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주석[칼빈] — 마태복음 25장 · 달란트 비유

요약
칼빈 주석 · 섹션 20개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

Matthew 25:1 . Then shall the kingdom of heaven. By this term is meant the condition of the future Church, which was to be collected by the authority and direction of Christ. He employs this remarkable title, that believers may not deceive themselves by an erroneous opinion that they have arrived at absolute perfection. The parable is borrowed from the ordinary custom of life; for it was a childish speculation of Jerome and others, to adduce this passage in praise of virginity; while Christ had no other object in view than to lessen the uneasiness which they might be apt to feel in consequence of the delay of his coming. He says, therefore, that he asks nothing more from us than is usually done for friends at a marriage-feast. The custom was, that virgins, who are tender and delicate—should, by way of respect, accompany the bridegroom to his chamber. But the general instruction of the parable consists in this, that it is not enough to have been once ready and prepared for the discharge of duty, if we do not persevere to the end. return to ' Top of Page ' <a name="verse-2" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-25-1

Source

그 때에 천국은 마치 이와 같으리니. 이 표현은 그리스도의 권위와 지도 아래 모여야 할 미래 교회의 상태를 의미한다. 그분은 이 현저한 명칭을 사용하시는데, 이는 신자들이 완전한 완성에 이르렀다는 잘못된 견해로 스스로를 속이지 않도록 하기 위해서이다. 이 비유는 일상의 풍습에서 빌려온 것이다. 제롬과 다른 이들이 이 구절을 동정의 칭찬으로 인용한 것은 유치한 억측이었다. 그리스도는 혼인 잔치의 관습에서 연약하고 섬세한 처녀들이 신랑을 그의 방까지 존경으로 수행하던 것 이상 아무것도 요구하지 않으신다. 그러나 이 비유의 일반적인 교훈은 이것이다. 의무를 이행할 준비가 한 번 되었다고 해서 충분하지 않고, 끝까지 인내해야 한다는 것이다.

원주석

2절 카드 ↗

2. Five were wise. Towards the close of the former chapter, our Lord specially required steward to be wise, ( Matthew 24:45 ) for it is reasonable, that the heavier the charge which any man sustains, and the more important the matters in which he is employed, the wisdom with which he conducts himself should be the greater. But now he demands wisdom from all the children of God in general, that they may not, through inconsiderate rashness, expose themselves to be the prey of Satan. Now this kind of wisdom he describes by saying, that they are to provide themselves with the supplies necessary for completing the course of their life. For the warmth of our impatience makes us look upon the time, however short, as far too long protracted; and next, our poverty is such, that we need supplies for every hour. return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-25-2

Source

다섯은 미련하고 다섯은 슬기 있는 자라. 앞 장 말미에서 우리 주님은 특별히 청지기들에게 지혜를 요구하셨다. 담당하는 책임이 무겁고 종사하는 일이 중요할수록, 그 일을 수행하는 지혜가 더욱 커야 하는 것은 당연하기 때문이다. 그러나 이제 그분은 하나님의 모든 자녀들에게 일반적으로 지혜를 요구하신다. 경솔한 무모함으로 사탄의 먹이가 되지 않도록 하기 위해서이다. 이제 그분이 묘사하시는 이 지혜는 삶의 과정을 완성하는 데 필요한 공급품을 갖추는 것이다. 우리 참을성 없는 성급함은 아무리 짧은 시간도 너무 길게 느껴지게 한다. 또한 우리의 가난은 매 시간 공급품이 필요할 정도이다.

원주석

5절 카드 ↗

5. And while the bridegroom tarried, they all slumbered and slept. Some interpret this slumbering in a bad sense, as if believers, along with others, abandoned themselves to sloth, and were asleep amidst the vanities of the world; but this is altogether inconsistent with the intention of Christ, and with the structure of the parable. There would be greater probability in explaining it to denote death, which overtakes believers before the coming of Christ; for it is not at that time only that we must look for salvation, but also when we have left the world and are sleeping in Christ. But I take it more simply as denoting earthly occupations, in which believers must be engaged, so long as they dwell in the body; and, though forgetfulness of the kingdom of God ought never to steal upon them, yet the distracting influence of the occupations of this world is not inappropriately compared to sleep. For they cannot be so constantly occupied with the thought of meeting Christ, as not to be distracted, or retarded, or entangled by a variety of cares, in consequence of which, while they watch, they are partly asleep. return to ' Top of Page ' <a name="verse-6" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-25-5

Source

신랑이 더디 오므로 다 졸며 잘새. 어떤 이들은 이 졸음을 나쁜 의미로 해석하여, 신자들이 다른 이들과 함께 게으름에 몸을 맡기고 세상의 허영 속에서 잠들었다고 본다. 그러나 이것은 그리스도의 의도 및 비유의 구조와 전혀 일치하지 않는다. 나는 그것을 더 단순하게 신자들이 몸 안에 거하는 동안 종사해야 하는 세상적 직업들을 나타내는 것으로 이해한다. 비록 하나님 나라에 대한 망각이 그들에게 결코 덮쳐서는 안 되지만, 이 세상의 직업들의 산만한 영향은 잠에 적절히 비교될 수 있다. 그들이 그리스도를 만나는 생각에 항상 몰두할 수 없어서, 다양한 염려들로 인해 산만해지거나 지연되거나 얽히게 되어, 깨어 있는 중에도 부분적으로 잠드는 것이기 때문이다.

원주석

6절 카드 ↗

6. At midnight a cry arose. With respect to the cry I view it as taken metaphorically for his sudden arrival; for we know, that when any thing new and unexpected happens, men are wont to make a loud noise. True, indeed, our Lord cries daily, that he will come quickly, ( Revelation 22:20 ;) but at that, time, the whole frame of the world will resound with the cry, and his dreadful majesty will fill heaven and earth in such a manner, as not only to awaken those who are asleep, but to bring the dead out of their graves, ( John 5:28 .) return to ' Top of Page ' <a name="verse-8" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-25-6

Source

밤중에 소리가 나되. 이 부르짖음에 관하여 나는 그것을 그분의 갑작스러운 오심을 비유적으로 표현한 것으로 본다. 새롭고 예상치 못한 일이 일어날 때 사람들이 큰 소음을 내는 것이 예사이기 때문이다. 참으로 우리 주님은 매일 자신이 속히 오리라고 외치신다. 그러나 그 때에 온 세계의 구조가 그 부르짖음으로 울려 퍼지고, 그분의 두려운 위엄이 하늘과 땅을 그처럼 채워서, 잠든 자들을 깨울 뿐만 아니라 죽은 자들도 무덤에서 나오게 할 것이다.

