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주석[JFB] — 요한계시록 3장 · 세 교회를 향한 편지

요약
JFB 주석 · 섹션 22개 · 한국어 번역 있음(한국어 우선) · 본문 보기
아래 주석은 원문(및 번역문) 그대로입니다.
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1절 카드 ↗

1. Sardis —the ancient capital of Lydia, the kingdom of wealthy Croesus, on the river Pactolus. The address to this Church is full of rebuke. It does not seem to have been in vain; for MELITO, bishop of Sardis in the second century, was eminent for piety and learning. He visited Palestine to assure himself and his flock as to the Old Testament canon and wrote an epistle on the subject [EUSEBIUS Ecclesiastical History, 4.26]; he also wrote a commentary on the Apocalypse [EUSEBIUS, Ecclesiastical History, 4.26; JEROME, On Illustrious Men, 24]. he that hath the seven Spirits of God —that is, He who hath all the fulness of the Spirit ( Revelation 1:4 ; Revelation 4:5 ; Revelation 5:6 , with which compare Zechariah 3:9 ; Zechariah 4:10 , proving His Godhead). This attribute implies His infinite power by the Spirit to convict of sin and of a hollow profession. and the seven stars — ( Revelation 1:16 ; Revelation 1:20 ). His having the seven stars, or presiding ministers, flows, as a consequence, from His having the seven Spirits, or the fulness of the Holy Spirit. The human ministry is the fruit of Christ's sending down the gifts of the Spirit. Stars imply brilliancy and glory; the fulness of the Spirit, and the fulness of brilliant light in Him, form a designed contrast to the formality which He reproves. name . . . livest . . . dead — ( 1 Timothy 5:6 ; 2 Timothy 3:5 ; Titus 1:16 ; compare Ephesians 2:1 ; Ephesians 2:5 ; Ephesians 5:14 ). "A name," that is, a reputation. Sardis was famed among the churches for spiritual vitality; yet the Heart-searcher, who seeth not as man seeth, pronounces her dead; how great searchings of heart should her case create among even the best of us! Laodicea deceived herself as to her true state ( Ephesians 5:14- : ), but it is not written that she had a high name among the other churches, as Sardis had. return to ' Top of Page ' <a name="verse-2" class="com-number"

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절 (explains)

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**사데** — 부유한 크로이소스 왕국의 고대 수도로, 박톨로스 강 근처에 있다. 이 교회에 대한 말씀은 꾸짖음으로 가득하다. 그러나 이것이 헛되지 않았던 것 같다. 2세기에 사데의 감독이었던 멜리토는 경건함과 학식으로 유명했다. 그는 구약 정경을 확인하려고 팔레스타인을 직접 방문했고, 계시록에 대한 주석을 썼다.

**하나님의 일곱 영과 일곱 별을 가지신 분** — 성령의 모든 충만함을 가지신 분이다(계시록 1장 4절; 4장 5절; 5장 6절; 스가랴 3장 9절; 4장 10절 참고). 이 속성은 공허한 신앙 고백을 깨닫게 하는 성령에 의한 그분의 무한한 능력을 암시한다. 그분이 일곱 영, 곧 성령의 충만함을 가지시기에 일곱 별, 곧 감독하는 목사들을 가지신다. 인간의 사역은 그리스도께서 성령의 은사를 보내신 결과다.

**이름은 가졌으나 실은 죽은 자다** — 디모데전서 5장 6절; 디모데후서 3장 5절; 디도서 1장 16절 참고. "이름", 곧 평판이다. 사데는 영적 생명으로 교회들 사이에서 유명했으나, 마음을 살피시는 분은 그녀가 죽었다고 선언하신다. 라오디게아는 자기 상태를 스스로 속였지만(계시록 3장 17절), 다른 교회들 사이에 사데처럼 높은 이름을 가졌다고는 쓰여 있지 않다.

원주석

2절 카드 ↗

2. Be — Greek. "Become," what thou art not, "watchful," or "wakeful," literally, "waking." the things which remain —Strengthen those thy remaining few graces, which, in thy spiritual deadly slumber, are not yet quite extinct [ALFORD]. "The things that remain" can hardly mean "the PERSONS that are not yet dead, but are ready to die "; for :- implies that the "few" faithful ones at Sardis were not "ready to die," but were full of life. are —The two oldest manuscripts read, "were ready," literally, "were about to die," namely, at the time when you "strengthen" them. This implies that "thou art dead," :- , is to be taken with limitation; for those must have some life who are told to strengthen the things that remain. perfect —literally, "filled up in full complement"; Translate, "complete." Weighed in the balance of Him who requires living faith as the motive of works, and found wanting. before God — Greek, "in the sight of God." The three oldest manuscripts, Vulgate, Syriac, and Coptic, read, "before (in the sight of) MY God"; Christ's judgment is God the Father's judgment. In the sight of men, Sardis had "a name of living": "so many and so great are the obligations of pastors, that he who would in reality fulfil even a third of them, would be esteemed holy by men, whereas, if content with that alone, he would be sure not to escape hell" [JUAN D'AVILA]. Note: in Sardis and Laodicea alone of the seven we read of no conflict with foes within or without the Church. Not that either had renounced the appearance of opposition to the world; but neither had the faithfulness to witness for God by word and example, so as to "torment them that dwelt on the earth" ( :- ). return to ' Top of Page ' <a name="verse-3" class="com-number"

Pericope (part_of)

절 (explains)

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**깨어 일어나** — 그리스어로 "되어라" 즉 지금 그렇지 않은 것, 곧 "깨어 있어라"가 되라는 뜻이다. **남아 있는 것들을 굳게 하여라** — 영적 죽음의 잠 속에서 아직 완전히 꺼지지 않은 나머지 몇 가지 은혜를 강하게 하라. "남아 있는 것들"은 죽어 가는 "남아 있는 사람들"이 아니다. 사데의 신실한 "몇 사람"은 죽어 가지 않고 생명으로 가득했기 때문이다.

**죽어 가는 것들** — 가장 오래된 사본들은 "죽어 가려고 했던 것들"로 읽는다. 이는 "너는 죽은 자다"(계시록 3장 1절)를 어느 정도 제한적으로 받아들여야 함을 암시한다. 남아 있는 것들을 강하게 하라는 명령을 받는 자들은 어느 정도 생명이 있어야 하기 때문이다.

**내 하나님 앞에서 온전하게 된 것을 보지 못하였다** — 살아 있는 믿음을 행위의 동기로 요구하시는 그분의 저울에 달아 부족함이 드러났다. 사데와 라오디게아 두 교회에만 교회 내외부의 원수들과의 갈등에 대한 언급이 없다. 어느 쪽도 세상에 대한 반대의 모습을 포기하지 않았으나, "땅에 사는 자들을 괴롭히는"(계시록 11장 10절) 하나님을 위해 말과 삶으로 증언할 신실함이 없었다.

원주석

3절 카드 ↗

3. how thou hast received — ( Colossians 2:6 ; 1 Thessalonians 4:1 ; 1 Timothy 6:20 ). What Sardis is to "remember" is, not how joyfully she had received originally the Gospel message, but how the precious deposit was committed to her originally, so that she could not say, she had not "received and heard" it. The Greek is not aorist (as in Revelation 2:4 , as to Ephesus, "Thou didst leave thy first love"), but "thou hast received" (perfect), and still hast the permanent deposit of doctrine committed to thee. The word "keep" (so the Greek is for English Version, "hold fast") which follows, accords with this sense. "Keep" or observe the commandment which thou hast received and didst hear. heard — Greek aorist, "didst hear," namely, when the Gospel doctrine was committed to thee. TRENCH explains "how," with what demonstration of the Spirit and power from Christ's ambassadors the truth came to you, and how heartily and zealously you at first received it. Similarly BENGEL, "Regard to her former character ( how it once stood) ought to guard Sardis against the future hour, whatsoever it shall be, proving fatal to her." But it is not likely that the Spirit repeats the same exhortation virtually to Sardis as to Ephesus. If therefore —seeing thou art so warned, if, nevertheless, c. come on thee as a thief —in special judgment on thee as a Church, with the same stealthiness and as unexpectedly as shall be My visible second coming. As the thief gives no notice of his approach. Christ applies the language which in its fullest sense describes His second coming, to describe His coming in special judgments on churches and states (as Jerusalem, Revelation 2:4- : ) these special judgments being anticipatory earnests of that great last coming. "The last day is hidden from us, that every day may be observed by us" [AUGUSTINE]. Twice Christ in the days of His flesh spake the same words ( Matthew 24:42 Matthew 24:43 ; Luke 12:39 ; Luke 12:40 ); and so deeply had His words been engraven on the minds of the apostles that they are often repeated in their writings ( Revelation 16:15 ; 1 Thessalonians 5:2 ; 1 Thessalonians 5:4 ; 1 Thessalonians 5:6 ; 2 Peter 3:10 ). The Greek proverb was that "the feet of the avenging deities are shod with wool," expressing the noiseless approach of the divine judgments, and their possible nearness at the moment when they were supposed the farthest off [TRENCH]. return to ' Top of Page ' <a name="verse-4" class="com-number"

Pericope (part_of)

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**네가 어떻게 받고 들었는지를 기억하여라** — 골로새서 2장 6절; 데살로니가전서 4장 1절 참고. 사데가 "기억해야" 하는 것은, 처음에 얼마나 기쁘게 복음 메시지를 받았는지가 아니라, 귀한 교리의 위탁물이 처음에 어떻게 그녀에게 맡겨졌는지다. 그리스어는 과거 완료이다. "지금도 교리의 영구적인 위탁물을 가지고 있다." 그러니 "그것을 지켜라"(또는 "굳게 잡아라"). **들었는지** — 그리스어 부정 과거이다. "복음 교리가 네게 맡겨졌을 때 들었던" 그것이다.

