To the church in Pergamum (see Note below)
(1) From the glorious description of the Lord in 1:13-16 which particular part does the Lord use to depict Himself? (v. 12b)
(2) What is the purpose of this emphasis? (see v. 16; 19:15)
(3) Commendations (v. 13)
a. What is meant by "Satan has his throne" in the city?
b. Is it different from saying that the city is “where Satan lives”? Why or why not?
c. What about the city where you live? Is it a place where Satan is allowed a foothold (Eph. 4:27) or a place where he is in control?
d. What is the Lord’s commendation?
e. Do you think it is easy for them to do so? Why or why not?
f. What about you in your situation?
(4) Rebukes (vv. 14-16)
a. Holding on to the teaching of the Nicolatians which is likened to the teaching of Balaam:
- What sin did Balaam lead the Israelites into? (see Num. 25:1-3; 31:16)
- In what ways does the teaching of the Nicolatians resemble that of Balaam?
- What does the Apostle Paul think of the eating of food sacrificed to idols? (see 1 Cor. 10:18ff)
b. While they could fend off external opposition, how then would they succumb to internal heresy? What is the lesson for us today?
c. What does the Lord promise to do? (v. 16b) What does it mean?
(5) Rewards (v. 17)
a. To the overcomers: What is meant by “overcomers” in their situation?
b. The reward of “hidden manna”
- What was manna? (see Exod. 16)
- What is the real heavenly manna? (see Jesus’ words in Jn. 6:32-33; 57-58)
- To these “overcomers”, many of whom might have died as martyrs, what does “hidden” mean to them?
c. The reward of a “white stone”:
- Most commentators see that the metaphor of a “white stone” refers to ancient practice by the jurors in using a white stone to declare one’s innocence and a black stone to denote guilt: What does this promise mean to the “overcomers”?
- It is a “new name": Some commentators point out that the word “new” is used particularly to signify newness in quality, such as the “New Jerusalem”. What then does the “new name” signify?
- The stone also has a name written on it, known only to the recipient:
1. Have you ever received a gift with your name engraved on it?
2. What might the engraving of your name mean to you?
(6) What is the main message to you today and how may you apply it to your life?
Note:
Pliny, the Roman historian, called Pergamum “by far the most distinguished city in Asia”. It was well known for the following: Its great library that boasted more than 200,000 volumes, its die-hard commitment to emperor worship, and (that) “it was a center of worship for four of the most important pagan cults of the day—Zeus, Athene, Dionysos and Asklepios…the shrine of Asklepios, (in particular), attracted people from all over the world. Galen, one of the most famous physicians of the ancient world, was a native of Pergamum and studied there.” (NICOT, 78)
本週我們會繼續研讀新約的啟示錄。請細心慢慢讀每天指定的經文至少兩遍,然後反複思考問題。
別迦摩教會(參下註)
(1) 從1: 13-16對主榮耀的形述中,祂在此揀選什麼來作自稱?(2:12b)
(2) 其用意何在?(參2:16; 19:15)
(3) 稱讚(2:13)
a. 城中有撒但的座位(寶座) 是什麼意思?
b. 這與「撒但所住的地方」有分別嗎?
c. 你所住的城市是否撒但的「住處」或「寶座」呢?
d. 神怎樣稱讚別迦摩教會?
e. 他們所作的容易嗎?為什麼?
f. 你所處的情境容易嗎?
(4) 責備(2:14-16)
a. 服從尼哥拉的教訓(與巴蘭的教訓相似)
i. 巴蘭如何引誘以色列人犯罪?(見民25:1-3; 31:16)
ii. 尼哥拉的教訓與巴蘭的教訓有什麼相似之處?
iii. 使徒保羅對吃祭偶像之物有什麼教導?(參林前10:18ff)
b. 別迦摩教會既能抵擋外來的逼迫,為何卻倒在內面的異端?這給我們今天什麼警惕?
c. 主會怎樣處理他們?(2:16b) 這是什麼意思?
