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주석[JFB] — 요한계시록 2장 · 네 교회를 향한 편지

요약
JFB 주석 · 섹션 28개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. Ephesus —famed for the temple of Diana, one of the seven wonders of the world. For three years Paul labored there. He subsequently ordained Timothy superintending overseer or bishop there: probably his charge was but of a temporary nature. John, towards the close of his life, took it as the center from which he superintended the province. holdeth — Greek, "holdeth fast," as in Revelation 2:25 ; Revelation 3:11 ; compare John 10:28 ; John 10:29 . The title of Christ here as "holding fast the seven stars (from John 10:29- : : only that, for having is substituted holding fast in His grasp), and walking in the midst of the seven candlesticks," accords with the beginning of His address to the seven churches representing the universal Church. Walking expresses His unwearied activity in the Church, guarding her from internal and external evils, as the high priest moved to and fro in the sanctuary. return to ' Top of Page ' <a name="verse-2" class="com-number"

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**에베소** — 세계 7대 불가사의 중 하나인 아르테미스(다이아나) 신전으로 유명하다. 바울이 3년간 이곳에서 수고했으며, 이후 디모데를 감독으로 세웠다. 요한은 만년에 이 도시를 중심으로 소아시아 지방을 감독했다.

**붙잡고** — 그리스어로 "굳게 붙잡다"는 뜻이다(계시록 2장 25절; 3장 11절 참고). 여기서 그리스도의 칭호인 "일곱 별을 굳게 붙잡고 일곱 촛대 사이를 거니시는 분"은 보편 교회를 대표하는 일곱 교회 전체를 향한 그분의 말씀의 시작과 일치한다. "거니심"은 성소 안에서 대제사장이 오가며 움직인 것처럼 교회 안에서 내외부의 악으로부터 교회를 지키시는 그분의 지칠 줄 모르는 활동을 표현한다.

원주석

2절 카드 ↗

2. I know thy works —expressing His omniscience. Not merely "thy professions, desires, good resolutions" ( Revelation 14:13 , end). thy labour —Two oldest manuscripts omit "thy"; one supports it. The Greek means "labor unto weariness. " patience —persevering endurance. bear — evil men are a burden which the Ephesian Church regarded as intolerable. We are to " bear (the same Greek, Revelation 14:13- : ) one another's burdens" in the case of weak brethren; but not to bear false brethren. tried —by experiment; not the Greek for "test," as Revelation 14:13- : . The apostolical churches had the miraculous gift of discerning spirits. Compare Revelation 14:13- : , wherein Paul presciently warned the Ephesian elders of the coming false teachers, as also in writing to Timothy at Ephesus. TERTULLIAN [ On Baptism, 17], and JEROME [ On Illustrious Men, in Lucca 7], record of John, that when a writing, professing to be a canonical history of the acts of Paul, had been composed by a presbyter of Ephesus, John convicted the author and condemned the work. So on one occasion he would not remain under the same roof with Cerinthus the heretic. say they are apostles —probably Judaizers. IGNATIUS [ Epistle to the Ephesians , 6], says subsequently, "Onesimus praises exceedingly your good discipline that no heresy dwells among you"; and [ Epistle to the Ephesians, 9], "Ye did not permit those having evil doctrine to sow their seed among you, but closed your ears." return to ' Top of Page ' <a name="verse-3" class="com-number"

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**네 행위를 안다** — 그분의 전지하심을 나타낸다. "네 고백이나 바람이나 좋은 결심"만이 아니다. **수고** — 그리스어로 "지칠 때까지의 노동"을 뜻한다. **인내** — 끈질긴 견딤. **악한 자들을 용납하지 못함** — 악한 사람들은 에베소 교회가 참을 수 없다고 여긴 짐이었다. **사도라 자칭하나 거짓된 자들을 시험함** — 사도적 교회들은 영들을 분별하는 기적적인 은사를 가지고 있었다. 바울은 이미 에베소 장로들에게 거짓 교사들의 도래를 경고했다(사도행전 20장 29~30절; 디모데전서 참고). 또한 요한은 에베소의 한 장로가 바울의 행전을 주제로 정경인 척 위조한 글을 쓰자, 그를 직접 책망하고 그 글을 정죄했다고 전해진다.

원주석

3절 카드 ↗

3. borne . . . patience —The oldest manuscripts transpose these words. Then translate as Greek, "persevering endurance . . . borne." "Thou hast borne" My reproach, but "thou canst not bear the evil" ( :- ). A beautiful antithesis. and . . . hast laboured, and hast not fainted —The two oldest manuscripts and oldest versions read, "and . . . hast not labored," omitting "and hast fainted." The difficulty which transcribers by English Version reading tried to obviate, was the seeming contradiction, "I know thy labor . . . and thou hast not labored. " But what is meant is, "Thou hast not been wearied out with labor." return to ' Top of Page ' <a name="verse-4" class="com-number"

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**견뎌 왔고 지치지 않았습니다** — 가장 오래된 사본들은 순서를 바꾸어 "끈질긴 인내로 견뎌 왔다"로 읽는다. "너는 나의 책망을 견뎌 왔으나, 악은 견디지 못한다." 아름다운 대조다. **수고하였으나 지치지 않았습니다** — 두 개의 가장 오래된 사본들은 "지쳤다"를 생략하여 "수고하되 지치지 않았다"로 읽는다. 이 말의 뜻은 "너는 수고로 완전히 기진하지 않았다"는 것이다.

원주석

4절 카드 ↗

4. somewhat . . . because —Translate, "I have against thee (this) that, " c. It is not a mere somewhat" it is everything. How characteristic of our gracious Lord, that He puts foremost all He can find to approve, and only after this notes the shortcomings! left thy first love —to Christ. Compare 1 Timothy 5:12 , "cast off their first faith." See the Ephesians' first love, Ephesians 1:15 . This epistle was written under Domitian, when thirty years had elapsed since Paul had written his Epistle to them. Their warmth of love had given place to a lifeless orthodoxy. Compare Paul's view of faith so called without love, 1 Corinthians 13:2 . return to ' Top of Page ' <a name="verse-5" class="com-number"

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**그러나 너를 책망할 것이 있다** — "너에 대해 내게 (이것이) 있으니"로 번역해야 한다. 이것은 사소한 "그러나 몇 가지"가 아니라 전부다. 우리 은혜로우신 주께서 먼저 칭찬할 모든 것을 앞세우시고, 그 이후에야 부족한 점을 지적하신다는 것이 얼마나 그분다운가!

**처음 사랑을 버린 것** — 그리스도를 향한 첫사랑이다. 이 서신은 바울이 에베소서를 쓴 지 30년이 지난 도미티아누스 황제 때 기록되었다. 그들의 뜨거운 사랑은 생기 없는 정통주의로 변해 있었다.

원주석

5절 카드 ↗

5. whence —from what a height. do the first works —the works which flowed from thy first love. Not merely "feel thy first feelings," but do works flowing from the same principle as formerly, "faith which worketh by love." I will come — Greek, "I am coming" in special judgment on thee. quickly —omitted in two oldest manuscripts, Vulgate and Coptic versions: supported by one oldest manuscript. remove thy candlestick out of his place —I will take away the Church from Ephesus and remove it elsewhere. "It is removal of the candlestick, not extinction of the candle, which is threatened here; judgment for some, but that very judgment the occasion of mercy for others. So it has been. The seat of the Church has been changed, but the Church itself survives. What the East has lost, the West has gained. One who lately visited Ephesus found only three Christians there, and these so ignorant as scarcely to have heard the names of St. Paul or St. John" [TRENCH]. return to ' Top of Page ' <a name="verse-6" class="com-number"

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**어디서 떨어졌는지** — 어떤 높이에서 떨어졌는지를 기억하라. **처음 행위를** — 처음 사랑에서 흘러나온 행위들을, 믿음이 사랑으로 역사하는 것처럼. **내가 네게 속히 가서** — 그리스어로 "내가 가고 있다." 너에 대한 특별한 심판이다. **네 촛대를 그 자리에서 옮겨 버리겠다** — 에베소에서 교회를 옮겨 다른 곳으로 이전하겠다. "여기서 위협되는 것은 촛대의 이동이지 불의 소멸이 아니다. 어떤 이들에게는 심판이지만, 그 심판 자체가 다른 이들에게는 자비의 기회다. 그렇게 되었다. 교회의 자리는 바뀌었지만 교회 자체는 살아남았다. 동방이 잃은 것을 서방이 얻었다. 최근 에베소를 방문한 사람은 그곳에서 그리스도인 세 명밖에 찾지 못했으며, 그들도 바울이나 요한의 이름을 거의 들어 본 적이 없을 만큼 무지했다고 한다" [트렌치].

