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■ 요한계시록 8장
1. 일곱째 인을 떼실 때에 하늘이 반 시 동안쯤 고요하더니
And when he had opened the seventh seal , there was silence in heaven about the space of half an hour .
2. 내가 보매 하나님 앞에 시위한 일곱 천사가 있어 일곱 나팔을 받았더라
And I saw the seven angels which stood before God ; and to them were given seven trumpets .
3. 또 다른 천사가 와서 제단 곁에 서서 금 향로를 가지고 많은 향을 받았으니 이는 모든 성도의 기도들과 합하여 보좌 앞 금단에 드리고자 함이라
And another angel came and stood at the altar , having a golden censer ; and there was given unto him much incense , that he should offer it with the prayers of all saints upon the golden altar which was before the throne .
4. 향연이 성도의 기도와 함께 천사의 손으로부터 하나님 앞으로 올라가는지라
And the smoke of the incense , which came with the prayers of the saints , ascended up before God out of the angel’s hand .
5. 천사가 향로를 가지고 단 위의 불을 담아다가 땅에 쏟으매 뇌성과 음성과 번개와 지진이 나더라
And the angel took the censer , and filled it with fire of the altar , and cast it into the earth : and there were voices , and thunderings , and lightnings , and an earthquake .
6. 일곱 나팔 가진 일곱 천사가 나팔 불기를 예비하더라
And the seven angels which had the seven trumpets prepared themselves to sound .
7. 첫째 천사가 나팔을 부니 피 섞인 우박과 불이 나서 땅에 쏟아지매 땅의 삼분의 일이 타서 사위고 수목의 삼분의 일도 타서 사위고 각종 푸른 풀도 타서 사위더라
The first angel sounded , and there followed hail and fire mingled with blood , and they were cast upon the earth : and the third part of trees was burnt up , and all green grass was burnt up .
8. 둘째 천사가 나팔을 부니 불붙는 큰 산과 같은 것이 바다에 던지우매 바다의 삼분의 일이 피가 되고
And the second angel sounded , and as it were a great mountain burning with fire was cast into the sea : and the third part of the sea became blood ;
9. 바다 가운데 생명 가진 피조물들의 삼분의 일이 죽고 배들의 삼분의 일이 깨어지더라
And the third part of the creatures which were in the sea , and had life , died ; and the third part of the ships were destroyed .
10. 셋째 천사가 나팔을 부니 횃불 같이 타는 큰 별이 하늘에서 떨어져 강들의 삼분의 일과 여러 물샘에 떨어지니
And the third angel sounded , and there fell a great star from heaven , burning as it were a lamp , and it fell upon the third part of the rivers , and upon the fountains of waters ;
11. 이 별 이름은 쑥이라 물들의 삼분의 일이 쑥이 되매 그 물들이 쓰게 됨을 인하여 많은 사람이 죽더라
And the name of the star is called Wormwood : and the third part of the waters became wormwood ; and many men died of the waters , because they were made bitter .
12. 넷째 천사가 나팔을 부니 해 삼분의 일과 달 삼분의 일과 별들의 삼분의 일이 침을 받아 그 삼분의 일이 어두워지니 낮 삼분의 일은 비췸이 없고 밤도 그러하더라
And the fourth angel sounded , and the third part of the sun was smitten , and the third part of the moon , and the third part of the stars ; so as the third part of them was darkened , and the day shone not for a third part of it , and the night likewise .
13. 내가 또 보고 들으니 공중에 날아가는 독수리가 큰 소리로 이르되 땅에 거하는 자들에게 화, 화, 화가 있으리로다 이 외에도 세 천사의 불 나팔 소리를 인함이로다 하더라
And I beheld , and heard an angel flying through the midst of heaven , saying with a loud voice , Woe , woe , woe , to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels , which are yet to sound !
■ 주석 보기
【계8:1 JFB】계8:1-13. Seventh Seal. Preparation for the Seven Trumpets. The First Four and the Consequent Plagues.