원주석

8절 카드 ↗

8. And the foolish said to the wise. This is a reproof of the late repentance of those who never think of what they are in want of, till the door is shut against every remedy. For those who do not make provision for a long period are charged with folly, because they are careless, and flatter themselves amidst their poverty, and allow the season of mutual intercourse to pass in such a way as to despise the aids which were offered to them. As they do not, in proper time, bethink themselves about procuring oil, Christ, mocking the knowledge which they have acquired when it is too late, shows how their stupidity will be punished, when they shall see themselves to be empty and unprovided, while there is no remedy. return to ' Top of Page ' <a name="verse-9" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-25-8

Source

어리석은 자들이 슬기 있는 자들에게 이르되. 이것은 구제책이 차단된 후에야 자신들에게 필요한 것을 생각하지 않는 자들의 늦은 회개에 대한 책망이다. 장기간을 위해 준비를 갖추지 못한 자들은 어리석다는 책망을 받는다. 그들이 부주의하고, 자신들의 가난 속에서 스스로를 아첨하고, 서로 나눌 수 있는 계절을 그들에게 제공된 도움을 멸시하면서 그냥 보내버렸기 때문이다. 적절한 때에 기름을 구하는 것을 생각하지 않으므로, 그리스도는 그것을 너무 늦게 알게 된 그들의 지식을 조롱하시며, 그들이 아무런 구제책도 없는 상태에서 비어있고 준비되지 않은 자신들을 보게 될 때 그들의 어리석음이 어떻게 처벌될 것인지를 보여주신다.

원주석

9절 카드 ↗

9. Lest there be not enough for you and us. We know that the Lord distributes his gifts so variously to each, according to his measure, in order that they may give mutual aid to each other, and may employ for the general advantage what has been entrusted to each individual; and that in this way is preserved the sacred connection which exists among the members of the Church. But Christ here points out the time when he shall summon all men to his tribunal, each carrying his bundle, that he may bring with him according as he has done in his body. That portion of grace received, which every man has laid up for himself, is, therefore, justly compared to a stock of provisions for a journey, which would not be enough for a greater number of persons. But rather go to them that sell, and buy for yourselves. These words immediately follow, and are not intended as an admonition, but a reproof; and the meaning is: “There once was a time for buying, which you ought not to have neglected; for oil was at that time offered for sale, but the means of obtaining it are now withdrawn.” And yet it is foolish in the Papists to infer from this, that by our own virtues or industry we obtain the gift of perseverance. For the word buy does not at all imply that a price has been given; as appears clearly from the passage in Isaiah, (55:1) where the Lord, while he invites us to buy, demands no price, but informs us, that he has wine and milk in abundance, to be gratuitously bestowed. There is no other way of obtaining it, therefore, but to receive by faith what is offered to us. return to ' Top of Page ' <a name="verse-10" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-25-9

Source

우리와 너희가 쓰기에 족하지 아니할까 하노니. 주님은 각자에게 서로 돕고 각 개인에게 맡겨진 것을 공동의 이익을 위해 사용하도록, 각자의 몫에 따라 자신의 선물을 다양하게 분배하신다. 이런 방식으로 교회의 지체들 사이에 존재하는 거룩한 연합이 보존된다. 그러나 그리스도는 여기서 그분이 모든 사람을 자신의 심판대 앞으로 소환할 때를 지적하신다. 각자가 자신이 몸에 있는 동안 행한 것에 따라 자신의 짐을 지고 나아갈 것이다. 따라서 각 사람이 자신을 위해 비축한 받은 은혜의 부분은 더 많은 사람에게는 충분하지 않을 여행 양식에 정당하게 비교된다. 차라리 파는 자들에게 가서 너희 쓸 것을 사라. 이 말씀이 곧 이어지며, 권고가 아니라 책망으로 이해되어야 한다. 의미는 이것이다. 한때 살 수 있는 시간이 있었는데, 너희가 소홀히 해서는 안 되었다. 그 때에는 기름이 팔리고 있었으나, 이제는 그것을 얻을 수단이 없어졌다. 그러나 교황주의자들이 이 구절에서 우리 자신의 미덕이나 노력으로 인내의 은사를 얻는다고 추론하는 것은 어리석은 일이다. 사다는 말은 가격이 지불되었음을 전혀 의미하지 않기 때문이다. 이것은 주님이 우리에게 사도록 초대하시면서 아무런 값도 요구하지 않으시고 포도주와 우유가 풍성하여 거저 주어질 것이라고 알려주시는 이사야 55:1 구절에서 분명히 나타난다. 그것을 얻는 유일한 방법은 우리에게 제공된 것을 믿음으로 받는 것이다.

원주석

10절 카드 ↗

10. And the door was shut. At length it follows that the door of the heavenly kingdom will be shut against all who have not made provision, because they failed in the middle of the course. We must not enter here into minute inquiries, how it is that Christ says that the foolish virgins went to buy for it means nothing else than that all who shall not be ready at the very moment when they shall be called will be shut out from entering into heaven. return to ' Top of Page ' <a name="verse-15" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-25-10

Source

문이 닫힌지라. 마침내 중간에 준비하지 않은 모든 자에게 하늘 왕국의 문이 닫힐 것이라는 것이 뒤따른다. 어리석은 처녀들이 사러 간다고 말씀하신 방법에 관해 여기서 세밀한 탐구를 해서는 안 된다. 그것은 부름을 받는 바로 그 순간에 준비되지 않은 모든 자가 하늘에 들어가는 것에서 차단될 것이라는 것 이외의 아무것도 의미하지 않는다.

원주석

15절 카드 ↗

Matthew 25:15 . To every one according to his own ability. By this term Christ does not distinguish between natural gifts and the gifts of the Spirit; for we have neither power nor skill (688) which ought not to be acknowledged as having been received from God; and, therefore, whoever shall determine to give God his share will leave nothing for himself. What then is meant by saying, that the master of the house gives to each person more or less, according to his own ability? It is because God, as he has assigned to every one his place, and has bestowed on him natural gifts, gives him also this or the other injunction, employs him in the management of affairs, raises him to various offices, furnishes him with abundant means of eminent usefulness, and presents to him the opportunity. It is absurd, however, in the Papists to infer from this, that the gifts of God are conferred on every man according to the measure which he deserves. For, though the old translator, (689) employed the word virtus , (690) he did not mean that God bestows his gifts, according as men have acquitted themselves well, and obtained the praise of virtue , but only so far as the master of the house has judged them to be suitable. Now we know that no man is found by God to be suitable till He has made him so; and the Greek word δύναμις , (power , ability , ) which Christ employed, is free from all ambiguity. (688) “ Il n’y a ne puissance, ne industrie, ou dexterit ;” — “there is neither power, nor industry, nor skill.” (689) “ Le translateur Latin ancien ;” — “the old Latin translator.” (690) An interpreter who was willing to twist a passage, so as to bring out of it any meaning that he chose, would find the vagueness of the Latin word virtus to be well suited to his purpose. Its derivation from vir , a man, shows that it originally signified manliness , from which it easily passed to denote courage , and, from the high estimation in which courage was held among warlike nations, became the general expression for moral excelle n ce , out of which arose the application of it to other kinds of excellence , as in the phrase, virtutes orationis , the ornaments of style . Again, from denoting manly vigor it came naturally to denote ability; and it is undoubtedly in this sense, with which our English version accords, that rirtus is employed by the Vulgate in this passage. — Ed. return to ' Top of Page ' <a name="verse-20" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-25-15

