1절 카드 ↗
1. The destruction of his representatives, the beast and the false prophet, to whom he had given his power, throne, and authority, is followed by the binding of Satan himself for a thousand years. the key of the bottomless pit —now transferred from Satan's hands, who had heretofore been permitted by God to use it in letting loose plagues on the earth; he is now to be made to feel himself the torment which he had inflicted on men, but his full torment is not until he is cast into "the lake of fire" ( Revelation 20:10 ). return to ' Top of Page ' <a name="verse-2" class="com-number"
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절 (explains)
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
내가 또 보매 천사가 하늘로부터 내려와 무저갱의 열쇠와 큰 쇠사슬을 그 손에 가지고. 짐승과 거짓 선지자의 멸망 이후 짐승의 대리인들에게 권세를 주었던 사탄 자신이 결박된다. 무저갱의 열쇠는 예전에는 사탄이 하나님의 허용 하에 땅에 재앙을 풀어놓는 데 사용했지만, 이제 그 열쇠가 사탄에게서 빼앗겨 그 자신의 결박에 사용된다.
원주석
- 번역원본
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2절 카드 ↗
2. that old —ancient serpent ( Revelation 12:9 ). thousand years —As seven mystically implies universality, so a thousand implies perfection, whether in good or evil [AQUINAS on ch. 11]. Thousand symbolizes that the world is perfectly leavened and pervaded by the divine; since thousand is ten, the number of the world, raised to the third power, three being the number of God [AUBERLEN]. It may denote literally also a thousand years. return to ' Top of Page ' <a name="verse-3" class="com-number"
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절 (explains)
Source
source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
용을 잡으니 곧 옛 뱀이요 마귀요 사탄이라. 잡아서 천 년 동안 결박하여. '옛 뱀'은 요한계시록 12장 9절을 참조한다. 천 년은 아마도 문자적 천 년을 뜻하기도 하나, 그 숫자는 세상이 하나님에 의해 완전히 침투되고 스며드는 완전함을 상징한다. 열은 세상의 수이며, 세 제곱이 되면 하나님의 수 3과 결합하여 완전함을 나타낸다.
원주석
- 번역원본
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3절 카드 ↗
3. shut him —A, B, Vulgate, Syriac, and ANDREAS omit "him." set a seal upon him — Greek, "over him," that is, sealed up the door of the abyss over his head. A surer seal to keep him from getting out than his seal over Jesus in the tomb of Joseph, which was burst on the resurrection morn. Satan's binding at' this juncture is not arbitrary, but is the necessary consequence of the events ( :- ); just as Satan's being cast out of heaven, where he had previously been the accuser of the brethren, was the legitimate judgment which passed on him through the death, resurrection, and ascension of Christ ( :- ). Satan imagined that he had overcome Christ on Golgotha, and that his power was secure for ever, but the Lord in death overcame him, and by His ascension as our righteous Advocate cast out Satan, the accuser from heaven. Time was given on earth to make the beast and harlot powerful, and then to concentrate all his power in Antichrist. The Antichristian kingdom, his last effort, being utterly destroyed by Christ's mere appearing, his power on earth is at an end. He had thought to destroy God's people on earth by Antichristian persecutions (just as he had thought previously to destroy Christ); but the Church is not destroyed from the earth but is raised to rule over it, and Satan himself is shut up for a thousand years in the "abyss" ( Greek for "bottomless pit"), the preparatory prison to the "lake of fire," his final doom. As before he ceased by Christ's ascension to be an accuser in heaven, so during the millennium he ceases to be the seducer and the persecutor on earth. As long as the devil rules in the darkness of the world, we live in an atmosphere impregnated with deadly elements. A mighty purification of the air will be effected by Christ's coming. Though sin will not be absolutely abolished—for men will still be in the flesh ( Isaiah 65:20 ) —sin will no longer be a universal power, for the flesh is not any longer seduced by Satan. He will not be, as now, "the god and prince of the world"—nor will the world "lie in the wicked one"—the flesh will become ever more isolated and be overcome. Christ will reign with His transfigured saints over men in