1. was—Greek, "came to pass"; "began to be."
silence in heaven about … half an hour—The last seal having been broken open, the book of God's eternal plan of redemption is opened for the Lamb to read to the blessed ones in heaven. The half hour's silence contrasts with the previous jubilant songs of the great multitude, taken up by the angels (계7:9-11). It is the solemn introduction to the employments and enjoyments of the eternal Sabbath-rest of the people of God, commencing with the Lamb's reading the book heretofore sealed up, and which we cannot know till then. In 계10:4, similarly at the eve of the sounding of the seventh trumpet, when the seven thunders uttered their voices, John is forbidden to write them. The seventh trumpet (계11:15-19) winds up God's vast plan of providence and grace in redemption, just as the seventh seal brings it to the same consummation. So also the seventh vial, 계16:17. Not that the seven seals, the seven trumpets, and the seven vials, though parallel, are repetitions. They each trace the course of divine action up to the grand consummation in which they all meet, under a different aspect. Thunders, lightnings, an earthquake, and voices close the seven thunders and the seven seals alike (compare 계8:5, with 계11:19). Compare at the seventh vial, the voices, thunders, lightnings, and earthquake, 계16:18. The half-hour silence is the brief pause GIVEN TO John between the preceding vision and the following one, implying, on the one hand, the solemn introduction to the eternal sabbatism which is to follow the seventh seal; and, on the other, the silence which continued during the incense-accompanied prayers which usher in the first of the seven trumpets (계8:3-5). In the Jewish temple, musical instruments and singing resounded during the whole time of the offering of the sacrifices, which formed the first part of the service. But at the offering of incense, solemn silence was kept ("My soul waiteth upon God," 시62:1; "is silent," Margin;시65:1, Margin), the people praying secretly all the time. The half-hour stillness implies, too, the earnest adoring expectation with which the blessed spirits and the angels await the succeeding unfolding of God's judgments. A short space is implied; for even an hour is so used (계17:12; 18:10, 19).
【계8:1 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.
【계8:1 MHCC】The seventh seal is opened. There was profound silence in heaven for a space; all was quiet in the church, for whenever the church on earth cries through oppression, that cry reaches up to heaven; or it is a silence of expectation. Trumpets were given to the angels, who were to sound them. The Lord Jesus is the High Priest of the church, having a golden censer, and much incense, fulness of merit in his own glorious person. Would that men studied to know the fulness that is in Christ, and endeavoured to be acquainted with his excellency. Would that they were truly persuaded that Christ has such an office as that of Intercessor, which he now performs with deep sympathy. No prayers, thus recommended, was ever denied hearing and acceptance. These prayers, thus accepted in heaven, produced great changes upon earth. The Christian worship and religion, pure and heavenly in its origin and nature, when sent down to earth and conflicting with the passions and worldly projects of sinful men, produced remarkable tumults, here set forth in prophetical language, as our Lord himself declared, Lu 12:49.
【계8:2 JFB】2. the seven angels—Compare the apocryphal Tobit 12:15, "I am Raphael, one of the seven holy angels which present the prayers of the saints, and which go in and out before the glory of the Holy One." Compare Lu 1:19, "I am Gabriel, that stand in the presence of God."
stood—Greek, "stand."
seven trumpets—These come in during the time while the martyrs rest until their fellow servants also, that should be killed as they were, should be fulfilled; for it is the inhabiters of the earth on whom the judgments fall, on whom also the martyrs prayed that they should fall (계6:10). All the ungodly, and not merely some one portion of them, are meant, all the opponents and obstacles in the way of the kingdom of Christ and His saints, as is proved by 계11:15, 18, end, at the close of the seven trumpets. The Revelation becomes more special only as it advances farther (계13:1-18; 16:10; 17:18). By the seven trumpets the world kingdoms are overturned to make way for Christ's universal kingdom. The first four are connected together; and the last three, which alone have Woe, woe, woe (계8:7-13).
