마태복음 24:18 주석

And Jesus went out, and departed from the temple,.... He not only went out of it for that time, but took his final leave of it, never to return more to it; having foretold its desolation, which he, in part, by so doing, immediately fulfilled: this the disciples observing, and being intent on the outward splendour, and worldly grandeur of it, were concerned that so beautiful a structure should be deserted; and almost thought it incredible, that so strong, and firm a building could be destroyed. And his disciples came unto him: as he went, and as soon as he was come out of the temple, and whilst in view of it: for to show him the buildings of the temple; the walls of it, and courts adjoining to it, how beautiful and firm they were: whether this was done by them to raise in him admiration or commiseration, in hopes he might change the sentence he had passed upon it, is not easy to say; or whether this did not express their incredulity about the desolation of it; which Christ's answer, in the next verse, seems to imply. Mark says, it was "one of the disciples" that observed these to him, who might be accompanied with the rest, and in their name address him; and who, probably, might be Peter, since he was generally their mouth; and that he should speak to him in this manner: "master, see what manner of stones, and what buildings are here!" Luke says, "how it was adorned with goodly stones, and gifts." The Jews give very great encomiums of the second temple, as repaired by Herod; and it was undoubtedly a very fine structure. They say (p), that he built the house of the sanctuary, "an exceeding beautiful building"; and that he repaired the temple, in beauty "greatly exceeding" that of Solomon's (q). They moreover observe (r), that "he who has not seen the building of Herod, has never seen, , "a beautiful building." With what is it built? says Rabbah, with stones of green and white marble. And there are others say, that it was built with stones of spotted green and white marble.'' These, very likely, were the very stones the disciples pointed to, and admired; and were of a prodigious size, as well as worth. Some of the stones were, as Josephus (s) says, "forty five cubits long, five high, and six broad.'' Others of them, as he elsewhere affirm (t), "were twenty five cubits long, eight high, and twelve broad.'' And he also tells us, in the same place, that there were, "in the porches, four rows of pillars: the thickness of each pillar was as much as three men, with their arms stretched out, and joined together, could grasp; the length twenty seven feet, and the number of them an hundred and sixty two, and beautiful to a miracle.'' At the size of those stones, and the beauty of the work, it is said (u), Titus was astonished, when he destroyed the temple; at which time his soldiers plundered it, and took away "the gifts", with which it is also said to be adorned. These were rich and valuable things which were dedicated to it, and either laid up in it, or hung upon the walls and pillars of it, as it was usual in other temples (w). These may, intend the golden table given by Pompey, and the spoils which Herod dedicated; and particularly the golden vine, which was a gift of his (x); besides multitudes of other valuable things, which were greatly enriching and ornamental to it. Now the disciples suggest, by observing these, what a pity it was such a grand edifice should be destroyed; or how unaccountable it was; that a place of so much strength, could easily be demolished. (p) Juchasin, fol. 139. 1. (q) Ganz Tzemach David, par. 1. fol. 24. 2. (r) T. Bab. Bava Bathra, fol. 4. 1. & Succa, fol. 51. 2. (s) De Bello Jud. l. 5. c. 5. (t) Antiq. Jud. l. 15. c. 14. (u) Egesippus, l. 5. c. 43. (w) Vid. Ryckium de Capitol. Rom. c. 21, &c. (x) Joseph. Antiq. l. 15.

Neither let him which is in the field,.... Ploughing, or sowing, or employed in any other parts of husbandry, or rural business, return back to take clothes; for it was usual to work in the fields without their clothes, as at ploughing and sowing. Hence those words of Virgil (e). "Nudus ara, sere nudus, hyems ignava colono.'' Upon which Servius observes, that in good weather, when the sun warms the earth, men might plough and sow without their clothes: and it is reported by the historian (f) of Lucius Quinctius Cincinnatus, that the messengers who were sent to him, from Minutius the consul, whom he had delivered from a siege, found him ploughing naked beyond the Tiber: not that he was entirely naked, but was stripped of his upper garments: and it is usual for people that work in the fields to strip themselves to their shirts, and lay their clothes at the corner of the field, or at the land's end; and which we must suppose to be the case here: for our Lord's meaning is not, that the man working in the field, should not return home to fetch his clothes, which were not left there; they were brought with him into the field, but put off; and laid aside in some part of it while at work; but that as soon as he had the news of Jerusalem being besieged, he should immediately make the best of his way, and flee to the mountains, as Lot was bid to do at the burning of Sodom; and he might not return to the corner of the field, or land's end, where his clothes lay, as Lot was not to look behind; though if his clothes lay in the way of his flight, he might take them up, but might not go back for them, so sudden and swift should be the desolation. The Vulgate Latin reads, in the singular number, "his coat"; and so do the Syriac, Persic, and Ethiopic versions, and Munster's Hebrew Gospel; and so it was read in four copies of Beza's, in three of Stephens's, and in others; and may design the upper coat or garment, which was put off whilst at work. (e) Georgic. l. 1. (f) Aurel Victor. de illustr. viris, c. 20.