Source

각각 그 재능대로 한 사람에게는 금 다섯 달란트를. 이 용어로 그리스도는 자연적 선물들과 성령의 선물들을 구분하지 않으신다. 우리가 하나님에게서 받았다고 인정해야 할 권능도 능숙함도 없기 때문이다. 따라서 하나님께 그분의 몫을 드리려는 자는 자신을 위해 아무것도 남기지 않을 것이다. 그렇다면 집 주인이 각 사람에게 그 능력에 따라 많든 적든 준다는 것은 무엇을 의미하는가? 하나님은 모든 사람에게 그의 자리를 지정하시고 자연적 선물들을 주시므로, 또한 이런저런 의무를 지우시고, 사무 관리에 고용하시며, 다양한 직무에 올리시고, 탁월한 유용성의 풍부한 수단으로 그들을 갖추시고, 기회를 제시하시기 때문이다. 그러나 교황주의자들이 이 구절에서 하나님의 선물들이 각 사람이 받을 만한 분량에 따라 부여된다고 추론하는 것은 터무니없는 일이다. 집 주인이 그들을 적합하다고 판단한 만큼만 주시기 때문이다. 그런데 하나님이 그들을 그렇게 만드시기 전에는 아무도 하나님께 적합한 것으로 여겨지지 않는다는 것을 우리는 안다.

원주석

20절 카드 ↗

20. And he who had received five talents. Those who employ usefully whatever God has committed to them are said to be engaged in trading The life of the godly, (691) is justly compared to trading , for they ought naturally to exchange and barter with each other, in order to maintain intercourse; and the industry with which every mall discharges the office assigned him, the calling itself, the power of acting properly, and other gifts, are reckoned to be so many kinds of merchandise; because the use or object which they have in view is, to promote mutual intercourse among men. Now the gain which Christ mentions is general usefulness, (692) which illustrates the glory of God. For, though God is not enriched, and makes no gain , by our labors, yet when every one is highly profitable to his brethren, and applies advantageously, for their salvation, the gifts which he has received from God, he is said to yield profit , or gain , to God himself. So highly does our heavenly Father value the salvation of men, that whatever contributes to it he chooses to place to his own account. That we may not become weary in doing well , ( Galatians 6:9 ,) Christ declares that the labor of those who are faithfully employed in their calling will not be useless. According to Luke , he says that he who gained five pounds obtains the government of five cities; by which words he informs them, that the glory of his kingdom will be very different at his last coming from what it now appears. For now (693) we have labor and anxiety in managing, as it were, the affairs of an absent master; but then he will have at his command an ample and copious supply of honors, to ennoble and enrich us. The form of expression employed by Matthew is more simple, Enter thou into the joy of thy master; by which he means that faithful servants, whose discharge of duty shall meet with his approbation, will share with himself a blessed abundance of all good things. But it is asked, What is meant by what is added, Take from him the talent, and give it to him who hath ten talents? For every kind of trading will then be at an end. I reply, We ought to keep in remembrance what I formerly mentioned, that those who insist on explaining, with exactness, every minute phrase, are mistaken. The true meaning is, though slothful and unprofitable servants are now endued with the gifts of the Spirit, yet they will at length be deprived of them all, that their wretched and shameful poverty may redound to the glory of the good. Now these slothful persons, Christ tells us, hide either the talent or the pound in the earth; because, while they consult their own ease and gratifications, they refuse to submit to any uneasiness; as we see very many who, while they are privately devoted to themselves and to their own advantage, avoid all the duties of charity, and have no regard to the general edification. When it is said that the master of the house, after his return, called the servants to account; as this ought to impart courage to the good, when they understand that they do not lose their pains, so the indolent and careless, on the other hand, ought to be struck with no small terror. Let us therefore learn to call ourselves daily to account, before the Lord come, and make a reckoning with us. (691) “ Des fideles ;” — “of believers.” (692) “ C’est le profit ou l’avancement de toute la compagnie des fideles en commun ;” — “it is the profit or advancement of the whole company of believers in common.” (693) “ En ce monde ;” — “in this world.” return to ' Top of Page ' <a name="verse-24" class="com-number"

Pericope (part_of)

절 (explains)

bible-text/mat-25-20

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다섯 달란트 받았던 자는. 하나님이 자신에게 맡겨주신 것을 유익하게 사용하는 자들은 거래에 종사하는 것으로 일컬어진다. 신자들의 삶은 정당하게 거래에 비교된다. 그들이 서로 나누고 교환하여 교제를 유지해야 하기 때문이다. 모든 사람이 자신에게 지정된 의무를 다하는 근면함, 소명 자체, 바르게 행하는 능력, 그리고 다른 선물들이 수많은 종류의 상품으로 여겨진다. 그것들이 목표로 하는 사용 또는 대상이 사람들 사이의 상호 교제를 증진하는 것이기 때문이다. 이제 그리스도가 언급하시는 이익은 하나님의 영광을 드러내는 일반적인 유용성이다. 하나님이 풍요로워지거나 우리의 수고로 이익을 얻으시지는 않지만, 모든 사람이 형제들에게 크게 유익하고 하나님에게서 받은 선물들을 그들의 구원을 위해 유익하게 활용할 때, 그는 하나님 자신에게 이익을 낸다고 일컬어진다. 우리 하늘 아버지는 사람들의 구원을 너무나 소중히 여기시어, 그것에 기여하는 무엇이든 자신의 계정에 두기를 원하신다. 선행을 행하는 데 피곤하지 않도록, 그리스도는 자신의 소명에 신실하게 종사하는 자들의 수고가 헛되지 않을 것임을 선언하신다. 마태에서 사용된 표현은 더 단순하다. 네 주인의 즐거움에 들어가라. 이것으로 그분은 자신의 의무 수행이 승인받을 신실한 종들이 그분과 함께 모든 선한 것의 복된 풍성함을 나눌 것임을 의미하신다. 참된 의미는 이것이다. 게으르고 무익한 종들이 지금 성령의 선물들을 부여받았지만, 그들은 결국 그것들 모두를 빼앗겨, 그들의 비참하고 수치스러운 가난이 선한 자들의 영광에 흘러넘칠 것이다. 이제 이 게으른 자들에 대해 그리스도는 달란트나 파운드를 땅에 숨긴다고 말씀하신다. 자신의 안락과 만족을 위해 여러 방도를 사용하면서, 어떤 불편도 감수하기를 거부하기 때문이다. 집 주인이 돌아온 후 종들에게 계산서를 요구한다고 할 때, 이것이 선한 자들에게 용기를 주어야 하듯이, 다른 한편으로 태만하고 부주의한 자들은 적지 않은 두려움을 느껴야 한다. 따라서 주님이 오시기 전에 매일 우리 자신을 점검하는 것을 배우자.