the flesh [AUBERLEN]. This will be the manifestation of "the world to come," which has been already set up invisibly in the saints, amidst "this world" ( 2 Corinthians 4:4 ; Hebrews 2:5 ; Hebrews 5:5 ). The Jewish Rabbis thought, as the world was created in six days and on the seventh God rested, so there would be six millenary periods, followed by a sabbatical millennium. Out of seven years every seventh is the year of remission, so out of the seven thousand years of the world the seventh millenary shall be the millenary of remission. A tradition in the house of Elias, , states that the world is to endure six thousand years; two thousand before the law, two thousand under the law, and two thousand under Messiah. Compare Note, see on Hebrews 5:5- : and Hebrews 4:9 , Margin; see on Revelation 20:1 . PAPIAS, JUSTIN MARTYR, IRENÆUS, and CYPRIAN, among the earliest Fathers, all held the doctrine of a millennial kingdom on earth; not till millennial views degenerated into gross carnalism was this doctrine abandoned. that he should deceive —so A. But B reads, "that he deceive" ( Greek, " plana, " for " planeesee "). and —so Coptic and ANDREAS. But A, B, and Vulgate omit "and." return to ' Top of Page ' <a name="verse-4" class="com-number"
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pericope/per-rev-20-001
절 (explains)
Source
source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
무저갱에 던져 잠그고 그 위에 인봉하여 천 년이 차도록 다시는 만국을 미혹하지 못하게 하였다가. 사탄의 결박은 임의적인 것이 아니라 이전 사건들의 필연적 결과다. 마치 그리스도의 죽음, 부활, 승천을 통해 사탄이 하늘에서 쫓겨난 것처럼, 이제 지상에서도 그의 권세가 끝난다. 요셉의 무덤을 봉인한 것이 부활의 아침에 깨뜨려졌듯이, 이 봉인은 사탄이 깨뜨릴 수 없다.
원주석
- 번역원본
commentary-section/jfb-rev-20-3-3(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
4절 카드 ↗
4, 5. they sat —the twelve apostles, and the saints in general. judgment was given unto there —(See on :- ). The office of judging was given to them. Though in one sense having to stand before the judgment-seat of Christ, yet in another sense they "do not come into judgment ( Greek ), but have already passed from death unto life." souls —This term is made a plea for denying the literality of the first resurrection, as if the resurrection were the spiritual one of the souls of believers in this life; the life and reign being that of the soul raised in this life from the death of sin by vivifying faith. But "souls" expresses their disembodied state (compare :- ) as John saw them at first; "and they lived" implies their coming to life in the body again, so as to be visible, as the phrase, Revelation 20:5 , "this is the first resurrection," proves; for as surely as "the rest of the dead lived not (again) until," c., refers to the bodily general resurrection, so must the first resurrection refer to the body. This also accords with Revelation 20:5- : , "They that are Christ's at His coming." Compare Psalms 49:11-15 . From Psalms 49:11-19.49.15- : , I infer that "souls" is here used in the strict sense of spirits disembodied when first seen by John though doubtless "souls" is often used in general for persons, and even for dead bodies. beheaded —literally, "smitten with an axe"; a Roman punishment, though crucifixion, casting to beasts, and burning, were the more common modes of execution. The guillotine in revolutionary France was a revival of the mode of capital punishment of pagan imperial Rome. Paul was beheaded, and no doubt shall share the first resurrection, in accordance with his prayer that he "might attain unto the resurrection from out of the rest of the dead" ( Greek, " exanastasis "). The above facts may account for the specification of this particular kind of punishment. for . . . for — Greek, "for the sake of"; on account of"; "because of." and which — Greek, "and the which. " And prominent among this class (the beheaded), such as did not worship the beast. So Psalms 49:11-19.49.15- : , Greek, "and the which," or "and such as," particularizes prominently among the general class those that follow in the description [TREGELLES]. The extent of the first resurrection is not spoken