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■ 요한계시록 14장
1. 또 내가 보니 어린 양이 시온 산에 섰고 그와 함께 십사만 사천이 섰는데 그 이마에 어린 양의 이름과 그 아버지의 이름을 쓴 것이 있도다
And I looked , and , lo , a Lamb stood on the mount Sion , and with him an hundred forty and four thousand , having his Father’s name written in their foreheads .
2. 내가 하늘에서 나는 소리를 들으니 많은 물소리도 같고 큰 뇌성도 같은데 내게 들리는 소리는 거문고 타는 자들의 그 거문고 타는 것 같더라
And I heard a voice from heaven , as the voice of many waters , and as the voice of a great thunder : and I heard the voice of harpers harping with their harps :
3. 저희가 보좌와 네 생물과 장로들 앞에서 새 노래를 부르니 땅에서 구속함을 얻은 십사만 사천 인 밖에는 능히 이 노래를 배울 자가 없더라
And they sung as it were a new song before the throne , and before the four beasts , and the elders : and no man could learn that song but the hundred and forty and four thousand , which were redeemed from the earth .
4. 이 사람들은 여자로 더불어 더럽히지 아니하고 정절이 있는 자라 어린 양이 어디로 인도하든지 따라가는 자며 사람 가운데서 구속을 받아 처음 익은 열매로 하나님과 어린 양에게 속한 자들이니
These are they which were not defiled with women ; for they are virgins . These are they which follow the Lamb whithersoever he goeth . These were redeemed from among men , being the firstfruits unto God and to the Lamb .
5. 그 입에 거짓말이 없고 흠이 없는 자들이더라
And in their mouth was found no guile : for they are without fault before the throne of God .
6. 또 보니 다른 천사가 공중에 날아가는데 땅에 거하는 자들 곧 여러 나라와 족속과 방언과 백성에게 전할 영원한 복음을 가졌더라
And I saw another angel fly in the midst of heaven , having the everlasting gospel to preach unto them that dwell on the earth , and to every nation , and kindred , and tongue , and people ,
7. 그가 큰 음성으로 가로되 하나님을 두려워하며 그에게 영광을 돌리라 이는 그의 심판하실 시간이 이르렀음이니 하늘과 땅과 바다와 물들의 근원을 만드신 이를 경배하라 하더라
Saying with a loud voice , Fear God , and give glory to him ; for the hour of his judgment is come : and worship him that made heaven , and earth , and the sea , and the fountains of waters .
8. 또 다른 천사 곧 둘째가 그 뒤를 따라 말하되 무너졌도다 무너졌도다 큰 성 바벨론이여 모든 나라를 그 음행으로 인하여 진노의 포도주로 먹이던 자로다 하더라
And there followed another angel , saying , Babylon is fallen , is fallen , that great city , because she made all nations drink of the wine of the wrath of her fornication .
9. 또 다른 천사 곧 셋째가 그 뒤를 따라 큰 음성으로 가로되 만일 누구든지 짐승과 그의 우상에게 경배하고 이마에나 손에 표를 받으면
And the third angel followed them , saying with a loud voice , If any man worship the beast and his image , and receive his mark in his forehead , or in his hand ,
10. 그도 하나님의 진노의 포도주를 마시리니 그 진노의 잔에 섞인 것이 없이 부은 포도주라 거룩한 천사들 앞과 어린 양 앞에서 불과 유황으로 고난을 받으리니
The same shall drink of the wine of the wrath of God , which is poured out without mixture into the cup of his indignation ; and he shall be tormented with fire and brimstone in the presence of the holy angels , and in the presence of the Lamb :
11. 그 고난의 연기가 세세토록 올라가리로다 짐승과 그의 우상에게 경배하고 그 이름의 표를 받는 자는 누구든지 밤낮 쉼을 얻지 못하리라 하더라
And the smoke of their torment ascendeth up for ever and ever : and they have no rest day nor night , who worship the beast and his image , and whosoever receiveth the mark of his name .
12. 성도들의 인내가 여기 있나니 저희는 하나님의 계명과 예수 믿음을 지키는 자니라
Here is the patience of the saints : here are they that keep the commandments of God , and the faith of Jesus .