원주석

24절 카드 ↗

24. I knew thee, that thou art a harsh man. This harshness has nothing to do with the substance of the parable; and it is an idle speculation in which those indulge, who reason from this passage, how severely and rigorously God deals with his own people. For Christ did not intend to describe such rigor , any more than to applaud usury , when he represents the master of the house as saying, that the money ought to have been deposited with a banker , that it might, at least, gain interest Christ only means, that there will be no excuse for the indolence of those who both conceal the gifts of God, and waste their time in idleness. Hence also we infer that no manner of life is more praiseworthy in the sight of God, than that which yields some advantage to human society. return to ' Top of Page ' <a name="verse-29" class="com-number"

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bible-text/mat-25-24

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주인이여 당신은 굳은 사람이라 나는 당신을 알았나이다. 이 가혹함은 비유의 본질과 아무 관계가 없다. 그리스도는 이 가혹함을 묘사하려 하지 않으셨으며, 마찬가지로 집 주인이 돈을 적어도 이자를 얻기 위해 은행에 맡겼어야 한다고 말할 때 고리대금업을 칭찬하려 하지도 않으셨다. 그리스도는 단지 하나님의 선물들을 숨기고 시간을 게으름 속에 낭비하는 자들에게는 변명이 없다는 것을 의미하신다. 따라서 우리는 또한 이 구절에서 어떤 생활 방식도 인간 사회에 어떤 이익을 산출하는 것보다 하나님 보시기에 더 칭찬할 만하지 않다는 것을 추론한다.

원주석

29절 카드 ↗

29. To every one that hath shall be given has been explained (694) under Matthew 13:12 (694) See p. 104 of this volume. return to ' Top of Page ' <a name="verse-30" class="com-number"

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bible-text/mat-25-29

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무릇 있는 자는 받아 풍족하게 되고. 이것은 마태 13:12에서 설명되었다.

원주석

30절 카드 ↗

30. And cast the unprofitable servant into outer darkness. We have also explained, (695) under Matthew 8:12 , that outer darkness is contrasted with the light which is within the house; (696) for, as banquets were anciently held, for the most part, at night, and were illuminated by numerous torches and lamps, of those who are banished from the kingdom of God, Christ says, that they are cast without into darkness (695) Harmony , vol. 1. p. 384. (696) “ De la lumiere et clarte qui est en la maison ;” — “with the light and brightness that is within the house.” return to ' Top of Page ' <a name="verse-31" class="com-number"

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bible-text/mat-25-30

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이 무익한 종을 바깥 어두운 데로 내쫓으라. 바깥 어두운 데가 집 안의 빛과 대조된다는 것도 마태 8:12에서 설명했다. 잔치가 옛날에는 대부분 밤에 열렸고, 수많은 등불과 램프로 밝혔으므로, 하나님의 나라에서 추방된 자들에 대해 그리스도는 그들이 어둠 속으로 쫓겨난다고 말씀하신다.

원주석

31절 카드 ↗

Matthew 25:31 . Now when the Son of man shall come in his glory. Christ follows out the same doctrine, and what he formerly described under parables, he now explains clearly and without figures. The sum of what is said is, that believers, in order to encourage themselves to a holy and upright conduct, ought to contemplate with the eyes of faith the heavenly life, which, though it is now concealed, will at length be manifested at the last coming of Christ. For, when he declares that, when he shall come with the angels, then will he sit on the throne of his glory, he contrasts this last revelation with the disorders and agitations of earthly warfare; as if he had said, that he did not appear for the purpose of immediately setting up his kingdom, and therefore that there was need of hope and patience, lest the disciples might be discouraged by long delay. Hence we infer that this was again added, in order that the disciples, being freed from mistake about immediate and sudden happiness, might keep their minds in warfare till Christ’s second coming, and might not give way, or be discouraged, on account of his absence. This is the reason why he says that he will then assume the title of King; for though he commenced his reign on the earth, and now sits at the right hand of the Father, so as to exercise the supreme government of heaven and earth; yet he has not yet erected before the eyes of men that throne, from which his divine majesty will be far more fully displayed than it now is at the last day; for that , of which we now obtain by faith nothing more than a taste, will then have its full effect. So then Christ now sits on his heavenly throne, as fir as it is necessary that he shall reign for restraining his enemies and protecting the Church; but then he will appear openly, to establish perfect order in heaven and earth, to crush his enemies under his feet, to assemble his believing people to partake of an everlasting and blessed life, to ascend his judgment-seat; and, in a word, there will be a visible manifestation of the reason why the kingdom was given to him by the Father. He says that he will come in his glory; because, while he dwelt in this world as a mortal man, he appeared in the despised form of a servant. And he calls it his glory, though he elsewhere ascribes it to his Father, but the meaning is the same; for he means simply the divine glory, which at that time shone in the Father only, for in himself it was concealed. (172) (172) “ Pource qu’en Christ elle estoit cachee et ne se monstroit ;” — “because in Christ it was concealed, and was not exhibited.” return to ' Top of Page ' <a name="verse-32" class="com-number"

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bible-text/mat-25-31

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인자가 자기 영광으로 올 때에. 그리스도는 같은 교리를 계속하신다. 그리고 그분이 전에 비유로 묘사하신 것을 이제 명확하게 비유 없이 설명하신다. 말씀의 요점은 이것이다. 신자들이 자신들을 거룩하고 의로운 행실로 격려하기 위해, 지금은 숨겨져 있지만 그리스도의 마지막 오심에 마침내 나타날 하늘 생명을 믿음의 눈으로 바라보아야 한다는 것이다. 그분이 천사들과 함께 오실 때, 자신의 영광의 보좌에 앉으실 것이라고 선언하실 때, 그분은 이 마지막 계시를 지상 전쟁의 무질서와 소란과 대조하신다. 따라서 우리는 그분이 왕의 칭호를 그때 취하실 것이라고 말씀하신 이유를 추론한다. 그분이 지상에서 왕국을 시작하셨고, 지금도 아버지의 우편에 앉아 하늘과 땅의 최고 통치를 행사하시지만, 마지막 날에는 그분의 신적 위엄이 지금보다 훨씬 더 충분히 드러날 보좌를 아직 사람들의 눈앞에 세우지 않으셨기 때문이다. 우리가 지금 믿음으로 단지 맛만 얻는 것이 그때에는 그 충분한 효과를 갖게 될 것이다.