(5) 賞賜(2:17)
a. 「得勝的」:要得勝什麼?
b. 「隱藏的嗎哪」
i. 嗎哪是什麼?(見出16)
ii. 天上的真嗎哪是什麼?(見主耶穌在約6:32-33; 57-58的話)
iii. 這裡的得勝者相信包括因堅守所信而殉道的:他們得的「隱藏的嗎哪」是什麼?
c. 「白石」
i. 一般解經家以「白石」為當時判案時所用的石塊—白石指無罪、黑石指有罪:這對得勝者是什麼賞賜?
ii. 「新名」寫在其上:這是什麼意思?(註:一般解經家指出,這「新」字不是指新鮮或新意,乃指本質上的不同,如「新耶路撒冷」)
iii. 除領受者外,無人能知:
1. 你有收過刻上你名字的禮物嗎?
2. 這對你有什麼特別意義?
(6) 今日你得到的主要提醒是什麼?你會怎樣應用在你的生命中?
註:羅馬史家Pliny稱別迦摩為「小亞細亞最傑出的城市」。它以藏書超過二十萬冊的圖書館見稱。它極其忠於凱撒的敬拜,也是四個希臘神靈敬拜的中心,包括Zeus, Athene, Dionysos和Asklepios。後者的廟宇更是各地朝聖者所愛到之處。古時著名醫師Galen是別迦摩人,並是在那裡受訓的。(參NICOT, 78)
“To him who overcomes, I will give some of the hidden manna. I will also give that person a white stone with a new name written on it, known only to the one who receives it.” (Rev. 2:17)
We often wonder what will happen when we get to heaven. Yes, we know that we will be singing praise to our Triune God all the time, but will we not get bored? Also, with millions, if not billions of believers, will we not be lost in a sea of people?
I find the promise to the overcomers of the church in Pergamum most personal and exciting and it certainly gives me a sense that I will not be just a robot in heaven.
First, the reward is “a white stone with a new name written on it, known only to the one who receives it” (2:17). Historians tell us that in ancient courts of law, the judge would use a black stone to pronounce a guilty verdict and a white stone to declare one’s innocence. Therefore, we are reminded that when we get to heaven, all our pasts have been wiped clean. What freedom!
But more than that, this white stone will have a new name. The word “new” is not the Greek word for new fashion or a fad that would fade, but newness in quality that denotes a new identity “known only to him”. It reminds me of how thrilled I was when I received an unexpected gift with my name engraved on it. It does not only signify to me that the giver has taken care to choose the gift, but that it was meant personally and only for me. That speaks volumes about our personal identity in heaven. Each of us will not become a spiritual robot—our new name remains highly personally, and it is just between the Lord and us! What intimacy!
「得勝的,我必將那隱藏的嗎哪賜給他,並賜他一塊白石,石上寫著新名,除了那領受的以外,沒有人能認識。」(啟2:17)
我相信你像我一樣,常常猜想我們上到天堂的生活會是怎樣的。從啟示錄中我們知道歌頌讚美我們的神是必然的事,但若單是“晝夜不住” 的歌唱(4:8) ,豈不是很死板嗎!加上我們必是千萬(或該說億萬)聖眾之一,豈不會失去我們個人的獨特性,仿如機械人一樣嗎?
在主耶穌吩咐約翰寫給別迦摩教會的信中,所應許的賞賜就完全給我們除掉以上的疑慮了。
首先,祂要賜給那得勝的一塊「白石」,是寫上他的新名,“除了那領受的以外,沒有人能認識”(2:17) 。歷史的文獻告訴我們,當時法庭判案是用黑石來表示有罪;用白石來宣告無罪的。故此,這表示我們到天庭時,是無所畏懼的,因為藉著主寶血的買贖,我們是無罪之身。這是何等的自由、釋放!
更寶貴的是,我們會被賜一個「新名」。希臘文這「新」字不是指像潮流的「新」,乃是從內裡本質的「新」。這正表明我們在主裡有全新的身份,且只有我們自己知道的。這使我想到曾收過一些禮物是單單刻上我的名字的。這不但表明送禮者背後的心意,更叫我感到「這禮物單屬於我」這寶貴的感受。故此,刻上這新名叫我們知道在天堂裡,神看我們每一個人仍是獨特的,各有特別的身份,並非是個屬靈的機械人(robot) —我們的新名單屬於我們,只有主和我們知道—這是何等親密的關係!
