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■ 요한계시록 6장
1. 내가 보매 어린 양이 일곱 인 중에 하나를 떼시는 그 때에 내가 들으니 네 생물 중에 하나가 우뢰 소리 같이 말하되 오라 하기로
And I saw when the Lamb opened one of the seals , and I heard , as it were the noise of thunder , one of the four beasts saying , Come and see .
2. 내가 이에 보니 흰 말이 있는데 그 탄 자가 활을 가졌고 면류관을 받고 나가서 이기고 또 이기려고 하더라
And I saw , and behold a white horse : and he that sat on him had a bow ; and a crown was given unto him : and he went forth conquering , and to conquer .
3. 둘째 인을 떼실 때에 내가 들으니 둘째 생물이 말하되 오라 하더니
And when he had opened the second seal , I heard the second beast say , Come and see .
4. 이에 붉은 다른 말이 나오더라 그 탄 자가 허락을 받아 땅에서 화평을 제하여 버리며 서로 죽이게 하고 또 큰 칼을 받았더라
And there went out another horse that was red : and power was given to him that sat thereon to take peace from the earth , and that they should kill one another : and there was given unto him a great sword .
5. 셋째 인을 떼실 때에 내가 들으니 셋째 생물이 말하되 오라 하기로 내가 보니 검은 말이 나오는데 그 탄 자가 손에 저울을 가졌더라
And when he had opened the third seal , I heard the third beast say , Come and see . And I beheld , and lo a black horse ; and he that sat on him had a pair of balances in his hand .
6. 내가 네 생물 사이로서 나는듯하는 음성을 들으니 가로되 한 데나리온에 밀 한 되요 한 데나리온에 보리 석 되로다 또 감람유와 포도주는 해치 말라 하더라
And I heard a voice in the midst of the four beasts say , A measure of wheat for a penny , and three measures of barley for a penny ; and see thou hurt not the oil and the wine .
7. 넷째 인을 떼실 때에 내가 넷째 생물의 음성을 들으니 가로되 오라 하기로
And when he had opened the fourth seal , I heard the voice of the fourth beast say , Come and see .
8. 내가 보매 청황색 말이 나오는데 그 탄 자의 이름은 사망이니 음부가 그 뒤를 따르더라 저희가 땅 사분 일의 권세를 얻어 검과 흉년과 사망과 땅의 짐승으로써 죽이더라
And I looked , and behold a pale horse : and his name that sat on him was Death , and Hell followed with him . And power was given unto them over the fourth part of the earth , to kill with sword , and with hunger , and with death , and with the beasts of the earth .
9. 다섯째 인을 떼실 때에 내가 보니 하나님의 말씀과 저희의 가진 증거를 인하여 죽임을 당한 영혼들이 제단 아래 있어
And when he had opened the fifth seal , I saw under the altar the souls of them that were slain for the word of God , and for the testimony which they held :
10. 큰 소리로 불러 가로되 거룩하고 참되신 대주재여 땅에 거하는 자들을 심판하여 우리 피를 신원하여 주지 아니하시기를 어느 때까지 하시려나이까 하니
And they cried with a loud voice , saying , How long , O Lord , holy and true , dost thou not judge and avenge our blood on them that dwell on the earth ?
11. 각각 저희에게 흰 두루마기를 주시며 가라사대 아직 잠시 동안 쉬되 저희 동무 종들과 형제들도 자기처럼 죽임을 받아 그 수가 차기까지 하라 하시더라
And white robes were given unto every one of them ; and it was said unto them , that they should rest yet for a little season , until their fellowservants also and their brethren , that should be killed as they were, should be fulfilled .
12. 내가 보니 여섯째 인을 떼실 때에 큰 지진이 나며 해가 총담 같이 검어지고 온 달이 피 같이 되며
And I beheld when he had opened the sixth seal , and , lo , there was a great earthquake ; and the sun became black as sackcloth of hair , and the moon became as blood ;
13. 하늘의 별들이 무화과나무가 대풍에 흔들려 선 과실이 떨어지는 것 같이 땅에 떨어지며
And the stars of heaven fell unto the earth , even as a fig tree casteth her untimely figs , when she is shaken of a mighty wind .