13. 또 내가 들으니 하늘에서 음성이 나서 가로되 기록하라 자금 이후로 주 안에서 죽는 자들은 복이 있도다 하시매 성령이 가라사대 그러하다 저희 수고를 그치고 쉬리니 이는 저희의 행한 일이 따름이라 하시더라
And I heard a voice from heaven saying unto me , Write , Blessed are the dead which die in the Lord from henceforth : Yea , saith the Spirit , that they may rest from their labours ; and their works do follow them .
14. 또 내가 보니 흰 구름이 있고 구름 위에 사람의 아들과 같은 이가 앉았는데 그 머리에는 금 면류관이 있고 그 손에는 이한 낫을 가졌더라
And I looked , and behold a white cloud , and upon the cloud one sat like unto the Son of man , having on his head a golden crown , and in his hand a sharp sickle .
15. 또 다른 천사가 성전으로부터 나와 구름 위에 앉은 이를 향하여 큰 음성으로 외쳐 가로되 네 낫을 휘둘러 거두라 거둘 때가 이르러 땅에 곡식이 다 익었음이로다 하니
And another angel came out of the temple , crying with a loud voice to him that sat on the cloud , Thrust in thy sickle , and reap : for the time is come for thee to reap ; for the harvest of the earth is ripe .
16. 구름 위에 앉으신 이가 낫을 땅에 휘두르매 곡식이 거두어지니라
And he that sat on the cloud thrust in his sickle on the earth ; and the earth was reaped .
17. 또 다른 천사가 하늘에 있는 성전에서 나오는데 또한 이한 낫을 가졌더라
And another angel came out of the temple which is in heaven , he also having a sharp sickle .
18. 또 불을 다스리는 다른 천사가 제단으로부터 나와 이한 낫 가진 자를 향하여 큰 음성으로 불러 가로되 네 이한 낫을 휘둘러 땅의 포도송이를 거두라 그 포도가 익었느니라 하더라
And another angel came out from the altar , which had power over fire ; and cried with a loud cry to him that had the sharp sickle , saying , Thrust in thy sharp sickle , and gather the clusters of the vine of the earth ; for her grapes are fully ripe .
19. 천사가 낫을 땅에 휘둘러 땅의 포도를 거두어 하나님의 진노의 큰 포도주 틀에 던지매
And the angel thrust in his sickle into the earth , and gathered the vine of the earth , and cast it into the great winepress of the wrath of God .
20. 성 밖에서 그 틀이 밟히니 틀에서 피가 나서 말굴레까지 닿았고 일천육백 스다디온에 퍼졌더라
And the winepress was trodden without the city , and blood came out of the winepress , even unto the horse bridles , by the space of a thousand and six hundred furlongs .
■ 주석 보기
【계14:1 JFB】계14:1-20. The Lamb Seen on Zion with the 144,000. Their Song. The Gospel Proclaimed before the End by One Angel: The Fall of Babylon, by Another: The Doom of the Beast Worshippers, by a Third. The Blessedness of the Dead in the Lord. The Harvest. The Vintage.
In contrast to the beast, false prophet, and apostate Church (계13:1-18) and introductory to the announcement of judgments about to descend on them and the world (계14:8-11, anticipatory of 계18:2-6), stand here the redeemed, "the divine kernel of humanity, the positive fruits of the history of the world and the Church" [Auberlen]. The fourteenth through sixteenth chapters describe the preparations for the Messianic judgment. As the fourteenth chapter begins with the 144,000 of Israel (compare 계7:4-8, no longer exposed to trial as then, but now triumphant), so the fifteenth chapter begins with those who have overcome from among the Gentiles (compare 계15:1-5 with 계7:9-17); the two classes of elect forming together the whole company of transfigured saints who shall reign with Christ.
1. a—A, B, C, Coptic, and Origen read, "the."
Lamb … on … Sion—having left His position "in the midst of the throne," and now taking His stand on Sion.
his Father's name—A, B, and C read, "His name and His Father's name."
in—Greek, "upon." God's and Christ's name here answers to the seal "upon their foreheads" in 계7:3. As the 144,000 of Israel are "the first-fruits" (계14:4), so "the harvest" (계14:15) is the general assembly of Gentile saints to be translated by Christ as His first act in assuming His kingdom, prior to His judgment (계16:17-21, the last seven vials) on the Antichristian world, in executing which His saints shall share. As Noah and Lot were taken seasonably out of the judgment, but exposed to the trial to the last moment [De Burgh], so those who shall reign with Christ shall first suffer with Him, being delivered out of the judgments, but not out of the trials. The Jews are meant by "the saints of the Most High": against them Antichrist makes war, changing their times and laws; for true Israelites cannot join in the idolatry of the beast, any more than true Christians. The common affliction will draw closely together, in opposing the beast's worship, the Old Testament and New Testament people of God. Thus the way is paved for Israel's conversion. This last utter scattering of the holy people's power leads them, under the Spirit, to seek Messiah, and to cry at His approach, "Blessed is He that cometh in the name of the Lord."