**내가 도둑같이 갈 것이니** — 교회에 대한 특별한 심판을 말하는 것으로, 내 가시적인 재림처럼 같은 은밀함과 예기치 못한 방식으로 올 것이다. 그리스도는 주님의 재림을 가장 완전한 의미로 표현하는 언어를 교회들과 나라들에 대한 특별한 심판을 묘사하는 데 적용하신다. 이 특별한 심판들은 그 위대한 마지막 재림의 예고적 전조다. "마지막 날은 우리에게 감추어져 있다. 그것은 모든 날이 우리에게 중요하게 여겨지게 하기 위해서다" [아우구스티누스].

원주석

4절 카드 ↗

4. The three oldest manuscripts prefix "but," or "nevertheless" (notwithstanding thy spiritual deadness), and omit "even." names —persons named in the book of life ( Revelation 3:5 ) known by name by the Lord as His own. These had the reality corresponding to their name; not a mere name among men as living, while really dead ( Revelation 3:5- : ). The gracious Lord does not overlook any exceptional cases of real saints in the midst of unreal professors. not defiled their garments —namely, the garments of their Christian profession, of which baptism is the initiatory seal, whence the candidates for baptism used in the ancient Church to be arrayed in white. Compare also Ephesians 5:27 , as to the spotlessness of the Church when she shall be presented to Christ; and Revelation 19:8 , as to the "fine linen, clean and white, the righteousness of the saints," in which it shall be granted to her to be arrayed; and "the wedding garment." Meanwhile she is not to sully her Christian profession with any defilement of flesh or spirit, but to "keep her garments." For no defilement shall enter the heavenly city. Not that any keep themselves here wholly free from defilement; but, as compared with hollow professors, the godly keep themselves unspotted from the world; and when they do contract it, they wash it away, so as to have their "robes white in the blood of the Lamb" ( Revelation 7:14 ). The Greek is not "to stain" ( Greek, " miainein "), but to "defile," or besmear ( Greek, " molunein "), Song of Solomon 5:3 . they shall walk with me in white —The promised reward accords with the character of those to be rewarded: keeping their garments undefiled and white through the blood of the Lamb now, they shall walk with Him in while hereafter. On "with me," compare the very same words, Luke 23:43 ; John 17:24 . "Walk" implies spiritual life, for only the living walk; also liberty, for it is only the free who walk at large. The grace and dignity of flowing long garments is seen to best advantage when the person "walks": so the graces of the saint's manifested character shall appear fully when he shall serve the Lord perfectly hereafter ( Revelation 22:3 ). they are worthy —with the worthiness (not their own, but that) which Christ has put on them ( Revelation 7:14 ). Revelation 7:14- : , "perfect through MY comeliness which I had put upon thee." Grace is glory in the bud. "The worthiness here denotes a congruity between the saint's state of grace on earth, and that of glory, which the Lord has appointed for them, about to be estimated by the law itself of grace" [VITRINGA]. Contrast Revelation 7:14- : . return to ' Top of Page ' <a name="verse-5" class="com-number"

Pericope (part_of)

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가장 오래된 사본들은 "그러나" 또는 "그럼에도 불구하고"를 앞에 붙이고 "또한"을 생략한다. **이름들** — 생명책에 이름이 기록된 자들로 주님이 친히 알고 계신 사람들이다. 이들은 자기 이름에 걸맞은 실제를 가지고 있었다. 살아 있다는 사람들 사이에서의 단순한 이름이 아니라(계시록 3장 1절).

**그 옷을 더럽히지 않은** — 곧 그들의 기독교 신앙 고백의 옷이다. 고대 교회에서 세례 받을 자들은 흰옷을 입었다. 에베소서 5장 27절을 참고하라. 어떤 더러움도 하늘 도성에 들어갈 수 없다. 경건한 자들은 세상에서 흠 없이 스스로를 지키며, 더럽혀지면 그것을 씻어 낸다. 어린양의 피에 그 두루마기를 씻어 희게 하기 위해서다(계시록 7장 14절).

**흰옷을 입고 나와 함께 다닐 것이다** — 보상은 보상받는 자들의 성품에 어울린다. "나와 함께"를 누가복음 23장 43절; 요한복음 17장 24절과 비교하라. "다니다"는 영적 생명을 암시한다. 오직 살아 있는 자만이 걷기 때문이다. 또한 자유를 암시한다. 긴 흘러내리는 옷의 우아함과 품위는 사람이 걸을 때 가장 잘 드러난다. 이처럼 성도의 품성의 은혜들은 그가 이후에 주님을 온전히 섬길 때 완전히 드러날 것이다.

**이는 그들이 합당하기 때문이다** — 그들 자신의 합당함이 아니라 그리스도께서 그들에게 입혀 주신 합당함으로. 은혜는 싹 속의 영광이다.

원주석

5절 카드 ↗

5. white —not a dull white, but glittering, dazzling white [GROTIUS]. Compare Matthew 13:43 . The body transfigured into the likeness of Christ's body, and emitting beams of light reflected from Him, is probably the "white raiment" promised here. the same — Greek, "THIS man"; he and he alone. So one oldest manuscript reads. But two oldest manuscripts, and most of the ancient versions, "shall THUS be clothed," c. raiment — Greek, "garments." "He that overcometh" shall receive the same reward as they who "have not defiled their garments" ( Revelation 3:4 ) therefore the two are identical. I will not — Greek, "I will not by any means." blot out . . . name out of . . . book of life —of the heavenly city. A register was kept in ancient cities of their citizens: the names of the dead were of course erased. So those who have a name that they live and are dead ( Revelation 3:1 ), are blotted out of God's roll of the heavenly citizens and heirs of eternal life; not that in God's electing decree they ever were in His book of life. But, according to human conceptions, those who had a high name for piety would be supposed to be in it, and were, in respect to privileges, actually among those in the way of salvation; but these privileges, and the fact that they once might have been saved, shall be of no avail to them. As to the book of life, compare Revelation 13:8 ; Revelation 17:8 ; Revelation 20:12 ; Revelation 20:15 ; Revelation 21:27 ; Exodus 32:32 ; Psalms 69:28 ; Daniel 12:1 . In the sense of the "call," many are enrolled among the called to salvation, who shall not be found among the chosen at last. The pale of salvation is wider than that of election. Election is fixed. Salvation is open to all and is pending (humanly speaking) in the case of those mentioned here. But Revelation 20:15 ; Revelation 21:27 , exhibit the book of the elect alone in the narrower sense, after the erasure of the others. before . . . before — Greek, "in the presence of." Compare the same promise of Christ's confessing before His Father those who confessed Him, Matthew 10:32 ; Matthew 10:33 ; Luke 12:8 ; Luke 12:9 . He omits "in heaven" after "My Father," because there is, now that He is in heaven, no contrast between the Father in heaven and the Son on earth. He now sets His seal from heaven upon many of His words uttered on earth [TRENCH]. An undesigned coincidence, proving that these epistles are, as they profess, in their words, as well as substance, Christ's own addresses; not even tinged with the color of John's style, such as it appears in his Gospel and Epistles. The coincidence is mainly with the three other Gospels, and not with John's, which makes the coincidence more markedly undesigned. So also the clause, "He that hath an ear, let him hear," is not repeated from John's Gospel, but from the Lord's own words in the three synoptic Gospels ( Matthew 11:15 ; Matthew 13:9 ; Mark 4:9 ; Mark 4:23 ; Mark 7:16 ; Luke 8:8 ; Luke 14:35 ). return to ' Top of Page ' <a name="verse-6" class="com-number"

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**흰옷** — 단조로운 흰색이 아니라 눈부시게 반짝이는 흰색이다. 그리스도의 몸의 모습으로 변화되어 그분으로부터 반사된 빛의 광선을 내뿜는 몸이 여기서 약속된 "흰옷"일 것이다.