원주석

6절 카드 ↗

6. But —How graciously, after necessary censure, He returns to praise for our consolation, and as an example to us, that we would show, when we reprove, we have more pleasure in praising than in fault-finding. hatest the deeds —We should hate men's evil deeds, not hate the men themselves. Nicolaitanes —IRENÆUS [ Against Heresies, 1.26.3] and TERTULLIAN [ Prescription against Heretics, 46] make these followers of Nicolas, one of the seven (honorably mentioned, Acts 6:3 ; Acts 6:5 ). They (CLEMENT OF ALEXANDRIA [ Miscellanies, 2.20 3.4] and EPIPHANIUS [ Heresies, 25]) evidently confound the latter Gnostic Nicolaitanes, or followers of one Nicolaos, with those of Revelation. MICHAELIS' view is probable: Nicolaos ( conqueror of the people ) is the Greek version of Balaam, from Hebrew " Belang Am, " "Destroyer of the people." Revelation abounds in such duplicate Hebrew and Greek names: as Apollyon, Abaddon: Devil, Satan: Yea ( Greek, " Nai "), Amen. The name, like other names, Egypt, Babylon, Sodom, is symbolic. Compare Revelation 2:14 ; Revelation 2:15 , which shows the true sense of Nicolaitanes; they are not a sect, but professing Christians who, like Balaam of old. tried to introduce into the Church a false freedom, that is, licentiousness; this was a reaction in the opposite direction from Judaism, the first danger to the Church combated in the council of Jerusalem, and by Paul in the Epistle to Galatians. These symbolical Nicolaitanes, or followers of Balaam, abused Paul's doctrine of the grace of God into a plea for lasciviousness ( 2 Peter 2:15 ; 2 Peter 2:16 ; 2 Peter 2:19 ; Judges 1:4 ; Judges 1:11 who both describe the same sort of seducers as followers of Balaam ). The difficulty that they should appropriate a name branded with infamy in Scripture is met by TRENCH: The Antinomian Gnostics were so opposed to John as a Judaizing apostle that they would assume as a name of chiefest honor one which John branded with dishonor. return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

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**니골라당의 행위를 미워하는 것** — 사람들의 악한 행위는 미워해야 하되, 사람 자체를 미워해서는 안 된다. **니골라당** — 이레나이우스와 터툴리아누스는 이들이 일곱 집사 중 하나인 니골라(사도행전 6장 3, 5절)의 추종자라고 한다. "니골라스"는 히브리어 "발람"("백성의 파괴자")의 그리스어 번역이다. 계시록은 이러한 이중 히브리어-그리스어 이름들, 즉 아볼루온과 아바돈, 마귀와 사탄 등이 풍성하다. 이 이름은 이집트, 바벨론, 소돔처럼 상징적이다. 이들은 하나의 종파가 아니라, 옛 발람처럼 교회 안에 거짓 자유, 곧 방종을 끌어들이려 한 기독교인들이다. 이것은 갈라디아서와 예루살렘 공의회에서 싸운 율법주의와 정반대 방향의 반작용이었다.

원주석

7절 카드 ↗

7. He that hath an ear —This clause precedes the promise in the first three addresses, succeeds it in the last four. Thus the promises are enclosed on both sides with the precept urging the deepest attention as to the most momentous truths. Every man "hath an ear" naturally, but he alone will be able to hear spiritually to whom God has given "the hearing ear"; whose "ear God hath wakened" and "opened." Compare "Faith, the ears of the soul" [CLEMENT OF ALEXANDRIA]. the Spirit saith —What Christ saith, the Spirit saith; so one are the Second and Third Persons. unto the churches —not merely to the particular, but to the universal Church. overcometh —In John's Gospel ( John 16:33 ) and First Epistle ( 1 John 2:13 ; 1 John 2:14 ; 1 John 5:4 ; 1 John 5:5 ) an object follows, namely, "the world," "the wicked one." Here, where the final issue is spoken of, the conqueror is named absolutely. Paul uses a similar image ( 1 Corinthians 9:24 ; 1 Corinthians 9:25 ; 2 Timothy 2:5 ; but not the same as John's phrase, except 2 Timothy 2:5- : ). will I give —as the Judge. The tree of life in Paradise, lost by the fall, is restored by the Redeemer. Allusions to it occur in Proverbs 3:18 ; Proverbs 11:30 ; Proverbs 13:12 ; Proverbs 15:4 , and prophetically, Revelation 22:2 ; Revelation 22:14 ; Ezekiel 47:12 ; compare Ezekiel 47:12- : . It is interesting to note how closely these introductory addresses are linked to the body of Revelation. Thus, the tree of life here, with Revelation 22:1 ; deliverance from the second death ( Revelation 22:1- : ), with Revelation 20:14 ; Revelation 21:8 ; the new name ( Revelation 21:8- : ), with Revelation 14:1 ; power over the nations, with Revelation 20:4 ; the morning star ( Revelation 2:28 ), with Revelation 22:16 ; the white raiment ( Revelation 3:5 ), with Revelation 4:4 ; Revelation 16:15 ; the name in the book of life ( Revelation 16:15- : ), with Revelation 13:8 ; Revelation 20:15 ; the new Jerusalem and its citizenship ( Revelation 20:15- : ), with Revelation 21:10 . give . . . tree of life —The thing promised corresponds to the kind of faithfulness manifested. They who refrain from Nicolaitane indulgences ( Revelation 21:10- : ) and idol-meats ( Revelation 2:14 ; Revelation 2:15 ), shall eat of meat infinitely superior, namely, the fruit of the tree of life, and the hidden manna ( Revelation 2:17 ). in the midst of the paradise —The oldest manuscripts omit "the midst of." In Genesis 2:9 these words are appropriate, for there were other trees in the garden, but not in the midst of it. Here the tree of life is simply in the paradise, for no other tree is mentioned in it; in Genesis 2:9- : the tree of life is " in the midst of the street of Jerusalem"; from this the clause was inserted here. Paradise (a Persian, or else Semitic word), originally used of any garden of delight; then specially of Eden; then the temporary abode of separate souls in bliss; then "the Paradise of God, " the third heaven, the immediate presence of God. of God — ( Genesis 2:9- : ). One oldest manuscript, with Vulgate, Syriac, and Coptic, and CYPRIAN, read, "MY God," as in Revelation 3:12 . So Christ calls God, " My God and your God" ( Revelation 3:12- : ; compare Ephesians 1:17 ). God is our God, in virtue of being peculiarly Christ's God. The main bliss of Paradise is that it is the Paradise of God; God Himself dwelling there ( Ephesians 1:17- : ). return to ' Top of Page ' <a name="verse-8" class="com-number"

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**귀 있는 자는** — 이 구절은 처음 세 서신에서는 약속 앞에, 마지막 네 서신에서는 약속 뒤에 나온다. 이렇게 약속이 양쪽으로 경청을 촉구하는 권고로 둘러싸여 있다. 모든 사람은 자연적으로 귀가 있지만, 하나님이 "듣는 귀"를 주신 자만이 영적으로 들을 수 있다.

**이기는 자에게는** — 요한복음과 요한일서에서는 "세상"이나 "악한 자"라는 목적어가 따르지만, 여기서는 이기는 자가 절대적으로 언급된다. 구원자께서 이기는 자에게 주신다. **하나님의 낙원에 있는 생명나무** — 낙원(페르시아어 또는 셈어에서 유래)은 원래 기쁨의 동산을 가리키다가, 에덴을 특별히 가리키게 되었고, 이후 복받은 자들의 영혼의 임시 거처가 되었으며, 마침내 "하나님의 낙원", 곧 세 번째 하늘, 하나님의 직접적인 임재의 장소를 가리키게 되었다.