14. 하늘은 종이 축이 말리는 것 같이 떠나가고 각 산과 섬이 제 자리에서 옮기우매
And the heaven departed as a scroll when it is rolled together ; and every mountain and island were moved out of their places .
15. 땅의 임금들과 왕족들과 장군들과 부자들과 강한 자들과 각 종과 자주자가 굴과 산 바위 틈에 숨어
And the kings of the earth , and the great men , and the rich men , and the chief captains , and the mighty men , and every bondman , and every free man , hid themselves in the dens and in the rocks of the mountains ;
16. 산과 바위에게 이르되 우리 위에 떨어져 보좌에 앉으신 이의 낯에서와 어린 양의 진노에서 우리를 가리우라
And said to the mountains and rocks , Fall on us , and hide us from the face of him that sitteth on the throne , and from the wrath of the Lamb :
17. 그들의 진노의 큰 날이 이르렀으니 누가 능히 서리요 하더라
For the great day of his wrath is come ; and who shall be able to stand ?
■ 주석 보기
【계6:1 JFB】계6:1-17. The Opening of the First Six of the Seven Seals.
Compare Note, see on 계5:1. Many (Mede, Fleming, Newton, &c.) hold that all these seals have been fulfilled, the sixth having been so by the overthrow of paganism and establishment of Christianity under Constantine's edict, A.D. 312. There can, however, be no doubt that at least the sixth seal is future, and is to be at the coming again of Christ. The great objection to supposing the seals to be finally and exhaustively fulfilled (though, probably, particular events may be partial fulfilments typical of the final and fullest one), is that, if so, they ought to furnish (as the destruction of Jerusalem, according to Christ's prophecy, does) a strong external evidence of Revelation. But it is clear they cannot be used for this, as hardly any two interpreters of this school are agreed on what events constitute the fulfilment of each seal. Probably not isolated facts, but classes of events preparing the way for Christ's coming kingdom, are intended by the opening of the seals. The four living creatures severally cry at the opening of the first four seals, "Come," which fact marks the division of the seven, as often occurs in this sacred number, into four and three.
1. one of the seals—The oldest manuscripts, A, B, C, Vulgate, and Syriac read, "one of the seven seals."
noise—The three oldest manuscripts read this in the nominative or dative, not the genitive, as English Version, "I heard one from among the four living creatures saying, as (it were) the voice (or, 'as with the voice') of thunder." The first living creature was like a lion (계4:7): his voice is in consonance. Implying the lion-like boldness with which, in the successive great revivals, the faithful have testified for Christ, and especially a little before His coming shall testify. Or, rather, their earnestness in praying for Christ's coming.
Come and see—One oldest manuscript, B, has "And see." But A, C, and Vulgate reject it. Alford rightly objects to English Version reading: "Whither was John to come? Separated as he was by the glassy sea from the throne, was he to cross it?" Contrast the form of expression, 계10:8. It is much more likely to be the cry of the redeemed to the Redeemer, "Come" and deliver the groaning creature from the bondage of corruption. Thus, 계6:2 is an answer to the cry, went (literally, "came") forth corresponding to "Come." "Come," says Grotius, is the living creature's address to John, calling his earnest attention. But it seems hard to see how "Come" by itself can mean this. Compare the only other places in Revelation where it is used, 계4:1; 22:17. If the four living creatures represent the four Gospels, the "Come" will be their invitation to everyone (for it is not written that they addressed John) to accept Christ's salvation while there is time, as the opening of the seals marks a progressive step towards the end (compare 계22:17). Judgments are foretold as accompanying the preaching of the Gospel as a witness to all nations (계14:6-11; 마24:6-14). Thus the invitation, "Come," here, is aptly parallel to 마24:14. The opening of the first four seals is followed by judgments preparatory for His coming. At the opening of the fifth seal, the martyrs above express the same (계6:9, 10; compare Z전1:10). At the opening of the sixth seal, the Lord's coming is ushered in with terrors to the ungodly. At the seventh, the consummation is fully attained (계11:15).
【계6:1 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.
