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■ 요한계시록 21장
1. 또 내가 새 하늘과 새 땅을 보니 처음 하늘과 처음 땅이 없어졌고 바다도 다시 있지 않더라
And I saw a new heaven and a new earth : for the first heaven and the first earth were passed away ; and there was no more sea .
2. 또 내가 보매 거룩한 성 새 예루살렘이 하나님께로부터 하늘에서 내려오니 그 예비한 것이 신부가 남편을 위하여 단장한 것 같더라
And I John saw the holy city , new Jerusalem , coming down from God out of heaven , prepared as a bride adorned for her husband .
3. 내가 들으니 보좌에서 큰 음성이 나서 가로되 보라 하나님의 장막이 사람들과 함께 있으매 하나님이 저희와 함께 거하시리니 저희는 하나님의 백성이 되고 하나님은 친히 저희와 함께 계셔서
And I heard a great voice out of heaven saying , Behold , the tabernacle of God is with men , and he will dwell with them , and they shall be his people , and God himself shall be with them , and be their God .
4. 모든 눈물을 그 눈에서 씻기시매 다시 사망이 없고 애통하는 것이나 곡하는 것이나 아픈 것이 다시 있지 아니하리니 처음 것들이 다 지나갔음이러라
And God shall wipe away all tears from their eyes ; and there shall be no more death , neither sorrow , nor crying , neither shall there be any more pain : for the former things are passed away .
5. 보좌에 앉으신 이가 가라사대 보라 내가 만물을 새롭게 하노라 하시고 또 가라사대 이 말은 신실하고 참되니 기록하라 하시고
And he that sat upon the throne said , Behold , I make all things new . And he said unto me , Write : for these words are true and faithful .
6. 또 내게 말씀하시되 이루었도다 나는 알파와 오메가요 처음과 나중이라 내가 생명수 샘물로 목마른 자에게 값없이 주리니
And he said unto me , It is done . I am Alpha and Omega , the beginning and the end . I will give unto him that is athirst of the fountain of the water of life freely .
7. 이기는 자는 이것들을 유업으로 얻으리라 나는 저의 하나님이 되고 그는 내 아들이 되리라
He that overcometh shall inherit all things ; and I will be his God , and he shall be my son .
8. 그러나 두려워하는 자들과 믿지 아니하는 자들과 흉악한 자들과 살인자들과 행음자들과 술객들과 우상 숭배자들과 모든 거짓말하는 자들은 불과 유황으로 타는 못에 참예하리니 이것이 둘째 사망이라
But the fearful , and unbelieving , and the abominable , and murderers , and whoremongers , and sorcerers , and idolaters , and all liars , shall have their part in the lake which burneth with fire and brimstone : which is the second death .
9. 일곱 대접을 가지고 마지막 일곱 재앙을 담은 일곱 천사 중 하나가 나아와서 내게 말하여 가로되 이리 오라 내가 신부 곧 어린 양의 아내를 네게 보이리라 하고
And there came unto me one of the seven angels which had the seven vials full of the seven last plagues , and talked with me , saying , Come hither , I will shew thee the bride , the Lamb’s wife .
10. 성령으로 나를 데리고 크고 높은 산으로 올라가 하나님께로부터 하늘에서 내려오는 거룩한 성 예루살렘을 보이니
And he carried me away in the spirit to a great and high mountain , and shewed me that great city , the holy Jerusalem , descending out of heaven from God ,
11. 하나님의 영광이 있으매 그 성의 빛이 지극히 귀한 보석 같고 벽옥과 수정 같이 맑더라
Having the glory of God : and her light was like unto a stone most precious , even like a jasper stone , clear as crystal ;
12. 크고 높은 성곽이 있고 열두 문이 있는데 문에 열두 천사가 있고 그 문들 위에 이름을 썼으니 이스라엘 자손 열두 지파의 이름들이라
And had a wall great and high , and had twelve gates , and at the gates twelve angels , and names written thereon , which are the names of the twelve tribes of the children of Israel :
13. 동편에 세 문, 북편에 세 문, 남편에 세 문, 서편에 세 문이니
On the east three gates ; on the north three gates ; on the south three gates ; and on the west three gates .