Watch for your life's sake. Let not your lamps be quenched, nor your loins unloosed; but be ye ready, for ye know not the hour in which our Lord cometh. But often shall ye come together, seeking the things which are befitting to your souls: for the whole time of your faith will not profit you, if ye be not made perfect in the last time. For in the last days false prophets and corrupters shall be multiplied, and the sheep shall be turned into wolves, and love shall be turned into hate; for when lawlessness increaseth, they shall hate and persecute and betray one another, and then shall appear the world-deceiver as Son of God, and shall do signs and wonders, and the earth shall be delivered into his hands, and he shall do iniquitous things which have never yet come to pass since the beginning. Then shall the creation of men come into the fire of trial, and many shall be made to stumble and shall perish; but they that endure in their faith shall be saved from under the curse itself. And then shall appear the signs of the truth; first, the sign of an out-spreading in heaven; then the sign of the sound of the trumpet; and the third, the resurrection of the dead; yet not of all, but as it is said: The Lord shall come and all His saints with Him. Then shall the world see the Lord coming upon the clouds of heaven.

Whoever is in Judea, that is, “in the letter of the old law,” should flee to the mountains of the new things of the Spirit. And whoever is found to have gone up onto the roof, which is the Word, and stands high above his home should not descend to retrieve anything from within his house. For he who remains on the roof and denies himself will never need to come down.Whoever is in the field must not turn back. If he is in the field in which the treasure is hidden, as the Lord taught in his parable, he must not turn back. If he is in the field to which Jacob was compared when his father blessed him, saying, “Behold, the smell of my son is like the smell of a bountiful field which the Lord has blessed,” in which everyone who lives according to the law will be blessed with the spiritual blessings of the law, he still must not turn back. As the Scripture says, “You will be blessed in the city and blessed in the field.” Whoever therefore is in the field of “every plant which the heavenly Father has planted,” he too must not turn back. Just as he who puts his hand to the plow and turns back is unfit for the kingdom of God, so also the one in the field who turns back on account of those things which he ought to have forsaken will undoubtedly incur the abomination of desolation which is deception. This is especially true of those who had previously stripped off their old tunic (that is, “the old nature with its practices”) and return again to retrieve it.

Mystically; In the holy place of the Scriptures, both Old and New Testament, Antichrist, that is, false word, has often stood; let those who see this flee from the Judæa of the letter to the high mountains of truth. And whoso has been found to have gone up to the house-top of the word, and to be standing upon its summit, let him not come down thence as though he would fetch any thing out of his house. And if he be in the field in which the treasure is hid, and return thence to his house, he will run into the temptation of a false word; but especially if he have stripped off his old garment, that is, the old man, and should have returned again to take it up. Then the soul, as it were with child by the word, not having yet brought forth, is liable to a woe; for it casts that which it had conceived, and loses that hope which is in the acts of truth; and the same also if the word has been brought forth perfect and entire, but not having yet attained sufficient growth. Let them that flee to the mountains pray that their flight be not in the winter or on the sabbath-day, because in the serenity of a settled spirit they may reach the way of salvation, but if the winter overtake them they fall amongst those whom they would fly from. And there be some who rest from evil works, but do not good works; be your flight then not on such sabbath when a man rests from good works, for no man is easily overcome in times of peril from false doctrines, except he is unprovided with good works. But what sorer affliction is there than to see our brethren deceived, and to feel one's self shaken and terrified? Those days mean the precepts and dogmas of truth; and all interpretations coming of science falsely so called (1 Tim. 6:20.) are so many additions to those days, which God shortens by those whom He wills.

Neither let him which is in the field return back to take his coat; i. e. He that has attained to obedience to the command, let him not return back to his former cares, to take on him again the coat of his former sins in which he once was clothed.

Therefore them also that are on the housetop, He suffers not to enter into the house to take their clothes, indicating the evils to be inevitable, and the calamity without end, and that it must needs be that he that was involved therein should surely perish. Therefore He adds also, him that is in the field, saying, neither let this man turn back to take his clothes. For if they that are in doors flee, much more they that are out of doors ought not to take refuge within.

(Verse 16 onwards) Then those who are in Judea, let them flee to the mountains; and those who are on the roof, let them not come down to take anything from their house; and those who are in the field, let them not turn back to take their cloak. The abomination of desolation can be understood, and every perverse teaching; when we see it standing in the holy place, that is, in the Church, and proclaiming itself as God, we must flee from Judea to the mountains, that is, leaving behind the letter of the law and Jewish corruption, and approach the eternal mountains, from which God wonderfully enlightens (Psalm 75); and be on the roof and in the inner room, where the fiery darts of the devil cannot reach: neither coming down and taking anything from the former way of life: nor turning back are they to seek; but rather to sow in the field of spiritual Scriptures, so that we may bear fruit from it. Neither to take off the other tunic, which the apostles are forbidden to have. On this subject, that is, on the abomination of desolation, which was spoken of by the prophet Daniel, Porphyry blasphemed against us in the thirteenth volume of his work, while standing in a holy place. To him, Eusebius of Caesarea, the bishop, responded in three volumes: the eighteenth, nineteenth, and twentieth. Apollinaris ((also known as Apollinarius)) also wrote extensively, and attempted to discuss in one chapter what has been disputed in so many thousands of verses.