원주석

8절 카드 ↗

8. Smyrna —in Ionia, a little to the north of Ephesus. POLYCARP, martyred in , eighty-six years after his conversion, was bishop, and probably "the angel of the Church in Smyrna" meant here. The allusions to persecutions and faithfulness unto death accord with this view. IGNATIUS [ The Martyrdom of Ignatius 3], on his way to martyrdom in Rome, wrote to POLYCARP, then () bishop of Smyrna; if his bishopric commenced ten or twelve years earlier, the dates will harmonize. TERTULLIAN [ The Prescription against Heretics, 32], and IRENÆUS, who had talked with POLYCARP in youth, tell us POLYCARP was consecrated bishop of Smyrna by St. John. the first . . . the last . . . was dead . . . is alive —The attributes of Christ most calculated to comfort the Church of Smyrna under its persecutions; resumed from Revelation 1:17 ; Revelation 1:18 . As death was to Him but the gate to life eternal, so it is to be to them ( Revelation 2:10 ; Revelation 2:11 ). return to ' Top of Page ' <a name="verse-9" class="com-number"

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**서머나** — 이오니아의 에베소 북쪽에 있다. 86세에 순교한 폴리카르포스가 감독이었으며, 아마도 여기서 말하는 "서머나 교회의 천사"였을 것이다. 박해와 죽기까지의 신실함에 대한 암시가 이 견해와 일치한다. 폴리카르포스는 요한이 서머나 감독으로 직접 임명했다고 전해진다.

**처음이며 마지막이요, 죽었다가 다시 살아나신 분** — 박해 아래 있는 서머나 교회를 위로하기에 가장 적합한 그리스도의 속성들이다(계시록 1장 17~18절에서 재개). 죽음이 그분께 영원한 생명으로 이르는 문이었듯이, 그들에게도 그러할 것이다(계시록 2장 10~11절).

원주석

9절 카드 ↗

9. thy works, and —omitted in two oldest manuscripts, Vulgate, and Coptic. Supported by one oldest manuscript. tribulation —owing to persecution. poverty —owing to "the spoiling of their goods." but thou art rich —in grace. Contrast Laodicea, rich in the world's eyes and her own, poor before God. "There are both poor rich-men, and rich poor-men in God's sight" [TRENCH]. blasphemy of them —blasphemous calumny of thee on the part of (or arising from ) them. say they are Jews, and are not —Jews by national descent, but not spiritually of "the true circumcision." The Jews blaspheme Christ as "the hanged one." As elsewhere, so at Smyrna they bitterly opposed Christianity; and at POLYCARP'S martyrdom they joined the heathens in clamoring for his being cast to the lions; and when there was an obstacle to this, for his being burnt alive; and with their own hands they carried logs for the pile. synagogue of Satan —Only once is the term "synagogue" in the New Testament used of the Christian assembly, and that by the apostle who longest maintained the union of the Church and Jewish Synagogue. As the Jews more and more opposed Christianity, and it more and more rooted itself in the Gentile world, the term "synagogue" was left altogether to the former, and Christians appropriated exclusively the honorable term "Church"; contrast an earlier time when the Jewish theocracy is called "the Church in the wilderness." Compare Numbers 16:3 ; Numbers 20:4 , "congregation of the Lord. " Even in Numbers 20:4- : it is " your (not the Lord's ) assembly." The Jews, who might have been "the Church of God," had now, by their opposition and unbelief, become the synagogue of Satan. So "the throne of Satan" ( Numbers 20:4- : ) represents the heathens' opposition to Christianity; "the depths of Satan" ( Numbers 20:4- : ), the opposition of heretics. return to ' Top of Page ' <a name="verse-10" class="com-number"

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**네 행위와** — 두 개의 가장 오래된 사본들과 불가타 역본은 이를 생략한다. **환난** — 박해로 인한 것이다. **가난** — "그들의 재산을 빼앗겼기" 때문이다. **그러나 너는 부요한 자다** — 은혜 안에서 부요하다. 라오디게아와 대조된다. 라오디게아는 세상 눈에도, 자기 눈에도 부요하지만 하나님 앞에서는 가난하다. "하나님이 보시기에 가난한 부자들도 있고, 부요한 가난한 자들도 있다."

**사탄의 회당** — 기독교에 격렬하게 반대한 유대인들을 가리킨다. 그들은 폴리카르포스의 순교 때 이방인들과 함께 그를 사자들에게 던지라고 아우성쳤고, 그것이 안 되자 그를 산 채로 불태우라고 요구했으며, 심지어 자기 손으로 장작을 날랐다고 전해진다. 신약에서 "회당"이라는 말이 기독교 집회에 쓰인 것은 단 한 번뿐인데, 그것도 가장 오래도록 유대 회당과 교회의 연합을 유지한 사도에 의해서다. 유대인들이 점점 더 기독교에 반대하게 되면서, "회당"이라는 말은 유대인들에게만 남겨지고, 그리스도인들은 "교회"라는 영예로운 칭호를 독차지하게 되었다.

원주석

10절 카드 ↗

10. Fear none, c.—the oldest manuscripts read, "Fear not those things," &c. "The Captain of our salvation never keeps back what those who faithfully witness for Him may have to bear for His name's sake never entices recruits by the promise they shall find all things easy and pleasant there" [TRENCH]. devil —"the accuser." He acted, through Jewish accusers against Christ and His people. The conflict of the latter was not with mere flesh and blood, but with the rulers of the darkness of this world. tried —with temptation by "the devil." The same event is often both a temptation from the devil, and a trial from God—God sifting and winnowing the man to separate his chaff from his wheat, the devil sifting him in the hope that nothing but chaff will be found in him [TRENCH]. ten days —not the ten persecutions from Nero to Diocletian. LYRA explains ten years on the year-day principle. The shortness of the duration of the persecution is evidently made the ground of consolation. The time of trial shall be short, the duration of your joy shall be for ever. Compare the use of "ten days" for a short time, Genesis 24:55 ; Numbers 11:19 . Ten is the number of the world powers hostile to the Church; compare the ten horns of the beast, Numbers 11:19- : . unto death —so as even to endure death for My sake. crown of life — James 1:12 ; 2 Timothy 4:8 , "crown of righteousness"; 1 Peter 5:4 , "crown of glory." The crown is the garland, the mark of a conqueror, or of one rejoicing, or at a feast; but diadem is the mark of a KING. return to ' Top of Page ' <a name="verse-11" class="com-number"

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bible-text/rev-2-10

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**두려워하지 마라** — 가장 오래된 사본들은 "그 일들을 두려워하지 마라"로 읽는다. "우리 구원의 주장은 그분을 위해 신실하게 증언하는 자들에게 닥칠 것들을 결코 숨기지 않으신다. 모든 것이 쉽고 기쁠 것이라는 약속으로 병사들을 유인하지 않으신다" [트렌치].

**마귀** — "고발자." 그는 유대인 고발자들을 통해 그리스도와 그분의 백성을 대적해 활동했다. 그들의 싸움은 단순히 혈과 육이 아니라 이 어두운 세상의 통치자들과의 싸움이었다.

**열흘 동안 환난을 당할 것이다** — 오래 지속되지 않을 것이다. 고통의 기간이 짧음이 위로의 근거가 된다. 시험의 때는 짧고, 기쁨의 지속은 영원하다. "열흘"은 짧은 기간을 나타낸다(창세기 24장 55절; 민수기 11장 19절 참고).

**생명의 면류관** — 야고보서 1장 12절; 디모데후서 4장 8절 "의의 면류관"; 베드로전서 5장 4절 "영광의 면류관." 면류관은 승자나 기뻐하는 자나 잔치에 참석한 자에게 주는 화환이다. 왕관은 왕의 표시다.