To the church in Thyatira (see Note 1 below)
(1) While John describes the speaker as “like a son of man” (1:13), what does the Lord call Himself? (v. 18) What might be its significance?
(2) From the glorious description of the Lord in 1:13-16, which particular part does the Lord use to depict Himself? (v. 18b)
(3) What is the purpose of this emphasis? (furnace is obviously used for refining precious metals, weaning out the impurities)
(4) Commendations (v. 19)
a. What does the Lord know about them?
b. How do you describe such a church?
c. What is meant by “doing more than you did at first”?
d. Is that a fitting description of you and your church? Why or why not?
(5) Rebukes (vv. 20-23; 24b)
a. Jezebel (see Note 2 below)
- What sins has her teaching led God’s servants into? (v. 20)
- How similar are these sins to those of Pergamum? (v. 14)
- Since such sins are so common among churches, and can even mislead God’s servants into committing sin, what kind of a warning should it be to us?
- Why does the Lord not carry out His judgment immediately upon her? (v. 21)
- How will the Lord punish her in v. 22?
- What does this judgment intend to do?
- What if she and her children do not repent? (v. 23; see 1 Cor. 11:30 for its possible meaning)
- Most opine “children” is a reference to her followers, but some see them as her physical children: Is there any difference in terms of punishment?
- What impact will this have on the churches?
- How does this serve as an encouragement to us today as we see so many churches follow heretical teachings, especially those that lead to acceptance of immorality?
b. Deep secrets of Satan (v. 24b)
- How attractive will it be for a church-teacher to claim that his or her teachings will usher you into a deeper knowledge of the secrets of God?
- How can we tell such teachings are not of God, but of Satan? (you may want to read today’s Meditative Reflection)
(6) The exhortations (vv. 24-25)
a. To whom are these exhortations directed?
b. What are they to hold on to and not to hold on to?
c. What does “holding on to” suggest, especially with the gracious act of not imposing “any other burden” on them?
(7) The promised rewards (vv. 26-30)
a. To the overcomers: What is meant by “overcomers” in their situation? (v. 26a)
b. What authority will they be given? (vv. 26-27; Ps. 2:9)
c. What will they be also given? (v. 28, see 22:16 also)
d. Since these rewards are given to all overcomers, including you and me, how precious are they to you?
(8) What is the main message to you today and how may you apply it to your life?
Note 1:
Compared to the other six cities, Thyatira is the smallest and perhaps the least important city. However, it was known for its large number of trade guilds which included “woolworkers, linen-workers, makers of outer garments, dyers, leather-workers, tanners, potters, bakers, slave-dealers and bronze-smiths…Since the trade guilds were inseparably intertwined with local religious observances, they posed a special problem for the economic well-being of Christians” (NICOT, 84-5)
Note 2:
Many have associated this Jezebel with the wicked queen in Israel (see 1 Ki. 16:29ff; 2 Ki. 9:30ff) who led Israel into idolatry. I think such an association is not necessary, because Jezebel in the OT was not a prophetess, and she yielded her power as a queen and there was no teaching involved.
請細心慢慢讀每天指定的經文至少兩遍,然後反複思考問題。
推雅推喇教會(參下註一)
(1) 約翰形容他在異象中所見的「好像人子」(1:13) 。主在此怎樣自稱?(1:18) 有何重要性?
(2) 從1:13-16對主榮耀的形述中,祂在此揀選什麼來介紹自己?(2:18b)
(3) 其用意何在?(腳如光明銅是指在爐中煆煉提出的銅,全無雜質; 見1:15)
(4) 稱讚(2:19)
a. 主知道什麼?
b. 你會怎樣形容這樣的教會?
c. 「比起初所行的更多」是什麼意思?(註:原文沒有「善」字)
d. 這是否也是你和你的教會的形容?