of here. In 1 Corinthians 15:23 ; 1 Corinthians 15:51 ; 1 Thessalonians 4:14 we find that all "in Christ" shall share in it. John himself was not "beheaded," yet who doubts but that he shall share in the first resurrection? The martyrs are put first, because most like Jesus in their sufferings and death, therefore nearest Him in their life and reign; for Christ indirectly affirms there are relative degrees and places of honor in His kingdom, the highest being for those who drink his cup of suffering. Next shall be those who have not bowed to the world power, but have looked to the things unseen and eternal. neither —"not yet." foreheads . . . hands — Greek, "forehead . . . hand." reigned with Christ —over the earth. return to ' Top of Page ' <a name="verse-5" class="com-number"
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절 (explains)
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
또 내가 보좌들을 보니 거기에 앉은 자들이 있어 심판하는 권세를 받았더라. 또 내가 보니 예수를 증언함과 하나님의 말씀 때문에 목 베임을 받은 자들의 영혼들과. '그들이 앉아 있었다'는 것은 열두 사도들과 일반적으로 성도들을 가리킨다. '영혼들'이라는 말은 그들이 처음에는 몸 없는 영혼 상태였음을 나타낸다. '살아나'는 것은 몸을 다시 입게 됨을 의미한다. 이것이 첫째 부활이 문자적 부활을 가리키는 이유다.
원주석
- 번역원본
commentary-section/jfb-rev-20-4-4(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
5절 카드 ↗
5. But —B, Coptic, and ANDREAS read, "and." A and Vulgate omit it. again —A, B, Vulgate, Coptic, and ANDREAS omit it. "Lived" is used for lived again, as in :- . John saw them not only when restored to life, but when in the act of reviving [BENGEL]. first resurrection —"the resurrection of the just." Earth is not yet transfigured, and cannot therefore be the meet locality for the transfigured Church; but from heaven the transfigured saints with Christ rule the earth, there being a much freer communion of the heavenly and earthly churches (a type of which state may be seen in the forty days of the risen Saviour during which He appeared to His disciples), and they know no higher joy than to lead their brethren on earth to the same salvation and glory as they share themselves. The millennial reign on earth does not rest on an isolated passage of the Apocalypse, but all Old Testament prophecy goes on the same view (compare Isaiah 4:3 ; Isaiah 11:9 ; Isaiah 35:8 ). Jesus, while opposing the carnal views of the kingdom of God prevalent among the Jews in His day, does not contradict, but confirms, the Old Testament view of a coming, earthly, Jewish kingdom of glory: beginning from within, and spreading itself now spiritually, the kingdom of God shall manifest itself outwardly at Christ's coming again. The papacy is a false anticipation of the kingdom during the Church-historical period. "When Christianity became a worldly power under Constantine, the hope of the future was weakened by the joy over present success" [BENGEL]. Becoming a harlot, the Church ceased to be a bride going to meet her Bridegroom; thus millennial hopes disappeared. The rights which Rome as a harlot usurped, shall be exercised in holiness by the Bride. They are "kings" because they are "priests" ( Revelation 20:6 ; Revelation 1:6 ; Revelation 5:10 ); their priesthood unto God and Christ ( Revelation 7:15 ) is the ground of their kingship in relation to man. Men will be willing subjects of the transfigured priest-kings, in the day of the Lord's power. Their power is that of attraction, winning the heart, and not counteracted by devil or beast. Church and State shall then be co-extensive. Man created "to have dominion over earth" is to rejoice over his world with unmixed, holy joy. John tells us that, instead of the devil, the transfigured Church of Christ; Daniel, that instead of the heathen beast, the holy Israel, shall rule the world [AUBERLEN]. return to ' Top of Page ' <a name="verse-6" class="com-number"
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Source
source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
그 나머지 죽은 자들은 천 년이 차기까지 살지 못하더라. 이것이 첫째 부활이라. '살지 못하였다'는 말은 죽은 자들의 일반 부활인 14절의 '살았다'에 상응한다. 천년왕국 동안 지상에서는 죄가 완전히 사라지지는 않는다. 그러나 사탄이 더 이상 유혹하지 않으므로 육체가 점점 더 순결해진다.