원주석

32절 카드 ↗

32. And all nations shall be assembled before him. He employs large and splendid titles for extolling his kingdom, that the disciples may learn to expect a different kind of happiness from what they had imagined. For they were satisfied with this single consideration, that their nation was delivered from the miseries with which it was then oppressed, so that it would be manifest that God had not in vain established his covenant with Abraham and his posterity. But Christ extends much farther the benefit of the redemption brought by him, for he will be the Judge of the whole world. Again, in order to persuade believers to holiness of life, he assures them that the good and the bad will not share alike; because he will bring with him the reward which is laid up for both. In short, he declares that his kingdom will be fully established, when the righteous shall have obtained a crown of glory, and when the wicked shall have received the reward which they deserved. As a shepherd separateth the sheep from the goats. When our Lord says that the separation of the sheep from the goats is delayed till that day, he means that the wicked are now mixed with the good and holy, so that they live together in the same flock of God. The comparison appears to be borrowed from Ezekiel 34:18 , where the Lord complains of the fierceness of the goats, which attack with their horns the poor sheep, and destroy the pastures, and pollute the water; and where the Lord expressly declares that he will take vengeance. And therefore Christ’s discourse amounts to this, that believers ought not to think their condition too hard, if they are now compelled to live with the goats, and even to sustain many serious attacks and annoyances from them; secondly, that they ought to beware of being themselves infected by the contagion of their vices; and, thirdly, to inform them that in a holy and innocent life their labor is not thrown away, for the difference will one day appear. return to ' Top of Page ' <a name="verse-34" class="com-number"

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bible-text/mat-25-32

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모든 민족을 그 앞에 모으고. 그분은 자신의 왕국을 드높이는 크고 웅장한 칭호들을 사용하시어, 제자들이 상상했던 것과 다른 종류의 행복을 기대하도록 가르치신다. 그러나 그리스도는 그분이 가져온 구속의 혜택을 훨씬 더 멀리까지 확장하신다. 그분이 온 세상의 심판자가 되실 것이기 때문이다. 또한 신자들이 거룩함과 의로운 생활을 하도록 설득하기 위해, 선한 자와 악한 자가 같은 결과를 얻지 않을 것임을 보증하신다. 간단히 말해서 그분은 의인이 영광의 면류관을 얻고, 악인이 그들이 받아야 할 상급을 받을 때 자신의 왕국이 완전히 세워질 것임을 선언하신다. 목자가 양에서 염소를 구분함과 같이. 우리 주님이 그 날까지 양에서 염소를 나누는 일이 지연된다고 말씀하실 때, 그분은 악인이 지금 선한 자들 및 거룩한 자들과 섞여 하나님의 같은 무리 안에 함께 살고 있음을 의미하신다. 이 비교는 에스겔 34:18에서 빌려온 것으로 보인다. 따라서 그리스도의 담화는 이것으로 귀결된다. 신자들이 지금 염소들과 함께 살고 그들로부터 많은 심각한 공격과 성가심을 받아야 한다고 하더라도 그들의 처지가 너무 가혹하다고 생각해서는 안 된다. 또한 그들 자신이 그 악습의 전염에 의해 오염되지 않도록 주의해야 한다. 그리고 거룩하고 순수한 삶에서 그들의 수고가 헛되지 않음을 알게 하기 위해서이다.

원주석

34절 카드 ↗

34. Come, you blessed of my Father. We must remember Christ’s design; for he bids his disciples rest satisfied now with hope, that they may with patience and tranquillity of mind look for the enjoyment of the heavenly kingdom; and next, he bids them strive earnestly, and not become wearied in the right course. To this latter clause he refers, when he promises the inheritance of the heavens to none but those who by good works aim at the prize of the heavenly calling. But before speaking of the reward of good works, he points out, in passing, that the commencement of salvation flows from a higher source; for by calling them blessed of the Father, he reminds them, that their salvation proceeded from the undeserved favor of God. Among the Hebrews the phrase blessed of God means one who is dear to God, or beloved by God. Besides, this form of expression was not only employed by believers to extol the grace of God towards men, but those who had degenerated from true godliness still held this principle. Enter, thou blessed of God, said Laban to Abraham’s servant, ( Genesis 24:31 .) We see that nature suggested to them this expression, by which they ascribed to God the praise of all that they possessed. There can be no doubt, therefore, that Christ, in describing the salvation of the godly, begins with the undeserved love of God, by which those who, under the guidance of the Spirit in this life, aim at righteousness, were predestined to life. To this also relates what he says shortly afterwards, that the kingdom, to the possession of which they will be appointed at the last day, had been prepared for them from the beginning of the world. For though it may be easy to object, that the reward was laid up with a view to their future merits, any person who will candidly examine the words must acknowledge that there is an implied commendation of the grace of God. Nay more, Christ does not simply invite believers to possess the kingdom, as if they had obtained it by their merits, but expressly says that it is bestowed on them as heirs. Yet we must observe another object which our Lord had in view. For though the life of the godly be nothing else than a sad and wretched banishment, so that the earth scarcely bears them; though they groan under hard poverty, and reproaches, and other afflictions; yet, that they may with fortitude and cheerfulness surmount these obstacles, the Lord declares that a kingdom is elsewhere prepared for them. It is no slight persuasive to patience, when men are fully convinced that they do not run in vain; and therefore, lest our minds should be east, down by the pride of the ungodly, in which they give themselves unrestrained indulgences—lest our hope should even be weakened by our own afflictions, let us always remember the inheritance which awaits us in heaven; for it depends on no uncertain event, but was prepared for us by God before we were born , — prepared, I say, for each of the elect, for the persons here addressed by Christ are the blessed of the Father. When it is here said only that the kingdom was prepared from the beginning of the world, while it is said, in another passage, that it was prepared before the creation of heaven and of earth, ( Ephesians 1:4 ) this involves no inconsistency. For Christ does not here fix the precise time when the inheritance of eternal life was appointed for the sons of God, but only reminds us of God’s fatherly care, with which he embraced us before we were born; and confirms the certainty of our hope by this consideration, that our life can sustain no injury from the commotions and agitations of the world. return to ' Top of Page ' <a name="verse-35" class="com-number"