**나는 결코 그의 이름을 생명책에서 지우지 않겠다** — 하늘 도성의 (책이다). 고대 도시들에서는 시민 명부가 유지되었고, 죽은 자들의 이름은 당연히 지워졌다. 이처럼 살아 있다는 이름은 있으나 실제로는 죽은 자들은(계시록 3장 1절) 하나님의 하늘 시민들과 영원한 생명의 상속자들의 명부에서 지워진다. 하나님의 선택하시는 작정 안에서 그들이 생명책에 있었다는 것이 아니라, 인간적인 관점에서 경건함으로 높은 이름을 가진 자들은 그 안에 있다고 여겨졌고, 특권상 구원의 길에 실제로 있는 것으로 여겨졌다. 그러나 이 특권들과 한때 구원받을 수도 있었다는 사실은 그들에게 아무 소용이 없을 것이다.

**내 아버지 앞과 그분의 천사들 앞에서 그의 이름을 시인할 것이다** — 마태복음 10장 32~33절; 누가복음 12장 8~9절 참고. 이 구절들은 계시록의 서신들이 그것이 고백하는 대로, 그 말들뿐 아니라 내용에서도 그리스도 자신의 말씀임을 증명하는 의도하지 않은 일치점을 보여 준다. 요한의 복음서와 서신서에서가 아니라 주로 공관복음서와 일치한다는 사실이 이 일치가 계획된 것이 아님을 더욱 분명하게 보여 준다.

원주석

6절 카드 ↗

6. (See on :- .) return to ' Top of Page ' <a name="verse-7" class="com-number"

Pericope (part_of)

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(계시록 2장 7절 주석 참고.)

원주석

7절 카드 ↗

7. Philadelphia —in Lydia, twenty-eight miles southeast of Sardis, built by Attalus Philadelphus, king of Pergamos, who died . It was nearly destroyed by an earthquake in the reign of Tiberius [TACITUS, Annals, 2.47]. The connection of this Church with Jews there causes the address to it to have an Old Testament coloring in the images employed. It and Smyrna alone of the seven receive unmixed praise. he that is holy —as in the Old Testament, " the Holy One of Israel." Thus Jesus and the God of the Old Testament are one. None but God is absolutely holy ( Greek, " hagios, " separate from evil and perfectly hating it). In contrast to "the synagogue of Satan" ( Revelation 3:9 ). true — Greek, " alethinos ": "VERY God," as distinguished from the false gods and from all those who say that they are what they are not ( Revelation 3:9- : ): real, genuine. Furthermore, He perfectly realizes all that is involved in the names, GOD, Light ( John 1:9 ; 1 John 2:8 ), Bread ( John 6:32 ), the Vine ( John 15:1 ); as distinguished from all typical, partial, and imperfect realizations of the idea. His nature answers to His name ( John 17:3 ; 1 Thessalonians 1:9 ). The Greek, " alethes, " on the other hand, is "truth-speaking," "truth-loving" ( John 3:33 ; Titus 1:2 ). he that hath the key of David —the antitype of Eliakim, to whom the "key," the emblem of authority "over the house of David," was transferred from Shebna, who was removed from the office of chamberlain or treasurer, as unworthy of it. Christ, the Heir of the throne of David, shall supplant all the less worthy stewards who have abused their trust in God's spiritual house, and "shall reign over the house of Jacob," literal and spiritual ( Luke 1:32 ; Luke 1:33 ), "for ever," "as a Son over His own house" ( Luke 1:33- : ). It rests with Christ to open or shut the heavenly palace, deciding who is, and who is not, to be admitted: as He also opens, or shuts, the prison, having the keys of hell ( the grave ) and death ( Revelation 1:18 ). The power of the keys was given to Peter and the other apostles, only when, and in so far as, Christ made him and them infallible. Whatever degrees of this power may have been committed to ministers, the supreme power belongs to Christ alone. Thus Peter rightly opened the Gospel door to the Gentiles ( Acts 10:1-48 ; Acts 11:17 ; Acts 11:18 ; especially Acts 14:27 , end). But he wrongly tried to shut the door in part again ( Acts 14:27- : ). Eliakim had "the key of the house of David laid upon his shoulder": Christ, as the antitypical David, Himself has the key of the supreme "government upon His shoulder." His attribute here, as in the former addresses, accords with His promise. Though "the synagogue of Satan," false "Jews" ( Revelation 3:9 ) try to "shut" the "door" which I "set open before thee"; "no man can shut it" ( Revelation 3:8 ). shutteth —So Vulgate and Syriac Versions read. But the four oldest manuscripts read, "shall shut"; so Coptic Version and ORIGEN. and no man openeth —Two oldest manuscripts, B, Aleph, Coptic Version, and ORIGEN read, "shall open." Two oldest manuscripts, A, C, and Vulgate Version support English Version reading. return to ' Top of Page ' <a name="verse-8" class="com-number"

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**빌라델비아** — 뤼디아의 사데 동남쪽 45킬로미터에 있다. 페르가몬 왕 아탈루스 필라델푸스가 세웠다. 이 교회와 그곳 유대인들과의 연관으로 인해 구약적 색채의 이미지가 사용된다. 서머나와 함께 일곱 교회 가운데 오직 이 둘만 순수한 칭찬을 받는다.

**거룩하시고 참되시며** — 구약에서 "이스라엘의 거룩하신 분"처럼. 이로써 예수와 구약의 하나님은 하나다. 절대적으로 거룩하신 분은 오직 하나님뿐이다(그리스어 "하기오스": 악에서 분리되어 완전히 그것을 미워하심). "사탄의 회당"(계시록 3장 9절)과 대조된다. "참되시며"(그리스어 "알레티노스"): "참 하나님"으로, 거짓 신들과 자기가 아닌 것을 자기라 하는 모든 자들(계시록 3장 9절)과 구별된다. 하나님, 빛(요한복음 1장 9절), 생명의 떡(요한복음 6장 32절), 포도나무(요한복음 15장 1절)라는 이름에 담긴 모든 것을 완전하게 실현하신다.

**다윗의 열쇠를 가지셔서** — 셉나에게서 넘겨진 엘리야김의 원형으로, 다윗 집을 다스리는 권위의 상징인 "열쇠"가 그에게 전해졌다. 다윗의 보좌의 상속자이신 그리스도는 하나님의 영적 집에서 권한을 남용한 덜 합당한 모든 청지기들을 대신하실 것이며, 이스라엘의 집을 "영원히" 다스리실 것이다(누가복음 1장 32~33절). 그리스도 자신이 하늘 왕궁을 열고 닫으신다. 또한 그분은 죽음의 열쇠를 가지신다(계시록 1장 18절).

원주석

8절 카드 ↗

8. I have set — Greek, "given": it is My gracious gift to thee. open door —for evangelization; a door of spiritual usefulness. The opening of a door by Him to the Philadelphian Church accords with the previous assignation to Him of "the key of David." and —The three oldest manuscripts, A, B, C, and ORIGEN read, " which no man can shut." for —"because." a little —This gives the idea that Christ says, He sets before Philadelphia an open door because she has some little strength; whereas the sense rather is, He does so because she has " but little strength": being consciously weak herself, she is the fitter object for God's power to rest on [so AQUINAS], that so the Lord Christ may have all the glory. and hast kept — and so, the littleness of thy strength becoming the source of Almighty power to thee, as leading thee to rest wholly on My great power, thou hast kept My word. GROTIUS makes "little strength" to mean that she had a Church small in numbers and external resources: "a little flock poor in worldly goods, and of small account in the eyes of men" [TRENCH]. So ALFORD. I prefer the view given above. The Greek verbs are in the aorist tense: "Thou didst keep . . . didst not deny My name": alluding to some particular occasion when her faithfulness was put to the test. return to ' Top of Page ' <a name="verse-9" class="com-number"

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**내가 네 앞에 열린 문을 두었다** — 그리스어로 "내가 주었다." 복음 전도의 문, 영적 유익의 문이다. 그분이 빌라델비아에 문을 여신 것은 다윗의 열쇠를 가지셨다는 앞의 말씀과 일치한다. **아무도 닫을 수 없는** — 가장 오래된 사본들은 "닫을 수 없다"로 읽는다.