원주석
- 번역원본
commentary-section/jfb-rev-20-5-5(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
6절 카드 ↗
6. Blessed —(Compare Revelation 14:13 ; Revelation 19:9 ). on such the second death hath no power —even as it has none on Christ now that He is risen. priests of God —Apostate Christendom being destroyed, and the believing Church translated at Christ's coming, there will remain Israel and the heathen world, constituting the majority of men then alive, which, from not having come into close contact with the Gospel, have not incurred the guilt of rejecting it. These will be the subjects of a general conversion ( Revelation 11:15 ). "The veil" shall be taken off Israel first, then from off "all people." The glorious events attending Christ's appearing, the destruction of Antichrist, the transfiguration of the Church, and the binding of Satan, will prepare the nations for embracing the Gospel. As individual regeneration goes on now, so there shall be a "regeneration" of nations then. Israel, as a nation, shall be "born at once—in one day." As the Church began at Christ's ascension, so the kingdom shall begin at His second advent. This is the humiliation of the modern civilized nations, that nations which they despise most, Jews and uncivilized barbarians, the negro descendants of Ham who from the curse of Noah have been so backward, Cush and Sheba, shall supplant and surpass them as centers of the world's history (compare Deuteronomy 32:21 ; Romans 10:19 ; Romans 11:20 , c.). The Jews are our teachers even in New Testament times. Since their rejection revelation has been silent. The whole Bible, even the New Testament, is written by Jews. If revelation is to recommence in the millennial kingdom, converted Israel must stand at the head of humanity. In a religious point of view, Jews and Gentiles stand on an equal footing as both alike needing mercy but as regards God's instrumentalities for bringing about His kingdom on earth, Israel is His chosen people for executing His plans. The Israelite priest-kings on earth are what the transfigured priest-kings are in heaven. There shall be a blessed chain of giving and receiving—God, Christ, the transfigured Bride the Church, Israel, the world of nations. A new time of revelation will begin by the outpouring of the fulness of the Spirit. Ezekiel (the fortieth through forty-eighth chapters), himself son of a priest, sets forth the priestly character of Israel; Daniel the statesman, its kingly character; Jeremiah ( Romans 11:20- : ), both its priestly and kingly character. In the Old Testament the whole Jewish national life was religious only in an external legal manner. The New Testament Church insists on inward renewal, but leaves its outward manifestations free. But in the millennial kingdom, all spheres of life shall be truly Christianized from within outwardly. The Mosaic ceremonial law corresponds to Israel's priestly office; the civil law to its kingly office: the Gentile Church adopts the moral law, and exercises the prophetic office by the word working inwardly. But when the royal and the priestly office shall be revived, then—the principles of the Epistle to the Hebrews remaining the same—also the ceremonial and civil law of Moses will develop its spiritual depths in the divine worship (compare Romans 11:20- : ). At present is the time of preaching; but then the time of the Liturgy of converted souls forming "the great congregation" shall come. Then shall our present defective governments give place to perfect governments in both Church and State. Whereas under the Old Testament the Jews exclusively, and in the New Testament the Gentiles exclusively, enjoy the revelation of salvation (in both cases humanity being divided and separated), in the millennium both Jews and Gentiles