【계6:1 MHCC】Christ, the Lamb, opens the first seal: observe what appeared. A rider on a white horse. By the going forth of this white horse, a time of peace, or the early progress of the Christian religion, seems to be intended; its going forth in purity, at the time when its heavenly Founder sent his apostles to teach all nations, adding, Lo! I am with you always, even to the end of the world. The Divine religion goes out crowned, having the Divine favour resting upon it, armed spiritually against its foes, and destined to be victorious in the end. On opening the second seal, a red horse appeared; this signifies desolating judgments. The sword of war and persecution is a dreadful judgment; it takes away peace from the earth, one of the greatest blessings; and men who should love one another, and help one another, are set upon killing one another. Such scenes also followed the pure age of early Christianity, when, neglectful of charity and the bond of peace, the Christian leaders, divided among themselves, appealed to the sword, and entangled themselves in guilt. On opening the third seal, a black horse appeared; a colour denoting mourning and woe, darkness and ignorance. He that sat on it had a yoke in his hand. Attempts were made to put a yoke of superstitious observances on the disciples. As the stream of Christianity flowed further from its pure fountain, it became more and more corrupt. During the progress of this black horse, the necessaries of life should be at excessive prices, and the more costly things should not be hurt. According to prophetic language, these articles signified that food of religious knowledge, by which the souls of men are sustained unto everlasting life; such we are invited to buy, 사55:1. But when the dark clouds of ignorance and superstition, denoted by the black horse, spread over the Christian world, the knowledge and practice of true religion became scarce. When a people loathe their spiritual food, God may justly deprive them of their daily bread. The famine of bread is a terrible judgment; but the famine of the word is more so. Upon opening the fourth seal, another horse appeared, of a pale colour. The rider was Death, the king of terrors. The attendants, or followers of this king of terrors, hell, a state of eternal misery to all who die in their sins; and in times of general destruction, multitudes go down unprepared into the pit. The period of the fourth seal is one of great slaughter and devastation, destroying whatever may tend to make life happy, making ravages on the spiritual lives of men. Thus the mystery of iniquity was completed, and its power extended both over the lives and consciences of men. The exact times of these four seals cannot be ascertained, for the changes were gradual. God gave them power, that is, those instruments of his anger, or those judgments: all public calamities are at his command; they only go forth when God sends them, and no further than he permits.
【계6:2 JFB】2. Evidently Christ, whether in person, or by His angel, preparatory to His coming again, as appears from 계19:11, 12.
bow—(시45:4, 5).
crown—Greek, "stephanos," the garland or wreath of a conqueror, which is also implied by His white horse, white being the emblem of victory. In 계19:11, 12 the last step in His victorious progress is represented; accordingly there He wears many diadems (Greek, "diademata"; not merely Greek, "stephanoi," "crowns" or "wreaths"), and is personally attended by the hosts of heaven. Compare Z전1:7-17; 6:1-8; especially 계6:10 below, with Z전1:12; also compare the colors of the four horses.
and to conquer—that is, so as to gain a lasting victory. All four seals usher in judgments on the earth, as the power which opposes the reign of Himself and His Church. This, rather than the work of conversion and conviction, is primarily meant, though doubtless, secondarily, the elect will be gathered out through His word and His judgments.
【계6:3 JFB】3. and see—omitted in the three oldest manuscripts, A, B, C, and Vulgate.
【계6:4 JFB】4. red—the color of blood. The color of the horse in each case answers to the mission of the rider. Compare 마10:24-36, "Think not I am come to send peace on earth; I came not to send peace, but a sword." The white horse of Christ's bloodless victories is soon followed, through man's perversion of the Gospel, by the red horse of bloodshed; but this is overruled to the clearing away of the obstacles to Christ's coming kingdom. The patient ox is the emblem of the second living creature who, at the opening of this seal, saith, "Come." The saints amidst judgments on the earth in patience "endure to the end."
that they should kill—The Greek is indicative future, "that they may, as they also shall, kill one another."
【계6:5 JFB】5. Come and see—The two oldest manuscripts, A, C, and Vulgate omit "and see." B retains the words.
black—implying sadness and want.
had—Greek, "having."
a pair of balances—the symbol of scarcity of provisions, the bread being doled out by weight.
