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■ 요한계시록 5장
1. 내가 보매 보좌에 앉으신 이의 오른손에 책이 있으니 안팎으로 썼고 일곱 인으로 봉하였더라
And I saw in the right hand of him that sat on the throne a book written within and on the backside , sealed with seven seals .
2. 또 보매 힘있는 천사가 큰 음성으로 외치기를 누가 책을 펴며 그 인을 떼기에 합당하냐 하니
And I saw a strong angel proclaiming with a loud voice , Who is worthy to open the book , and to loose the seals thereof ?
3. 하늘 위에나 땅 위에나 땅 아래에 능히 책을 펴거나 보거나 할 이가 없더라
And no man in heaven , nor in earth , neither under the earth , was able to open the book , neither to look thereon .
4. 이 책을 펴거나 보거나 하기에 합당한 자가 보이지 않기로 내가 크게 울었더니
And I wept much , because no man was found worthy to open and to read the book , neither to look thereon .
5. 장로 중에 하나가 내게 말하되 울지 말라 유대 지파의 사자 다윗의 뿌리가 이기었으니 이 책과 그 일곱 인을 떼시리라 하더라
And one of the elders saith unto me , Weep not : behold , the Lion of the tribe of Juda , the Root of David , hath prevailed to open the book , and to loose the seven seals thereof .
6. 내가 또 보니 보좌와 네 생물과 장로들 사이에 어린 양이 섰는데 일찍 죽임을 당한 것 같더라 일곱 뿔과 일곱 눈이 있으니 이 눈은 온 땅에 보내심을 입은 하나님의 일곱 영이더라
And I beheld , and , lo , in the midst of the throne and of the four beasts , and in the midst of the elders , stood a Lamb as it had been slain , having seven horns and seven eyes , which are the seven Spirits of God sent forth into all the earth .
7. 어린 양이 나아와서 보좌에 앉으신 이의 오른손에서 책을 취하시니라
And he came and took the book out of the right hand of him that sat upon the throne .
8. 책을 취하시매 네 생물과 이십사 장로들이 어린 양 앞에 엎드려 각각 거문고와 향이 가득한 금대접을 가졌으니 이 향은 성도의 기도들이라
And when he had taken the book , the four beasts and four and twenty elders fell down before the Lamb , having every one of them harps , and golden vials full of odours , which are the prayers of saints .
9. 새 노래를 노래하여 가로되 책을 가지시고 그 인봉을 떼기에 합당하시도다 일찍 죽임을 당하사 각 족속과 방언과 백성과 나라 가운데서 사람들을 피로 사서 하나님께 드리시고
And they sung a new song , saying , Thou art worthy to take the book , and to open the seals thereof : for thou wast slain , and hast redeemed us to God by thy blood out of every kindred , and tongue , and people , and nation ;
10. 저희로 우리 하나님 앞에서 나라와 제사장을 삼으셨으니 저희가 땅에서 왕 노릇 하리로다 하더라
And hast made us unto our God kings and priests : and we shall reign on the earth .
11. 내가 또 보고 들으매 보좌와 생물들과 장로들을 둘러 선 많은 천사의 음성이 있으니 그 수가 만만이요 천천이라
And I beheld , and I heard the voice of many angels round about the throne and the beasts and the elders : and the number of them was ten thousand times ten thousand , and thousands of thousands ;
12. 큰 음성으로 가로되 죽임을 당하신 어린 양이 능력과 부와 지혜와 힘과 존귀와 영광과 찬송을 받으시기에 합당하도다 하더라
Saying with a loud voice , Worthy is the Lamb that was slain to receive power , and riches , and wisdom , and strength , and honour , and glory , and blessing .
13. 내가 또 들으니 하늘 위에와 땅 위에와 땅 아래와 바다 위에와 또 그 가운데 모든 만물이 가로되 보좌에 앉으신 이와 어린 양에게 찬송과 존귀와 영광과 능력을 세세토록 돌릴지어다 하니
And every creature which is in heaven , and on the earth , and under the earth , and such as are in the sea , and all that are in them , heard I saying , Blessing , and honour , and glory , and power , be unto him that sitteth upon the throne , and unto the Lamb for ever and ever .