(5) 責備(2:20-23; 24b)
a. 耶洗別(見下註二)
i. 她的教導引致主的僕人犯何罪?
ii. 這些罪與別迦摩的罪有什麼相似之處?(2:14)
iii. 既是如此普遍,並能引誘神僕也跟隨,該對我們今日有什麼警惕?
iv. 為何主不立刻懲罰如此的惡行?(2:21)
v. 主首先要怎樣懲治她?(2:22)
vi. 這懲治帶著什麼目的?
vii. 若仍不悔改又如何?(2:23; 可參林前11:30之例)
viii. 2:23的「黨類」,原文是「兒女」:兩者有何分別?
ix. 這審判對眾教會有什麼影響?
x. 這裡所言對我們有什麼鼓勵,特別是看到不少教會容忍淫亂的罪?
b. 撒但深奧之理(2:24b)
i. 如有主僕宣稱能教人明白或得著聖經「深奧的道理」,一般會引起什麼反應?
ii. 我們如何曉得他們的錯誤?如何能分辨這些道理並非從神而來?(可參《靈修指引》第五年、第331日之靈修小篇)
(6) 勸勉(2:24-25)
a. 這些勸勉是對什麼人說的?
b. 要他們不順從什麼?要持守的又是什麼?
c. 這裡說不將別的擔子放在他們身上,是什麼意思?
(7) 賞賜(2:26-30)
a. 「得勝者」:他們要得勝什麼?(2:26a)
b. 他們要得什麼權柄?(2:26-27; 參詩2:9)
c. 他們還會被賜什麼?(2:28; 亦見22:16)
d. 既是賜給凡得勝的(包括你和我):對你有何寶貴之處?
(8) 今日你得到的主要提醒是什麼?你會怎樣應用在你的生命中?
註一:在所提到的七個城市中,推雅推喇是最小的,也是最不重要的。不過,它是以眾多的專業技師工會見稱,包括“毛衣工人、麻布工人、製衣工人、染布工人、皮革工人、染皮工人、陶瓷工人、麵包師、販賣奴隸商人和銅匠。這些工匠行業都是與偶像敬拜分不開的。故此,在這種經濟社會中作基督徒殊不容易。” (NICOT, 84-5)
註二:不少人認為這裡是論到以色列亞哈王的惡妻耶洗別(王上16:29ff;王下9:30ff),但是這樣的聯想並非合宜,因為舊約的耶洗別既非先知,也沒有「教導/teaching」可言,只是使用她的權勢來陷民於罪。
“Now I say to the rest of you in Thyatira, to you who do not hold to her teaching and have not learned Satan’s so-called deep secrets, ‘I will not impose any other burden on you…'” (Rev. 2:24)
It is true that at the time of John’s Revelation, Gnosticism was not yet fully developed as a heresy, but the lure of secret knowledge—that of a deeper knowledge—about God is always a great temptation for those who seek to be better than other believers; such seek a short-cut to holiness, simply by intellectual pursuits or the observance of some mystical steps. They are to be contrasted with those who rather seek a continual fellowship with God through His words, prayers out of a spirit of humility, and a lifestyle of obedient holiness.
I have witnessed a pastor who saw his church dwindle down to a few people and decided to take the few remaining to pursue deeper spiritual knowledge and mystical, experiential short-cuts to revival. The result was a disaster.
Anytime a teacher promises a deeper knowledge of God and a short-cut to experiencing God, beware!
「至於你們推雅推喇其餘的人,就是一切不從那教訓、不曉得他們素常所說撒但深奧之理的人,我告訴你們:我不將別的擔子放在你們身上……」(啟2:24)
在約翰寫下所看見的啟示時、諾斯底派(Gnosticism) 尚未成為一個有系統的異端,但是屬靈「深奧」(或譯神秘)的道理對一般的信徒歷代以來都是極具吸引力的,這不單是因為它的神秘感,更是因它使人自覺比別人更親近神,比別人更認識神。如果這樣的道理與過聖潔生活、與慢慢的藉讀經禱告親近神、與順從神、對付老我無關,就更佳。這樣的「捷徑」,誰不願意得著!
我親眼見證到一位牧者,在他牧養的羊群人數越來越少的趨勢下,決定尋找捷徑,帶同僅餘的會眾,到一「禱告山」去追求所謂的特別、深奧的經歷和道理。結果,連僅有的小羊也失去了。
其實,屬靈生命的增長,正如肉身的增長一樣,是沒有捷徑的。任何自稱為「深奧」或「神秘」的道理都是我們該當提防的。
To the church in Sardis (see Note below)
(1) From the introduction by the Apostle John (1:4) and the glorious description of the Lord in 1:13-16, which particular parts does the Lord use to depict Himself? (v. 1)
(2) What is the purpose of these emphases?