원주석

11절 카드 ↗

11. shall not be hurt — Greek, "shall not by any means (or possibly) be hurt." the second death —"the lake of fire." "The death in life of the lost, as contrasted with the life in death of the saved" [TRENCH]. The phrase "the second death" is peculiar to the Apocalypse. What matter about the first death, which sooner or later must pass over us, if we escape the second death? "It seems that they who die that death shall be hurt by it; whereas, if it were annihilation, and so a conclusion of their torments, it would be no way hurtful, but highly beneficial to them. But the living torments are the second death" [BISHOP PEARSON]. "The life of the damned is death" [AUGUSTINE]. Smyrna (meaning myrrh ) yielded its sweet perfume in being bruised even to death. Myrrh was used in embalming dead bodies ( :- ); was an ingredient in the holy anointing oil ( :- ); a perfume of the heavenly Bridegroom ( :- ), and of the bride ( :- ). "Affliction, like it, is bitter for the time being, but salutary; preserving the elect from corruption, and seasoning them for immortality, and gives scope for the exercise of the fragrantly breathing Christian virtues" [VITRINGA]. POLYCARP'S noble words to his heathen judges who wished him to recant, are well known: "Fourscore and six years have I served the Lord, and He never wronged me, how then can I blaspheme my King and Saviour?" Smyrna's faithfulness is rewarded by its candlestick not having been removed out of its place ( Revelation 2:5 ); Christianity has never wholly left it; whence the Turks call it, "Infidel Smyrna." return to ' Top of Page ' <a name="verse-12" class="com-number"

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**둘째 사망의 해를 받지 않을 것이다** — 그리스어로 "결코 어떤 식으로도 해를 받지 않을 것이다." **둘째 사망** — "불못"이다. "저주받은 자들의 죽음 속의 삶 대 구원받은 자들의 생명 속의 죽음" [트렌치]. "둘째 사망"이라는 표현은 계시록에만 나온다. 언젠가는 반드시 거쳐야 하는 첫 번째 죽음이 무슨 대수인가, 둘째 사망을 피한다면! "그 죽음 안에서 그들이 해를 받는다고 하는 것으로 보아, 만약 그것이 소멸이고 그들의 고통의 끝이라면, 해로운 것이 아니라 오히려 유익할 것이다. 그러나 살아 있는 고통이 둘째 사망이다" [피어슨 주교].

서머나("몰약"을 의미)는 짓밟혀 죽기까지 상처를 입으면서도 달콤한 향기를 발했다. 몰약은 시체를 방부 처리하는 데 쓰였고, 거룩한 기름에 들어가는 성분이었으며, 신랑과 신부의 향품이었다. "고난은 그것처럼 일시적으로는 쓰지만 유익하다. 택함받은 자들을 부패로부터 지키고 불멸을 위해 조미하며, 향기롭게 숨쉬는 기독교 덕성들의 훈련 기회를 준다" [비트링가]. 폴리카르포스의 유명한 말이 전해진다. "나는 주님을 86년 동안 섬겼으나 그분이 내게 어떤 잘못도 행하신 적이 없습니다. 그런데 내가 어찌 나의 왕이시며 구주이신 그분을 욕되게 할 수 있겠습니까?"

원주석

12절 카드 ↗

12. TRENCH prefers writing Pergamus, or rather, Pergamum, on the river Caicus. It was capital of Attalus the Second's kingdom, which was bequeathed by him to the Romans, 133 B.C. Famous for its library, founded by Eumenes (197-159), and destroyed by Caliph Omar. Parchment, that is, Pergamena charta, was here discovered for book purposes. Also famous for the magnificent temple of Æsculapius, the healing god [TACITUS, Annals, 3.63]. he which hath the sharp sword with two edges —appropriate to His address having a twofold bearing, a searching power so as to convict and convert some ( Revelation 2:13 ; Revelation 2:17 ), and to convict and condemn to punishment others ( Revelation 2:17- : , especially Revelation 2:16 ; compare also see on Revelation 1:16 ). return to ' Top of Page ' <a name="verse-13" class="com-number"

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**버가모** — 버가몬 강 근처에 있다. 아탈루스 2세 왕국의 수도로, 기원전 133년 로마에 양도되었다. 유명한 도서관이 있었고, 아스클레피오스 신전으로도 유명했다. 종이 재료로서 양피지(parchment = Pergamena charta)가 이곳에서 발견되었다.

**좌우에 날선 예리한 검을 가지신 분** — 이 말씀은 양면적 성격을 가지며, 어떤 이들을 납득시켜 회심케 하는 통찰력(계시록 2장 13, 17절)과 다른 이들을 납득시켜 벌하는 통찰력(계시록 2장 16절)을 지닌다.

원주석

13절 카드 ↗

13. I know thy works —Two oldest manuscripts omit this clause; one oldest manuscript retains it. Satan's seat —rather as the Greek is translated all through Revelation, "throne." Satan, in impious mimicry of God's heavenly throne, sets up his earthly throne ( Revelation 4:2 ). Æsculapius was worshipped there under the serpent form; and Satan, the old serpent, as the instigator (compare Revelation 4:2- : ) of fanatical devotees of Æsculapius, and, through them, of the supreme magistracy at Pergamos, persecuted one of the Lord's people (Antipas) even to death. Thus, this address is an anticipatory preface to Revelation 12:1-17 ; Note: " throne . . . the dragon, Satan . . . war with her seed," Revelation 12:5 ; Revelation 12:9 ; Revelation 12:17 . even in those days —Two oldest manuscripts omit "even"; two retain it. wherein —Two oldest manuscripts omit this (then translate, "in the days of Antipas, My faithful witness," or "martyr"); two retain it. Two oldest manuscripts read, "My witness, MY faithful one"; two read as English Version. Antipas is another form for Antipater. SIMEON METAPHRASTES has a palpably legendary story, unknown to the early Fathers, that Antipas, in Domitian's reign, was shut up in a red-hot brazen bull, and ended his life in thanksgivings and prayers. HENGSTENBERG makes the name, like other apocalyptic names, symbolical, meaning one standing out "against all" for Christ's sake. return to ' Top of Page ' <a name="verse-14" class="com-number"

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**사탄의 보좌** — "보좌"로 번역해야 한다. 사탄이 하나님의 하늘 보좌를 신성 모독적으로 흉내 내어 지상의 보좌를 세웠다(계시록 4장 2절). 아스클레피오스는 그곳에서 뱀의 형상으로 숭배되었고, 옛 뱀 사탄은 아스클레피오스의 광적인 신봉자들과 버가모의 최고 관리들을 통해 주님의 종 중 하나인 안디바를 죽기까지 박해했다. 이 말씀은 요한계시록 12장 1~17절의 예비적 서문이다.

**안디바** — "안디파테르"의 다른 형태다. 헹스텐베르크는 이 이름이 계시록의 다른 상징적 이름들처럼 그리스도를 위해 "모든 것에 맞서는 자"를 의미한다고 본다.

원주석

14절 카드 ↗

14. few —in comparison of the many tokens of thy faithfulness. hold the doctrine of Balaam —"the teaching of Balaam," namely, that which he "taught Balak." Compare "the counsel of Balaam," Numbers 31:16 . "Balak" is dative in the Greek, whence BENGEL translates, "taught (the Moabites) for (that is, to please) Balak." But though in Numbers it is not expressly said he taught Balak, yet there is nothing said inconsistent with his having done so; and JOSEPHUS [ Antiquities, 4. 6. 6], says he did so. The dative case is a Hebraism for the accusative case. children — Greek, " sons of Israel." stumbling-block —literally, that part of a trap on which the bait was laid, and which, when touched, caused the trap to close on its prey; then any entanglement to the foot [TRENCH]. eat things sacrificed unto idols —the act common to the Israelites of old, and the Nicolaitanes in John's day; he does not add what was peculiar to the Israelites, namely, that they sacrificed to idols. The temptation to eat idol-meats was a peculiarly strong one to the Gentile converts. For not to do so involved almost a withdrawal from partaking of any social meal with the heathen around. For idol-meats, after a part had been offered in sacrifice, were nearly sure to be on the heathen entertainer's table; so much so, that the Greek "to kill" ( thuein ) meant originally "to sacrifice." Hence arose the decree of the council of Jerusalem forbidding to eat such meats; subsequently some at Corinth ate unscrupulously and knowingly of such meats, on the ground that the idol is nothing; others needlessly tortured themselves with scruples, lest unknowingly they should eat of them when they got meat from the market or in a heathen friend's house. Paul handles the question in 1 Corinthians 8:1-13 ; 1 Corinthians 10:25-33 . fornication —often connected with idolatry. return to ' Top of Page ' <a name="verse-15" class="com-number"

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**발람의 가르침을 따르는 자들** — "발람의 교훈"이란 그가 발락에게 가르친 것을 말한다(민수기 31장 16절 참고). **이스라엘 자손들에게 걸림돌을 놓아** — "걸림돌"은 문자적으로 미끼가 놓인 덫의 부분을 가리키다가, 발에 걸리는 모든 것을 뜻하게 되었다.