【계14:1 CWC】[THE SEVEN PERSONAGES]
1. Introduction (The Woman and the Dragon) 12.
The seven personages of this division as identified by Erdman, include the woman, the child, the dragon, the archangel, the remnant (of Israel), the ten-horned beast, and the two-horned beast or false prophet, the first four being found in this chapter. The woman represents Israel it is believed, and the man-child to whom she gave birth, the Messiah. The dragon is Satan, whose ten horns represent the 10 kingdoms of the Roman Empire when in that day they shall be federated under the "beast" of the next chapter. The 7 heads are not so easily interpreted, though with Benjamin Wills Newton, it may be thought that they stand for seven systems: commercial, industrial, social, military, educational, political, and ecclesiastical, which will contribute to the unity or federation just named. The rule of the man-child refers to the millennial reign of Christ, and his being "caught up," to His ascension including in the thought the translation of the Church to be with Him as the body of which He is the Head. The "wilderness" is the Gentile nations among which the faithful remnant of Israel will be preserved during the tribulation, 1260 days. Verses 7-12 call for little comment as the event of which they speak synchronizes with the period of the Tribulation, and indeed accounts for it. Satan's enmity against Israel is revealed in verse 13, the aid she receives from some of the Gentile nations, verse 14, and his futile attempts at her destruction, verses 15, 16. When Satan sought to frustrate God in His plan for Israel in Egypt he "cast out of his mouth water as a flood," i. e., the Egyptian army, but "the earth opened her mouth and swallowed up the flood," and shall we say that the closing verses of chapter 12 point to an event not dissimilar from that of the Red Sea?
2. Progression (Tribulation period) 13.
The "sea" represents the Gentile nations, and the first "Beast," the last form of Gentile dominion in the earth. In the first three verses we have the ten-kingdom empire, but in 4-10 the emperor himself is designated, who is emphatically the "beast." The three animals, leopard, bear, and lion, recall Daniel 7 as symbols of the empires which preceded the Roman and all of whose characteristics entered into the qualities of that empire, and will be reproduced in the final form of Gentile rule (Scofield Bible). The "wounded" head which "was healed," the same authority refers to one of the ancient forms of government of the Empire, that of absolutism, which for a period ceased to exist and will be revived again at the end. But consistency demands that if the 7 heads be taken to represent 7 influential systems contributing to the federation of the empire under the "beast," then the wounding of one head must be the temporary destruction of one of those systems, and its healing the restoration of it again to its former place. Newton regards this as the ecclesiastical system, and as pointing to the time when all religious influences will be suddenly swept away, while Satan has another system ready to be substituted for it, whose great high-priest is the second "beast" now to be described.
The second "beast" (13:17-18) is the last ecclesiastical head of the federated empire as the first "beast" is the last civil head. Many regard the second "beast" otherwise known as the "False Prophet," (계16:13), as the Anti Christ, rather than the first "beast," and probably this is true. "For purposes of persecution he is permitted to exercise the power of the first or emperor-"beast." "666" is man's number in distinction from 7 which is God's number, and the reference to it is designed to comfort the remnant in that awful day, when they may take heart in the thought that powerful as he is, yet he is a man only and not God.
3. Parenthesis (The First Fruits and the Three Angels) 14:1-13.
The 144,000 on Mt. Zion are another picture of the saved remnant of Israel (see chapter 7). The mission of the first angel with "the everlasting gospel" is interpreted to mean that gospel which will be proclaimed at the end of the "Tribulation" immediately preceding the judgment of the nations (마25:31). As Scofield says, "It is neither the gospel of the kingdom nor the gospel of grace. Its burden is judgment, not salvation, and yet it is good news to Israel and others who, during the Tribulation have been saved (시96:2-13; 사35:4-10; Luke 21-28; 계7:9-14). The mission of the second angel will be seen in fulfillment in chapter 18, and that of the third in chapter 19.