**너는 작은 능력을 가졌다** — 이는 그리스도가 교회가 약간의 힘을 가졌기 때문에 열린 문을 주신다는 것이 아니라, "단지 적은 힘밖에" 없기 때문에 주신다는 것이다. 자신이 의식적으로 약하기에, 하나님의 능력이 머무르기에 더 적합한 대상이 된다. 그리하여 전적으로 그분의 능력에 의지함으로써 내 말씀을 지켰다. 그리스어 동사들은 부정 과거 시제로 "지켰다 ... 부인하지 않았다"는 그녀의 신실함이 시험받은 어떤 특별한 경우를 가리킨다.

원주석

9절 카드 ↗

9. I will make — Greek present, "I make," literally, "I give" (see on :- ). The promise to Philadelphia is larger than that to Smyrna. To Smyrna the promise was that "the synagogue of Satan" should not prevail against the faithful in her: to Philadelphia, that she should even win over some of "the synagogue of Satan" to fall on their faces and confess God is in her of a truth. Translate, "(some) of the synagogue." For until Christ shall come, and all Israel then be saved, there is but "a remnant" being gathered out of the Jews "according to the election of grace." This is an instance of how Christ set before her an "open door," some of her greatest adversaries, the Jews, being brought to the obedience of the faith. Their worshipping before her feet expresses the convert's willingness to take the very lowest place in the Church, doing servile honor to those whom once they persecuted, rather than dwell with the ungodly. So the Philippian jailer before Paul. return to ' Top of Page ' <a name="verse-10" class="com-number"

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**사탄의 회당에 속한 자들을 내가 어떻게 하겠는지** — 그리스어 현재형, "내가 준다." 빌라델비아에 대한 약속은 서머나에 대한 것보다 더 크다. 서머나에는 "사탄의 회당"이 신실한 자들에게 이기지 못할 것이 약속되었지만, 빌라델비아에는 "사탄의 회당"에서 몇 사람이 넘어와 엎드려 하나님이 그녀 안에 계심을 고백할 것이 약속된다.

**내 발 앞에 엎드려 절하게 하고** — 개종자의 기꺼이 교회에서 가장 낮은 자리를 차지하여, 한때 자기가 박해하던 자들에게 종의 경의를 표하려는 의지를 표현한다. 감옥을 지키던 빌립보 간수가 바울 앞에서 그리한 것처럼.

원주석

10절 카드 ↗

10. patience —"endurance." "The word of My endurance" is My Gospel word, which teaches patient endurance in expectation of my coming ( :- ). My endurance is the endurance which I require, and which I practice. Christ Himself now endures, patiently waiting until the usurper be cast out, and all "His enemies be made His footstool." So, too, His Church, for the joy before her of sharing His coming kingdom, endures patiently. Hence, in :- , follows, "Behold, I come quickly." I also —The reward is in kind: "because thou didst keep," c. "I also (on My side) will keep thee," &c. from — Greek, "(so as to deliver thee) out of, " not to exempt from temptation. the hour of temptation —the appointed season of affliction and temptation (so in :- the plagues are called "the temptations of Egypt"), literally, " the temptation": the sore temptation which is coming on: the time of great tribulation before Christ's second coming. to try them that dwell upon the earth —those who are of earth, earthy ( :- ). "Dwell" implies that their home is earth, not heaven. All mankind, except the elect ( Revelation 13:8 Revelation 13:14 ). The temptation brings out the fidelity of those kept by Christ and hardens the unbelieving reprobates ( Revelation 9:20 ; Revelation 9:21 ; Revelation 16:11 ; Revelation 16:21 ). The particular persecutions which befell Philadelphia shortly after, were the earnest of the great last tribulation before Christ's coming, to which the Church's attention in all ages is directed. return to ' Top of Page ' <a name="verse-11" class="com-number"

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**인내하라는 내 명령을 지켰으므로** — "내 인내의 말씀"은 나의 재림을 인내하며 기다리는 것을 가르치는 나의 복음 말씀이다. 나의 인내는 내가 요구하고 또 내가 실천하는 인내다. 그리스도 자신도 지금 인내하며 찬탈자가 쫓겨나고 "모든 원수가 발 아래 놓일" 때까지 기다리신다. 그러므로 계시록 3장 11절에 "내가 속히 가겠다"가 이어진다.

**시험의 때로부터 너를 지켜 주겠다** — 그리스어로 "너를 (구해 내도록) 지켜 주겠다." 시험을 면하게 하는 것이 아니라 시험으로부터 건져 내는 것이다. 재앙들이 "이집트의 시험들"로 불린 것처럼(계시록 9장 참고). **온 세상에 닥쳐** — 다가오는 고통의 정해진 때다. 그리스도의 재림 이전의 큰 환난의 때다.

**땅에 사는 자들을 시험할** — 땅에 속한 자들(계시록 6장 10절 참고). "사는"은 그들의 집이 땅이지 하늘이 아님을 의미한다. 택함받은 자들(계시록 13장 8절)을 제외한 온 인류다. 시험은 그리스도가 지키시는 자들의 신실함을 드러내고 믿지 않는 버려진 자들을 굳게 한다(계시록 9장 20~21절; 16장 11, 21절).

원주석

11절 카드 ↗

11. Behold —omitted by the three oldest manuscripts and most ancient versions. I come quickly —the great incentive to persevering faithfulness, and the consolation under present trials. that . . . which thou hast —"The word of my patience," or "endurance" ( Revelation 3:10 ), which He had just commended them for keeping, and which involved with it the attaining of the kingdom; this they would lose if they yielded to the temptation of exchanging consistency and suffering for compromise and ease. that no man take thy crown —which otherwise thou wouldst receive: that no tempter cause thee to lose it: not that the tempter would thus secure it for himself ( Colossians 2:18 ). return to ' Top of Page ' <a name="verse-12" class="com-number"

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**내가 속히 가겠다** — 인내하는 신실함을 위한 큰 자극, 현재 시험 아래서의 위로. **네가 가진 것을 굳게 잡아라** — "내 인내의 말씀"(계시록 3장 10절)으로, 그분이 방금 그들이 지킨 것을 칭찬하셨고, 그것이 왕국을 얻는 것을 수반했다. 이것을 잃게 된다면 어떻게 하겠는가. **아무도 네 면류관을 빼앗지 못하게 하여라** — 달리 받았을 것을 빼앗기게 하지 마라. 유혹자가 그것을 자기 것으로 확보하려는 것이 아니라(골로새서 2장 18절).

원주석

12절 카드 ↗

12. pillar in the temple —In one sense there shall be "no temple" in the heavenly city because there shall be no distinction of things into sacred and secular, for all things and persons shall be holy to the Lord. The city shall be all one great temple, in which the saints shall be not merely stones, as m the spiritual temple now on earth, but all eminent as pillars: immovably firm (unlike Philadelphia, the city which was so often shaken by earthquakes, STRABO [12 and 13]), like the colossal pillars before Solomon's temple, Boaz (that is, "In it is strength") and Jachin ("It shall be established"): only that those pillars were outside, these shall be within the temple. my God —(See on :- ). go no more out —The Greek is stronger, never more at all. As the elect angels are beyond the possibility of falling, being now under (as the Schoolmen say) "the blessed necessity of goodness," so shall the saints be. The door shall be once for all shut, as well to shut safely in for ever the elect, as to shut out the lost ( Matthew 25:10 ; John 8:35 ; compare John 8:35- : , the type, Eliakim). They shall be priests for ever unto God ( Revelation 1:6 ). "Who would not yearn for that city out of which no friend departs, and into which no enemy enters?" [AUGUSTINE in TRENCH]. write upon him the name of my God —as belonging to God in a peculiar sense ( Revelation 7:3 ; Revelation 9:4 ; Revelation 14:1 ; and especially Revelation 22:4 ), therefore secure. As the name of Jehovah ("Holiness to the Lord") was on the golden plate on the high priest's forehead ( Revelation 22:4- : ); so the saints in their heavenly royal priesthood shall bear His name openly, as consecrated to Him. Compare the caricature of this in the brand on the forehead of the beast's followers ( Revelation 13:16 ; Revelation 13:17 ), and on the harlot ( Revelation 17:5 ; compare Revelation 20:4 ). name of the city of my God —as one of its citizens ( Revelation 21:2 ; Revelation 21:3 ; Revelation 21:10 , which is briefly alluded to by anticipation here). The full description of the city forms the appropriate close of the book. The saint's citizenship is now hidden, but then it shall be manifested: he shall have the right to enter in through the gates into the city ( Revelation 22:14 ). This was the city which Abraham looked for. new — Greek, " kaine. " Not the old Jerusalem, once called "the holy city," but having forfeited the name. Greek, " nea, " would express that it had recently come into existence; but Greek, " kaine, " that which is new and different, superseding the worn-out old Jerusalem and its polity. "John, in the Gospel, applies to the old city the Greek name Hierosolyma. But in the Apocalypse, always, to the heavenly city the Hebrew name, Hierousalem. The Hebrew name is the original and holier one: the Greek, the recent and more secular and political one" [BENGEL]. my new name —at present incommunicable and only known to God: to be hereafter revealed and made the believer's own in union with God in Christ. Christ's name written on him denotes he shall be wholly Christ's. New also relates to Christ, who shall assume a new character (answering to His "new name") entering with His saints on a kingdom—not that which He had with the Father before the worlds, but that earned by His humiliation as Son of man. GIBBON, the infidel [ Decline and Fall, ch. 64], gives an unwilling testimony to the fulfilment of the prophecy as to Philadelphia from a temporal point of view, Among the Greek colonies and churches of Asia, Philadelphia is still erect,—a column in a scene of ruins—a pleasing example that the paths of honor and safety may sometimes be the same." return to ' Top of Page ' <a name="verse-13" class="com-number"