14. 그 성에 성곽은 열두 기초석이 있고 그 위에 어린 양의 십이 사도의 열두 이름이 있더라
And the wall of the city had twelve foundations , and in them the names of the twelve apostles of the Lamb .
15. 내게 말하는 자가 그 성과 그 문들과 성곽을 척량하려고 금 갈대를 가졌더라
And he that talked with me had a golden reed to measure the city , and the gates thereof , and the wall thereof .
16. 그 성은 네모가 반듯하여 장광이 같은지라 그 갈대로 그 성을 척량하니 일만 이천 스다디온이요 장과 광과 고가 같더라
And the city lieth foursquare , and the length is as large as the breadth : and he measured the city with the reed , twelve thousand furlongs . The length and the breadth and the height of it are equal .
17. 그 성곽을 척량하매 일백사십사 규빗이니 사람의 척량 곧 천사의 척량이라
And he measured the wall thereof , an hundred and forty and four cubits , according to the measure of a man , that is , of the angel .
18. 그 성곽은 벽옥으로 쌓였고 그 성은 정금인데 맑은 유리 같더라
And the building of the wall of it was of jasper : and the city was pure gold , like unto clear glass .
19. 그 성의 성곽의 기초석은 각색 보석으로 꾸몄는데 첫째 기초석은 벽옥이요 둘째는 남보석이요 셋째는 옥수요 넷째는 녹보석이요
And the foundations of the wall of the city were garnished with all manner of precious stones . The first foundation was jasper ; the second , sapphire ; the third , a chalcedony ; the fourth , an emerald ;
20. 다섯째는 홍마노요 여섯째는 홍보석이요 일곱째는 황옥이요 여덟째는 녹옥이요 아홉째는 담황옥이요 열째는 비취옥이요 열한째는 청옥이요 열두째는 자정이라
The fifth , sardonyx ; the sixth , sardius ; the seventh , chrysolite ; the eighth , beryl ; the ninth , a topaz ; the tenth , a chrysoprasus ; the eleventh , a jacinth ; the twelfth , an amethyst .
21. 그 열두 문은 열두 진주니 문마다 한 진주요 성의 길은 맑은 유리 같은 정금이더라
And the twelve gates were twelve pearls ; every several gate was of one pearl : and the street of the city was pure gold , as it were transparent glass .
22. 성 안에 성전을 내가 보지 못하였으니 이는 주 하나님 곧 전능하신 이와 및 어린 양이 그 성전이심이라
And I saw no temple therein : for the Lord God Almighty and the Lamb are the temple of it .
23. 그 성은 해나 달의 비췸이 쓸 데 없으니 이는 하나님의 영광이 비취고 어린 양이 그 등이 되심이라
And the city had no need of the sun , neither of the moon , to shine in it : for the glory of God did lighten it , and the Lamb is the light thereof .
24. 만국이 그 빛 가운데로 다니고 땅의 왕들이 자기 영광을 가지고 그리로 들어오리라
And the nations of them which are saved shall walk in the light of it : and the kings of the earth do bring their glory and honour into it .
25. 성문들을 낮에 도무지 닫지 아니하리니 거기는 밤이 없음이라
And the gates of it shall not be shut at all by day : for there shall be no night there .
26. 사람들이 만국의 영광과 존귀를 가지고 그리로 들어오겠고
And they shall bring the glory and honour of the nations into it .
27. 무엇이든지 속된 것이나 가증한 일 또는 거짓말하는 자는 결코 그리로 들어오지 못하되 오직 어린 양의 생명책에 기록된 자들뿐이라
And there shall in no wise enter into it any thing that defileth , neither whatsoever worketh abomination , or maketh a lie : but they which are written in the Lamb’s book of life .
■ 주석 보기
【계21:1 JFB】계21:1-27. The New Heaven and Earth: New Jerusalem Out of Heaven.