4. Consummation (The Harvest and the Vintage) 14-20.
The "harvest" (14-16) is thought to refer to the judgment on the Gentile nations, while "the vine of the earth" is applied in the same way to Israel. For the first compare Matt. 25: 31-46, and the second, 마24:29-51.
Questions.
1. Name the seven "Personages" of this lesson.
2. Give in your own words an interpretation of the imagery of chapter 12.
3. Do the same with chapter 13.
4. Do the same with chapter 14.
5. What two views are given of the symbolism of the 7 heads?
THE SEVEN VIALS
Chapters 15, 16
The law of recurrence finds a further illustration here for we are still in the "Tribulation" period, the latter half of Daniel's seventieth week, and are looking upon the features of that day of judgment.
1. The "Introduction" includes the whole of chapter 15, being the revelation of the "overcomers" and the seven angels. No one can read this without being struck by its likeness to the song of Moses after Israel's deliverance from Pharoah at the Red Sea. (Ex. 15.)
2. The "Progression" is set before us in the revelation of the six vials (16:1-12), which are doubtless literal plagues to be visited upon the followers of the "beast" and upon his throne, and which also suggest the story of Israel's deliverance from Egypt (Ex. 5-11).
3. The "Parenthesis" is the gathering of the Kings (13-16). The drying up of the Euphrates may be taken literally, though it is difficult to say just who are meant by "the kings of the east." Some regard the passage as paralleled by Ezekiel, chapters 38-39, which reveal the rising of Russia and her allies against the Roman federation sometime during the period, or approximate to the period, we are now considering. It is to be noted here that the great battle of verse 14 is not described, although its issue is announced (17-21), cf. also 슥14:1-3.
4. The "Consummation" (17-21) synchronizes with the judgment on the city of Babylon -- literal Babylon, rebuilt as the seat of the "beast" on the plain of Shinar, Isaiah 13-14.
【계14:1 MHCC】Mount Sion is the gospel church. Christ is with his church, and in the midst of her in all her troubles, therefore she is not consumed. His presence secures perseverance. His people appear honourably. They have the name of God written in their foreheads; they make a bold and open profession of their faith in God and Christ, and this is followed by suitable actings. There were persons in the darkest times, who ventured and laid down their lives for the worship and truth of the gospel of Christ. They kept themselves clean from the wicked abominations of the followers of antichrist. Their hearts were right with God; and they were freely pardoned in Christ; he is glorified in them, and they in him. May it be our prayer, our endeavour, our ambition, to be found in this honourable company. Those who are really sanctified and justified are meant here, for no hypocrite, however plausible, can be accounted to be without fault before God. (Rev 14:6-13)
【계14:2 JFB】2. from—Greek, "out of."
voice of many waters—as is the voice of Himself, such also is the voice of His people.
I heard the voice of harpers—A, B, C, and Origen read, "the voice which I heard (was) as of harpers."
【계14:3 JFB】3. sung—Greek, "sing."
as it were—So A, C, and Vulgate read. It is "as it were" a new song; for it is, in truth, as old as God's eternal purpose. But B, Syriac, Coptic,Origen, and Andreas omit these words.
new song—(계5:9, 10). The song is that of victory after conflict with the dragon, beast, and false prophet: never sung before, for such a conflict had never been fought before; therefore new: till now the kingdom of Christ on earth had been usurped; they sing the new song in anticipation of His blood-bought kingdom with His saints.
four beasts—rather, as Greek, "four living creatures." The harpers and singers evidently include the 144,000: so the parallel proves (계15:2, 3), where the same act is attributed to the general company of the saints, the harvest (계14:15) from all nations. Not as Alford, "the harpers and song are in heaven, but the 144,000 are on earth."
redeemed—literally, "purchased." Not even the angels can learn that song, for they know not experimentally what it is to have "come out of the great tribulation, and washed their robes white in the blood of the Lamb" (계7:14).
【계14:4 JFB】4. virgins—spiritually (마25:1); in contrast to the apostate Church, Babylon (계14:8), spiritually "a harlot" (계17:1-5; 사1:21; contrast 고후11:2; 엡5:25-27). Their not being defiled with women means they were not led astray from Christian faithfulness by the tempters who jointly constitute the spiritual "harlot."
follow the Lamb whithersoever he goeth—in glory, being especially near His person; the fitting reward of their following Him so fully on earth.
redeemed—"purchased."
being the—rather, "as a first-fruit." Not merely a "first-fruit" in the sense in which all believers are so, but Israel's 144,000 elect are the first-fruit, the Jewish and Gentile elect Church is the harvest; in a further sense, the whole of the transfigured and translated Church which reigns with Christ at His coming, is the first-fruit, and the consequent general ingathering of Israel and the nations, ending in the last judgment, is the full and final harvest.