**우상에게 바친 제물을 먹게 하고 음행하게 하였다** — 이방인 개종자들에게 우상 제물을 먹지 않는 것은 특별히 강한 유혹이었다. 그렇게 하지 않으면 주변 이방인들과 어떤 사교적인 식사도 함께 나눌 수 없게 되었기 때문이다. 우상 제물은 일부를 제사로 드린 후 이방인 주인의 상에 거의 반드시 오르게 되었다. 그리스어로 "죽이다"(thuein)는 원래 "제사 드리다"를 의미했다. 바울은 이 문제를 고린도전서 8장 1~13절과 10장 25~33절에서 다룬다.

원주석

15절 카드 ↗

15. thou —emphatic: "So THOU also hast," As Balak and the Moabites of old had Balaam and his followers literally, so hast thou also them that hold the same Balaamite or Nicolaitane doctrine spiritually or symbolically. Literal eating of idol-meats and fornication in Pergamos were accompanied by spiritual idolatry and fornication. So TRENCH explains. But I prefer taking it, "THOU also, " as well as Ephesus ("in like manner" as Ephesus; see below the oldest reading), hast . . . Nicolaitanes, with this important difference, Ephesus, as a Church, hates them and casts them out, but thou " hast them, " namely, in the Church. doctrine —teaching (see on Revelation 2:6 ): namely, to tempt God's people to idolatry. which thing I hate —It is sin not to hate what God hates. The Ephesian Church ( Revelation 2:6- : ) had this point of superiority to Pergamos. But the three oldest manuscripts, and Vulgate and Syriac, read instead of "which I hate," "IN LIKE MANNER." return to ' Top of Page ' <a name="verse-16" class="com-number"

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**이와 같이 네게도 니골라당의 가르침을 따르는 자들이 있다** — "너도 역시" 강조된다. 에베소는 교회로서 그들을 미워하고 내쫓는 반면, 너는 그들을 교회 안에 "두고" 있다. 죄를 짓지 않는 것으로는 부족하다. 하나님이 미워하시는 것을 미워하지 않는 것도 죄다.

원주석

16절 카드 ↗

16. The three oldest manuscripts read, "Repent, therefore. " Not only the Nicolaitanes, but the whole Church of Pergamos is called on to repent of not having hated the Nicolaitane teaching and practice. Contrast Paul, Acts 20:26 . I will come —I am coming. fight against them — Greek, "war with them"; with the Nicolaitanes primarily; but including also chastisement of the whole Church at Pergamos: compare "unto THEE." with the sword of my mouth —resumed from Revelation 1:16 , but with an allusion to the drawn sword with which the angel of the Lord confronted Balaam on his way to curse Israel: an earnest of the sword by which he and the seduced Israelites fell at last. The spiritual Balaamites of John's day are to be smitten with the Lord's spiritual sword, the word or "rod of His mouth." return to ' Top of Page ' <a name="verse-17" class="com-number"

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**회개하여라** — 가장 오래된 사본들은 "그러므로 회개하여라"로 읽는다. 니골라당만이 아니라 버가모 교회 전체가 그 가르침과 행위를 미워하지 않은 것을 회개하라는 촉구다.

**내 입의 검으로 그들과 싸우겠다** — 계시록 1장 16절에서 재개하되, 발람이 이스라엘을 저주하러 가는 길에서 여호와의 천사가 그를 마주한 뽑힌 칼을 암시한다. 그 칼은 발람과 유혹에 넘어간 이스라엘 사람들이 결국 쓰러진 것의 전조였다. 영적인 발람주의자들은 주님의 영적인 검, 곧 말씀 또는 "그의 입의 지팡이"로 쳐질 것이다.

원주석

17절 카드 ↗

17. to eat —omitted in the three oldest manuscripts. the hidden manna —the heavenly food of Israel, in contrast to the idol-meats ( :- ). A pot of manna was laid up in the holy place "before the testimony." The allusion is here to this: probably also to the Lord's discourse ( :- ). Translate, "the manna which is hidden." As the manna hidden in the sanctuary was by divine power preserved from corruption, so Christ in His incorruptible body has passed into the heavens, and is hidden there until the time of His appearing. Christ Himself is the manna "hidden" from the world, but revealed to the believer, so that he has already a foretaste of His preciousness. Compare as to Christ's own hidden food on earth, John 4:32 ; John 4:34 ; Job 23:12 . The full manifestation shall be at His coming. Believers are now hidden, even as their meat is hidden. As the manna in the sanctuary, unlike the other manna, was incorruptible, so the spiritual feast offered to all who reject the world's dainties for Christ is everlasting: an incorruptible body and life for ever in Christ at the resurrection. white stone . . . new name . . . no man knoweth saving he —TRENCH'S explanation seems best. White is the color and livery of heaven. "New" implies something altogether renewed and heavenly. The white stone is a glistening diamond, the Urim borne by the high priest within the choschen or breastplate of judgment, with the twelve tribes' names on the twelve precious stones, next the heart. The word Urim means "light," answering to the color white. None but the high priest knew the name written upon it, probably the incommunicable name of God, "Jehovah." The high priest consulted it in some divinely appointed way to get direction from God when needful. The "new name" is Christ's (compare Job 23:12- : , "I will write upon him My new name"): some new revelation of Himself which shall hereafter be imparted to His people, and which they alone are capable of receiving. The connection with the "hidden manna" will thus be clear, as none save the high priest had access to the "manna hidden" in the sanctuary. Believers, as spiritual priests unto God, shall enjoy the heavenly antitypes to the hidden manna and the Urim stone. What they had peculiarly to contend against at Pergamos was the temptation to idol-meats, and fornication, put in their way by Balaamites. As Phinehas was rewarded with "an everlasting priesthood" for his zeal against these very sins to which the Old Testament Balaam seduced Israel; so the heavenly high priesthood is the reward promised here to those zealous against the New Testament Balaamites tempting Christ's people to the same sins. receiveth it —namely, "the stone"; not "the new name"; see above. The "name that no man knew but Christ Himself," He shall hereafter reveal to His people. return to ' Top of Page ' <a name="verse-18" class="com-number"

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**감추어진 만나** — 우상 제물(계시록 2장 14~15절)과 대조되는 하늘의 음식이다. 만나 한 단지가 "증거궤 앞" 지성소에 보관되어 있었다. "감추어진 만나"로 번역된다. 만나가 성소에 신성한 능력으로 썩지 않게 보존된 것처럼, 그리스도는 썩지 않는 몸으로 하늘에 올라가 나타나실 때까지 거기 감추어 계신다. 그리스도 자신이 세상에는 "감추어진" 만나이지만 신자에게는 계시되시어, 그는 이미 그분의 귀중함을 맛보고 있다. 신자들도 지금은 그들의 양식처럼 감추어져 있다.

**흰 돌** — 트렌치의 설명이 가장 적합하다. 흰색은 하늘의 색이자 제복이다. "새것"은 완전히 새로워진 하늘의 것을 의미한다. 흰 돌은 반짝이는 다이아몬드, 곧 대제사장이 흉패 안에 지니던 우림으로, 열두 지파 이름이 새겨진 열두 보석과 함께 심장 가까이 있었다. 우림이라는 말은 "빛"을 의미하는데, 이는 흰색과 부합한다. 대제사장 외에는 아무도 그 위에 새겨진 이름을 알지 못했다. "새 이름"은 그리스도의 것이다(계시록 3장 12절 참고). 장차 그분의 백성에게 전해질 새로운 계시이며, 오직 그들만이 받을 수 있다.