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**성전 안에 기둥이 되게 하겠으니** — 어떤 의미에서 하늘 도성에는 "성전이 없을" 것이다(계시록 21장 22절). 거룩한 것과 세속적인 것의 구별이 없고 모든 것이 주께 거룩하기 때문이다. 도성 전체가 하나의 큰 성전이 될 것이며, 성도들은 단순한 돌이 아니라 기둥으로, 솔로몬 성전 앞의 기둥인 보아스("그 안에 힘이 있다")와 야긴("굳게 세워질 것이다")처럼 흔들리지 않고 굳건할 것이다.

**다시는 거기에서 나가지 않을 것이다** — 그리스어로 "결코 더 이상 나가지 않을 것이다." 선택된 천사들이 타락을 넘어서 있는 것처럼(이제 "선의의 복된 필요성" 아래 있다고 하듯), 성도들도 그러할 것이다. 문은 한번 닫히면, 택함받은 자들을 영원히 안에 가두고 잃어버린 자들은 밖에 가두어 버린다(마태복음 25장 10절; 요한복음 8장 35절).

**내 하나님의 이름과 새 예루살렘의 이름과 나의 새 이름을 기록하겠다** — 특별한 의미에서 하나님께 속한 자임을 나타낸다(계시록 7장 3절; 9장 4절; 14장 1절). 대제사장의 이마에 있는 황금판처럼("여호와께 거룩함"), 왕 같은 제사장 직분의 성도들은 그분께 봉헌된 자로서 그분의 이름을 공개적으로 지닐 것이다.

**새 예루살렘** — 그리스어 "카이네": 한때 "거룩한 도성"이라 불렸던 낡은 예루살렘이 아니다. "요한은 복음서에서 옛 도성에 그리스어 이름 히에로솔뤼마를 쓴다. 그러나 계시록에서는 항상 하늘 도성에 히브리어 이름 히에루살렘을 쓴다. 히브리어 이름이 본래적이고 더 거룩한 이름이며, 그리스어 이름은 최근에 생긴 더 세속적이고 정치적인 이름이다" [벵겔]. **나의 새 이름** — 지금은 전달 불가능하고 오직 하나님만 아신다. 이후 신자에게 계시되어 그리스도와의 연합 안에서 그의 것이 될 것이다.

원주석

13절 카드 ↗

13. (See on :- ). return to ' Top of Page ' <a name="verse-14" class="com-number"

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(계시록 2장 7절 주석 참고.)

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14절 카드 ↗

14. Laodiceans —The city was in the southwest of Phrygia, on the river Lycus, not far from Colosse, and lying between it and Philadelphia. It was destroyed by an earthquake, , and rebuilt by its wealthy citizens without the help of the state [TACITUS, Annals, 14.27]. This wealth (arising from the excellence of its wools) led to a self-satisfied, lukewarm state in spiritual things, as :- describes. See on :- , on the Epistle which is thought to have been written to the Laodicean Church by Paul. The Church in latter times was apparently flourishing; for one of the councils at which the canon of Scripture was determined was held in Laodicea in . Hardly a Christian is now to be found on or near its site. the Amen — ( :- , Hebrew, "Bless Himself in the God of Amen . . . swear by the God of Amen, " :- ). He who not only says, but is, the Truth. The saints used Amen at the end of prayer, or in assenting to the word of God; but none, save the Son of God, ever said, "Amen, I say unto you," for it is the language peculiar to God, who avers by Himself. The New Testament formula, "Amen. I say unto you," is equivalent to the Old Testament formula, " as I live, saith Jehovah." In John's Gospel alone He uses (in the Greek ) the double "Amen," John 1:51 ; John 3:3 , c. in English Version, " Verily, verily." The title happily harmonizes with the address. His unchanging faithfulness as "the Amen" contrasts with Laodicea's wavering of purpose, "neither hot nor cold" ( Revelation 3:16 ). The angel of Laodicea has with some probability been conjectured to be Archippus, to whom, thirty years previously, Paul had already given a monition, as needing to be stirred up to diligence in his ministry. So the Apostolic Constitutions, [8.46], name him as the first bishop of Laodicea: supposed to be the son of Philemon ( Revelation 3:16- : ). faithful and true witness —As "the Amen" expresses the unchangeable truth of His promises; so "the faithful the true witness," the truth of His revelations as to the heavenly things which He has seen and testifies. "Faithful," that is, trustworthy ( 2 Timothy 2:11 ; 2 Timothy 2:13 ). "True" is here ( Greek, " alethinos ") not truth-speaking ( Greek, " alethes "), but "perfectly realizing all that is comprehended in the name Witness " ( 1 Timothy 6:13 ). Three things are necessary for this: (1) to have seen with His own eyes what He attests; (2) to be competent to relate it for others; (3) to be willing truthfully to do so. In Christ all these conditions meet [TRENCH]. beginning of the creation of God —not he whom God created first, but as in 1 Timothy 6:13- : (see on 1 Timothy 6:13- : ), the Beginner of all creation, its originating instrument. All creation would not be represented adoring Him, if He were but one of themselves. His being the Creator is a strong guarantee for His faithfulness as "the Witness and Amen." return to ' Top of Page ' <a name="verse-15" class="com-number"

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**라오디게아** — 소아시아 남서부 프리기아에 있으며, 뤼코스 강 위에 있다. 골로새에서 멀지 않으며 그것과 빌라델비아 사이에 있다. 지진으로 파괴된 것을 부유한 시민들이 국가 도움 없이 스스로 재건했다. 이 부는 양털의 탁월함에서 왔으며, 영적인 것에서의 자기만족적이고 미지근한 상태로 이어졌다.

**아멘이시며** — 이사야 65장 16절 "아멘의 하나님." 단순히 "아멘"을 말하는 분이 아니라, 그 자신이 진리이신 분. 성도들은 기도의 끝이나 하나님의 말씀에 동의할 때 "아멘"을 사용했다. 그러나 하나님의 아들 외에는 아무도 "아멘, 내가 너희에게 말한다"고 한 적이 없다. 신약의 "아멘, 내가 너희에게 말한다"는 구약의 "여호와의 말씀이니라"에 해당한다.

**신실하고 참된 증인이시며** — "아멘"이 그분의 약속의 불변하는 진실성을 표현하는 것처럼, "신실하고 참된 증인"은 그분이 보시고 증언하는 하늘 것들에 관한 그분의 계시의 진실성을 나타낸다. "신실하다"는 믿을 만하다는 뜻이다. "참되다"는 여기서 "진리를 말하다"가 아니라 "증인이라는 이름에 담긴 모든 것을 완전하게 실현하다"는 뜻이다.

**하나님의 창조의 근원이신 분** — 하나님이 처음 창조하신 분이 아니라(디모데전서 6장 13절 참고), 모든 창조의 시작이요 그 원초적인 도구이시다. 만약 그분이 피조물 중 하나에 불과하다면, 모든 피조물이 그분을 경배하는 것으로 표현되지 않을 것이다. 그분이 창조자이심은 "증인이요 아멘이신 분"으로서의 그분의 신실함을 강하게 보증한다.