14. 네 생물이 가로되 아멘 하고 장로들은 엎드려 경배하더라
And the four beasts said , Amen . And the four and twenty elders fell down and worshipped him that liveth for ever and ever .
■ 주석 보기
【계5:1 JFB】계5:1-14. The Book with Seven Seals: None Worthy to Open It but the Lamb: He Takes It amidst the Praises of the Redeemed, and of the Whole Heavenly Host.
1. in, &c.—Greek, "(lying) upon the right hand." His right hand was open and on it lay the book. On God's part there was no withholding of His future purposes as contained in the book: the only obstacle to unsealing it is stated in 계5:3 [Alford].
book—rather, as accords with the ancient form of books, and with the writing on the backside, "a roll." The writing on the back implies fulness and completeness, so that nothing more needs to be added (계22:18). The roll, or book, appears from the context to be "the title-deed of man's inheritance" [De Burgh] redeemed by Christ, and contains the successive steps by which He shall recover it from its usurper and obtain actual possession of the kingdom already "purchased" for Himself and His elect saints. However, no portion of the roll is said to be unfolded and read; but simply the seals are successively opened, giving final access to its contents being read as a perfect whole, which shall not be until the events symbolized by the seals shall have been past, when 엡3:10 shall receive its complete accomplishment, and the Lamb shall reveal God's providential plans in redemption in all their manifold beauties. Thus the opening of the seals will mean the successive steps by which God in Christ clears the way for the final opening and reading of the book at the visible setting up of the kingdom of Christ. Compare, at the grand consummation, 계20:12, "Another book was opened … the book of life"; 계22:19. None is worthy to do so save the Lamb, for He alone as such has redeemed man's forfeited inheritance, of which the book is the title-deed. The question (계5:2) is not (as commonly supposed), Who should reveal the destinies of the Church (for this any inspired prophet would be competent to do)? but, Who has the WORTHto give man a new title to his lost inheritance? [De Burgh].
sealed … seven seals—Greek, "sealed up," or "firmly sealed." The number seven (divided into four, the world-wide number, and three, the divine) abounds in Revelation and expresses completeness. Thus, the seven seals, representing all power given to the Lamb; the seven trumpets, by which the world kingdoms are shaken and overthrown, and the Lamb's kingdom ushered in; and the seven vials, by which the beast's kingdom is destroyed.
【계5:1 CWC】It is assumed that the true Church is not upon the earth at the beginning of chapter 4, but that the translation of 살전4:16-18 has taken place. Christendom is here, but the Church is with the Lord in the air. To some this may seem a bold assumption, but not to those who have pursued the study of the earlier books in this commentary. To them it will appear natural and proper that the Church should have been "caught up" before the judgments herein enumerated are poured forth. We cannot rehearse the proof of this, but it is significant that after chapter 3, the word "church" is not again found in this book. At the close of that chapter (v. 21), Christ appears seated with His Father on His Throne, "from thence expecting till his enemies be made His footstool" (히10:13). The call to John to "come up hither" (4:1), is also indicative of the fulfillment of 살전4:16-18, and, in a figure, set before us what will be true of the whole Church in that day.
The Throne, the Lamb and the Book.