(3) Rebukes (vv. 1b, 2b)
a. “I know your deeds”: What does the Lord refer to?
b. What does a church that has a “reputation of being alive” look like?
c. How could a church, in an environment similar to the rest of the churches in Asia, be able to “thrive” in reputation?
d. What is meant by being “dead” (v. 1b) or being about to die? (v. 2)
(4) Call to Repentance (vv. 2a, 3)—The Lord asks them:
a. To wake up (v. 2):
- Do they think that they need to wake up?
- Why or why not?
b. To remember (v. 3)
- What does the Lord ask them to remember?
c. What if they choose not to wake up and repent? (v. 3b)
d. What does it mean?
(5) The promised rewards (vv. 4-6)
a. A few have not soiled their clothes (v. 4a)
- How were they able to do that in the midst of such a soiled church?
- What might life be like for them?
b. What is meant by being dressed in white? (see Rev. 4:4; 19:8, 14)
c. What is being guaranteed by the Lord? (v. 5)
d. What then is meant by “overcomers” in this church?
(6) What is the main message to you today and how may you apply it to your life?
Note:
The once powerful city of Sardis which felt secure because of its impregnable steep hills, suffered a catastrophic earthquake in A. D. 17 and was rebuilt with the help of Emperor Tiberius. Its great wealth was confirmed archaeologically by the discovery in local cemeteries of jewelry. It is interesting to note that internal issues rather than external problems are noted in this letter. This might explain why this church seemed to be able to co-exist with factors that were normally hostile to Christians at the time likely because of their compromise.
請細心慢慢讀每天指定的經文至少兩遍,然後反複思考問題。
撒狄教會(參下註)
(1) 從約翰在1:13-16對主榮耀的形述和1:4的引言,主在此揀選什麼來作介紹自己?(3:1)
(2) 其用意何在?
(3) 責備(3:1b, 2b)
(a) “我知道你的行為” :是指什麼?
(b) 一個以「活/alive的」見稱的教會是怎樣的?
(c)身處備受逼迫的小亞細亞(其它6個教會是例證),何以他們卻是如此活躍?
(d)「其實是死的」或「衰微」是什麼意思?(3:2)
(4) 悔改的呼籲(3:2a, 3)—主吩咐他們要:
a. 儆醒/wake up (3:2)
i. 你以為他們知道要醒過來嗎?
ii. 為什麼?
b. 要回想 (3:3)
i. 要回想些什麼?
c. 若不醒過來悔改又如何?(3:3b)
d. 這是什麼意思?
(5) 賞賜(3:4-6)
a. 有幾名是未曾污穢自己衣服的(3:4a)
i. 在這樣的教會中,他們怎能保持不被污穢?
ii. 他們在這教會中如何「生存」?
b. 穿白衣是什麼意思?
c. 主給他們什麼保證?
d. 這裡的「得勝者」要怎樣的得勝?
(6) 今天你得到的主要提醒是什麼?你會怎樣應用在你的生命中?
註:撒狄因有天然險峻的山崖為保障,以為牢不可破,卻於主後17年的大地震而全然受破壞。幸得該撒提庇留(路3:1)之助得以重建。撒狄之富裕從考古發掘出來墳墓中的寶物得到證實。撒狄沒有遭受外來的迫害,似能與一般仇視基督徒的勢力共存;主所論到的是他們內部所出的問題。
“I know your deeds; you have a reputation of being alive, but you are dead.” (Rev. 3:1)
The church in Sardis, like the rest of the Seven Churches in Revelation, lived at a time of emperor worship and in an environment of pagan cults with its patron goddess, Cybele. However, unlike the other churches, it thrived to the point that it had a “reputation of being alive”. (3:1)
The reason why it could exist comfortably alongside a culture and a people normally hostile to Christianity was rather obvious. It was because of its compromise, making it “too innocuous to be worth persecuting” (TNTC, 75). As a result, in the eyes of the Lord, this was a “dead church” (3:1).
