มัทธิว 24:28 วิจารณ์

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.

Immediately after the tribulation of those days,.... That is, immediately after the distress the Jews would be in through the siege of Jerusalem, and the calamities attending it; just upon the destruction of that city, and the temple in it, with the whole nation of the Jews, shall the following things come to pass; and therefore cannot be referred to the last judgment, or what should befall the church, or world, a little before that time, or should be accomplished in the whole intermediate time, between the destruction of Jerusalem, and the last judgment: for all that is said to account for such a sense, as that it was usual with the prophets to speak of judgments afar off as near; and that the apostles often speak of the coming of Christ, the last judgment, and the end of the world, as just at hand; and that one day with the Lord is as a thousand years, will not answer to the word "immediately", or show that that should be understood of two thousand years after: besides, all the following things were to be fulfilled before that present generation, in which Christ lived, passed away, Mat 24:34 and therefore must be understood of things that should directly, and immediately take place upon, or at the destruction of the city and temple, Shall the sun be darkened: not in a literal but in a figurative sense; and is to be understood not of the religion of the Jewish church; nor of the knowledge of the law among them, and the decrease of it; nor of the Gospel being obscured by heretics and false teachers; nor of the temple of Jerusalem, senses which are given into by one or another; but of the Shekinah, or the divine presence in the temple. The glory of God, who is a sun and a shield, filled the tabernacle, when it was reared up; and so it did the temple, when it was built and dedicated; in the most holy place, Jehovah took up his residence; here was the symbol of his presence, the mercy seat, and the two cherubim over it: and though God had for some time departed from this people, and a voice was heard in the temple before its destruction, saying, "let us go hence"; yet the token of the divine presence remained till the utter destruction of it; and then this sun was wholly darkened, and there was not so much as the outward symbol of it: and the moon shall not give her light; which also is to be explained in a figurative and metaphorical sense; and refers not to the Roman empire, which quickly began to diminish; nor to the city of Jerusalem; nor to the civil polity of the nation; but to the ceremonial law, the moon, the church is said to have under her feet, Rev 12:1 so called because the observance of new moons was one part of it, and the Jewish festivals were regulated by the moon; and especially, because like the moon, it was variable and changeable. Now, though this, in right, was abolished at the death of Christ, and ceased to give any true light, when he, the substance, was come; yet was kept up by the Jews, as long as their temple was standing; but when that was destroyed, the daily sacrifice, in fact, ceased, and so it has ever since; the Jews esteeming it unlawful to offer sacrifice in a strange land, or upon any other altar than that of Jerusalem; and are to this day without a sacrifice, and without an ephod: and the stars shall fall from heaven; which phrase, as it elsewhere intends the doctors of the church, and preachers falling off from purity of doctrine and conversation; so here it designs the Jewish Rabbins and doctors, who departed from the word of God, and set up their traditions above it, fell into vain and senseless interpretations of it, and into debates about things contained in their Talmud; the foundation of which began to be laid immediately upon their dispersion into other countries: and the powers of the heavens shall be shaken; meaning all the ordinances of the legal dispensation; which shaking, and even removing of them, were foretold by Hag 2:6 and explained by the author of the Epistle to the Hebrews, Heb 12:26 whereby room and way were made for Gospel ordinances to take place, and be established; which shall not be shaken, so as to be removed, but remain till the second coming of Christ. The Jews themselves are sensible, and make heavy complaints of the great declensions and alterations among them, since the destruction of the temple; for after having taken notice of the death of several of their doctors, who died a little before, or after that; and that upon their death ceased the honour of the law, the splendour of wisdom, and the glory of the priesthood, they add (g), "from the time that the temple was destroyed, the wise men, and sons of nobles, were put to shame, and they covered their heads; liberal men were reduced to poverty; and men of violence and calumny prevailed; and there were none that expounded, or inquired, or asked. R. Elezer the great, said, from the time the sanctuary were destroyed, the wise men began to be like Scribes, and the Scribes like to the Chazans, (or sextons that looked after the synagogues,) and the Chazans like to the common people, and the common people grew worse and worse, and there were none that inquired and asked; that is, of the wise men there were no scholars, or very few that studied in the law, (g) Misn. Sotah, c. 9. sect. 15.

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.

And observe, He says not vultures or crows, but eagles, showing the lordliness and royalty of all who have believed in the Lord's passion.

That we might not be ignorant of the place in which He should come, He adds this, Wheresoever the carcase, &c. He calls the Saints eagles, from the spiritual flight of their bodies, and shows that their gathering shall be to the place of His passion, the Angels guiding them thither; and rightly should we look for His coming in glory there, where He wrought for us eternal glory by the suffering of His bodily humiliation.

Having told them how Antichrist cometh, as, for instance, that it will be in a place; He saith how Himself also cometh. How then doth He Himself come? "As the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of Man be. For wheresoever the carcase is, there also will the eagles be gathered together." How then shineth the lightning? It needs not one to talk of it, it needs not a herald, but even to them that sit in houses, and to them in chambers it shows itself in an instant of time throughout the whole world. So shall that coming be, showing itself at once everywhere by reason of the shining forth of His glory. But He mentions also another sign, "where the carcase is, there also shall the eagles be;" meaning the multitude of the angels, of the martyrs, of all the saints.