【계6:6 JFB】6. a voice—Two oldest manuscripts, A, C, read, "as it were a voice." B reads as English Version. The voice is heard "in the midst of the four living creatures" (as Jehovah in the Shekinah-cloud manifested His presence between the cherubim); because it is only for the sake of, and in connection with, His redeemed, that God mitigates His judgments on the earth.
A measure—"A chœnix." While making food scarce, do not make it so much so that a chœnix (about a day's provision of wheat, variously estimated at two or three pints) shall not be obtainable "for a penny" (denarius, eight and a half pence of our money, probably the day's wages of a laborer). Famine generally follows the sword. Ordinarily, from sixteen to twenty measures were given for a denarius. The sword, famine, noisome beasts, and the pestilence, are God's four judgments on the earth. A spiritual famine, too, may be included in the judgment. The "Come," in the case of this third seal, is said by the third of the four living creatures, whose likeness is a man indicative of sympathy and human compassion for the sufferers. God in it tempers judgment with mercy. Compare 마24:7, which indicates the very calamities foretold in these seals, nation rising against nation (the sword), famines, pestilences (계6:8), and earthquakes (계6:12).
three measures of barley for a penny—the cheaper and less nutritious grain, bought by the laborer who could not buy enough wheat for his family with his day's wages, a denarius, and, therefore, buys barley.
see thou hurt not the oil, and the wine—the luxuries of life, rather than necessaries; the oil and wine were to be spared for the refreshment of the sufferers.
【계6:7 JFB】7. and see—supported by B; omitted by A, C, and Vulgate. The fourth living creature, who was "like a flying eagle," introduces this seal; implying high-soaring intelligence, and judgment descending from on high fatally on the ungodly, as the king of birds on his prey.
【계6:8 JFB】8. pale—"livid" [Alford].
Death—personified.
Hell—Hades personified.
unto them—Death and Hades. So A, C read. But B and Vulgate read, "to him."
fourth part of the earth—answering to the first four seals; his portion as one of the four, being a fourth part.
death—pestilence; compare 겔14:21 with the four judgments here, the sword, famine, pestilence, and wild beasts; the famine the consequence of the sword; pestilence, that of famine; and beasts multiplying by the consequent depopulation.
with the beasts—Greek, "by"; more direct agency. These four seals are marked off from the three last, by the four living creatures introducing them with "Come." The calamities indicated are not restricted to one time, but extend through the whole period of Church history to the coming of Christ, before which last great and terrible day of the Lord they shall reach highest aggravation. The first seal is the summary, Christ going forth conquering till all enemies are subdued under Him, with a view to which the judgments subsequently specified accompany the preaching of the Gospel for a witness to all nations.
【계6:9 JFB】9. The three last seals relate to the invisible, as the first four to the visible world; the fifth, to the martyrs who have died as believers; the sixth, to those who have died, or who shall be found at Christ's coming, unbelievers, namely, "the kings … great men … bondman … freeman"; the seventh, to the silence in heaven. The scene changes from earth to heaven; so that interpretations which make these three last consecutive to the first four seals, are very doubtful.
I saw—in spirit. For souls are not naturally visible.
under the altar—As the blood of sacrificial victims slain on the altar was poured at the bottom of the altar, so the souls of those sacrificed for Christ's testimony are symbolically represented as under the altar, in heaven; for the life or animal soul is in the blood, and blood is often represented as crying for vengeance (창4:10). The altar in heaven, antitypical to the altar of sacrifice, is Christ crucified. As it is the altar that sanctifies the gift, so it is Christ alone who makes our obedience, and even our sacrifice of life for the truth, acceptable to God. The sacrificial altar was not in the sanctuary, but outside; so Christ's literal sacrifice and the figurative sacrifice of the martyrs took place, not in the heavenly sanctuary, but outside, here on earth. The only altar in heaven is that antitypical to the temple altar of incense. The blood of the martyrs cries from the earth under Christ's cross, whereon they may be considered virtually to have been sacrificed; their souls cry from under the altar of incense, which is Christ in heaven, by whom alone the incense of praise is accepted before God. They are under Christ, in His immediate presence, shut up unto Him in joyful eager expectancy until He shall come to raise the sleeping dead. Compare the language of 2 Maccabe에7:36 as indicating Jewish opinion on the subject. Our brethren who have now suffered a short pain are dead under (Greek) God's covenant of everlasting life.
testimony which they held—that is, which they bore, as committed to them to bear. Compare 계12:17, "Have (same Greek as here) the testimony of Jesus."