Coming to the text we have in chapters 4-5, the vision of the Throne, the Lamb and the Book, which constitutes an "Introduction" to what follows. The vision of the Throne is limited to 4:1-3, the enthroned elders verses 4 and 5, and the four living creatures (R. V.) 6-8. It is commonly felt that the elders represent the glorified Church, but there is no agreement as to the interpretation of the living creatures. It is notable however, that in this chapter both the elders and living creatures worship the Lord because of creation (9-11), and that redemption is not named until the next chapter. The seven sealed book (5:1-4), is the revelation of the judgments to follow and seems even to be identical with the judgments themselves. This last thought is suggested by what follows, when Christ in His kingly character comes forward and opens the book (5-7). It is He only who prevails to open the book either in the sense of making its contents known or bringing its judgments to pass. His adoration follows on the part of the living creatures and the elders (8-10), the angels (11, 12), and the whole universe (12, 14). Redemption is here praised, for it is as Redeemer of men that He has obtained this prerogative of judge of men. Verse 9 should be read in the Revised Version, which does not include the living creatures in redemption but limits it to men.
Six Seals Opened.
The "Introduction" is followed by what Erdman calls the "Progression," or advance movement of the narrative (chapter 6), in which the judgments are seen actually to take place. "Come and see" in each case should be limited to "Come" (R. V.), for the words are not a command to the seer, but to the judgment. He is not called upon to observe what is about to come, but that which is about to come is commanded to "Come." The rider on the white horse (2) was identified with Christ in Synthetic Bible Studies, but the author now considers it more consistent to identify him with the "man of sin," and at that particular period in his career when, at the beginning of Daniel's seventieth week (단9:24), he takes the power into his hands as the head of the federated nations of the Roman Empire. As the result of his rule peace is taken from the earth as symbolized by the red horse (3, 4); famine follows the black horse (5, 6), and pestilence and death "over the fourth part of the earth" (7, 8). All this time there are faithful witnesses for Christ, who will not bow the knee to the impostor, and who suffer martyrdom in consequence (9-11). Their day of vengeance is coming, but not until their number is complete. The opening of the sixth seal brings this hour near (12-17). The student is requested to compare this chapter with Matt. 24, where the same period is covered prophetically, and the same events referred to.
Saved Remnants.
We now reach the first "parenthesis" spoken of in the first lesson, (chapter 7). There is no progression in this parenthetical part although it is both retrospective and prospective in its application. It tells of certain "sealed" ones, and others, who were in the great tribulation and came out of it, and in that respect it is prospective, and yet it points back to the fifth seal in which respect it is retrospection. In other words, according to the law of recurrence with which we became familiar in the Old Testament, chapter 7 gives in detail what verses 9-11 of chapter 6 gave in outline; it tells who the martyrs are and figuratively, how they are preserved. There appears to be a saved remnant of Jews (1-8), and also of Gentiles (9-17).
The Great Tribulation.
This is that period of unexampled trouble predicted in so many places in the Old Testament. It involves the whole earth (계3:10), and yet distinctively applies to the Jews who in a national capacity will at this time have returned to Palestine, though still unconverted so far as their acceptance of their Messiah is concerned (렘30:7). Its duration is 3 1/2 years, or the last half of Daniel's seventieth week (단9:24-27). The "man of sin" will be in power (마24:15; 살후2:4) for Satan will have come down to earth having great wrath (계12:12, 13:4, 5, &c.). And yet it will be for some a time of salvation as chapter 7 shows, a salvation brought about by the suffering no doubt, and by the transcendent event of the Church's rapture which will have previously taken place. At the close of the tribulation Christ will come in glory with His saints, delivering Israel, judging the Gentile nations, destroying the "man of sin," binding Satan, and introducing His millennial reign on the earth.