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bible-text/mat-25-34

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오른편에 있는 자들에게 이르시되 내 아버지께 복 받을 자들이여. 그리스도의 의도를 기억해야 한다. 그분은 제자들에게 지금 희망으로 만족하게 하셔서, 인내하고 평온한 마음으로 하늘 왕국의 향유를 기다리도록 하신다. 다음으로, 그분은 그들에게 열심히 노력하여 올바른 길에서 피곤하지 않도록 하신다. 그러나 선행의 상급에 대해 말씀하시기 전에 그분은 지나치듯 구원의 원천이 더 높은 곳에서 흘러나온다는 것을 지적하신다. 그들을 아버지의 복받은 자들이라고 부름으로써, 그들의 구원이 하나님의 값없는 호의에서 비롯되었음을 상기시키신다. 히브리인들 사이에서 하나님께 복 받은이라는 표현은 하나님께 소중하거나 사랑받는 자를 의미한다. 따라서 그리스도가 경건한 자들의 구원을 묘사할 때, 이 생명에서 성령의 인도 아래 의를 목표로 하는 자들이 삶으로 예정되었던 하나님의 값없는 사랑으로 시작한다는 것은 의심할 여지가 없다. 마지막 날에 그들이 소유하도록 임명될 왕국이 세상의 시작부터 그들을 위해 예비되었다.

원주석

35절 카드 ↗

35. For I was hungry. If Christ were now speaking of the cause of our salvation, the Papists could not be blamed for inferring that we merit eternal life by good works; but as Christ had no other design than to exhort his people to holy and upright conduct, it is improper to conclude from his words what is the value of the merits of works. With regard to the stress which they lay on the word for , as if it pointed out the cause, it is a weak argument; for we know that, when eternal life is promised to the righteous, the word for does not always denote a cause, but rather the order of procedure. (173) But we have another reply to offer, which is still more clear; for we do not deny that a reward is promised to good works, but maintain that it is a reward of grace, because it depends on adoption. Paul boasts ( 2 Timothy 4:8 ) that a crown of righteousness is laid up for him; but whence did he derive that confidence but because he was a member of Christ, who alone is heir of the heavenly kingdom? He openly avows that the righteous Judge will give to him that crown; but whence did he obtain that prize but because by grace he was adopted, and received that justification of which we are all destitute? We must therefore hold these two principles, first, that believers are called to the possession of the kingdom of heaven, so far as relates to good works, not because they deserved them through the righteousness of works, or because their own minds prompted them to obtain that righteousness, but because God justifies those whom he previously elected, ( Romans 8:30 .) Secondly, although by the guidance of the Spirit they aim at the practice of righteousness, yet as they never fulfill the law of God, no reward is due to them, but the term reward is applied to that which is bestowed by grace. Christ does not here specify every thing that belongs to a pious and holy life, but only, by way of example, refers to some of the duties of charity, by which we give evidence that we fear God. For though the worship of God is more important than charity towards men, and though, in like manner, faith and supplication are more valuable than alms, yet Christ had good reasons for bringing forward those evidences of true righteousness which are more obvious. If a man were to take no thought about God, and were only to be beneficent towards men, such compassion would be of no avail to him for appeasing God, who had all the while been defrauded of his right. Accordingly, Christ does not make the chief part of righteousness to consist in alms, but, by means of what may be called more evident signs, shows what it is to live a holy and righteous life; as unquestionably believers not only profess with the mouth, but prove by actual performances, that they serve God. Most improperly, therefore, do fanatics, under the pretext of this passage, withdraw from hearing the word, and from observing the Holy Supper, and from other spiritual exercises; for with equal plausibility might they set aside faith, and bearing the cross, and prayer, and chastity. But nothing was farther from the design of Christ than to confine to a portion of the second table of the Law that rule of life which is contained in the two tables. The monks and other noisy talkers had as little reason to imagine that there are only six works of mercy, because Christ does not mention any more; as if it were not obvious, even to children, that he commends, by means of a synacdoche, all the duties of charity. For to comfort mourners, to relieve those who are unjustly oppressed, to aid simple-minded men by advice, to deliver wretched persons from the jaws of wolves, are deeds of mercy not less worthy of commendation than to clothe the naked or to feed the hungry. But while Christ, in recommending to us the exercise of charity, does not exclude those duties which belong to the worship of God, he reminds his disciples that it will be an authentic evidence of a holy life, if they practice charity, agreeably to those words of the prophet, I choose mercy, and not sacrifice, ( Hosea 6:6 ;) the import of which is, that hypocrites, while they are avaricious, and cruel, and deceitful, and extortioners, and haughty, still counterfeit holiness by an imposing array of ceremonies. Hence also we infer, that if we desire to have our life approved by the Supreme Judge, we must not go astray after our own inventions, but must rather consider what it is that He chiefly requires from us. For all who shall depart from his commandments, though they toil and wear themselves out in works of their own contrivance, will hear it said to them at the last day, Who hath required those things at your hands? ( Isaiah 1:12 .) (173) “ Elle ne touche pas tousjours la cause et le fondement de salut, mais plustost l’ordre et la procedure que Dieu y tient ;” — “it does not always refer to the cause and foundation of salvation, but rather to the order and procedure which God observes in regard to it.” return to ' Top of Page ' <a name="verse-37" class="com-number"

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내가 주릴 때에 너희가 먹을 것을 주었고. 그리스도가 지금 구원의 원인에 대해 말씀하신다면, 교황주의자들이 우리가 선행으로 영생을 공로로 얻는다고 추론하는 것을 비난할 수 없을 것이다. 그러나 그리스도는 자신의 백성에게 거룩하고 의로운 행실을 권고하는 것 이외의 다른 의도가 없으셨으므로, 그분의 말씀에서 행위의 공로가 무엇인지 결론 짓는 것은 부적절하다. 이는라는 단어가 원인을 나타내지 않고 오히려 절차의 순서를 나타낸다는 것은 어린아이에게도 분명하기 때문이다. 우리는 선행에 상급이 약속된다는 것을 부인하지 않고, 그것이 은혜의 상급이라고 주장한다. 입양에 의존하기 때문이다. 바울은 자신을 위해 의의 면류관이 비축되어 있다고 자랑한다. 그러나 그가 그 확신을 어디서 얻었는가? 그가 하늘 왕국의 유일한 상속자이신 그리스도의 지체이기 때문이다. 따라서 우리는 이 두 원칙을 견지해야 한다. 첫째, 신자들이 선행과 관련하여 하늘 왕국의 소유로 부름을 받는 것은, 행위의 의로 그것을 공로로 얻어서가 아니라, 하나님이 미리 선택하신 자들을 칭의한다는 것이다. 둘째, 성령의 인도 아래 그들이 의의 실천을 목표로 하더라도, 그들이 결코 하나님의 율법을 완전히 이행하지 못하므로, 그들에게 아무런 상급도 당연하지 않다. 그러나 상급이라는 용어가 은혜로 주어지는 것에 적용된다. 그리스도는 경건하고 거룩한 삶에 속하는 모든 것을 여기서 명시하지 않으시고, 단지 예로 들어 우리가 하나님을 두려워한다는 증거를 주는 자선의 의무들 중 일부를 언급하신다.

