 쉽게 자라는지를 지나가며 살펴보신다. 그리스도는 단지 방탕하고 쓸모없는 종을 제시하시는 것이 아니라, 온 집을 어지럽히기 위해 격렬하게 일어나고, 그에게 맡겨진 권력을 사악하게 남용하고, 동료 종들에게 잔인함을 행사하고, 주인의 재산을 낭비하며 공개적으로 그를 조롱하는 자를 제시하신다. 마지막으로 두려움을 자극하기 위해, 그분은 보통 이상의 형벌을 덧붙이신다. 그런 무제한적인 사악함에는 엄한 형벌이 마땅하기 때문이다.

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