【계5:1 MHCC】The apostle saw in the hand of Him that sat upon the throne, a roll of parchments in the form usual in those times, and sealed with seven seals. This represented the secret purposes of God about to be revealed. The designs and methods of Divine Providence, toward the church and the world, are stated, fixed, and made a matter of record. The counsels of God are altogether hidden from the eye and understanding of the creature. The several parts are not unsealed and opened at once, but after each other, till the whole mystery of God's counsel and conduct is finished in the world. The creatures cannot open it, nor read it; the Lord only can do so. Those who see most of God, are most desirous to see more; and those who have seen his glory, desire to know his will. But even good men may be too eager and hasty to look into the mysteries of the Divine conduct. Such desires, if not soon answered, turn to grief and sorrow. If John wept much because he could not look into the book of God's decrees, what reason have many to shed floods of tears for their ignorance of the gospel of Christ of that on which everlasting salvation depends! We need not weep that we cannot foresee future events respecting ourselves in this world; the eager expectation of future prospects, or the foresight of future calamities, would alike unfit us for present duties and conflicts, or render our prosperous days distressing. Yet we may desire to learn, from the promises and prophecies of Scripture, what will be the final event to believers and to the church; and the Incarnate Son has prevailed, that we should learn all that we need to know. Christ stands as Mediator between God and both ministers and people. He is called a Lion, but he appears as a Lamb slain. He appears with the marks of his sufferings, to show that he pleads for us in heaven, in virtue of his satisfaction. He appears as a Lamb, having seven horns and seven eyes; perfect power to execute all the will of God, and perfect wisdom to understand it, and to do it in the most effectual manner. The Father put the book of his eternal counsels into the hand of Christ, and Christ readily and gladly took it into his hand; for he delights to make known the will of his Father; and the Holy Spirit is given by him to reveal the truth and will of God.
【계5:2 JFB】2. strong—(시103:20). His voice penetrated heaven, earth, and Hades (계10:1-3).
【계5:3 JFB】3. no man—Greek, "no one." Not merely no man, but also no one of any order of beings.
in earth—Greek, "upon the earth."
under the earth—namely, in Hades.
look thereon—to look upon the contents, so as to read them.
【계5:4 JFB】4. and to read—inserted in English Version Greek text without good authority. One oldest manuscript, Origen, Cyprian, and Hilary omit the clause. "To read" would be awkward standing between "to open the book" and "to look thereon." John having been promised a revelation of "things which must be hereafter," weeps now at his earnest desire being apparently frustrated. He is a pattern to us to imitate, as an eager and teachable learner of the Apocalypse.
【계5:5 JFB】5. one of—Greek, "one from among." The "elder" meant is, according to some (in Lyra), Matthew. With this accords the description here given of Christ, "the Lion, which is (so the Greek) of the tribe of Juda, the root of David"; the royal, David-descended, lion-aspect of Christ being that prominent in Matthew, whence the lion among the fourfold cherubim is commonly assigned to him. Gerhard in Bengel thought Jacob to be meant, being, doubtless, one of those who rose with Christ and ascended to heaven (마27:52, 53). The elders in heaven round God's throne know better than John, still in the flesh, the far-reaching power of Christ.
Root of David—(사11:1, 10). Not merely "a sucker come up from David's ancient root" (as Alford limits it), but also including the idea of His being Himself the root and origin of David: compare these two truths brought together, 마22:42-45. Hence He is called not merely Son of David, but also David. He is at once "the branch" of David, and "the root" of David, David's Son and David's Lord, the Lamb slain and therefore the Lion of Juda: about to reign over Israel, and thence over the whole earth.
prevailed—Greek, "conquered": absolutely, as elsewhere (계3:21): gained the victory: His past victory over all the powers of darkness entitles Him now to open the book.
to open—that is, so as to open. One oldest manuscript, B, reads, "He that openeth," that is, whose office it is to open, but the weight of oldest authorities is with English Version reading, namely, A, Vulgate, Coptic, and Origen.
【계5:6 JFB】6. I beheld, and, lo—One oldest manuscript, A, omits "and, lo." Another, B, Cyprian, &c., support, "and, lo," but omit, "and I beheld."
in the midst of the throne—that is, not on the throne (compare 계5:7), but in the midst of the company (계4:4) which was "round about the throne."