원주석

15절 카드 ↗

15. neither cold —The antithesis to "hot," literally, "boiling" ("fervent," Acts 18:25 ; Romans 12:11 ; compare Song of Solomon 8:6 ; Luke 24:32 ), requires that "cold" should here mean more than negatively cold; it is rather, positively icy cold: having never yet been warmed. The Laodiceans were in spiritual things cold comparatively, but not cold as the world outside, and as those who had never belonged to the Church. The lukewarm state, if it be the transitional stage to a warmer, is a desirable state (for a little religion, if real, is better than none); but most fatal when, as here, an abiding condition, for it is mistaken for a safe state ( Luke 24:32- : ). This accounts for Christ's desiring that they were cold rather than lukewarm. For then there would not be the same "danger of mixed motive and disregarded principle" [ALFORD]. Also, there is more hope of the "cold," that is, those who are of the world, and not yet warmed by the Gospel call; for, when called, they may become hot and fervent Christians: such did the once- cold publicans, Zaccheus and Matthew, become. But the lukewarm has been brought within reach of the holy fire, without being heated by it into fervor: having religion enough to lull the conscience in false security, but not religion enough to save the soul: as Demas, 2 Timothy 4:10 . Such were the halters between two opinions in Israel ( 2 Timothy 4:10- : ; compare 2 Kings 17:41 ; Matthew 6:24 ). return to ' Top of Page ' <a name="verse-16" class="com-number"

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**차지도 않고** — "뜨거운" 것의 반대로, 문자적으로 "끓어오름"이다. "차다"는 여기서 단순히 차갑지 않다는 의미가 아니라 긍정적으로 얼어붙을 만큼 차다는 의미다. 한 번도 따뜻해진 적이 없는 상태다. 라오디게아 사람들은 영적인 것에서 상대적으로 차가웠으나, 교회 밖 세상처럼, 또는 교회에 속한 적이 없는 자들처럼 차갑지는 않았다. 미지근한 상태는 더 따뜻한 상태로 나아가는 전환 단계라면 바람직하다. 하지만 여기서처럼 고착된 상태라면, 안전한 상태로 오해될 수 있어 가장 치명적이다.

**네가 차든지 뜨겁든지 하기를 나는 원한다** — "차가운" 자들, 곧 세상에 속하고 아직 복음의 부름으로 따뜻해지지 않은 자들에 대해서는 더 큰 소망이 있다. 부름받을 때 그들은 뜨겁고 열정적인 그리스도인이 될 수 있기 때문이다. 삭개오나 마태가 한때 차가웠다가 그리된 것처럼. 그러나 미지근한 자는 거룩한 불에 가까이 있었으나 그것에 의해 뜨겁게 달구어지지 않은 자다.

원주석

16절 카드 ↗

16. neither cold nor hot —So one oldest manuscript, B, and Vulgate read. But two oldest manuscripts, Syriac, and Coptic transpose thus, "hot nor cold." It is remarkable that the Greek adjectives are in the masculine, agreeing with the angel, not feminine, agreeing with the Church. The Lord addresses the angel as the embodiment and representative of the Church. The chief minister is answerable for his flock if he have not faithfully warned the members of it. I will — Greek, "I am about to," "I am ready to": I have it in my mind: implying graciously the possibility of the threat not being executed, if only they repent at once. His dealings towards them will depend on theirs towards Him. spue thee out of my month —reject with righteous loathing, as Canaan spued out its inhabitants for their abominations. Physicians used lukewarm water to cause vomiting. Cold and hot drinks were common at feasts, but never lukewarm. There were hot and cold springs near Laodicea. return to ' Top of Page ' <a name="verse-17" class="com-number"

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**미지근하여 뜨겁지도 차지도 않으니** — 가장 오래된 사본들은 "뜨겁지도 차지도 않으니"로 순서를 바꾸어 읽는다. 주목할 것은 그리스어 형용사가 교회를 나타내는 여성이 아니라 천사를 나타내는 남성으로 쓰였다는 것이다. 주님은 천사를 교회의 구현이자 대표자로 보아 천사에게 말씀하신다. 수석 목사는 자기 양 떼에게 신실하게 경고하지 않았다면 양 떼에 대해 책임을 져야 한다.

**내 입에서 토해 내겠다** — 의로운 혐오로 거부하겠다. 의사들은 구토를 유발하기 위해 미지근한 물을 사용했다. 잔치에서 차가운 음료와 뜨거운 음료는 흔히 쓰였으나 미지근한 것은 결코 쓰이지 않았다. 라오디게아 근처에는 뜨겁고 차가운 샘들이 있었다.

원주석

17절 카드 ↗

17. Self-sufficiency is the fatal danger of a lukewarm state (see on :- ). thou sayest —virtually and mentally, if not in so many words. increased with goods — Greek, "have become enriched," implying self-praise in self-acquired riches. The Lord alludes to :- . The riches on which they prided themselves were spiritual riches; though, doubtless, their spiritual self-sufficiency ("I have need of nothing") was much fostered by their worldly wealth; as, on the other hand, poverty of spirit is fostered by poverty in respect to worldly riches. knowest not that thou —in particular above all others. The "THOU" in the Greek is emphatic. art wretched — Greek, "art the wretched one." miserable —So one oldest manuscripts reads. But two oldest manuscripts prefix "the." Translate, " the pitiable"; "the one especially to be pitied." How different Christ's estimate of men, from their own estimate of themselves, "I have need of nothing!" blind —whereas Laodicea boasted of a deeper than common insight into divine things. They were not absolutely blind, else eye-salve would have been of no avail to them; but short-sighted. return to ' Top of Page ' <a name="verse-18" class="com-number"

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자기 충족성은 미지근한 상태의 치명적 위험이다. **너는 '나는 부자라'고 하지만** — 사실상 그리고 마음속으로 이렇게 여기고 있다. **부요하여 부족한 것이 없다** — 그리스어로 "부요해졌다." 자기 취득의 재물을 자화자찬하는 것이다. 그들이 자랑하는 부는 영적 부다. 이 영적 자기 충족성("내게 부족한 것이 없다")은 물질적 부로 인해 크게 조장되었다.

**네가 곤고하고 가련하며 가난하고 눈멀고 벌거벗은 자인 줄을 알지 못하는구나** — 그리스도의 사람에 대한 평가가 그들의 자기 평가와 얼마나 다른가! "내게 부족한 것이 없다!" 라오디게아는 신성한 것들에 대한 더 깊은 통찰로 자부했다. 하지만 그들은 완전히 눈먼 것이 아니라 근시였다. 그렇지 않다면 안약이 그들에게 아무 소용이 없을 것이다.

원주석

18절 카드 ↗

18. Gentle and loving irony. Take My advice, thou who fanciest thyself in need of nothing. Not only art thou not in need of nothing, but art in need of the commonest necessaries of existence. He graciously stoops to their modes of thought and speech: Thou art a people ready to listen to any counsel as to how to buy to advantage; then, listen to My counsel (for I am " Counsellor, " Isaiah 9:6 ), buy of ME" ( in whom, according to Paul's Epistle written to the neighboring Colosse and intended for the Laodicean Church also, Colossians 2:1 ; Colossians 2:3 ; Colossians 4:16 , are hidden all the treasures of wisdom and knowledge ). "Buy" does not imply that we can, by any work or merit of ours, purchase God's free gift; nay the very purchase money consists in the renunciation of all self-righteousness, such as Laodicea had ( Colossians 4:16- : ). "Buy" at the cost of thine own self-sufficiency (so Paul, Philippians 3:7 ; Philippians 3:8 ); and the giving up of all things, however dear to us, that would prevent our receiving Christ's salvation as a free gift, for example, self and worldly desires. Compare Philippians 3:8- : , "Buy . . . without money and price." of me —the source of "unsearchable riches" ( Philippians 3:8- : ). Laodicea was a city of extensive money transactions [CICERO]. gold tried in, c.—literally, " fired (and fresh) from the fire," that is, just fresh from the furnace which has proved its purity, and retaining its bright gloss. Sterling spiritual wealth, as contrasted with its counterfeit, in which Laodicea boasted itself. Having bought this gold she will be no longer poor ( Philippians 3:8- : ). mayest be rich — Greek, "mayest be enriched." white raiment —"garments." Laodicea's wools were famous. Christ offers infinitely whiter raiment. As "gold tried in the fire" expresses faith tested by fiery trials: so "white raiment," Christ's righteousness imputed to the believer in justification and imparted in sanctification. appear — Greek, "be manifested," namely, at the last day, when everyone without the wedding garment shall be discovered. To strip one, is in the East the image of putting to open shame. So also to clothe one with fine apparel is the image of doing him honor. Man can discover his shame, God alone can cover it, so that his nakedness shall not be manifested at last ( Philippians 3:8- : ). Blessed is he whose sin is so covered. The hypocrite's shame may be manifested now it must be so at last. anoint . . . with eye-salve —The oldest manuscripts read, "(buy of Me) eye-salve ( collyrium, a roll of ointment), to anoint thine eyes." Christ has for Laodicea an ointment far more precious than all the costly unguents of the East. The eye is here the conscience or inner light of the mind. According as it is sound and "single" ( Greek, " haplous, " "simple"), or otherwise, the man sees aright spiritually, or does not. The Holy Spirit's unction, like the ancient eye-salve's, first smarts with conviction of sin, then heals. He opens our eyes first to ourselves in our wretchedness, then to the Saviour in His preciousness. TRENCH notices that the most sunken churches of the seven, namely, Sardis and Laodicea, are the ones in which alone are specified no opponents from without, nor heresies from within. The Church owes much to God's overruling Providence which has made so often internal and external foes, in spite of themselves, to promote His cause by calling forth her energies in contending for the faith once delivered to the saints. Peace is dearly bought at the cost of spiritual stagnation, where there is not interest enough felt in religion to contend about it at all. return to ' Top of Page ' <a name="verse-19" class="com-number"