(ubi sup.) For in tribulations we must beware of coming down from the spiritual heights, and yielding ourselves to the carnal life; or of failing and looking behind us, after having made some progress forwards.

(Quæst. Ev. I. 37.) That no one be found in that day in either joy or sorrow for temporal things.

For in the last days false prophets shall be multiplied, and such as corrupt the word; and the sheep shall be changed into wolves, and love into hatred: for through the abounding of iniquity the love of many shall wax cold. For men shall hate, and persecute, and betray one another. And then shall appear the deceiver of the world, the enemy of the truth, the prince of lies, [2 Thessalonians 2:3-12] whom the Lord Jesus "shall destroy with the spirit of His mouth, who takes away the wicked with His lips; and many shall be offended at Him. But they that endure to the end, the same shall be saved. And then shall appear the sign of the Son of man in heaven;" [Isaiah 11:4; Matthew 24:1-51] and afterwards shall be the voice of a trumpet by the archangel; and in that interval shall be the revival of those that were asleep. And then shall the Lord come, and all His saints with Him, with a great concussion above the clouds, with the angels of His power, [Matthew 16:27] in the throne of His kingdom, to condemn the devil, the deceiver of the world, and to render to every one according to his deeds. "Then shall the wicked go away into everlasting punishment, but the righteous shall go into life eternal," [Matthew 25:46] to inherit those things "which eye has not seen, nor ear heard, nor have entered into the heart of man, such things as God has prepared for them that love Him;" [1 Corinthians 2:9] and they shall rejoice in the kingdom of God, which is in Christ Jesus.

The holy reading continues: “Let him in the field not turn back.” This field represents the church, as was demonstrated by the blessing our blessed patriarch Isaac gave to his son Jacob: “Behold, the smell of my son is like the smell of a bountiful field which the Lord has blessed.” The field was replete with a multitude of flowers and was redolent with the sweetest aroma. Clearly this signifies the church where the Lord’s flowers—that is, virginity, chastity, continence, confession, faith, mercy, justice, truth and martyrdom—are perfected. These are the flowers of the field, which is the church; the flowers in which the Son of God rejoices, which have merited God’s blessing. Therefore he said, “Let him in the field not turn back.” Likewise, the same Lord once said, “Remember Lot’s wife.” While fleeing the conflagration of Sodom, she looked back and was turned into a pillar of salt, leaving an example of foolishness behind her. Therefore the Lord admonishes us that clinging more fully to his love and faith, we would not turn back, yet rather would save our souls for eternal life.

To suggest the utter inevitability of the calamities, He says that one must flee without turning back, and without taking any thought for what is in the houses, neither clothing nor any other possessions. Some say that the "abomination of desolation" means the Antichrist who will come at the time of the desolation of the world and the destruction of the churches and will sit in the temple. They also interpret these things as follows: he who is on the housetop, that is, he who has attained the heights of the virtues, let him not come down from that height in to order to take with him the things of the body. For the house of the soul is the body. But he must also depart from the field, that is, from earthly things, for the field is earthly life. Neither must we return to take our clothing, which is the former wickedness which we have put off.

Likewise, he that is in the field, let him not go back, to his house, to take his coat, namely, whatever things are necessary, because all that a man has he will give for his life. And why does he say this? Because when the feast of Passover was approaching, many gathered in Jerusalem; knowing this, Titus besieged the city while they were thus assembled. Hence he means to say: this evil will come so quickly that no one will be able to protect himself. Hilary explains: likewise, he that is in the field touches on the active life. Such persons should not return to their former way of life, but should remain in their purpose.

PARABLE OF THE TEN VIRGINS. (Mat 25:1-13) Then--at the time referred to at the close of the preceding chapter, the time of the Lord's Second Coming to reward His faithful servants and take vengeance on the faithless. Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom--This supplies a key to the parable, whose object is, in the main, the same as that of the last parable--to illustrate the vigilant and expectant attitude of faith, in respect of which believers are described as "they that look for Him" (Heb 9:28), and "love His appearing" (Ti2 4:8). In the last parable it was that of servants waiting for their absent Lord; in this it is that of virgin attendants on a Bride, whose duty it was to go forth at night with lamps, and be ready on the appearance of the Bridegroom to conduct the Bride to his house, and go in with him to the marriage. This entire and beautiful change of figure brings out the lesson of the former parable in quite a new light. But let it be observed that, just as in the parable of the Marriage Supper, so in this--the Bride does not come into view at all in this parable; the Virgins and the Bridegroom holding forth all the intended instruction: nor could believers be represented both as Bride and Bridal Attendants without incongruity.