This kind of churches is very prevalent in the US and some of them are so successful that they are considered “mega churches” where people flock to attend their services by the thousands. Why would people flock to attend theses churches? The reason is the same as that of the church in Sardis—compromise. Some of these churches do not preach the pure gospel of sin and repentance, but rather a prosperity gospel that promises wealth and peace; others accept not only sinners but their continuous sinful lifestyle.
The Lord is still calling theses churches to repentance and He implores them to remember what they have “received and heard” and to “obey it and repent”, or He will come like a thief to judge them.
So let’s not envy churches that thrive because of their compromise, but pray fervently for their repentance. We cannot afford more churches like Sardis.
「你要寫信給撒狄教會的使者說:『那有神的七靈和七星的說:我知道你的行為,按名你是活的,其實是死的。」(啟3:1)
撒狄教會,像啟示錄其他六個小亞細亞的教會一樣,是活在信仰受到正面加劇逼迫的當中—不但有「凱撒敬拜」的威脅,也要面對頂盛的偶像敬拜的社會的衝擊。奇怪的是,撒狄教會竟然興盛到有是「活」的名聲(3:1)
這教會之能與這敵對基督真理的社會和文化共存是不難解釋的。就如解經家Leon Morris所言,他們與世界妥協,使他們失去對社會的威脅,以致是:“不值得迫害的!” (NICT, 75) 。也因如此,在主的眼中,他們是「死的」(3:1) !
今天在北美有不少這樣的教會;有些甚至“成功” 到被稱為“巨型教會/Mega churches” —每主日有以萬計的信徒湧進教會崇拜。為何他們這樣熱衷的去參加這些教會呢?原因是如撒狄教會的信徒一樣—教會與世界妥協了。這些教會再不按聖經的道理指摘罪,呼喚人悔改,反而傳「福樂的神學」。同樣糟糕的是,不但接納罪人(接納罪人當然是對的),並且連與聖經道理相違的生活也接納了!
我們的主呼喚撒狄教會悔改,也呼喚今天的教會悔改,叫他們「回想」原先「是怎樣領受、怎樣聽見的」,「又要遵守,並要悔改」。若不悔改,祂必如賊的臨到,要審判他們(3:3)。
所以我們不要善慕這些因妥協而興旺的教會,乃要懇切的為他們的悔改禱告。神的國度不需要更多的「撒狄教會」!
To the church in Philadelphia (see Note 1 below)
(1) How does the Lord remind the church of Who He is? (v. 7)
(2) What is the purpose of the emphasis on Him being “holy and true”? (See Isa. 40:25, Hab. 3:3; Mk. 1:24; Jn. 6:69; Rev. 19:11)
(3) In the glorious depiction of the Lord, the Lord mentions that He “holds the keys to death and Hades”, and yet He now emphasizes that He holds “the Key of David”:
a. What is the Key of David? (see Isa. 22:22ff and Note 2 below)
b. What is the purpose of this emphasis?
(4) The encouragement (v. 8)
a. Since the Lord knows their deeds, for what does the Lord commend them?
b. What might it mean to them to hear the Lord say, “You have little strength”?
c. What does it mean to you?
d. What kind of door does the Lord promise to keep open for them? (see Isa. 22:22ff and Col. 4:3)
(5) The promise of deliverance (vv. 9-10)
a. What is meant by “who claim to be Jews though they are not”? (see Rom. 2: 28-29; Gal. 2:14; 6:15-16)
b. Why are these Jews called “the synagogue of Satan”?
c. How will the Lord vindicate His believers? (v. 9)
d. For those who have kept His command to endure patiently, what will happen to them in the End-time when judgment of calamities will befall the whole world? (v. 10)
(6) The promise of rewards (vv. 11-13)
a. What is meant by “overcomers” in this letter? (vv. 11-12)
b. What do they have? (see 3:3)
c. Passive reward — no one will take their crown: What is that crown? (2:10)
d. Positive rewards (vv. 12-13)
- How important is a pillar to a building? (see also 1 Tim. 3:15)
- What is meant by being made a pillar to the temple of God? (see also Eph. 2:19-22)
- Why does the Lord emphasize also that “Never again will he (the overcomer) leave it”?