**이기는 자에게는** — "돌을"이다. "새 이름"이 아니라 돌을 받는다. 그리스도 자신만이 아신 이름, 그분은 훗날 그분의 백성에게 계시하실 것이다.

원주석

18절 카드 ↗

18. Thyatira —in Lydia, south of Pergamos. Lydia, the purple-seller of this city, having been converted at Philippi, a Macedonian city (with which Thyatira, as being a Macedonian colony, had naturally much intercourse), was probably the instrument of first carrying the Gospel to her native town. John follows the geographical order here, for Thyatira lay a little to the left of the road from Pergamos to Sardis [STRABO, 13:4]. Son of God . . . eyes like . . . fire . . . feet . . . like fine brass —or "glowing brass" (see on Revelation 1:14 , whence this description is resumed). Again His attributes accord with His address. The title "Son of God," is from Psalms 2:7 ; Psalms 2:9 , which is referred to in Revelation 2:27 . The attribute, "eyes like a flame," &c., answers to Revelation 2:27- : , "I am He which searcheth the reins and hearts." The attribute, "feet like . . . brass," answers to Revelation 2:27- : , "as the vessels of a potter shall they be broken to shivers," He treading them to pieces with His strong feet. return to ' Top of Page ' <a name="verse-19" class="com-number"

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bible-text/rev-2-18

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**두아디라** — 뤼디아의 버가모 남쪽에 있다. 아마도 빌립보에서 개종한 자주 장사 루디아(사도행전 16장 14절)가 복음을 고향 두아디라에 처음 전한 사람이었을 것이다.

**눈은 불꽃 같고 발은 빛나는 놋쇠 같으신 하나님의 아들** — 계시록 1장 14절에서 재개. 그분의 속성들이 다시 그분의 말씀과 일치한다. "하나님의 아들"이라는 칭호는 시편 2편 7, 9절에서 나오며, 계시록 2장 27절에서 인용된다. "불꽃 같은 눈"은 계시록 2장 23절의 "나는 생각과 마음을 살피는 자"와 대응한다. "놋쇠 같은 발"은 계시록 2장 27절의 "질그릇 파는 것처럼 깨뜨릴 것이다"와 대응한다.

원주석

19절 카드 ↗

19. The oldest manuscripts transpose the English Version order, and read, "faith and service." The four are subordinate to "thy works"; thus, "I know thy works, even the love and the faith (these two forming one pair, as 'faith works by love,' :- ), and the service ( ministration to the suffering members of the Church, and to all in spiritual or temporal need), and the endurance of (that is, shown by) thee (this pronoun belongs to all four)." As love is inward, so service is its outward manifestation. Similarly, faith and persevering endurance, or " patient continuance (the same Greek as here, Romans 2:7 ) in well-doing," are connected. and thy works; and the last —Omit the second "and," with the three oldest manuscripts and the ancient versions; translate, "And (I know) thy works which are last (to be) more in number than the first"; realizing 1 Thessalonians 4:1 ; the converse of Matthew 12:45 ; 2 Peter 2:20 . Instead of retrograding from "the first works" and "first love," as Ephesus, Thyatira's last works exceeded her first ( Revelation 2:4 ; Revelation 2:5 ). return to ' Top of Page ' <a name="verse-20" class="com-number"

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bible-text/rev-2-19

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가장 오래된 사본들은 "믿음과 섬김"으로 순서를 바꾼다. 네 가지는 "네 행위"에 종속된다. "네 행위, 곧 사랑과 믿음(이 둘은 한 쌍을 이루는데, 믿음은 사랑으로 역사하기 때문이다), 섬김(교회의 고난받는 지체들과 영적·물질적 필요를 가진 모든 자를 향한 봉사), 그리고 인내"를 안다. **나중 행위가 처음 것보다 더 많다** — 에베소 교회처럼 "처음 행위"에서 후퇴한 것과는 반대로, 두아디라의 나중 행위가 처음 것을 능가했다.

원주석

20절 카드 ↗

20. a few things —omitted in the three oldest manuscripts. Translate then, "I have against thee that, " c. sufferest —The three oldest manuscripts read, "lettest alone." that woman —Two oldest manuscripts read, "THY wife" two omit it. Vulgate and most ancient versions read as English Version. The symbolical Jezebel was to the Church of Thyatira what Jezebel, Ahab's "wife," was to him. Some self-styled prophetess (or as the feminine in Hebrew is often used collectively to express a multitude, a set of false prophets ), as closely attached to the Church of Thyatira as a wife is to a husband, and as powerfully influencing for evil that Church as Jezebel did Ahab. As Balaam, in Israel's early history, so Jezebel, daughter of Eth-baal, king of Sidon ( :- , formerly priest of Astarte, and murderer of his predecessor on the throne, JOSEPHUS [ Against Apion, 1.18]), was the great seducer to idolatry in Israel's later history. Like her father, she was swift to shed blood. Wholly given to Baal worship, like Eth-baal, whose name expresses his idolatry, she, with her strong will, seduced the weak Ahab and Israel beyond the calf-worship (which was a worship of the true God under the cherub-ox form, that is, a violation of the second commandment) to that of Baal (a violation of the first commandment also). She seems to have been herself a priestess and prophetess of Baal. Compare 2 Kings 9:22 ; 2 Kings 9:30 , " whoredoms of . . . Jezebel and her witchcrafts " (impurity was part of the worship of the Phoelignician Astarte, or Venus). Her spiritual counterpart at Thyatira lured God's "servants" by pretended utterances of inspiration to the same libertinism, fornication, and eating of idol-meats, as the Balaamites and Nicolaitanes ( Revelation 2:6 ; Revelation 2:14 ; Revelation 2:15 ). By a false spiritualism these seducers led their victims into the grossest carnality, as though things done in the flesh were outside the true man, and were, therefore, indifferent. "The deeper the Church penetrated into heathenism, the more she herself became heathenish; this prepares us for the expressions 'harlot' and 'Babylon,' applied to her afterwards" [AUBERLEN]. to teach and to seduce —The three oldest manuscripts read, "and she teaches and seduces," or "deceives." "Thyatira was just the reverse of Ephesus. There, much zeal for orthodoxy, but little love; here, activity of faith and love, but insufficient zeal for godly discipline and doctrine, a patience of error even where there was not a participation in it" [TRENCH]. return to ' Top of Page ' <a name="verse-21" class="com-number"

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bible-text/rev-2-20

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**자칭 선지자라 하는 여자 이세벨을 용납하는 것** — 가장 오래된 사본들은 "네 아내"로 읽는다. 상징적 이세벨은 이 교회에게 이세벨이 아합에게 했던 것과 같다. 이스라엘 역사의 초기에 발람이 있었다면, 후기에 이세벨이 있었다. 시돈 왕의 딸로서 이세벨은 강한 의지로 연약한 아합과 이스라엘을 송아지 숭배(두 번째 계명 위반)를 넘어 바알 숭배(첫 번째 계명 위반)로 유혹했다. 그녀 자신이 바알의 여사제이자 여선지자였던 것 같다. 두아디라의 영적 대응자는 거짓 영감을 빙자한 발언으로 하나님의 "종들"을 발람주의자들과 니골라당과 같은 방종, 음행, 우상 제물 먹기로 유혹했다.

원주석

21절 카드 ↗

21. space — Greek, "time." of her fornication . . . she repented not —The three oldest manuscripts read, "and she willeth not to repent of (literally, 'out of,' that is, so as to come out of) her fornication. " Here there is a transition from literal to spiritual fornication, as appears from Revelation 2:22 . The idea arose from Jehovah's covenant relation to the Old Testament Church being regarded as a marriage, any transgression against which was, therefore, harlotry, fornication, or adultery. return to ' Top of Page ' <a name="verse-22" class="com-number"

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bible-text/rev-2-21

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**회개할 기회를 주었으나** — 그리스어로 "그녀는 자기 음행을 벗어나 회개하기를 원치 않는다." 여기서 문자적 음행에서 영적 음행으로 전환이 일어난다. 이 생각은 여호와께서 구약 교회와 결혼 관계를 맺은 것으로 여겨졌고, 그것을 어기는 것은 따라서 음란, 간음, 간통으로 여겨졌다는 데서 생겨났다.