are united, and the whole organism of mankind under the first-born brother, Israel, walks in the light of God, and the full life of humanity is at last realized. Scripture does not view the human race as an aggregate of individuals and nationalities, but as an organic whole, laid down once for all in the first pages of revelation. ( Genesis 9:25-27 ; Genesis 10:1 ; Genesis 10:5 ; Genesis 10:18 ; Genesis 10:25 ; Genesis 10:32 ; Deuteronomy 32:8 recognizes the fact that from the first the division of the nations was made with a relation to Israel). Hence arises the importance of the Old Testament to the Church now as ever. Three grand groups of nations, Hamites, Japhetites, and Shemites, correspond respectively to the three fundamental elements in man—body, soul, and spirit. The flower of Shem, the representative of spiritual life, is Israel, even as the flower of Israel is He in whom all mankind is summed up, the second Adam ( Deuteronomy 32:8- : ). Thus Israel is the mediator of divine revelations for all times. Even nature and the animal world will share in the millennial blessedness. As sin loses its power, decay and death will decrease [AUBERLEN]. Earthly and heavenly glories shall be united in the twofold election. Elect Israel in the flesh shall stand at the head of the earthly, the elect spiritual Church, the Bride, in the heavenly. These twofold elections are not merely for the good of the elect themselves, but for the good of those to whom they minister. The heavenly Church is elected not merely to salvation, but to rule in love, and minister blessings over the whole earth, as king-priests. The glory of the transfigured saints shall be felt by men in the flesh with the same consciousness of blessing as on the Mount of Transfiguration the three disciples experienced in witnessing the glory of Jesus, and of Moses and Elias, when Peter exclaimed, "It is good for us to be here"; in 2 Peter 1:16-18 , the Transfiguration is regarded as the earnest of Christ's coming in glory. The privilege of "our high calling in Christ" is limited to the present time of Satan's reign; when he is bound, there will be no scope for suffering for, and so afterwards reigning with, Him ( Revelation 3:21 ; compare Note, see on Revelation 3:21- : ). Moreover, none can be saved in the present
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
이 첫째 부활에 참여하는 자들은 복이 있고 거룩하도다. 둘째 사망이 그들을 다스리는 권세가 없고, 도리어 그들이 하나님과 그리스도의 제사장이 되어 천 년 동안 그리스도와 더불어 왕 노릇 하리로다. 적그리스도 세계가 멸망하고, 믿는 교회가 번역되면 이스라엘과 이방인 세계가 남게 된다. 이들이 일반적인 회심의 대상이 된다. 이스라엘이 먼저 변화되고, 그 다음 모든 민족에게서 장막이 걷힌다.
원주석
- 번역원본
commentary-section/jfb-rev-20-6-6(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
7절 카드 ↗
7. expired — Greek, "finished." return to ' Top of Page ' <a name="verse-8" class="com-number"
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
천 년이 차매 사탄이 그 옥에서 놓여. 헬라어로 '끝나면'이다.
원주석
- 번역원본
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8절 카드 ↗
8. Gog and Magog — ( :- ; see on :- ). Magog is a general name for northern nations of Japheth's posterity, whose ideal head is Gog ( Genesis 10:2 ). A has but one Greek article to "Gog and Magog," whereby the two, namely, the prince and the people, are marked as having the closest connection. B reads the second article before Magog wrongly. HILLER [ Onomasticon ] explains both words as signifying "lofty," "elevated." For "quarters" the Greek is "corners." to battle — Greek, "to the war," in A and B. But ANDREAS omits "the." return to ' Top of Page ' <a name="verse-9" class="com-number"
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
나가서 땅의 사방 백성 곧 곡과 마곡을 미혹하고 모아 싸움을 붙이려 하니 그 수가 바다의 모래 같더라. 마곡은 야벳의 북방 자손들을 가리키는 일반적인 이름이다. 이 곡과 마곡은 에스겔 38~39장의 것과 다르다. 에스겔의 것은 천년왕국 이전 이스라엘에 대한 적그리스도의 공격이지만, 이 곡과 마곡은 천년왕국 이후 사탄의 최후 반란을 상징하는 신비적 이름이다.