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부드럽고 사랑스러운 아이러니다. 아무것도 필요 없다고 생각하는 당신에게 나의 조언을 들어라. 그분은 그들의 사고방식과 말투에 맞추어 은혜롭게 내려오신다.

**불로 정련된 금을 사서** — "사다"는 우리가 어떤 행위나 공로로 하나님의 자유로운 선물을 살 수 있다는 뜻이 아니다. 오히려 구매 대금은 라오디게아가 가진 모든 자기 의로움을 포기하는 것이다. 그리스도를 무료 선물로 받는 것을 방해하는 자아와 세상 욕망 등 모든 것을 내어놓음으로써 "사는" 것이다. 이사야 55장 1절 "돈 없이 값 없이 사라"와 비교하라.

**흰옷을** — 라오디게아의 양털이 유명했다. 그리스도는 무한히 더 흰 옷을 제공하신다. "불에 단련된 금"이 불같은 시련으로 시험된 믿음을 표현하는 것처럼, "흰옷"은 칭의와 성화 안에서 신자에게 입혀주시는 그리스도의 의다. **보이지 않게** — 그리스어로 "드러나지 않게." 혼인 예복 없는 자는 마지막 날에 드러날 것이다. 하나님만이 부끄러움을 덮어 주실 수 있다.

**안약을 사서 네 눈에 발라 보게 하여라** — 그리스도는 라오디게아를 위해 동방의 모든 귀한 연고보다 훨씬 귀한 연고를 가지고 계신다. 눈은 여기서 양심 또는 마음의 내적 빛이다. 성령의 기름 부음은 고대 안약처럼 먼저 죄의 깨달음으로 쓰라리게 하고, 그런 다음 고쳐 준다.

트렌치가 주목하는 것은, 일곱 교회 중 가장 타락한 사데와 라오디게아가 외부의 반대자도, 내부의 이단도 없는 것으로 특정된 유일한 교회라는 점이다. 교회는 자신도 모르게 하나님의 섭리를 통해 때때로 내외부의 원수들을 통해 큰 유익을 얻었다. 그것은 교회가 한번 성도들에게 전해 준 믿음을 변호하기 위해 싸우면서 그 에너지를 불러일으키게 했기 때문이다.

원주석

19절 카드 ↗

19. ( Job 5:17 ; Proverbs 3:11 ; Proverbs 3:12 ; Hebrews 12:5 ; Hebrews 12:6 .) So in the case of Manasseh ( Hebrews 12:6- : ). As many —All. "He scourgeth every son whom He receiveth. And shalt thou be an exception? If excepted from suffering the scourge, thou art excepted from the number of the sons" [AUGUSTINE]. This is an encouragement to Laodicea not to despair, but to regard the rebuke as a token for good, if she profit by it. I love — Greek, " philo, " the love of gratuitous affection, independent of any grounds for esteem in the object loved. But in the case of Philadelphia ( Revelation 3:9 ), "I have loved thee" ( Greek, " egapesa ") with the love of esteem, founded on the judgment. Compare the note in my English Gnomon of BENGEL, John 21:15-17 . I rebuke —The "I" in the Greek stands first in the sentence emphatically. I in My dealings, so altogether unlike man's, in the case of all whom I love, rebuke. The Greek, " elencho, " is the same verb as in John 16:8 , "(the Holy Ghost) will convince (rebuke unto conviction) the world of sin." chasten —"chastise." The Greek, " paideu, " which in classical Greek means to instruct, in the New Testament means to instruct by chastisement ( Hebrews 12:5 ; Hebrews 12:6 ). David was rebuked unto conviction, when he cried, "I have sinned against the Lord"; the chastening followed when his child was taken from him ( 2 Samuel 12:13 ; 2 Samuel 12:14 ). In the divine chastening, the sinner at one and the same time winces under the rod and learns righteousness. be zealous —habitually. Present tense in the Greek, of a lifelong course of zeal. The opposite of "lukewarm." The Greek by alliteration marks this: Laodicea had not been "hot" ( Greek, " zestos "), she is therefore urged to "be zealous" ( Greek, " zeleue "): both are derived from the same verb, Greek, " zeo, " "to boil." repent — Greek aorist: of an act to be once for all done, and done at once. return to ' Top of Page ' <a name="verse-20" class="com-number"

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욥기 5장 17절; 잠언 3장 11~12절; 히브리서 12장 5~6절. **나는 내가 사랑하는 사람마다 책망하고 징계한다** — "그분은 자기가 받으시는 모든 아들을 채찍질하신다. 그런데 네가 예외이겠는가? 채찍에서 제외된다면 아들들의 수에서도 제외되는 것이다" [아우구스티누스]. 이것은 라오디게아에게 절망하지 말고 그 꾸짖음을 좋은 징조로 여기도록 격려한다.

**내가 사랑하는 사람마다** — 그리스어 "필로", 사랑을 받는 대상의 존중할 만한 어떤 근거에도 독립적인 무상의 애정의 사랑이다. 반면 빌라델비아의 경우(계시록 3장 9절) "내가 너를 사랑했다"(그리스어 "에가페사")는 판단에 근거한 존중의 사랑이다.

**열심을 내고 회개하여라** — "열심을 내어라"는 현재 시제, 곧 평생의 열심의 과정이다. "미지근함"의 반대다. 그리스어로 아름다운 두운이 있다: 라오디게아는 "뜨거운"(그리스어 "제스토스")이 되지 않았으니, "열심을 내어라"(그리스어 "젤레우에")고 촉구받는다. 둘 다 "끓다"(그리스어 "제오")에서 나왔다. "회개하여라"는 그리스어 부정 과거이다. 한 번에 즉시 행해야 하는 행위다.

원주석

20절 카드 ↗

20. stand —waiting in wonderful condescension and long-suffering. knock — ( :- ). This is a further manifestation of His loving desire for the sinner's salvation. He who is Himself "the Door," and who bids us "knock" that it may be "opened unto" us, is first Himself to knock at the door of our hearts. If He did not knock first, we should never come to knock at His door. Compare Song of Solomon 5:4-6 , which is plainly alluded to here; the Spirit thus in Revelation sealing the canonicity of that mystical book. The spiritual state of the bride there, between waking and sleeping, slow to open the door to her divine lover, answers to that of the lukewarm Laodicea here. "Love in regard to men emptied (humbled) God; for He does not remain in His place and call to Himself the servant whom He loved, but He comes down Himself to seek him, and He who is all-rich arrives at the lodging of the pauper, and with His own voice intimates His yearning love, and seeks a similar return, and withdraws not when disowned, and is not impatient at insult, and when persecuted still waits at the doors" [NICOLAUS CABASILAS in TRENCH]. my voice —He appeals to the sinner not only with His hand (His providences) knocking, but with His voice (His word read or heard; or rather, His Spirit inwardly applying to man's spirit the lessons to be drawn from His providence and His word). If we refuse to answer to His knocking at our door now, He will refuse to hear our knocking at His door hereafter. In respect to His second coming also, He is even now at the door, and we know not how soon He may knock: therefore we should always be ready to open to Him immediately. if any man hear —for man is not compelled by irresistible force: Christ knocks, but does not break open the door, though the violent take heaven by the force of prayer ( Matthew 11:12 ): whosoever does hear, does so not of himself, but by the drawings of God's grace ( John 6:44 ): repentance is Christ's gift ( John 6:44- : ). He draws, not drags. The Sun of righteousness, like the natural sun, the moment that the door is opened, pours in His light, which could not previously find an entrance. Compare HILARY on Psalm 118:19. I will come in to him —as I did to Zaccheus. sup with him, and he with me —Delightful reciprocity! Compare "dwelleth in me, and I in Him," John 6:56 . Whereas, ordinarily, the admitted guest sups with the admitter, here the divine guest becomes Himself the host, for He is the bread of life, and the Giver of the marriage feast. Here again He alludes to the imagery of Song of Solomon 4:16 , where the Bride invites Him to eat pleasant fruits, even as He had first prepared a feast for her, "His fruit was sweet to my taste." Compare the same interchange, Song of Solomon 4:16- : , the feast being made up of the viands that Jesus brought, and those which the disciples brought. The consummation of this blessed intercommunion shall be at the Marriage Supper of the Lamb, of which the Lord's Supper is the earnest and foretaste. return to ' Top of Page ' <a name="verse-21" class="com-number"