원주석

22절 카드 ↗

22. Behold —calling attention to her awful doom to come. I will — Greek present, "I cast her." a bed —The place of her sin shall be the place of her punishment. The bed of her sin shall be her bed of sickness and anguish. Perhaps a pestilence was about to be sent. Or the bed of the grave, and of the hell beyond, where the worm dieth not. them that commit adultery with her —spiritually; including both the eating of idol-meats and fornication. "With her," in the Greek, implies participation with her in her adulteries, namely, by suffering her ( Revelation 2:20 ), or letting her alone, and so virtually encouraging her. Her punishment is distinct from theirs; she is to be cast into a bed, and her children to be killed; while those who make themselves partakers of her sin by tolerating her, are to be cast into great tribulation. except they repent — Greek aorist, "repent" at once; shall have repented by the time limited in My purpose. their deeds —Two of the oldest manuscripts and most ancient versions read "her." Thus, God's true servants, who by connivance, are incurring the guilt of her deeds, are distinguished from her. One oldest manuscript, ANDREAS, and CYPRIAN, support "their." return to ' Top of Page ' <a name="verse-23" class="com-number"

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bible-text/rev-2-22

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**보아라** — 다가오는 그녀의 무서운 운명에 주목하게 한다. **내가 그 여자를 병상에 던지겠고** — 죄의 자리가 벌의 자리가 된다. 그녀의 죄의 침상이 고통과 괴로움의 병상이 될 것이다. **그와 더불어 간음하는 자들** — 영적으로, 우상 제물 먹기와 음행 모두를 포함하여. "그녀와 함께"라는 그리스어는 그녀를 허용하거나 묵인하여 그녀의 간음에 동참하는 것을 암시한다. 그녀의 벌은 그들의 벌과 구별된다. 그녀는 병상에 던져지고, 그녀의 자녀들은 죽임을 당하지만, 그녀를 관용함으로써 그녀의 죄에 가담하는 자들은 큰 환난에 던져진다.

원주석

23절 카드 ↗

23. her children — ( Isaiah 57:3 ; Ezekiel 23:45 ; Ezekiel 23:47 ). Her proper adherents; not those who suffer her, but those who are begotten of her. A distinct class from the last in Ezekiel 23:47- : (compare Note, see on Ezekiel 23:47- : ), whose sin was less direct, being that only of connivance. kill . . . with death —Compare the disaster that overtook the literal Jezebel's votaries of Baal, and Ahab's sons, 1 Kings 18:40 ; 2 Kings 10:6 ; 2 Kings 10:7 ; 2 Kings 10:24 ; 2 Kings 10:25 . Kill with death is a Hebraism for slay with most sure and awful death; so "dying thou shalt die" ( 2 Kings 10:25- : ). Not "die the common death of men" ( 2 Kings 10:25- : ). all the churches shall know —implying that these addresses are designed for the catholic Church of all ages and places. So palpably shall God's hand be seen in the judgment on Thyatira, that the whole Church shall recognize it as God's doing. I am he —the "I" is strongly emphatical: "that it is I am He who," c. searcheth . . . hearts —God's peculiar attribute is given to Christ. The "reins" are the seat of the desires the "heart," that of the thoughts. The Greek for "searcheth" expresses an accurate following up of all tracks and windings. unto every one of you —literally, "unto you, to each." according to your works —to be judged not according to the mere act as it appears to man, but with reference to the motive, faith and love being the only motives which God recognizes as sound. return to ' Top of Page ' <a name="verse-24" class="com-number"

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bible-text/rev-2-23

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**그 여자의 자녀들을 사망으로 죽이겠다** — 단순히 묵인하는 것이 아니라 그녀의 적절한 추종자들이다. **사람의 생각과 마음을 살피는 자** — 하나님의 독특한 속성이 그리스도께 주어진다. "생각"은 욕구의 자리이고, "마음"은 사상의 자리다. 그리스어로 "살피다"는 모든 흔적과 구불구불한 길을 정확히 따라가는 것을 표현한다.

**너희 각 사람에게 그 행위대로 갚아 주겠다** — 사람의 눈에 보이는 단순한 행위에 따라서가 아니라, 하나님이 유일하게 올바르다고 인정하시는 동기인 믿음과 사랑을 참고하여 심판받는다.

원주석

24절 카드 ↗

24. you . . . and . . . the rest —The three oldest manuscripts omit "and"; translate then, "Unto you, the rest." as many as have not —not only do not hold, but are free from contact with. and which —The oldest manuscripts omit "and"; translate, "whosoever." the depths —These false prophets boasted peculiarly of their knowledge of mysteries and the deep things of God; pretensions subsequently expressed by their arrogant title, Gnostics ("full of knowledge"). The Spirit here declares their so-called "depths," (namely, of knowledge of divine things) to be really "depths of Satan "; just as in Revelation 2:9 , He says, instead of "the synagogue of God, " "the synagogue of Satan. " HENGSTENBERG thinks the teachers themselves professed to fathom the depths of Satan, giving loose rein to fleshly lusts, without being hurt thereby. They who thus think to fight Satan with his own weapons always find him more than a match for them. The words, "as they speak," that is, "as they call them," coming after not only "depths," but "depths of Satan," seem to favor this latter view; otherwise I should prefer the former, in which case, "as they speak," or "call them," must refer to "depths" only, not also "depths of Satan. " The original sin of Adam was a desire to know EVIL as well as good, so in HENGSTENBERG'S view, those who professed to know "the depths of Satan." It is the prerogative of God alone to know evil fully, without being hurt or defiled by it. I will put —Two oldest manuscripts have "I put," or "cast." One oldest manuscript reads as English Version. none other burden —save abstinence from, and protestation against, these abominations; no "depths" beyond your reach, such as they teach, no new doctrine, but the old faith and rule of practice once for all delivered to the saints. Exaggerating and perfecting Paul's doctrine of grace without the law as the source of justification and sanctification, these false prophets rejected the law as a rule of life, as though it were an intolerable "burden." But it is a "light" burden. In Acts 15:28 ; Acts 15:29 , the very term "burden," as here, is used of abstinence from fornication and idol-meats; to this the Lord here refers. return to ' Top of Page ' <a name="verse-25" class="com-number"

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bible-text/rev-2-24

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**사탄의 깊은 것** — 이 거짓 선지자들은 특별히 신비와 하나님의 깊은 것에 대한 지식을 자랑했다. 그 오만한 칭호인 "지식파"(Gnostics, "지식으로 가득찬 자들")로 이후 표현된 내세를 짐작하게 한다. 성령은 그들이 소위 "깊은 것들"(하나님의 것들에 대한 지식)을 "사탄의 깊은 것들"이라 선언하신다. 헹스텐베르크는 교사들 자신이 사탄의 깊은 것을 측량하노라 공언하며 육욕의 고삐를 풀어도 해를 받지 않는다고 주장했다고 생각한다.

**내가 너희에게 다른 짐을 지우지 않겠다** — 예루살렘 공의회에서 사용된 것과 같은 표현으로(사도행전 15장 28~29절), 음행과 우상 제물을 삼가는 것을 가리킨다. 이 거짓 선지자들은 바울의 은혜 교리를 과장하여 율법을 "견딜 수 없는 짐"으로 여기고 생활 방식의 규칙으로서도 거부했다.

원주석

25절 카드 ↗

25. that which ye have already — ( Judges 1:3 , end). hold fast —do not let go from your grasp, however false teachers may wish to wrest it from you. till I come —when your conflict with evil will be at an end. The Greek implies uncertainty as to when He shall come. return to ' Top of Page ' <a name="verse-26" class="com-number"

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bible-text/rev-2-25

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**너희가 가진 것을 굳게 붙잡아라** — 거짓 교사들이 빼앗으려 해도 놓지 마라. **내가 올 때까지** — 악과의 싸움이 끝날 그때까지. 그리스어는 그분이 오실 때의 불확실성을 내포한다.