원주석

37절 카드 ↗

37. Then wilt the righteous answer him. Christ represents the righteous as doubting—what they know well—his willingness to form a just estimate of what is done to men. (174) But as this was not so deeply impressed on their minds as it ought to have been, he holds out to them this lively representation. (175) For how comes it that we are so slow and reluctant to acts of beneficence, but because that promise is not truly engraven on our hearts, that God will one day repay with usury what we bestow on the poor? The admiration which Christ here expresses is intended to instruct us to rise above the apprehension of our flesh, whenever afflicted brethren ask our confidence and aid, that the aspect of a despised man may not hinder us from treating him with kindness. (174) “ La charit, qu’on exerce envers les hommes ;” — “the charity which is exercised towards men.” (175) “ Il leur represente au vif, tout ainsi que si la chose se faisoit devant lcurs yeux ;” — “he represents it to them in a lively manner, quite as if the thing were done before their eyes.” return to ' Top of Page ' <a name="verse-40" class="com-number"

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의인들이 대답하여 이르되. 그리스도는 의인들이 의심하는 것으로 표현하신다. 그들이 사람들에게 행해진 것을 그분이 공정하게 평가하려는 의지에 대해 잘 알고 있는 것인데도. 그러나 이것이 그들의 마음에 마땅히 그래야 할 만큼 깊이 새겨져 있지 않았으므로, 그분은 그들에게 이 생생한 표현을 보여주신다. 우리가 자선 행위를 행하는 데 너무 느리고 꺼리는 이유가 무엇인가? 우리가 가난한 자들에게 베푸는 것을 하나님이 언젠가 후하게 갚아주실 것이라는 그 약속이 진정으로 우리 마음에 새겨지지 않았기 때문이 아닌가? 그리스도가 여기서 표현하시는 경이는 고통받는 형제들이 우리의 신뢰와 도움을 요청할 때마다, 멸시받는 사람의 외모가 우리가 그에게 친절하게 대하는 것을 방해하지 않도록 우리로 하여금 육체의 인식을 초월하도록 가르치기 위한 것이다.

원주석

40절 카드 ↗

40. Verily I tell you. As Christ has just now told us, by a figure, that our senses do not yet comprehend how highly he values deeds of charity, so now he openly declares, that he will reckon as done to himself whatever we have bestowed on his people. We must be prodigiously sluggish, if compassion be not drawn from our bowels by this statement, that Christ is either neglected or honored in the person of those who need our assistance. So then, whenever we are reluctant to assist the poor, let us place before our eyes the Son of God, to whom it would be base sacrilege to refuse any thing. By these words he likewise shows, that he acknowledges those acts of kindness which have been performed gratuitously, and without any expectation of a reward. And certainly, when he enjoins us to do good to the hungry and naked, to strangers and prisoners, from whom nothing can be expected in return, we must look to him, who freely lays himself under obligation to us, and allows us to place to his account what might otherwise appear to have been lost. So far as you have done it to one of the least of my brethren. Believers only are expressly recommended to our notice; not that he bids us altogether despise others, but because the more nearly a man approaches to God, he ought to be the more highly esteemed by us; for though there is a common tie that binds all the children of Adam, there is a still more sacred union among the children of God. So then, as those, who belong to the household of faith ought to be preferred to strangers, Christ makes special mention of them. And though his design was, to encourage those whose wealth and resources are abundant to relieve the poverty of brethren, yet it affords no ordinary consolation to the poor and distressed, that, though shame and contempt follow them in the eyes of the world, yet the Son of God holds them as dear as his own members. And certainly, by calling them brethren, he confers on them inestimable honor. return to ' Top of Page ' <a name="verse-41" class="com-number"

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절 (explains)

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내가 진실로 너희에게 이르노니. 그리스도는 방금 비유로 우리 감각이 그분이 자선 행위를 얼마나 소중히 여기시는지 아직 이해하지 못한다는 것을 알려주셨고, 이제 그분은 우리가 그분의 백성에게 베푼 것을 그분 자신에게 행한 것으로 여기실 것이라고 공개적으로 선언하신다. 우리가 그리스도 안에서 도움이 필요한 자들의 인격 안에서 그분이 소홀히 여겨지거나 존귀히 여겨진다는 이 진술이 우리의 심장에서 동정심을 이끌어내지 못한다면, 우리는 터무니없이 게으른 것이다. 그러므로 가난한 자들을 돕기를 꺼릴 때마다, 하나님의 아들을 우리 눈앞에 두자. 그분에게는 무엇인가를 거절하는 것이 신성 모독이 될 것이다. 이 말씀들로 그분은 또한 아무런 보답의 기대 없이 무상으로 행해진 친절한 행위들을 인정한다는 것을 보여주신다. 내 형제 중에 지극히 작은 자 하나에게 한 것이 곧 내게 한 것이니라. 신자들만이 명시적으로 우리의 주목을 받도록 권고된다. 그분이 다른 자들을 완전히 멸시하라고 명하시는 것이 아니라, 사람이 하나님께 더 가까이 나아갈수록, 그가 우리에게 더 존중받아야 하기 때문이다. 아담의 모든 자녀들을 묶는 공통적인 유대가 있지만, 하나님의 자녀들 사이에는 더 거룩한 연합이 있다. 그리고 그분의 의도가 부와 자원이 풍부한 자들에게 형제들의 가난을 구제하도록 격려하는 것이었지만, 그것은 또한 가난하고 고통받는 자들에게 비통한 위로를 전달한다. 그들이 세상의 눈에는 수치와 멸시를 받지만, 그래도 하나님의 아들이 그들을 자신의 지체처럼 소중히 여기신다. 그리고 분명히 그들을 형제라고 부르심으로써 그분은 그들에게 말할 수 없는 명예를 부여하신다.