The remaining two chapters describe the eternal and consummated kingdom of God and the saints on the new earth. As the world of nations is to be pervaded by divine influence in the millennium, so the world of nature shall be, not annihilated, but transfigured universally in the eternal state which follows it. The earth was cursed for man's sake; but is redeemed by the second Adam. Now is the Church; in the millennium shall be the kingdom; and after that shall be the new world wherein God shall be all in all. The "day of the Lord" and the conflagration of the earth are in 벧후3:10, 11 spoken of as if connected together, from which many argue against a millennial interval between His coming and the general conflagration of the old earth, preparatory to the new; but "day" is used often of a whole period comprising events intimately connected together, as are the Lord's second advent, the millennium, and the general conflagration and judgment. Compare 창2:4 as to the wide use of "day." Man's soul is redeemed by regeneration through the Holy Spirit now; man's body shall be redeemed at the resurrection; man's dwelling-place, His inheritance, the earth, shall be redeemed perfectly at the creation of the new heaven and earth, which shall exceed in glory the first Paradise, as much as the second Adam exceeds in glory the first Adam before the fall, and as man regenerated in body and soul shall exceed man as he was at creation.
1. the first—that is the former.
passed away—Greek, in A and B is "were departed" (Greek, "apeelthon," not as in English Version, "pareelthe").
was—Greek, "is," which graphically sets the thing before our eyes as present.
no more sea—The sea is the type of perpetual unrest. Hence our Lord rebukes it as an unruly hostile troubler of His people. It symbolized the political tumults out of which "the beast" arose, 계13:1. As the physical corresponds to the spiritual and moral world, so the absence of sea, after the metamorphosis of the earth by fire, answers to the unruffled state of solid peace which shall then prevail. The sea, though severing lands from one another, is now, by God's eliciting of good from evil, made the medium of communication between countries through navigation. Then man shall possess inherent powers which shall make the sea no longer necessary, but an element which would detract from a perfect state. A "river" and "water" are spoken of in 계22:1, 2, probably literal (that is, with such changes of the natural properties of water, as correspond analogically to man's own transfigured body), as well as symbolical. The sea was once the element of the world's destruction, and is still the source of death to thousands, whence after the millennium, at the general judgment, it is specially said, "The sea gave up the dead … in it." Then it shall cease to destroy, or disturb, being removed altogether on account of its past destructions.
【계21:1 CWC】[THE SEVEN NEW THINGS]
According to Erdman, the seven "new things" are the new heaven, earth, peoples, city, temple, luminary, paradise.
1. The "Introduction" in this case covers the first two, the new heaven and the new earth (1-8). Following "Synthetic Bible Studies" observe the sequence of events suggested by verse 1: In the present time, we have the Church, in the Millennium will be the kingdom, and after that the new world where God shall be all in all (cf. 고전15:23-28). Man's soul is redeemed by regeneration through the Holy Spirit now, his body shall be redeemed at the resurrection, and his dwelling-place at the creation of the new heaven and earth. "And there shall be no more sea." The sea is the type of perpetual unrest, and its absence after the metamorphosis of the earth answers to the unruffled state of solid peace which shall then prevail. A "river," and "water" are spoken of in the next chapter, but no sea.
In the descent of the holy city upon the earth as the tabernacle of God (2-8), are revealed some wondrous and precious things. Always distinguish between this New Jerusalem out of heaven, and that earthly Jerusalem in which Israel in the flesh shall dwell during the Millennium. The one will be done away with when the other comes. This new Jerusalem will be God's dwelling place with men in the new earth. It is the antitype of the tabernacle in the wilderness, and is also the same Greek word as that used of Christ's tabernacling among us (요1:14). He was then seen in the weakness of the flesh, but at the new creation he shall be seen in the glory of his Godhead.