【계8:3 JFB】3. another angel—not Christ, as many think; for He, in Revelation, is always designated by one of His proper titles; though, doubtless, He is the only true High Priest, the Angel of the Covenant, standing before the golden altar of incense, and there, as Mediator, offering up His people's prayers, rendered acceptable before God through the incense of His merit. Here the angel acts merely as a ministering spirit (히1:4), just as the twenty-four elders have vials full of odors, or incense, which are the prayers of saints (계5:8), and which they present before the Lamb. How precisely their ministry, in perfuming the prayers of the saints and offering them on the altar of incense, is exercised, we know not, but we do know they are not to be prayed TO. If we send an offering of tribute to the king, the king's messenger is not allowed to appropriate what is due to the king alone.
there was given unto him—The angel does not provide the incense; it is given to him by Christ, whose meritorious obedience and death are the incense, rendering the saints' prayers well pleasing to God. It is not the saints who give the angel the incense; nor are their prayers identified with the incense; nor do they offer their prayers to him. Christ alone is the Mediator through whom, and to whom, prayer is to be offered.
offer it with the prayers—rather as Greek, "give it TO the prayers," so rendering them efficacious as a sweet-smelling savor to God. Christ's merits alone can thus incense our prayers, though the angelic ministry be employed to attach this incense to the prayers. The saints' praying on earth, and the angel's incensing in heaven, are simultaneous.
all saints—The prayers both of the saints in the heavenly rest, and of those militant on earth. The martyrs' cry is the foremost, and brings down the ensuing judgments.
golden altar—antitype to the earthly.
【계8:4 JFB】4. the smoke … which came with the prayers … ascended up—rather, "the smoke of the incense FOR (or 'givenTO': 'given' being understood from 계8:3) the prayers of the saints ascended up, out of the angel's hand, in the presence of Gods" The angel merely burns the incense given him by Christ the High Priest, so that its smoke blends with the ascending prayers of the saints. The saints themselves are priests; and the angels in this priestly ministration are but their fellow servants (계19:10).
【계8:5 JFB】5. cast it into the earth—that is, unto the earth: the hot coals off the altar cast on the earth, symbolize God's fiery judgments about to descend on the Church's foes in answer to the saints' incense-perfumed prayers which have just ascended before God, and those of the martyrs. How marvellous the power of the saints' prayers!
there were—"there took place," or "ensued."
voices, and thunderings, and lightnings—B places the "voices" after "thunderings." A places it after "lightnings."
【계8:6 JFB】6. sound—blow the trumpets.
【계8:7 JFB】7. The common feature of the first four trumpets is, the judgments under them affect natural objects, the accessories of life, the earth, trees, grass, the sea, rivers, fountains, the light of the sun, moon, and stars. The last three, the woe-trumpets (계8:13), affect men's life with pain, death, and hell. The language is evidently drawn from the plagues of Egypt, five or six out of the ten exactly corresponding: the hail, the fire (출9:24), the WATERturned to blood (출7:19), the darkness (출10:21), the locusts (출10:12), and perhaps the death (계9:18). Judicial retribution in kind characterizes the inflictions of the first four, those elements which had been abused punishing their abusers.
mingled with—A, B, and Vulgate read, Greek, "… IN blood." So in the case of the second and third vials (계16:3, 4).
upon the earth—Greek, "unto the earth." A, B, Vulgate, and Syriac add, "And the third of the earth was burnt up." So under the third trumpet, the third of the rivers is affected: also, under the sixth trumpet, the third part of men are killed. In Z전13:8, 9 this tripartite division appears, but the proportions reversed, two parts killed, only a third preserved. Here, vice versa, two-thirds escape, one-third is smitten. The fire was the predominant element.
all green grass—no longer a third, but all is burnt up.