【계6:9 MHCC】The sight the apostle beheld at the opening the fifth seal was very affecting. He saw the souls of the martyrs under the altar; at the foot of the altar in heaven, at the feet of Christ. Persecutors can only kill the body; after that there is no more they can do; the soul lives. God has provided a good place in the better world, for those who are faithful unto death. It is not their own death, but the sacrifice of Christ, that gives them entrance into heaven. The cause in which they suffered, was for the word of God; the best any man can lay down his life for; faith in God's word, and the unshaken confession of that faith. They commit their cause to Him to whom vengeance belongs. The Lord is the comforter of his afflicted servants, and precious is their blood in his sight. As the measure of the sin of persecutors is filling up, so is the number of the persecuted, martyred servants of Christ. When this is fulfilled, God will send tribulation to those who trouble them, and unbroken happiness and rest to those that are troubled.
【계6:10 JFB】10. How long—Greek, "Until when?" As in the parable the woman (symbol of the Church) cries day and night to the unjust judge for justice against her adversary who is always oppressing her (compare below, 계12:10); so the elect (not only on earth, but under Christ's covering, and in His presence in Paradise) cry day and night to God, who will assuredly, in His own time, avenge His and their cause, "though He bear long with them." These passages need not be restricted to some particular martyrdoms, but have been, and are receiving, and shall receive partial fulfilments, until their last exhaustive fulfilment before Christ's coming. So as to the other events foretold here. The glory even of those in Paradise will only be complete when Christ's and the Church's foes are cast out, and the earth will become Christ's kingdom at His coming to raise the sleeping saints.
Lord—Greek, "Master"; implying that He has them and their foes and all His creatures as absolutely at His disposal, as a master has his slaves; hence, in 계6:11, "fellow servants," or fellow slaves follows.
holy—Greek, "the Holy one."
avenge—"exact vengeance for our blood."
on—Greek, "from them."
that dwell on the earth—the ungodly, of earth, earthly, as distinguished from the Church, whose home and heart are even now in heavenly places.
【계6:11 JFB】11. white robes—The three oldest manuscripts, A, B, C, read, "A white robe was given."
every one of—One oldest manuscript, B, omits this. A and C read, "unto them, unto each," that is, unto them severally. Though their joint cry for the riddance of the earth from the ungodly is not yet granted, it is intimated that it will be so in due time; meanwhile, individually they receive the white robe, indicative of light, joy, and triumphant victory over their foes; even as the Captain of their salvation goes forth on a white horse conquering and to conquer; also of purity and sanctity through Christ. Maimonides says that the Jews used to array priests, when approved of, in white robes; thus the sense is, they are admitted among the blessed ones, who, as spotless priests, minister unto God and the Lamb.
should—So C reads. But A and B, "shall rest."
a little season—One oldest manuscript, B, omits "little." A and C support it. Even if it be omitted, is it to be inferred that the "season" is short as compared with eternity? Bengel fancifully made a season (Greek, "chronus," the word here used) to be one thousand one hundred and eleven one-ninth years, and a time (계12:12, 14, Greek, "kairos") to be a fifth of a season, that is, two hundred and twenty-two two-ninths years. The only distinction in the Greek is, a season (Greek, "chronus") is a sort of aggregate of times. Greek, "kairos," a specific time, and so of short duration. As to their rest, compare 계14:13 (the same Greek, "anapauomai"); 사57:2; 단12:13.
until their … brethren … be fulfilled—in number. Until their full number shall have been completed. The number of the elect is definitely fixed: perhaps to fill up that of the fallen angels. But this is mere conjecture. The full blessedness and glory of all the saints shall be simultaneous. The earlier shall not anticipate the later saints. A and C read, "shall have been accomplished"; B and Aleph read, "shall have accomplished (their course)."