Lamb—Greek, "arnion"; always found in Revelation exclusively, except in 요21:15 alone: it expresses endearment, namely, the endearing relation in which Christ now stands to us, as the consequence of His previous relation as the sacrificial Lamb. So also our relation to Him: He the precious Lamb, we His dear lambs, one with Him. Bengel thinks there is in Greek, "arnion," the idea of taking the lead of the flock. Another object of the form Greek, "arnion," the Lamb, is to put Him in the more marked contrast to Greek, "therion," the Beast. Elsewhere Greek, "amnos," is found, applying to Him as the paschal, sacrificial Lamb (사53:7, Septuagint;요1:29, 36; 행8:32; 벧전1:19).
as it had been slain—bearing marks of His past death wounds. He was standing, though bearing the marks of one slain. In the midst of heavenly glory Christ crucified is still the prominent object.
seven horns—that is, perfect might, "seven" symbolizing perfection; "horns," might, in contrast to the horns of the Antichristian world powers, 계17:3; &c.; 단7:7, 20; 8:3.
seven eyes … the seven Spirits … sent forth—So one oldest manuscript, A. But B reads, "being sent forth." As the seven lamps before the throne represent the Spirit of God immanent in the Godhead, so the seven eyes of the Lamb represent the same sevenfold Spirit profluent from the incarnate Redeemer in His world-wide energy. The Greek for "sent forth," apostellomena, or else apestalmenoi, is akin to the term "apostle," reminding us of the Spirit-impelled labors of Christ's apostles and minister throughout the world: if the present tense be read, as seems best, the idea will be that of those labors continually going on unto the end. "Eyes" symbolize His all-watchful and wise providence for His Church, and against her foes.
【계5:7 JFB】7. The book lay on the open hand of Him that sat on the throne for any to take who was found worthy [Alford]. The Lamb takes it from the Father in token of formal investiture into His universal and everlasting dominion as Son of man. This introductory vision thus presents before us, in summary, the consummation to which all the events in the seals, trumpets, and vials converge, namely, the setting up of Christ's kingdom visibly. Prophecy ever hurries to the grand crisis or end, and dwells on intermediate events only in their typical relation to, and representation of, the end.
【계5:8 JFB】8. had taken—Greek, "took."
fell down before the Lamb—who shares worship and the throne with the Father.
harps—Two oldest manuscripts, A, B, Syriac and Coptic read, "a harp": a kind of guitar, played with the hand or a quill.
vials—"bowls" [Tregelles]; censers.
odours—Greek, "incense."
prayers of saints—as the angel offers their prayers (계8:3) with incense (compare 시141:2). This gives not the least sanction to Rome's dogma of our praying to saints. Though they be employed by God in some way unknown to us to present our prayers (nothing is said of their interceding for us), yet we are told to pray only to Him (계19:10; 22:8, 9). Their own employment is praise (whence they all have harps): ours is prayer.
【계5:8 MHCC】It is matter of joy to all the world, to see that God deals with men in grace and mercy through the Redeemer. He governs the world, not merely as a Creator, but as our Saviour. The harps were instruments of praise; the vials were full of odours, or incense, which signify the prayers of the saints: prayer and praise should always go together. Christ has redeemed his people from the bondage of sin, guilt, and Satan. He has not only purchased liberty for them, but the highest honour and preferment; he made them kings and priests; kings, to rule over their own spirits, and to overcome the world, and the evil one; and he makes them priests; giving them access to himself, and liberty to offer up spiritual sacrifices. What words can more fully declare that Christ is, and ought to be worshipped, equally with the Father, by all creatures, to all eternity! Happy those who shall adore and praise in heaven, and who shall for ever bless the Lamb, who delivered and set them apart for himself by his blood. How worthy art thou, O God, Father, Son, and Holy Ghost, of our highest praises! All creatures should proclaim thy greatness, and adore thy majesty.