【계14:5 JFB】5. guile—So Andreas in one copy. But A, B, C, Origen, and Andreas in other copies read, "falsehood." Compare with English Version reading 시32:2; 사53:9; 요1:47.
for—So B, Syriac, Coptic,Origen, and Andreas read. But A and C omit.
without fault—Greek, "blameless": in respect to the sincerity of their fidelity to Him. Not absolutely, and in themselves blameless; but regarded as such on the ground of His righteousness in whom alone they trusted, and whom they faithfully served by His Spirit in them. The allusion seems to be to 시15:1, 2. Compare 계14:1, "stood on Mount Sion."
before the throne of God—A, B, C, Syriac, Coptic,Origen, and Andreas omit these words. The oldest Vulgate manuscript supports them.
【계14:6 JFB】6. Here begins the portion relating to the Gentile world, as the former portion related to Israel. Before the end the Gospel is to be preached for a WITNESSunto all nations: not that all nations shall be converted, but all nations shall have had the opportunity given them of deciding whether they will be for, or against, Christ. Those thus preached to are "they that dwell (so A, Coptic, and Syriac read. But B, C, Origen, Vulgate,Cyprian, 312, read, 'SIT,' compare 마4:16; Lu 1:79, having their settled home) on the earth," being of earth earthy: this last season of grace is given them, if yet they may repent, before "judgment" (계14:7) descends: if not, they will be left without excuse, as the world which resisted the preaching of Noah in the the hundred twenty years "while the long-suffering of God waited." "So also the prophets gave the people a last opportunity of repentance before the Babylonian destruction of Jerusalem, and our Lord and His apostles before the Roman destruction of the holy city" [Auberlen]. The Greek for "unto" (epi, in A and C) means literally, "upon," or "over," or "in respect to" (막9:12; 히7:13). So also "TO every nation" (Greek, "epi," in A, B, C, Vulgate, Syriac,Origen, Andreas, Cyprian, and Primasius). This, perhaps, implies that the Gospel, though diffused over the globe, shall not come savingly unto any save the elect. The world is not to be evangelized till Christ shall come: meanwhile, God's purpose is "to take out of the Gentiles a people for His name," to be witnesses of the effectual working of His Spirit during the counter-working of "the mystery of iniquity."
everlasting gospel—the Gospel which announces the glad tidings of the everlasting kingdom of Christ, about to ensue immediately after the "judgment" on Antichrist, announced as imminent in 계14:7. As the former angel "flying through the midst of heaven" (계8:13) announced "woe," so this angel "flying in the midst of heaven" announced joy. The three angels making this last proclamation of the Gospel, the fall of Babylon (계14:8), the harlot, and the judgment on the beast worshippers (계14:9-11), the voice from heaven respecting the blessed dead (계14:13), the vision of the Son of man on the cloud (계14:11), the harvest (계14:15), and the vintage (계14:18), form the compendious summary, amplified in detail in the rest of the book.
【계14:6 MHCC】The progress of the Reformation appears to be here set forth. The four proclamations are plain in their meaning; that all Christians may be encouraged, in the time of trial, to be faithful to their Lord. The gospel is the great means whereby men are brought to fear God, and to give glory to him. The preaching of the everlasting gospel shakes the foundations of antichrist in the world, and hastens its downfal. If any persist in being subject to the beast, and in promoting his cause, they must expect to be for ever miserable in soul and body. The believer is to venture or suffer any thing in obeying the commandments of God, and professing the faith of Jesus. May God bestow this patience upon us. Observe the description of those that are and shall be blessed: such as die in the Lord; die in the cause of Christ, in a state of union with Christ; such as are found in Christ when death comes. They rest from all sin, temptation, sorrow, and persecution; for there the wicked cease from troubling, there the weary are at rest. Their works follow them: do not go before as their title, or purchase, but follow them as proofs of their having lived and died in the Lord: the remembrance of them will be pleasant, and the reward far above all their services and sufferings. This is made sure by the testimony of the Spirit, witnessing with their spirits, and the written word.