【계6:12 JFB】12. As 계6:4, 6-8, the sword, famine, and pestilence, answer to 마24:6, 7; 계6:9, 10, as to martyrdoms, answer to 마24:9, 10; so this passage, 계6:12, 17, answers to 마24:29, 30, "the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven; … then shall all the tribes of the earth mourn, and they shall see the Son of man coming"; imagery describing the portents of the immediate coming of the day of the Lord; but not the coming itself until the elect are sealed, and the judgments invoked by the martyrs descend on the earth, the sea, and the trees (계7:1-3).
and, lo—So A reads. But B and C omit "lo."
earthquake—Greek, "shaking" of the heavens, the sea, and the dry land; the shaking of these mutable things being the necessary preliminary to the setting up of those things which cannot be shaken. This is one of the catchwords [Wordsworth] connecting the sixth seal with the sixth trumpet (계11:13) and the seventh vial (계16:17-21); also the seventh seal (계8:5).
sackcloth—One kind, made of the "hair" of Cilician goats, was called "cilicium," or Cilician cloth, and was used for tents, &c. Paul, a Cilician, made such tents (행18:3).
moon—A, B, C, and oldest versions read, "the whole moon"; the full moon; not merely the crescent moon.
as blood—(Joe 2:31).
【계6:12 MHCC】When the sixth seal was opened, there was a great earthquake. The foundations of churches and states would be terribly shaken. Such bold figurative descriptions of great changes abound in the prophecies of Scripture; for these events are emblems, and declare the end of the world and the day of judgment. Dread and terror would seize on all sorts of men. Neither grandeur, riches, valour, nor strength, can support men at that time. They would be glad to be no more seen; yea, to have no longer any being. Though Christ be a Lamb, he can be angry, and the wrath of the Lamb is exceedingly dreadful; for if the Redeemer himself, who appeases the wrath of God, be our enemy, where shall we find a friend to plead for us? As men have their day of opportunity, and their seasons of grace, so God has his day of righteous wrath. It seems that the overthrow of the paganism of the Roman empire is here meant. The idolaters are described as hiding themselves in their dens and secret caves, and vainly seeking to escape ruin. In such a day, when the signs of the times show those who believe in God's word, that the King of kings is approaching, Christians are called to a decided course, and to a bold confession of Christ and his truth before their fellowmen. Whatever they may have to endure, the short contempt of man is to be borne, rather than that shame which is everlasting.
【계6:13 JFB】13. stars … fell … as a fig tree casteth her … figs—(사34:4; 나3:12). The Church shall be then ripe for glorification, the Antichristian world for destruction, which shall be accompanied with mighty phenomena in nature. As to the stars falling to the earth, Scripture describes natural phenomena as they would appear to the spectator, not in the language of scientific accuracy; and yet, while thus adapting itself to ordinary men, it drops hints which show that it anticipates the discoveries of modern science.
【계6:14 JFB】14. departed—Greek, "was separated from" its place; "was made to depart." Not as Alford, "parted asunder"; for, on the contrary, it was rolled together as a scroll which had been open is rolled up and laid aside. There is no "asunder one from another" here in the Greek, as in 행15:39, which Alford copies.
mountain … moved out of … places—(시121:1, Margin;렘3:23; 4:24; 나1:5). This total disruption shall be the precursor of the new earth, just as the pre-Adamic convulsions prepared it for its present occupants.
【계6:15 JFB】15. kings … hid themselves—Where was now the spirit of those whom the world has so greatly feared? [Bengel].
great men—statesmen and high civil officers.
rich men … chief captains—The three oldest manuscripts, A, B, C, transpose thus, "chief captains … rich men."
mighty—The three oldest manuscripts, A, B, and C read, "strong" physically (시33:16).
in—literally "into"; ran into, so as to hide themselves in.
dens—"caves."
【계6:16 JFB】16. from the face—(시34:16). On the whole verse, compare 호10:8; Lu 23:30.
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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.