- What does the writing of names on him (the pillar) signify? (names signify belonging to)
- What is the significance of having the three names written on us (the overcomers)?
1. The name of “my God”? (see Zech. 14:20-21)
2. The name of the “city of my God, the New Jerusalem which is coming down out of the heaven of my God”(see Rev. 21:10)
3. “My new name” (Rev. 19:12)
e. In giving these precious promises, the Lord prefaces by saying: “I am coming soon” (v. 11), but He certainly has not come yet:
- What is the purpose of such an emphasis to the church in Philadelphia?
- What does it mean to us today?
(7) What is the message to you today? How may you apply it to your life?
Note 1:
This city is fittingly known as the city of “brotherly love” because of the loyalty of Attalaus II Philadelphus to his brother Eumenes II king of Pergamum, although it is not certain which one of them actually founded the city between 189 B.C. to 138 B.C. In any case, it was built intentionally as a mission city to propagate the Hellenistic way of life because of its strategic locale earning its name, “the gateway to the East”. This prosperous city was known for wine-growing and its many temples. The church in Philadelphia is the only church after the church in Smyrna that received praise and not rebuke from the Lord.
Note
2:
Isaiah 22:22ff foretells the day of the Messiah on whose shoulder is put the Key of David which refers to the restoration of the David Kingdom. In essence, though, it points to Christ who will sit on the throne of David to rule, not just the Israelites, but over the kingdoms of the world. The Key signifies authority, reign and power.
請細心慢慢讀每天指定的經文至少兩遍,然後反複思考問題。
非拉鐵非教會(參下註一)
(1) 主耶穌提醒非拉鐵非教會祂是誰呢?(3:7)
(2) 提醒他們祂是「聖潔真實/Holy and True」的,用意何在?(參賽40:25;哈3:3;可1:24;約6:69;啟19:11)
(3) 在1:18主說祂是拿著「死亡和陰間」的鑰匙;在此卻說是拿著「大衛的鑰匙」:
a. 「大衛的鑰匙」是什麼?(參賽22:22ff和下註二)
b. 這裡所言用意何在?
(4) 鼓勵(3:8)
a. 主既知道他們的行為:怎樣稱讚他們?
b. 他們聽到主說:“你略有一點力量” ,會有什麼感受?
c. 若主向你這樣說,你會有什麼感受?
d. 主答應,開了就無人能關的是什麼門?(參賽22:22f;西4:3)
(5) 拯救的應許(3:9-10)
a. 「其實不是猶太人」是什麼意思?(參羅2:28-29;加2:14; 6:15-16)
b. 為何說他們是「撒但一會」的?
c. 主會怎樣給屬祂的人平反?(3:9)
d. 這些遵守主忍耐的道的人,在末世普世受試煉時,主給他們什麼應許?
(6) 賞賜(3:11-13)
a. 這裡的「得勝者」要得勝什麼?(3:11-12)
b. 「持守所有的」(3:11): 他們「有的」是什麼?(參3:3)
c. 負面的應許—免人奪去冠冕:這是什麼冠冕?(2:10)
d. 正面的應許(3:12-13)
i. 柱子對建築物有何作用和重要性?(可參提前3:15)
ii. 在神殿中作柱子是什麼意思?(亦參弗2:19-22)
iii. 那得勝者「必不再出去」。這應許的用意何在?
iv. 在其上寫名的意思是什麼?(名與擁有是有關的)
v. 在我們身上寫上這三個名字分別有什麼重要性?
1. 「我神的名」?(參亞14:20-21)
2. 「我神城的名」—即新耶路撒冷?(是啟21:10)
3. 「我的新名」?(啟19:12)
e. 在給予這些賞賜前,主說“我必快來”(3:11) 。
i. 這句話對非拉鐵非教會有什麼意義?
ii. 對今日的我們呢?
(7) 今天你得到的提醒是什麼?你會怎樣應用在你的生命中?