【계14:7 JFB】7. Fear God—the forerunner to embracing the love of God manifested in the Gospel. Repentance accompanies faith.
give glory to him—and not to the beast (compare 계13:4; 렘13:16).
the hour of his judgment—"The hour" implies the definite time. "Judgment," not the general judgment, but that up on Babylon, the beast, and his worshippers (계14:8-12).
worship him that made heaven—not Antichrist (compare 행14:15).
sea … fountains—distinguished also in 계8:8, 10.
【계14:8 JFB】8. another—So Vulgate. But A, B, Syriac, and Andreas add, "a second"; "another, a second angel."
Babylon—here first mentioned; identical with the harlot, the apostate Church; distinct from the beast, and judged separately.
is fallen—anticipation of 계18:2. A, Vulgate, Syriac, and Andreas support the second "is fallen." But B, C, and Coptic omit it.
that great city—A, B, C, Vulgate, Syriac, and Coptic omit "city." Then translate, "Babylon the great." The ulterior and exhaustive fulfilment of 사21:9.
because—So Andreas. But A, C, Vulgate, and Syriac read, "which." B and Coptic omit it. Even reading "which," we must understand it as giving the reason of her fall.
all nations—A, B and C read, "all the nations."
the wine of the wrath of her fornication—the wine of the wrath of God, the consequence of her fornication. As she made the nations drunk with the wine of her fornication, so she herself shall be made drunk with the wine of God's wrath.
【계14:9 JFB】9. A, B, C, and Andreas read, "another, a third angel." Compare with this verse 계13:15, 16.
【계14:10 JFB】10. The same—Greek, "he also," as the just and inevitable retribution.
wine of … wrath of God—(시75:8).
without mixture—whereas wine was so commonly mixed with water that to mix wine is used in Greek for to pour out wine; this wine of God's wrath is undiluted; there is no drop of water to cool its heat. Naught of grace or hope is blended with it. This terrible threat may well raise us above the fear of man's threats. This unmixed cup is already mingled and prepared for Satan and the beast's followers.
indignation—Greek, "orges," "abiding wrath," But the Greek for "wrath" above (Greek, "thumou") is boiling indignation, from (Greek, "thuo") a root meaning "to boil"; this is temporary ebullition of anger; that is lasting [Ammonius], and accompanied with a purpose of vengeance [Origen on 시2:5].
tormented … in the presence of … angels—(시49:14; 58:10; 139:21; 사66:24). God's enemies are regarded by the saints as their enemies, and when the day of probation is past, their mind shall be so entirely one with God's, that they shall rejoice in witnessing visibly the judicial vindication of God's righteousness in sinners' punishment.
【계14:11 JFB】11. for ever and ever—Greek, "unto ages of ages."
no rest day nor night—Contrast the very different sense in which the same is said of the four living creatures in heaven, "They rest not day and night, saying, Holy, holy, holy"; yet they do "rest" in another sense; they rest from sin and sorrow, weariness and weakness, trial and temptation (계14:13); the lost have no rest from sin and Satan, terror, torment, and remorse.
【계14:12 JFB】12. Here, &c.—resumed from 계13:10; see on 계13:10. In the fiery ordeal of persecution which awaits all who will not worship the beast, the faith and patience of the followers of God and Jesus shall be put to the test, and proved.
patience—Greek, "hupomene," "patient, persevering endurance." The second "here" is omitted in A, B, C, Vulgate, Syriac, Coptic, and Primasius. Translate, "Here is the endurance of the saints, who keep," &c.
the faith of Jesus—the faith which has Jesus for its object.
【계14:13 JFB】13. Encouragement to cheer those persecuted under the beast.
Write—to put it on record for ever.
Blessed—in resting from their toils, and, in the case of the saints just before alluded to as persecuted by the beast, in resting from persecutions. Their full blessedness is now "from henceforth," that is, FROM THIS TIME, when the judgment on the beast and the harvest gatherings of the elect are imminent. The time so earnestly longed for by former martyrs is now all but come; the full number of their fellow servants is on the verge of completion; they have no longer to "rest (the same Greek as here, anapausis) yet for a little season," their eternal rest, or cessation from toils (살후1:7; Greek, "anesis," relaxation after hardships. 히4:9, 10, sabbatism of rest; and Greek, "catapausis," akin to the Greek here) is close at hand now. They are blessed in being about to sit down to the marriage supper of the Lamb (계19:9), and in having part in the first resurrection (계20:6), and in having right to the tree of life (계22:14). In 계14:14-16 follows the explanation of why they are pronounced "blessed" now in particular, namely, the Son of man on the cloud is just coming to gather them in as the harvest ripe for garner.