2. That which stands for the "Progression" in this instance is the revelation of the New Jerusalem (21:9 22:5). All the details of this city suggest glory, beauty, security and peace. In the Millennium, literal Israel in the flesh dwelling in Jerusalem, is the antitype of the Old Testament earthly theocracy; but in this, the eternal age, the heavenly Jerusalem is the antitype of the Church, composed of Jews and Gentiles. This idea seems to be suggested by the names of the twelve tribes and the twelve apostles written upon the gates and the foundations. The fact that no temple is seen in this city is remarkable, and suggests that the means of grace cease when the end of grace has come. Uninterrupted, immediate, direct communion with God and the Lamb will then be enjoyed. The student will be struck by the comparison evidently intended to be drawn between the picture in chapter 22:1-4, and the story of the garden of Eden and the expulsion of our first parents.
3. The "Consummation" is the epilog of the book (6-21), in which there is nothing more solemn than verse 11, which emphasizes the thought that "the punishment of sin is sin, just as the reward of holiness is holiness." "Eternal punishment is not so much an arbitrary law as a result necessarily following in the very nature of things as the fruit results from the bud." In this connection notice the allusion to the eternity of sin in verse 15. May God quicken us who know these things to do our duty in bearing witness to them, that some by all means may be saved. This duty is set before us in verse 17, and "He which testifieth these things saith, surely, I come, quickly. Amen. Even so, Come, Lord Jesus!"
【계21:1 MHCC】The new heaven and the new earth will not be separate from each other; the earth of the saints, their glorified, bodies, will be heavenly. The old world, with all its troubles and tumults, will have passed away. There will be no sea; this aptly represents freedom from conflicting passions, temptations, troubles, changes, and alarms; from whatever can divide or interrupt the communion of saints. This new Jerusalem is the church of God in its new and perfect state, the church triumphant. Its blessedness came wholly from God, and depends on him. The presence of God with his people in heaven, will not be interrupt as it is on earth, he will dwell with them continually. All effects of former trouble shall be done away. They have often been in tears, by reason of sin, of affliction, of the calamities of the church; but no signs, no remembrance of former sorrows shall remain. Christ makes all things new. If we are willing and desirous that the gracious Redeemer should make all things new in order hearts and nature, he will make all things new in respect of our situation, till he has brought us to enjoy complete happiness. See the certainty of the promise. God gives his titles, Alpha and Omega, the Beginning and the End, as a pledge for the full performance. Sensual and sinful pleasures are muddy and poisoned waters; and the best earthly comforts are like the scanty supplies of a cistern; when idolized, they become broken cisterns, and yield only vexation. But the joys which Christ imparts are like waters springing from a fountain, pure, refreshing, abundant, and eternal. The sanctifying consolations of the Holy Spirit prepare for heavenly happiness; they are streams which flow for us in the wilderness. The fearful durst not meet the difficulties of religion, their slavish fear came from their unbelief; but those who were so dastardly as not to dare to take up the cross of Christ, were yet so desperate as to run into abominable wickedness. The agonies and terrors of the first death will lead to the far greater terrors and agonies of eternal death.
【계21:2 JFB】2. And I John—"John" is omitted in A, B, Vulgate, Syriac, Coptic, and Andreas; also the "I" in the Greek of these authorities is not emphatic. The insertion of "I John" in the Greek would somewhat interfere with the close connection which subsists between "the new heaven and earth," 계21:1, and the "new Jerusalem" in this verse.
Jerusalem … out of heaven—(계3:12; 갈4:26, "Jerusalem which is above"; 히11:10; 12:22; 13:14). The descent of the new Jerusalem out of heaven is plainly distinct from the earthly Jerusalem in which Israel in the flesh shall dwell during the millennium, and follows on the creation of the new heaven and earth. John in his Gospel always writes [Greek] Hierosoluma of the old city; in the Apocalypse always Hierousaleem of the heavenly city (계3:12). Hierousaleem is a Hebrew name, the original and holy appellation. Hierosoluma is the common Greek term, used in a political sense. Paul observes the same distinction when refuting Judaism (갈4:26; compare 갈1:17, 18; 2:1; 히12:22), though not so in the Epistles to Romans and Corinthians [Bengel].
bride—made up of the blessed citizens of "the holy city." There is no longer merely a Paradise as in Eden (though there is that also, 계2:7), no longer a mere garden, but now the city of God on earth, costlier, statelier, and more glorious, but at the same time the result of labor and pains such as had not to be expended by man in dressing the primitive garden of Eden. "The lively stones" were severally in time laboriously chiselled into shape, after the pattern of "the Chief corner-stone," to prepare them for the place which they shall everlastingly fill in the heavenly Jerusalem.