원주석

41절 카드 ↗

41. Depart from me, you cursed. He now comes to the reprobate, who are so intoxicated by their fading prosperity, that they imagine they will always be happy. He threatens, therefore, that he will come as their Judge, and that he will make them forget those luxurious enjoyments to which they are now so entirely devoted; not that the coming of Christ will strike them with terror—for they think that they have made a covenant with death, ( Isaiah 28:15 ,) and harden themselves in wicked indifference—but that believers, warned of their dreadful ruin, may not envy their present lot. For as promises are necessary for us, to excite and encourage us to holiness of life, so threatenings are likewise necessary to restrain us by anxiety and fear. We are therefore taught how desirable it is to be united to the Son of God; because everlasting destruction and the torment of the flesh await all those whom he will drive from his presence at the last day. He will then order the wicked to depart from him, because many hypocrites are now mixed with the righteous, as if they were closely allied to Christ. Into everlasting fire. We have stated formerly, that the term fire represents metaphorically that dreadful punishment which our senses are unable to comprehend. It is therefore unnecessary to enter into subtle inquiries, as the sophists do, into the materials or form of this fire; for there would be equally good reason to inquire about the worm, which Isaiah connects with the fire for their worm shall not die, either shall their fire be quenched, ( Isaiah 66:24 .) Besides, the same prophet shows plainly enough in another passage that the expression is metaphorical; for he compares the Spirit of God to a blast by which the fire is kindled, and adds a mixture of brimstone, ( Isaiah 30:33 .) Under these words, therefore, we ought to represent to our minds the future vengeance of God against the wicked, which, being more grievous than all earthly torments, ought rather to excite horror than a desire to know it. But we must observe the eternity of this fire, as well as of the glory which, a little before, was promised to believers. Which is prepared for the devil. Christ contrasts with himself the devil, as the head of all the reprobate. For though all the devils are apostate angels, yet many passages of Scripture assign thee highest authority to one who assembles under him, as in one body, all the wicked to perdition; in the same manner as believers assemble to life under Christ, and grow under him, till, having reached perfection, they are entirely united by him to God, ( Ephesians 4:13 ; Colossians 2:19 .) But now Christ says, that hell is prepared for the devil, that wicked men may not entertain the belief that they will be able to escape it, when they hear that they are involved in the same punishment with the devil, who, it is certain, was long ago sentenced and condemned to hell, without any hope of deliverance. And his angels. By the devil’s angels some understand wicked men, but it is more probable that Christ speaks only of devils. And so these words convey an indirect reproach, that men, who had been called to the hope of salvation through the Gospel, chose to perish with Satan, and, rejecting the Author of salvation, voluntarily threw themselves into this wretched condition; not that they were not appointed to destruction as well as the devil, but because in their crime is plainly seen the cause of their destruction, when they reject the grace of their calling. And thus, though the reprobate were devoted to death, by a secret judgment of God, before they were born, yet, so long as life is offered to them, they are not reckoned heirs of death or companions of Satan, but their perdition, which had been formerly concealed, is discovered and made evident by their unbelief. return to ' Top of Page ' <a name="verse-44" class="com-number"

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절 (explains)

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저주를 받은 자들아 나를 떠나 마귀와 그 사자들을 위하여 예비된 영원한 불에 들어가라. 이제 그분은 덧없는 번영에 의해 너무 도취되어 항상 행복할 것이라고 상상하는 불경건한 자들에게 오신다. 그러므로 그분은 자신이 그들의 심판자로 오실 것이며, 그들이 지금 너무나 전적으로 몰두하고 있는 사치스러운 향락들을 그들이 잊게 하실 것이라고 경고하신다. 영원한 파멸과 육체의 고통이 마지막 날에 그분이 자신의 임재에서 쫓아버리실 모든 자를 기다리기 때문이다. 영원한 불에. 불이라는 용어가 우리의 감각이 이해할 수 없는 그 두려운 형벌을 비유적으로 나타낸다고 우리는 전에 말했다. 따라서 소피스트들이 하는 것처럼 이 불의 재료나 형태에 대해 정교한 탐구를 할 필요가 없다. 이사야가 불과 연결하는 벌레에 대해서도 동등하게 탐구할 이유가 있을 것이다. 같은 선지자는 다른 구절에서 그 표현이 비유적임을 충분히 명확하게 보여준다. 그는 하나님의 영을 불이 붙어오르는 바람에 비교하고, 유황의 혼합물을 더한다. 따라서 이 말씀들 아래에서 우리는 악인들에 대한 하나님의 미래의 복수를 우리 마음에 표현해야 한다. 그것은 모든 세상적 고통보다 훨씬 더 심각하여, 그것을 알려는 욕망보다는 공포를 불러일으켜야 한다. 마귀를 위하여 예비된 것이니. 그리스도는 마귀를 모든 불경건한 자들의 머리로서 자신과 대조하신다. 이제 그리스도는 지옥이 마귀를 위해 예비되었다고 말씀하신다. 악한 사람들이 자신들이 그것을 피할 수 있을 것이라는 믿음을 갖지 못하도록 하기 위해서이다. 그의 사자들. 마귀의 사자들을 어떤 이들은 악한 사람들로 이해하지만, 그리스도가 여기서 오직 귀신들만을 말씀하신다는 것이 더 개연성이 있다. 이 말씀들은 복음을 통해 구원의 희망으로 부름을 받았던 사람들이 사탄과 함께 멸망하기를 선택했다는 간접적인 책망을 담고 있다. 구원의 창시자를 거부하고 스스로를 이 비참한 상태에 자발적으로 던졌기 때문이다.

원주석

44절 카드 ↗

44. Then shall they also answer him. The same kind of striking delineation which Christ had formerly employed is now repeated, in order to inform the reprobate, that their vain excuses, by which they now deceive themselves, will be of no avail to them at the last day. For whence comes the great cruelty of their pride towards the poor, but because they think that they will not be punished for despising them? To destroy this self-complacency, our Lord gives them warning, that they will one day feel—but when it will be too late—what they do not now deign to consider, that those who are now so greatly despised are not less esteemed by Christ than his own members. return to ' Top of Page ' Matthew Mat 24 Matthew Mat Matthew Mat 26 Footnotes: Copyright Statement These files are public domain. Bibliographical Information Calvin, John. "Commentary on Matthew 25". 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그 때에 그들도 대답하여 이르되. 그리스도가 전에 사용했던 같은 종류의 인상적인 묘사가 이제 반복된다. 그것은 불경건한 자들에게, 그들이 지금 자신들을 속이는 헛된 변명들이 마지막 날에 그들에게 아무 소용이 없을 것임을 알리기 위해서이다. 가난한 자들에 대한 그들의 교만의 큰 잔인함이 어디서 오는가? 그들이 그들을 멸시하더라도 처벌받지 않을 것이라고 생각하기 때문이 아닌가? 이 자기 만족을 파괴하기 위해 우리 주님은 그들에게 경고하신다. 그들이 너무 늦었을 때에야 느낄 것이다. 그들이 지금 멸시하기를 마다하지 않는 자들이 그리스도에게 자신의 지체들보다 덜 소중하지 않다는 것을 말이다.

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