Yea, saith the Spirit—The words of God the Father (the "voice from heaven") are echoed back and confirmed by the Spirit (speaking in the Word, 계2:7; 22:17; and in the saints, 고후5:5; 벧전4:14). All "God's promises in Christ are yea" (고후1:20).
unto me—omitted in A, B, C, Vulgate, Syriac, and Coptic.
that they may—The Greek includes also the idea, They are blessed, in that theySHALLrest from their toils (so the Greek).
and—So B and Andreas read. But A, C, Vulgate, and Syriac read "for." They rest from their toils because their time for toil is past; they enter on the blessed rest because of their faith evinced by their works which, therefore, "follow WITH (so the Greek) them." Their works are specified because respect is had to the coming judgment, wherein every man shall be "judged according to his works." His works do not go before the believer, nor even go by his side, but follow him at the same time that they go with him as a proof that he is Christ's.
【계14:14 JFB】14. crown—Greek, "stephanon," "garland" of victory; not His diadem as a king. The victory is described in detail, 계19:11-21.
one sat—"one sitting," Greek, "cathemenon homoion," is the reading of A, B, C, Vulgate, and Coptic.
【계14:14 MHCC】Warnings and judgments not having produced reformation, the sins of the nations are filled up, and they become ripe for judgments, represented by a harvest, an emblem which is used to signify the gathering of the righteous, when ripe for heaven, by the mercy of God. The harvest time is when the corn is ripe; when the believers are ripe for heaven, then the wheat of the earth shall be gathered into Christ's garner. And by a vintage. The enemies of Christ and his church are not destroyed, till by their sin they are ripe for ruin, and then he will spare them no longer. The wine-press is the wrath of God, some terrible calamity, probably the sword, shedding the blood of the wicked. The patience of God towards sinners, is the greatest miracle in the world; but, though lasting, it will not be everlasting; and ripeness in sin is a sure proof of judgment at hand.
【계14:15 JFB】15. Thrust in—Greek, "Send." The angel does not command the "Son of man" (계14:14), but is the mere messenger announcing to the Son the will of God the Father, in whose hands are kept the times and the seasons.
thy sickle—alluding to 막4:29, where also it is "sendeth the sickle." The Son sends His sickle-bearing angel to reap the righteous when fully ripe.
harvest—the harvest crop. By the harvest-reaping the elect righteous are gathered out; by the vintage the Antichristian offenders are removed out of the earth, the scene of Christ's coming kingdom. The Son of man Himself, with a golden crown, is introduced in the harvest-gathering of the elect, a mere angel in the vintage (계14:18-20).
is ripe—literally, "is dried." Ripe for glory.
【계14:16 JFB】16. thrust in—Greek, "cast."
【계14:17 JFB】17. out of the temple … in heaven—(계11:19).
【계14:18 JFB】18. from the altar—upon which were offered the incense-accompanied prayers of all saints, which bring down in answer God's fiery judgment on the Church's foes, the fire being taken from the altar and cast upon the earth.
fully ripe—Greek, "come to their acme"; ripe for punishment.
【계14:19 JFB】19. "The vine" is what is the subject of judgment because its grapes are not what God looked for considering its careful culture, but "wild grapes" (사5:1-30). The apostate world of Christendom, not the world of heathendom who have not heard of Christ, is the object of judgment. Compare the emblem, 계19:15; 사63:2, 3; Joe 3:13.
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웹 브라우저 주소창에 'https://foreverorkr.tistory.com/pages/' 다음에 '창1' 처럼 성경 약자와 장 번호를 입력하면 해당 장으로 바로 이동할 수 있다. 상단의 '한글듣기'와 '영어듣기' 우측의 플레이 아이콘을 누르면 읽는 성경을 들으며 읽을 수 있다.(읽는 성경의 출처는 https://mp3bible.ca , https://www.wordproject.org 이다) 성경 번역본은 개역 한글과 킴제임스 버전(KJV)이다. 주석은 세 가지로 CWC는 Christian Workers' Commentary, MHCC는 Matthew Henry's Concise Commentary, JFB는 Commentary Critical and Explanatory on the Whole Bible을 의미한다.