【계21:3 JFB】3. out of heaven—so Andreas. But A and Vulgate read, "out of the throne."
the tabernacle—alluding to the tabernacle of God in the wilderness (wherein many signs of His presence were given): of which this is the antitype, having previously been in heaven: 계11:19; 15:5, "the temple of the tabernacle of the testimony in heaven"; also 계13:6. Compare the contrast in 히9:23, 14, between "the patterns" and "the heavenly things themselves," between "the figures" and "the true." The earnest of the true and heavenly tabernacle was afforded in the Jerusalem temple described in 겔40:1-42:20, as about to be, namely, during the millennium.
dwell with them—literally, "tabernacle with them"; the same Greek word as is used of the divine Son "tabernacling among us." Then He was in the weakness of the flesh: but at the new creation of heaven and earth He shall tabernacle among us in the glory of His manifested Godhead (계22:4).
they—in Greek emphatic, "they" (in particular).
his people—Greek, "His peoples": "the nations of the saved" being all peculiarly His, as Israel was designed to be. So A reads. But B, Vulgate, Syriac, and Coptic read, "His people": singular.
God himself … with them—realizing fully His name Immanuel.
【계21:4 JFB】4. all tears—Greek, "every tear."
no more death—Greek, "death shall be no more." Therefore it is not the millennium, for in the latter there is death (사65:20; 고전15:26, 54, "the last enemy … destroyed is death," 계20:14, after the millennium).
sorrow—Greek, "mourning."
passed away—Greek, "departed," as in 계21:1.
【계21:5 JFB】5. sat—Greek, "sitteth."
all things new—not recent, but changed from the old (Greek, "kaina," not "nea"). An earnest of this regeneration and transfiguration of nature is given already in the regenerate soul.
unto me—so Coptic and Andreas. But A, B, Vulgate, and Syriac omit.
true and faithful—so Andreas. But A, B, Vulgate, Syriac, and Coptic transpose, "faithful and true" (literally, "genuine").
【계21:6 JFB】6. It is done—the same Greek as in 계16:17. "It is come to pass." So Vulgate reads with English Version. But A reads, "They ('these words,' 계21:5) are come to pass." All is as sure as if it actually had been fulfilled for it rests on the word of the unchanging God. When the consummation shall be, God shall rejoice over the work of His own hands, as at the completion of the first creation God saw everything that He had made, and behold it was very good (창1:31).
Alpha … Omega—Greek in A and B, "the Alpha … the Omega" (계1:18).
give unto … athirst … water of life—(계22:17; 사12:3; 55:1; 요4:13, 14; 7:37, 38). This is added lest any should despair of attaining to this exceeding weight of glory. In our present state we may drink of the stream, then we shall drink at the Fountain.
freely—Greek, "gratuitously": the same Greek as is translated, "(They hated Me) without a cause," 요15:25. As gratuitous as was man's hatred of God, so gratuitous is God's love to man: there was every cause in Christ why man should love Him, yet man hated Him; there was every cause in man why (humanly speaking) God should have hated man, yet God loved man: the very reverse of what might be expected took place in both cases. Even in heaven our drinking at the Fountain shall be God's gratuitous gift.
【계21:7 JFB】7. He that overcometh—another aspect of the believer's life: a conflict with sin, Satan, and the world is needed. Thirsting for salvation is the first beginning of, and continues for ever (in the sense of an appetite and relish for divine joys) a characteristic of the believer. In a different sense, the believer "shall never thirst."
inherit all things—A, B, Vulgate, and Cyprian read, "these things," namely, the blessings described in this whole passage. With "all things," compare 고전3:21-23.