원주석
- 번역원본
commentary-section/jfb-rev-20-8-8(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
9절 카드 ↗
9. on the breadth of the earth —so as completely to overspread it. Perhaps we ought to translate, ". . . of the [holy] land. " the camp of the saints and the beloved city —the camp of the saints encircling the beloved city, Jerusalem ( Ecclesiasticus 24:11 ). Contrast "hateful" in Babylon ( Revelation 18:2 ; Deuteronomy 32:15 , Septuagint ). Ezekiel's prophecy of Gog and Magog ( Deuteronomy 32:15- : ) refers to the attack made by Antichrist on Israel before the millennium: but this attack is made after the millennium, so that "Gog and Magog" are mystical names representing the final adversaries led by Satan in person. Ezekiel's Gog and Magog come from the north, but those here come "from the four corners of the earth." Gog is by some connected with a Hebrew root, "covered." from God —so B, Vulgate, Syriac, Coptic, and ANDREAS. But A omits the words. Even during the millennium there is a separation between heaven and earth, transfigured humanity and humanity in the flesh. Hence it is possible that an apostasy should take place at its close. In the judgment on this apostasy the world of nature is destroyed and renewed, as the world of history was before the millennial kingdom; it is only then that the new heaven and new earth are realized in final perfection. The millennial new heaven and earth are but a foretaste of this everlasting state when the upper and lower congregations shall be no longer separate, though connected as in the millennium, and when new Jerusalem shall descend from God out of heaven. The inherited sinfulness of our nature shall be the only influence during the millennium to prevent the power of the transfigured Church saving all souls. When this time of grace shall end, no other shall succeed. For what can move him in whom the visible glory of the Church, while the influence of evil is restrained, evokes no longing for communion with the Church's King? As the history of the world of nations ended with the manifestation of the Church in visible glory, so that of mankind in general shall end with the great separation of the just from the wicked ( Deuteronomy 32:15- : ) [AUBERLEN]. return to ' Top of Page ' <a name="verse-10" class="com-number"
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
그들이 지면에 널리 퍼져 성도들의 진영과 사랑하시는 성을 두르자, 하늘에서 불이 내려와 그들을 삼켜버렸다. 성도들의 진영과 사랑받는 성 예루살렘을 두르는 것은 천년왕국 이후에도 죄의 잔재가 있음을 나타낸다. 천년왕국 동안에도 하늘과 땅 사이에 분리가 있다. 따라서 배도가 일어날 수 있다.
원주석
- 번역원본
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10절 카드 ↗
10. that deceived — Greek, "that deceiveth." lake of fire —his final doom: as "the bottomless pit" ( :- ) was his temporary prison. where —so Coptic. But A, B, Vulgate, and Syriac read, "where also. " the beast and the false prophet are — ( Revelation 19:20 ). day and night —figurative for without intermission ( Revelation 19:20- : ), such as now is caused by night interposing between day and day. The same phrase is used of the external state of the blessed ( Revelation 4:8 ). As the bliss of these is eternal, so the woe of Satan and the lost must be. As the beast and the false prophet led the former conspiracy against Christ and His people, so Satan in person heads the last conspiracy. Satan shall not be permitted to enter this Paradise regained, to show the perfect security of believers, unlike the first Adam whom Satan succeeded in robbing of Paradise; and shall, like Pharaoh at the Rod Sea, receive in this last attempt his final doom. for ever and ever — Greek, "to the ages of the ages." return to ' Top of Page ' <a name="verse-11" class="com-number"
Pericope (part_of)
- part_of
pericope/per-rev-20-003
절 (explains)
Source
source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
그들을 미혹하는 마귀가 불과 유황의 못에 던져지니 거기서 짐승과 거짓 선지자도 있어, 그들이 세세토록 밤낮 괴로움을 당하리라. 사탄은 잠시 풀려 마지막 시도를 하지만, 이는 그의 최후 심판을 앞당길 뿐이다. 신자들의 완전한 안전은 사탄이 낙원 다시 찾은 곳에 들어오지 못하게 됨으로 보장된다. 마치 파라오가 홍해에서 최후를 맞이했듯이.