【계5:9 JFB】9. sung—Greek, "sing": it is their blessed occupation continually. The theme of redemption is ever new, ever suggesting fresh thoughts of praise, embodied in the "new song."
us to God—So manuscript B, Coptic, Vulgate, and Cyprian. But A omits "us": and Aleph reads instead, "to our God."
out of—the present election-church gathered out of the world, as distinguished from the peoples gathered to Christ as the subjects, not of an election, but of a general and world-wide conversion of all nations.
kindred … tongue … people … nation—The number four marks world-wide extension: the four quarters of the world. For "kindred," translate as Greek, "tribe." This term and "people" are usually restricted to Israel: "tongue and nation" to the Gentiles (계7:9; 11:9; 13:7, the oldest reading; 계14:6). Thus there is here marked the election-Church gathered from Jews and Gentiles. In 계10:11, for "tribes," we find among the four terms "kings"; in 계17:15, "multitudes."
【계5:10 JFB】10. made us—A, B, Aleph, Vulgate, Syriac, and Coptic read, "them." The Hebrew construction of the third person for the first, has a graphic relation to the redeemed, and also has a more modest sound than us, priests [Bengel].
unto our God—So B and Aleph read. But A omits the clause.
kings—So B reads. But A, Aleph, Vulgate, Coptic, and Cyprian, read, "A kingdom." Aleph reads also "a priesthood" for priests. They who cast their crowns before the throne, do not call themselves kings in the sight of the great King (계4:10, 11); though their priestly access has such dignity that their reigning on earth cannot exceed it. So in 계20:6 they are not called "kings" [Bengel].
we shall reign on the earth—This is a new feature added to 계1:6. Aleph, Vulgate, and Coptic read, "They shall reign." A and B read, "They reign." Alford takes this reading and explains it of the Church EVEN NOW, in Christ her Head, reigning on the earth: "all things are being put under her feet, as under His; her kingly office and rank are asserted, even in the midst of persecution." But even if we read (I think the weightiest authority is against it), "They reign," still it is the prophetical present for the future: the seer being transported into the future when the full number of the redeemed (represented by the four living creatures) shall be complete and the visible kingdom begins. The saints do spiritually reign now; but certainly not as they shall when the prince of this world shall be bound (see on 계20:2-6). So far from reigning on the earth now, they are "made as the filth of the world and the offscouring of all things." In 계11:15, 18, the locality and time of the kingdom are marked. Kelly translates, "reign over the earth" (Greek, "epi tees gees"), which is justified by the Greek (Septuagint,유9:8; 마2:22). The elders, though ruling over the earth, shall not necessarily (according to this passage) remain on the earth. But English Version is justified by 계3:10. "The elders were meek, but the flock of the meek independently is much larger" [Bengel].
【계5:11 JFB】11. I beheld—the angels: who form the outer circle, while the Church, the object of redemption, forms the inner circle nearest the throne. The heavenly hosts ranged around gaze with intense love and adoration at this crowning manifestation of God's love, wisdom, and power.
ten thousand times ten thousand—Greek, "myriads of myriads."
【계5:12 JFB】12. to receive power—Greek, "the power." The remaining six (the whole being seven, the number for perfection and completeness) are all, as well as "power," ranged under the one Greek article, to mark that they form one complete aggregate belonging to God and His co-equal, the Lamb. Compare 계7:12, where each of all seven has the article.
riches—both spiritual and earthly.
blessing—ascribed praise: the will on the creature's part, though unaccompanied by the power, to return blessing for blessing conferred [Alford].
【계5:13 JFB】13. The universal chorus of creation, including the outermost circles as well as the inner (of saints and angels), winds up the doxology. The full accomplishment of this is to be when Christ takes His great power and reigns visibly.
every creature—"all His works in all places of His dominion" (시103:22).
under the earth—the departed spirits in Hades.
such as are—So B and Vulgate. But A omits this.
in the sea—Greek, "upon the sea": the sea animals which are regarded as being on the surface [Alford].
all that are in them—So Vulgate reads. A omits "all (things)" here (Greek, "panta"), and reads, "I heard all (Greek, "pantas") saying": implying the harmonious concert of all in the four quarters of the universe.
Blessing, &c.—Greek, "the blessing, the honor, and the glory, and the might to the ages of the ages." The fourfold ascription indicates world-wide universality.
※ 일러두기
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.