I will be his God—Greek, "I will be to him a God," that is, all that is implied of blessing in the name "God."
he shall be my son—"He" is emphatic: He in particular and in a peculiar sense, above others: Greek, "shall be to me a son," in fullest realization of the promise made in type to Solomon, son of David, and antitypically to the divine Son of David.
【계21:8 JFB】8. the fearful—Greek, "the cowardly," who do not quit themselves like men so as to "overcome" in the good fight; who have the spirit of slavish "fear," not love, towards God; and who through fear of man are not bold for God, or "draw back." Compare 계21:27; 22:15.
unbelieving—Greek, "faithless."
abominable—who have drank of the harlot's "cup of abominations."
sorcerers—one of the characteristics of Antichrist's time.
all liars—Greek, "all the liars": or else "all who are liars"; compare 딤전4:1, 2, where similarly lying and dealings with spirits and demons, are joined together as features of "the latter times."
second death—계20:14: "everlasting destruction," 살후1:9; 막9:44, 46, 48, "Where THEIR worm dieth not, and the fire is not quenched."
【계21:9 JFB】9. The same angel who had shown John Babylon the harlot, is appropriately employed to show him in contrast new Jerusalem, the Bride (계17:1-5). The angel so employed is the one that had the last seven plagues, to show that the ultimate blessedness of the Church is one end of the divine judgments on her foes.
unto me—A, B, and Vulgate omit.
the Lamb's wife—in contrast to her who sat on many waters (계17:1), (that is, intrigued with many peoples and nations of the world, instead of giving her undivided affections, as the Bride does, to the Lamb.
【계21:9 MHCC】God has various employments for his holy angels. Sometimes they sound the trumpet of Divine Providence, and warn a careless world; sometimes they discover things of a heavenly nature of the heirs of salvation. Those who would have clear views of heaven, must get as near to heaven as they can, on the mount of meditation and faith. The subject of the vision is the church of God in a perfect, triumphant state, shining in its lustre; glorious in relation to Christ; which shows that the happiness of heaven consists in intercourse with God, and in conformity to him. The change of emblems from a bride to a city, shows that we are only to take general ideas from this description. The wall is for security. Heaven is a safe state; those who are there, are separated and secured from all evils and enemies. This city is vast; here is room for all the people of God. The foundation of the wall; the promise and power of God, and the purchase of Christ, are the strong foundations of the safety and happiness of the church. These foundations are set forth by twelve sorts of precious stones, denoting the variety and excellence of the doctrines of the gospel, or of the graces of the Holy Spirit, or the personal excellences of the Lord Jesus Christ. Heaven has gates; there is a free admission to all that are sanctified; they shall not find themselves shut out. These gates were all of pearls. Christ is the Pearl of great price, and he is our Way to God. The street of the city was pure gold, like transparent glass. The saints in heaven tread gold under foot. The saints are there at rest, yet it is not a state of sleep and idleness; they have communion, not only with God, but with one another. All these glories but faintly represent heaven.
【계21:10 JFB】10. The words correspond to 계17:3, to heighten the contrast of the bride and harlot.
mountain—Compare 겔40:2, where a similar vision is given from a high mountain.
that great—omitted in A, B, Vulgate, Syriac, Coptic, and Cyprian. Translate then, "the holy city Jerusalem."
descending—Even in the millennium the earth will not be a suitable abode for transfigured saints, who therefore shall then reign in heaven over the earth. But after the renewal of the earth at the close of the millennium and judgment, they shall descend from heaven to dwell on an earth assimilated to heaven itself. "From God" implies that "we (the city) are God's workmanship."
【계21:11 JFB】11. Having the glory of God—not merely the Shekinah-cloud, but God Himself as her glory dwelling in the midst of her. Compare the type, the earthly Jerusalem in the millennium (Z전2:5; compare 계21:23, below).
her light—Greek, "light-giver": properly applied to the heavenly luminaries which diffuse light. Compare Note, see on 빌2:15, the only other passage where it occurs. The "and" before "her light' is omitted in A, B, and Vulgate.
even like—Greek, "as it were."
jasper—representing watery crystalline brightness.