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bible-text/rev-3-20

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**문 밖에 서서 두드린다** — 놀라운 겸손과 오래 참으심으로 기다리신다. 두드림 —아가서 5장 2절이 분명히 여기서 암시된다. 마음의 문에서 우리를 향해 그분이 먼저 두드리지 않으시면, 우리는 결코 그분의 문을 두드리러 오지 않을 것이다. 미지근한 라오디게아의 영적 상태는 아가서의 신랑에게 문을 열기를 더디 하는 신부의 상태와 일치한다.

**내 음성을 듣고 문을 열면** — 그분은 손(그분의 섭리)으로만이 아니라 음성(성경을 읽거나 듣는 것; 또는 그분의 섭리와 말씀에서 가르침을 마음속에 적용하시는 성령)으로도 죄인에게 호소하신다. 지금 그분의 두드림에 응답하기를 거부한다면, 나중에 우리가 그분의 문을 두드릴 때 그분은 들어 주기를 거부하실 것이다.

**들어가 그와 함께 먹고 그도 나와 함께 먹을 것이다** — 아름다운 상호성! 보통 손님이 집주인과 함께 먹지만, 여기서는 신적 손님 자신이 집주인이 된다. 그분이 생명의 떡이요 혼인 잔치의 준비자이시기 때문이다. 이 복된 교통의 완성은 어린양의 혼인 잔치에서 이루어질 것이며, 주의 만찬은 그것의 보증이자 예味다.

원주석

21절 카드 ↗

21. sit with me in my throne — ( Revelation 2:26 ; Revelation 2:27 ; Revelation 20:6 ; Matthew 19:28 ; Matthew 20:23 ; John 17:22 ; John 17:24 ; 2 Timothy 2:12 ). The same whom Christ had just before threatened to spue out of His mouth, is now offered a seat with Him on His throne! "The highest place is within reach of the lowest; the faintest spark of grace may be fanned into the mightiest flame of love" [TRENCH]. even as I also —Two thrones are here mentioned: (1) His Father's, upon which He now sits, and has sat since His ascension, after His victory over death, sin, the world; upon this none can sit save God, and the God-man Christ Jesus, for it is the incommunicable prerogative of God alone; (2) the throne which shall be peculiarly His as the once humbled and then glorified Son of man, to be set up over the whole earth (heretofore usurped by Satan) at His coming again; in this the victorious saints shall share ( 2 Timothy 2:12- : ). The transfigured elect Church shall with Christ judge and reign over the nations in the flesh, and Israel the foremost of them; ministering blessings to them as angels were the Lord's mediators of blessing and administrators of His government in setting up His throne in Israel at Sinai. This privilege of our high calling belongs exclusively to the present time while Satan reigns, when alone there is scope for conflict and for victory ( 2 Timothy 2:11 ; 2 Timothy 2:12 ). When Satan shall be bound ( Revelation 20:4 ), there shall be no longer scope for it, for all on earth shall know the Lord from the least to the greatest. This, the grandest and crowning promise, is placed at the end of all the seven addresses, to gather all in one. It also forms the link to the next part of the book, where the Lamb is introduced seated on His Father's throne ( Revelation 4:2 ; Revelation 4:3 ; Revelation 5:5 ; Revelation 5:6 ). The Eastern throne is broad, admitting others besides him who, as chief, occupies the center. TRENCH notices; The order of the promises in the seven epistles corresponds to that of the unfolding of the kingdom of God its first beginnings on earth to its consummation in heaven. To the faithful at Ephesus: (1) The tree of life in the Paradise of God is promised ( Revelation 5:6- : ), answering to Genesis 2:9 . (2) Sin entered the world and death by sin; but to the faithful at Smyrna it is promised, they shall not be hurt by the second death ( Revelation 2:11 ). (3) The promise of the hidden manna ( Revelation 2:17 ) to Pergamos brings us to the Mosaic period, the Church in the wilderness. (4) That to Thyatira, namely, triumph over the nations ( Revelation 2:26 ; Revelation 2:27 ), forms the consummation of the kingdom in prophetic type, the period of David and Solomon characterized by this power of the nations. Here there is a division, the seven falling into two groups, four and three, as often, for example, the Lord's Prayer, three and four. The scenery of the last three passes from earth to heaven, the Church contemplated as triumphant, with its steps from glory to glory. (5) Christ promises to the believer of Sardis not to blot his name out of the book of life but to confess him before His Father and the angels at the judgment-day, and clothe him with a glorified body of dazzling whiteness ( Revelation 3:4 ; Revelation 3:5 ). (6) To the faithful at Philadelphia Christ promises they shall be citizens of the new Jerusalem, fixed as immovable pillars there, where city and temple are one ( Revelation 3:5- : ); here not only individual salvation is promised to the believer, as in the case of Sardis, but also privileges in the blessed communion of the Church triumphant. (7) Lastly, to the faithful of Laodicea is given the crowning promise, not only the two former blessings, but a seat with Christ on His throne, even as He has sat with His Father on His Father's throne ( Revelation 3:5- : ). return to ' Top of Page ' <a name="verse-22" class="com-number"

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bible-text/rev-3-21

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**내 보좌에 앉게 하겠다** — 계시록 2장 26~27절; 20장 6절; 마태복음 19장 28절; 요한복음 17장 22, 24절 참고. 방금 전 그분이 입에서 토해 내겠다고 위협하신 바로 그 사람에게 그분의 보좌에 앉을 자리가 제공된다! "가장 높은 자리가 가장 낮은 자에게도 닿을 수 있다. 가장 희미한 은혜의 불꽃도 가장 위대한 사랑의 불길로 부채질될 수 있다" [트렌치].

**내가 이기고 내 아버지와 함께 그분의 보좌에 앉은 것같이** — 여기서 두 보좌가 언급된다. (1) 그분이 지금 앉아 계신 아버지의 보좌로, 죄와 세상에 대한 승리 후 승천 이후부터 앉아 계신 곳이다. 여기에는 오직 하나님과 하나님-인간 그리스도 예수만 앉을 수 있다. (2) 재림 시 온 땅 위에 세워질 특별히 그분의 보좌, 인자로서 낮아지시고 영화롭게 되신 그분의 보좌로, 이 보좌에 승리한 성도들이 함께할 것이다(디모데후서 2장 12절).

이것이 일곱 편지의 가장 크고 으뜸가는 약속으로, 마지막에 모든 것을 하나로 모으기 위해 놓여 있다. 이것은 또한 어린양이 아버지의 보좌에 앉으신 것으로 소개되는 다음 부분과의 연결 고리가 된다(계시록 4장 2~3절; 5장 5~6절). 동방의 보좌는 넓어서 중심에 주된 자리를 차지하는 이 외에 다른 사람들도 앉을 수 있다.

원주석

22절 카드 ↗

22, 23. None but those who "keep themselves" are likely to "save" others. have compassion —So one oldest manuscript reads. But two oldest manuscripts, Vulgate, c., read, "convict" "reprove to their conviction"; "confute, so as to convince." making a difference —The oldest manuscripts and versions read the accusative for the nominative, "when separating themselves" [WAHL], referring to Judges 1:19 ; or "when contending with you," as the Greek is translated, Judges 1:19- : . return to ' Top of Page ' Revelation Rev 2 Revelation Rev Revelation Rev 4 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 3". "Commentary Critical and Explanatory on the Whole Bible". https://www.studylight.org/ commentaries/ eng/ jfb/ revelation-3.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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bible-text/rev-3-22

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