원주석
- 번역원본
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11절 카드 ↗
11. great —in contrast to the "thrones," Revelation 20:4 . white —the emblem of purity and justice. him that sat on it —the Father [ALFORD]. Rather, the Son, to whom "the Father hath committed all judgment." God in Christ, that is, the Father represented by the Son, is He before whose judgment-seat we must all stand. The Son's mediatorial reign is with a view to prepare the kingdom for the Father's acceptance. When He has done that, He shall give it up to the Father, "that God may be all in all," coming into direct communion with His creatures, without intervention of a Mediator, for the first time since the fall. Heretofore Christ's Prophetical mediation had been prominent in His earthly ministry, His Priestly mediation is prominent now in heaven between His first and second advents, and His Kingly shall be so during the millennium and at the general judgment. earth and heaven fled away —The final conflagration, therefore, precedes the general judgment. This is followed by the new heaven and earth ( Revelation 20:4- : ). return to ' Top of Page ' <a name="verse-12" class="com-number"
Pericope (part_of)
- part_of
pericope/per-rev-20-004
절 (explains)
Source
source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
또 내가 크고 흰 보좌와 그 위에 앉으신 이를 보니 땅과 하늘이 그 앞에서 피하여 간 데 없더라. 흰색은 순수함과 공의의 상징이다. 보좌에 앉으신 분은 주 예수 그리스도시다. 아버지께서 모든 심판을 아들에게 맡기셨기 때문이다. 땅과 하늘이 사라진다는 것은 이전 창조물의 불로 인한 소멸을 의미한다.
원주석
- 번역원본
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12절 카드 ↗
12. the dead —"the rest of the dead" who did not share the first resurrection, and those who died during the millennium. small and great —B has " the small and the great." A, Vulgate, Syriac, and ANDREAS have "the great and the small." The wicked who had died from the time of Adam to Christ's second advent, and all the righteous and wicked who had died during and after the millennium, shall then have their eternal portion assigned to them. The godly who were transfigured and reigned with Christ during it, shall also be present, not indeed to have their portion assigned as if for the first time (for that shall have been fixed long before, :- ), but to have it confirmed for ever, and that God's righteousness may be vindicated in the case of both the saved and the lost, in the presence of an assembled universe. Compare " We must ALL appear," c. Romans 14:10 2 Corinthians 5:10 . The saints having been first pronounced just themselves by Christ out of "the book of life," shall sit as assessors of the Judge. Compare Matthew 25:31 ; Matthew 25:32 ; Matthew 25:40 , " these My brethren." God's omniscience will not allow the most insignificant to escape unobserved, and His omnipotence will cause the mightiest to obey the summons. The living are not specially mentioned: as these all shall probably first (before the destruction of the ungodly, Matthew 25:40- : ) be transfigured, and caught up with the saints long previously transfigured; and though present for the confirmation of their justification by the Judge, shall not then first have their eternal state assigned to them, but shall sit as assessors with the Judge. the books . . . opened — ( Daniel 7:10 ). The books of God's remembrance, alike of the evil and the good ( Psalms 56:8 ; Psalms 139:4 ; Malachi 3:16 ): conscience ( Romans 2:15 ; Romans 2:16 ), the word of Christ ( John 12:48 ), the law ( Galatians 3:10 ), God's eternal counsel ( Psalms 139:16 ). book of life — ( Revelation 3:5 ; Revelation 13:8 ; Revelation 21:27 ; Exodus 32:32 ; Exodus 32:33 ; Psalms 69:28 ; Daniel 12:1 ; Philippians 4:3 ). Besides the general book recording the works of all, there is a special book for believers in which their names are written, not for their works, but for the work of Christ for, and in, them. Therefore it is called, " the Lamb's book of life." Electing grace has singled them out from the general mass. according to their works —We are justified by faith, but judged according to (not by ) our works. For the general judgment is primarily designed for the final vindication of God's righteousness before the whole world, which in this checkered dispensation of good and evil, though really ruling the world, has been for the time less manifest. Faith is appreciable by God and the believer alone ( Philippians 4:3- : ). But works are appreciable by all. These, then, are made the evidential test to decide men's eternal state, thus showing that God's administration of judgment is altogether righteous. return to ' Top of Page ' <a name="verse-13" class="com-number"
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pericope/per-rev-20-004
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
또 내가 보니 죽은 자들이 크나 작으나 그 보좌 앞에 서 있고, 책들이 펴 있고 또 다른 책이 펴졌으니 곧 생명책이라. 죽은 자들이 자기 행위를 따라 책들에 기록된 대로 심판을 받으니. 하나님의 전지전능하심은 가장 하찮은 자도 놓치지 않으시고, 전능하심은 가장 강한 자도 그 소환에 복종하게 한다. 믿음은 하나님과 신자 자신만 알 수 있지만, 행위는 모든 사람이 알 수 있다. 따라서 행위가 하나님의 심판이 완전히 의로움을 모든 앞에서 보여주는 증거적 시험이 된다.