【계21:12 JFB】12. And—A and B omit. 겔48:30-35, has a similar description, which implies that the millennial Jerusalem shall have its exact antitype in the heavenly Jerusalem which shall descend on the finally regenerated earth.
wall great and high—setting forth the security of the Church. Also, the exclusion of the ungodly.
twelve angels—guards of the twelve gates: an additional emblem of perfect security, while the gates being never shut (계21:25) imply perfect liberty and peace. Also, angels shall be the brethren of the heavenly citizens.
names of … twelve tribes—The inscription of the names on the gates implies that none but the spiritual Israel, God's elect, shall enter the heavenly city. As the millennium wherein literal Israel in the flesh shall be the mother Church, is the antitype to the Old Testament earthly theocracy in the Holy Land, so the heavenly new Jerusalem is the consummation antitypical to the spiritual Israel, the elect Church of Jews and Gentiles being now gathered out: as the spiritual Israel now is an advance upon the previous literal and carnal Israel, so the heavenly Jerusalem shall be much in advance of the millennial Jerusalem.
【계21:13 JFB】13. On the north … on the south—A, B, Vulgate, Syriac, and Coptic read, "And on the north and on the south." In Ezekiel, Joseph, Benjamin, Dan (for which Manasseh is substituted in 계7:6), are on the east (겔48:32); Reuben, Judah, Levi, are on the north (겔48:31); Simeon, Issachar, Zebulun, on the south (겔48:33); Gad, Asher, Naphtali, on the west (겔48:34). In Numbers, Judah, Issachar, Zebulun are on the east (민2:3, 5, 7). Reuben, Simeon, Gad, on the south (민2:10, 12, 14). Ephraim, Manasseh, Benjamin, on the west (민2:18, 20, 22). Dan, Asher, Naphtali, on the north (민2:25, 27, 29).
【계21:14 JFB】14. twelve foundations—Joshua, the type of Jesus, chose twelve men out of the people, to carry twelve stones over the Jordan with them, as Jesus chose twelve apostles to be the twelve foundations of the heavenly city, of which He is Himself the Chief corner-stone. Peter is not the only apostolic rock on whose preaching Christ builds His Church. Christ Himself is the true foundation: the twelve are foundations only in regard to their apostolic testimony concerning Him. Though Paul was an apostle besides the twelve, yet the mystical number is retained, twelve representing the Church, namely thirty the divine number, multiplied by four, the world number.
in them the names, &c.—As architects often have their names inscribed on their great works, so the names of the apostles shall be held in everlasting remembrance. Vulgate reads, "in them." But A, B, Syriac, Coptic, and Andreas read, "upon them." These authorities also insert "twelve" before "names."
【계21:15 JFB】15. had a golden reed—so Coptic. But A, B, Vulgate, and Syriac read, "had (as) a measure, a golden reed." In 계11:2 the non-measuring of the outer courts of the temple implied its being given up to secular and heathen desecration. So here, on the contrary, the city being measured implies the entire consecration of every part, all things being brought up to the most exact standard of God's holy requirements, and also God's accurate guardianship henceforth of even the most minute parts of His holy city from all evil.
【계21:16 JFB】16. twelve thousand furlongs—literally, "to twelve thousand stadii": one thousand furlongs being the space between the several twelve gates. Bengel makes the length of each side of the city to be twelve thousand stadii. The stupendous height, length, and breadth being exactly alike, imply its faultless symmetry, transcending in glory all our most glowing conceptions.
【계21:17 JFB】17. hundred … forty … four cubits—twelve times twelve: the Church-number squared. The wall is far beneath the height of the city.
measure of a man, that is, of the angel—The ordinary measure used by men is the measure here used by the angel, distinct from "the measure of the sanctuary." Men shall then be equal to the angels.
【계21:18 JFB】18. the building—"the structure" [Tregelles], Greek, "endomeesis."
gold, like … clear glass—Ideal gold, transparent as no gold here is [Alford]. Excellencies will be combined in the heavenly city which now seem incompatible.