원주석

26절 카드 ↗

26. And —implying the close connection of the promise to the conqueror that follows, with the preceding exhortation, Revelation 2:25 . and keepeth — Greek, "and he that keepeth." Compare the same word in the passage already alluded to by the Lord, Acts 15:28 ; Acts 15:29 , end. my works —in contrast to "her ( English Version, 'their') works" ( Acts 15:29- : ). The works which I command and which are the fruit of My Spirit. unto the end — ( Acts 15:29- : ). The image is perhaps from the race, wherein it is not enough to enter the lists, but the runner must persevere to the end. give power — Greek, "authority." over the nations —at Christ's coming the saints shall possess the kingdom "under the whole heaven"; therefore over this earth; compare Acts 15:29- : , "have thou authority [the same word as here] over ten cities." return to ' Top of Page ' <a name="verse-27" class="com-number"

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bible-text/rev-2-26

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**내 일을 지키는 자** — 내가 명하고 내 성령의 열매인 일들. **만국을 다스리는 권세** — 그리스도의 재림 때 성도들은 "온 하늘 아래" 왕국을 소유하리니, 이 땅 위에서다. "열 고을을 다스리게 하겠다"(누가복음 19장 17절)와 비교하라.

원주석

27절 카드 ↗

27. From Psalms 2:8 ; Psalms 2:9 . rule —literally, "rule as a shepherd." In Psalms 2:9 it is, "Thou shalt break them with a rod of iron." The Septuagint, pointing the Hebrew word differently, read as Revelation here. The English Version of Psalms 2:9- : is doubtless right, as the parallel word, "dash in pieces," proves. But the Spirit in this case sanctions the additional thought as true, that the Lord shall mingle mercy to some, with judgment on others; beginning by destroying His Antichristian foes, He shall reign in love over the rest. "Christ shall rule them with a scepter of iron, to make them capable of being ruled with a scepter of gold; severity first, that grace may come after" (TRENCH, who thinks we ought to translate "SCEPTER" for "rod," as in Hebrews 1:8 ). "Shepherd" is used in Hebrews 1:8- : , of hostile rulers; so also in Hebrews 1:8- : . As severity here is the primary thought, "rule as a shepherd" seems to me to be used thus: He who would have shepherded them with a pastoral rod, shall, because of their hardened unbelief, shepherd them with a rod of iron. shall they be broken —So one oldest manuscript, Vulgate, Syriac, and Coptic Versions read. But two oldest manuscripts, read, "as the vessels of a potter are broken to shivers." A potter's vessel dashed to pieces, because of its failing to answer the design of the maker, is the image to depict God's sovereign power to give reprobates to destruction, not by caprice, but in the exercise of His righteous judgment. The saints shall be in Christ's victorious "armies" when He shall inflict the last decisive blow, and afterwards shall reign with Him. Having by faith "overcome the world," they shall also rule the world. even as I —"as I also have received of (from) My Father," namely, in Hebrews 1:8- : . Jesus had refused to receive the kingdom without the cross at Satan's hands; He would receive it from none but the Father, who had appointed the cross as the path to the crown. As the Father has given the authority to Me over the heathen and uttermost parts of the earth, so I impart a share of it to My victorious disciple. return to ' Top of Page ' <a name="verse-28" class="com-number"

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시편 2편 8~9절에서 인용. **쇠 지팡이로 다스려** — 문자적으로 "목자로서 다스린다." 시편 2편 9절에는 "쇠 지팡이로 그들을 깨뜨릴 것이다"라고 되어 있다. 칠십인역은 히브리어 단어를 다르게 읽어 여기 계시록처럼 "다스리다"로 번역했다. "그리스도는 쇠 홀로 다스려 그들이 금 홀로 다스림을 받을 수 있게 하리니, 먼저 엄격함이 있어야 이후에 은혜가 오기 때문이다" [트렌치]. **나도 내 아버지께 받은 그대로** — 예수는 십자가 없이 사탄의 손에서 왕국을 받기를 거부하셨다. 그분은 오직 왕관에 이르는 길로 십자가를 정하신 아버지께로부터만 그것을 받으시려 했다.

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28절 카드 ↗

28. the morning star —that is, I will give unto him Myself, who am "the morning star" ( Revelation 22:16 ); so that reflecting My perfect brightness, he shall shine like Me, the morning star, and share My kingly glory (of which a star is the symbol, Numbers 21:17 ; Matthew 2:2 ). Compare Revelation 2:17 , "I will give him . . . the hidden manna," that is, Myself, who am that manna ( John 6:31-33 ). return to ' Top of Page ' Revelation Rev 1 Revelation Rev Revelation Rev 3 Footnotes: Copyright Statement These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship. This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed. Bibliographical Information Jamieson, Robert, D.D.; Fausset, A. R.; Brown, David. "Commentary on Revelation 2". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ revelation-2.html. 1871-8. terms of use • privacy policy • • rights and permissions • contact sl • about sl • link to sl To report dead links, typos, or html errors or suggestions about making these resources more useful use the convenient contact form StudyLight.org © 2001-2026 Powered by Light speed Technology Ads Free Profile .sub-menu{font-size:12px;padding:10px 0;max-width:1260px;width:100%;background-color:#f7f7f7;color:#6b6b6b;border-bottom:5px solid #6b6b6b;display:flex;flex-direction:column;flex-wrap:nowrap;position:absolute;z-index:9998} .sub-menu .menu-group{width:100%;margin:0 5px 0;padding:0 5px 0;border-right:1px solid #6b6b6b} .sub-menu .menu-group-spacer{display:none} .sub-menu .menu-name{font-size:15px;font-weight:bold;color:#deac27} .sub-menu .menu-name a{color:#deac27} .sub-menu .menu-ul li a{color:#6b6b6b;} .sub-menu .menu-ul li:hover{color:#DD8000} .search-button{background-color:#6b6b6b;color:#fff;border:1px solid #6b6b6b;-webkit-appearance:square-button;padding:0 5px;font-size:13px} .int-search-div{display:flex;flex-direction:row;margin-top:10px;flex-wrap:nowrap;width:100%} .int-search-div .int-s-query{border:1px solid #dadada;font-size:13px;padding:0 5px 0;margin-right:5px;width:30%;height:30px;flex:1 1 100%} .int-search-div .int-s-button{width:50px;margin-right:10px;height:30px;flex:0 0 50px} .int-selections-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%;margin-bottom:20px} .int-selections-div .int-s-section{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin:5px 5px 0 0;width:70px;height:30px;flex:1 1 50%} .int-selections-div .int-s-translation{border:1px solid #dadada;color:#6b6b6b;font-size:13px;margin-top:5px;padding:2px;width:40%;height:30px;flex:1 1 40%} .lex-search-div{display:flex;flex-direction:row;flex-wrap:nowrap;width:100%} .lex-search-div .lex-s-query{border:1px solid #dadada;width:95%;height:30px;font-size:13px;padding:5px;margin-right:5px} .lex-search-div .lex-s-range{border:1px solid #dadada;color:#6b6b6b;height:30px;font-size:13px;margin-right:5px;width:100px} .lex-search-languages{width:95%;font-size:11px;display:flex;flex-direction:row;flex-wrap:nowrap;justify-content:flex-start;margin-top:5px} .ill-quo-div{display:flex;flex-direction:row;flex-wrap:wrap;width:100%;margin-top:10px} .ill-quo-s-query{font-size:15px;color:#6b6b6b;padding:0 10px 0;border:1px solid #dadada;height:30px;width:100px;margin-right:5px;flex:1 1 auto} .ill-quo-s-select{border:1px solid #dadada;color:#6b6b6b;padding:5px;height:30px;margin-right:5px} .clickable{cursor:pointer} ia, qa{cursor:pointer;margin:0 4px; 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**새벽 별을** — 곧 내가 "새벽 별"인 나 자신을 그에게 주겠다는 것이다(계시록 22장 16절). 그리하여 그는 나의 완전한 밝음을 반영하여 새벽 별처럼 빛나고, 별이 상징하는 나의 왕적 영광을 함께 나눌 것이다(민수기 24장 17절; 마태복음 2장 2절 참고). 계시록 2장 17절의 "감추어진 만나를 줄 것이다"와 비교하라. 곧 내가 그 만나인 나 자신을 준다는 것이다(요한복음 6장 31~33절).

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