원주석
- 번역원본
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13절 카드 ↗
13. death and hell — Greek, " Hades. " The essential identity of the dying and risen body is hereby shown; for the sea and grave give up their dead. The body that sinned or served God shall, in righteous retribution, be the body also that shall suffer or be rewarded. The "sea" may have a symbolical [CLUVER from AUGUSTINE], besides the literal meaning, as, in Revelation 8:8 ; Revelation 12:12 ; Revelation 13:1 ; Revelation 18:17 ; Revelation 18:19 ; so "death" and "hell" are personifications (compare Revelation 21:1 ). But the literal sense need hardly be departed from: all the different regions wherein the bodies and souls of men had been, gave them up. return to ' Top of Page ' <a name="verse-14" class="com-number"
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pericope/per-rev-20-004
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source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
바다가 그 가운데서 죽은 자들을 내주고 또 사망과 음부도 그 가운데서 죽은 자들을 내주매 각 사람이 자기의 행위대로 심판을 받고. 부활한 몸이 원래의 몸과 동일하다는 것이 여기서 보여진다. 바다와 무덤이 그 안에 있던 것을 내준다.
원주석
- 번역원본
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14절 카드 ↗
14. Death and Hades, as personified representatives of the enemies of Christ' and His Church, are said to be cast into the lake of fire to express the truth that Christ and His people shall never more die, or be in the state of disembodied spirits. This is the second death —"the lake of fire" is added in A, B, and ANDREAS. English Version, which omits the clause, rests on inferior manuscripts. In hell the ancient form of death, which was one of the enemies destroyed by Christ, shall not continue, but a death of a far different kind reigns there, " everlasting destruction from the presence of the Lord": an abiding testimony of the victory of Christ. return to ' Top of Page ' <a name="verse-15" class="com-number"
Pericope (part_of)
- part_of
pericope/per-rev-20-004
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Source
source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
사망과 음부도 불못에 던져지니 이것은 둘째 사망 곧 불못이라. 사망과 음부는 그리스도의 대적들의 의인화된 대표자들로서 불못에 던져진다. 이는 신자들이 다시는 죽거나 몸 없는 영혼 상태에 있지 않음을 의미한다. 지옥에서 옛 형태의 사망은 계속되지 않고, 전혀 다른 종류의 사망인 '주의 면전으로부터의 영원한 멸망'이 거기서 통치한다.
원주석
- 번역원본
commentary-section/jfb-rev-20-14-14(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반
15절 카드 ↗
15. The blissful lot of the righteous is not here specially mentioned as their bliss had commenced before the final judgment. Compare, however, Matthew 25:34 ; Matthew 25:41 ; Matthew 25:46 . return to ' Top of Page ' Revelation Rev 19 Revelation Rev Revelation Rev 21 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 20". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ revelation-20.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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(Before Christ) Bible History, Old Testament Sketches of Jewish Social Life The Temple - Its Ministry and Service The Works of Flavius Josephus A.D. (Anno Domini) The Life
Pericope (part_of)
- part_of
pericope/per-rev-20-004
절 (explains)
Source
source-manifest/jfb— Jamieson-Fausset-Brown (PD)- evidence_grade: T_theological
누구든지 생명책에 기록되지 못한 자는 불못에 던져지더라. 의인들의 복된 운명은 여기서 특별히 언급되지 않았는데, 이는 최후 심판 이전에 그들의 복이 이미 시작되었기 때문이다.
원주석
- 번역원본
commentary-section/jfb-rev-20-15-15(Matthew Henry, PD) - CC0-1.0 · Sonnet 위탁 번역 · 성경 인용은 WEB(PD) 기반