【계8:7 MHCC】The first angel sounded the first trumpet, and there followed hail and fire mingled with blood. A storm of heresies, a mixture of dreadful errors falling on the church, or a tempest of destruction. The second angel sounded, and a great mountain, burning with fire, was cast into the sea; and the third part of the sea became blood. By this mountain some understand leaders of the persecutions; others, Rome sacked by the Goths and Vandals, with great slaughter and cruelty. The third angel sounded, and there fell a star from heaven. Some take this to be an eminent governor; others take it to be some person in power who corrupted the churches of Christ. The doctrines of the gospel, the springs of spiritual life, comfort, and vigour, to the souls of men, are corrupted and made bitter by the mixture of dangerous errors, so that the souls of men find ruin where they sought refreshment. The fourth angel sounded, and darkness fell upon the great lights of heaven, that give light to the world, the sun, and the moon, and the stars. The guides and governors are placed higher than the people, and are to dispense light, and kind influences to them. Where the gospel comes to a people, and has not proper effects on their hearts and lives, it is followed with dreadful judgments. God gives alarm by the written word, by ministers, by men's own consciences, and by the signs of the times; so that if people are surprised, it is their own fault. The anger of God makes all comforts bitter, and even life itself burdensome. But God, in this world, sets bounds to the most terrible judgments. Corruption of doctrine and worship in the church are great judgments, and also are the usual causes and tokens of other judgments coming on a people. Before the other three trumpets were sounded, there was solemn warning how terrible the calamities would be that should follow. If lesser judgments do not take effect the church and the world must expect greater; and when God comes to punish the world, the inhabitants shall tremble before him. Let sinners take warning to flee from the wrath to come; let believers learn to value and to be thankful for their privileges; and let them patiently continue in well doing.
【계8:8 JFB】8. as it were—not literally a mountain: a mountain-like burning mass. There is a plain allusion to 렘51:25; 암7:4.
third part of the sea became blood—In the parallel second vial, the whole sea (not merely a third) becomes blood. The overthrow of Jericho, the type of the Antichristian Babylon, after which Israel, under Joshua (the same name as Jesus), victoriously took possession of Canaan, the type of Christ's and His people's kingdom, is perhaps alluded to in the SEVENtrumpets, which end in the overthrow of all Christ's foes, and the setting up of His kingdom. On the seventh day, at the seventh time, when the seven priests blew the seven ram's horn trumpets, the people shouted, and the walls fell flat: and then ensued the blood-shedding of the foe. A mountain-like fiery mass would not naturally change water into blood; nor would the third part of ships be thereby destroyed.
【계8:9 JFB】9. The symbolical interpreters take the ships here to be churches. For the Greek here for ships is not the common one, but that used in the Gospels of the apostolic vessel in which Christ taught: and the first churches were in the shape of an inverted ship: and the Greek for destroyed is also used of heretical corruptings (딤전6:5).
【계8:10 JFB】10. a lamp—a torch.
【계8:11 JFB】11. The symbolizers interpret the star fallen from heaven as a chief minister (Arius, according to Bullinger, Bengel, and others; or some future false teacher, if, as is more likely, the event be still future) falling from his high place in the Church, and instead of shining with heavenly light as a star, becoming a torch lit with earthly fire and smouldering with smoke. And "wormwood," though medicinal in some cases, if used as ordinary water would not only be disagreeable to the taste, but also fatal to life: so "heretical wormwood changes the sweet Siloas of Scripture into deadly Marahs" [Wordsworth]. Contrast the converse change of bitter Marah water into sweet, 출15:23. Alford gives as an illustration in a physical point of view, the conversion of water into firewater or ardent spirits, which may yet go on to destroy even as many as a third of the ungodly in the latter days.
【계8:12 JFB】12. third part—not a total obscuration as in the sixth seal (계6:12, 13). This partial obscuration, therefore, comes between the prayers of the martyrs under the fifth seal, and the last overwhelming judgments on the ungodly under the sixth seal, at the eve of Christ's coming.
the night likewise—withdrew a third part of the light which the bright Eastern moon and stars ordinarily afford.
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