We are taught about the sacrament of Christ by the use of a natural example taken from daily life. Eagles and vultures are said to sense the presence of a carcass all the way across the sea and to gather their food in this way. If therefore these irrational creatures have the natural capacity to know where a small body lies, even though separated by so great a distance across land and sea, how much more ought we and the whole multitude of believers hasten to him whose splendor comes from the east and shines as far as the west!In Greek the body is called a ptōma, but the Latin word for it, cadaver, is more illuminating because it comes from the word “to fall,” cadere, and implies that the body has fallen dead. We can understand this body to refer to the Passion of Christ because wherever Scripture says that we are gathered together, it is for the purpose of coming to the Word of God. For example, “A company of evildoers encircle me; they have pierced my hands and feet,” “like a lamb led to the slaughter,” and in other passages like these. The eagles represent those saints whose youth is renewed like the eagle’s and who, according to Isaiah, shall mount up with wings to come to the passion of Christ.

(Verse 28.) Wherever the body is, there the eagles will be gathered together. From the natural example that we see every day, we are instructed by the sacrament of Christ. Eagles and vultures are also said to sense corpses even across the seas, and to gather for such food. Therefore, if irrational birds with their natural sense can feel a small corpse wherever it lies, separated by such vast distances of land and the waves of the sea: how much more should we and the whole multitude of believers hasten to him, whose lightning comes from the East and appears even to the West! But we can understand the body, that is, the corpse, which is more significantly called cadaver in Latin, as a representation of the passion of Christ, in which we are called to participate. So whenever it is read in the Scriptures, let us gather and through it, come to the Word of God, as it is written: They have pierced my hands and feet (Ps. 22:17). And in Isaiah: Like a sheep being led to the slaughter (Isa. 53:7). And similar things can be found in other passages. But the holy ones are called eagles, to whom youth is renewed like the eagles; and they who grow feathers like Isaiah, and assume wings, so as to come to Christ's passion.

By an instance from nature, which we daily see, we are instructed in a sacrament of Christ. Eagles and vultures are said to scent dead bodies even beyond sea, and to flock to feed upon them. If then birds, not having the gift of reason, by instinct alone find out where lays a dead body, separated by so great space of country, how much more ought the whole multitude of believers to hasten to Christ, whose lightning goeth forth out of the east, and shines even to the west? We may understand by the carcase here, or corpse, which in the Latin is more expressively 'cadaver,' an allusion to the passion of Christ's death. They are called eagles whose youth is renewed as the eagle's, and who take to themselves wings that they may come to Christ's passion. (Ps. 103:5. Is. 40:31.)

We are invited to flock to Christ's passion wheresoever in Scripture it is read of, that through it we may be able to come to God's word.

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.

Jesus spoke in a kind of comparison, as in the form of an illustration and example. For, he says, the appearing of the Son of man will be much the same as when eagles and other flesh-eating birds find a carcass and dead body lying on the ground. They secretly and unexpectedly bear them through the heights and by doing so will provide food for themselves. In the same way, he will appear again on the earth a second and glorious time to judge the world. Ranks of angels will be seen serving as an escort with all the saints rising up “in a moment, in a twinkling of an eye,” according to the last trumpet.… But some attempted to explain this text as teaching that at the second coming of the Lord all who conducted themselves uprightly, corresponding with eagles in their lofty and spiritual outlook, will leave paradise behind and be gathered to that place where the fall of Adam occurred. This is the place where Adam violated the commandment and through his disobedience fell into sin.

(Mor. xxxi. 53.) We may understand this, Wheresoever the carcase is, as meaning, I who incarnate sit on the throne of heaven, as soon as I shall have loosed the souls of the elect from the flesh, will exalt them to heavenly places.

And as the eagles, that is, the vultures, swiftly converge on a corpse, so too all the saints, who soar in the heights, will come where Christ will be and they will be snatched up into the clouds as the eagles. Certainly the corpse is Christ Who died for us and lay as a corpse. As St. Symeon also says, "Behold, this child is laid out for the fall and resurrection of many in Israel" (Lk. 2:34).

Wheresoever the body shall be, there shall the eagles also be gathered together. For someone might say: they say here is Christ, or there; how shall we know when he comes? But he shows that there will be no need to search, because his coming will be manifest, since others also will be gathered together. And it will be like what happened when someone asked his lord, who was keeping his counsel very secret about moving camp, and said: when will you move camp? And the lord said: will you not hear the trumpet? Why do you ask? So it is said here: you say that he will be here or there; I know that where the body is, there the eagles will be gathered together. Note that in the Hebrew there is the word anathe, which means cadaver; hence he wished to signify the passion of Christ, because Christ will come showing the signs of his passion. And he speaks by way of similitude, where the body is etc. 1 Thessalonians 4:16: We shall be taken up in the clouds to meet Christ. But some are eagles, some are vultures and crows. But he does not say vultures or crows, but eagles, by which the saints are signified. Isaiah 40:31: They shall take wings as eagles, they shall fly and not grow weary. Thus, as Jerome says, wherever the memorial of Christ's passion is celebrated, holy men ought to gather together through the continual remembrance of his passion. Hebrews 10:32: Remember the former days, in which, being illuminated, you endured a great conflict of sufferings.

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.