【계21:19 JFB】19. And—so Syriac, Coptic, and Andreas. But A, B, and Vulgate omit. Compare 계21:14 with this verse; also 사54:11.
all manner of precious stones—Contrast 계18:12 as to the harlot, Babylon. These precious stones constituted the "foundations."
chalcedony—agate from Chalcedon: semi-opaque, sky-blue, with stripes of other colors [Alford].
【계21:20 JFB】20. sardonyx—a gem having the redness of the cornelian, and the whiteness of the onyx.
sardius—(See on 계4:3).
chrysolite—described by Pliny as transparent and of a golden brightness, like our topaz: different from our pale green crystallized chrysolite.
beryl—of a sea-green color.
topaz—Pliny [37.32], makes it green and transparent, like our chrysolite.
chrysoprasus—somewhat pale, and having the purple color of the amethyst [Pliny, 37, 20, 21].
jacinth—The flashing violet brightness in the amethyst is diluted in the jacinth [Pliny, 37.41].
【계21:21 JFB】21. every several—Greek, "each one severally."
【계21:22 JFB】22. no temple … God … the temple—As God now dwells in the spiritual Church, His "temple" (Greek, "naos," "shrine"; 고전3:17; 6:19), so the Church when perfected shall dwell in Him as her "temple" (naos: the same Greek). As the Church was "His sanctuary," so He is to be their sanctuary. Means of grace shall cease when the end of grace is come. Church ordinances shall give place to the God of ordinances. Uninterrupted, immediate, direct, communion with Him and the Lamb (compare 요4:23), shall supersede intervening ordinances.
【계21:22 MHCC】Perfect and direct communion with God, will more than supply the place of gospel institutions. And what words can more full express the union and co-equality of the Son with the Father, in the Godhead? What a dismal world would this be, if it were not for the light of the sun! What is there in heaven that supplies its place? The glory of God lightens that city, and the Lamb is the Light thereof. God in Christ will be an everlasting Fountain of knowledge and joy to the saints in heaven. There is no night, therefore no need of shutting the gates; all is at peace and secure. The whole shows us that we should be more and more led to think of heaven as filled with the glory of God, and enlightened by the presence of the Lord Jesus. Nothing sinful or unclean, idolatrous, or false and deceitful, can enter. All the inhabitants are made perfect in holiness. Now the saints feel a sad mixture of corruption, which hinders them in the service of God, and interrupts their communion with him; but, at their entrance into the holy of holies, they are washed in the laver of Christ's blood, and presented to the Father without spot. None are admitted into heaven who work abominations. It is free from hypocrites, such as make lies. As nothing unclean can enter heaven, let us be stirred up by these glimpses of heavenly things, to use all diligence, and to perfect holiness in the fear of God.
【계21:23 JFB】23. in it—so Vulgate. But A, B, and Andreas read, "(shine) on it," or literally, "for her."
the light—Greek, "the lamp" (사60:19, 20). The direct light of God and the Lamb shall make the saints independent of God's creatures, the sun and moon, for light.
【계21:24 JFB】24. of them which are saved … in—A, B, Vulgate, Coptic, and Andreas read "(the nations shall walk) by means of her light": omitting "of them which are saved." Her brightness shall supply them with light.
the kings of the earth—who once had regard only to their glory, having been converted, now in the new Jerusalem do bring their glory into it, to lay it down at the feet of their God and Lord.
and honour—so B, Vulgate, and Syriac. But A omits the clause.
【계21:25 JFB】25. not be shut … by day—therefore shall never be shut: for it shall always be day. Gates are usually shut by night: but in it shall be no night. There shall be continual free ingress into it, so as that all which is blessed and glorious may continually be brought into it. So in the millennial type.
【계21:26 JFB】26. All that was truly glorious and excellent in the earth and its converted nations shall be gathered into it; and while all shall form one Bride, there shall be various orders among the redeemed, analogous to the divisions of nations on earth constituting the one great human family, and to the various orders of angels.
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