註一:這城名符其實是“弟兄的愛” 的城市,因為Attalaus II Philadelphia 對他弟兄Eumenes II(別迦摩王)忠誠之故,沒有趁機篡位;我們不曉得這二人中那一位是在主前189-138年間建立這城市的。不過,這城以傳揚希臘文化為它的使命。因著它地理的環境而被稱為「通到東方的門」。這富裕的城市以釀酒和廟宇林立見稱。非拉鐵非教會像士每拿教會一樣,是主所稱讚,而沒有責備之言的。
註二:以賽亞書22:22預言大衛家的鑰匙將被放在彌賽亞的肩頭上,那是指大衛國度的重建。實質上當然是指基督坐在大衛的寶座上掌管不但以色列,乃地上所有的國度。鑰匙是權力和能力的象徵。
“I am coming soon. Hold on to what you have, so that no one will take your crown. Him who overcomes, I will make a pillar in the temple of my God. Never again will he leave it.” (Rev. 3:11-12)
It is interesting to note that before the Lord gives the faithful in Philadelphia the glorious promise of being a pillar in the temple of God, the New Jerusalem, He gives them two negative assurances:
(1) “No one will take your crown” which refers to the crown of life, their eternal life that assures them of not being hurt at all by the second death (2:10-11).
(2) “Never again will he leave it” which refers to their permanent belonging to God’s presence in heaven.
Why does the Lord choose to give these negative assurances? I believe it has much to do with the persecution they are experiencing at the time.
From the Book of Acts, we understand that Christians are driven out of the Jewish synagogues all over Asia. Some Jews even incited the locals to put them in prison, like in Thessalonica (Acts 17). Obviously, some believers could not handle such persecution, and might be tempted to give up their faith, It is under such real threats of apostasy that the Lord urges them to hold on to what they have—the gospel of Jesus Christ—like their Olympic athletes, to persevere till the end, because the crown of life—eternal life—is theirs already.
For some believers who are also Jews, their being driven out of their synagogue amounts to a forfeiture of their Jewish nationality. It is still the case today, as all people of Jewish origin can automatically return to Israel and be recognized as Jewish citizens, but not those who have become Christians. Therefore the Lord reminds them it is far more important to belong to the true temple of God. If they remain faithful, they will have no fear of being driven out it at all. Never!
How fitting are these assurances, though negative, to the suffering church in Philadelphia!
「我必快來!你要持守你所有的,免得人奪去你的冠冕。 得勝的,我要叫他在我神殿中做柱子,他也必不再從那裡出去。」(啟3:11-12)
非拉鐵非,像士每拿一樣,是一個忠於基督的教會,故此得到主的稱讚,並蒙祂給予賞賜的應許,甚至叫他們成為神的殿,新耶路撒冷的「柱子」。不過,在這些稱讚和賞賜中,有兩樣是屬負面的:
1. “免得人奪去你的冠冕” :這冠冕是被稱為「生命的冠冕」,表示他們“必不受第二次(即那永遠的)死” (2:10-11);
2. “必不再從那裡出來” :表明他們是永遠在天家,永遠屬於神!
主耶穌何以提到這兩個屬負面的應許呢?相信是與他們當時所面對的逼迫有關。
從使徒行傳的記述,我們知道當時首批信主的多是猶太人;他們因著信仰,在小亞細亞一帶被趕出會堂。有些猶太人更煽動本地人要捉拿基督徒,使他們下獄(參徒17)。這些迫害漸漸加劇,以致有不少信徒不再有力量面對這些壓力,而想放棄他們的信仰。就在這情況下,主耶穌勸勉他們:“要持守你所有的” —就是基督耶穌的福音與救恩—像他們當時盛行的奧林匹克的競賽員一樣,要堅持到底,就能得冠冕。不過,信徒所得的更是「生命的冠冕」。
至於那些已被逐出會堂的猶太基督徒,他們就感到如同被剝奪了自己的國籍一樣。這正是今日的猶太基督徒所面對的。按報導,凡能證明自己是猶太裔的人,不論你是從那裡回到以色列,都能被接納入以色列籍的;但若你已「改信」基督教,就喪失這權利。故此,主耶穌提醒這些猶太基督徒,屬於神的國、屬於那新耶路撒冷更為重要。若然他們堅持所信的,必不會從祂的殿中被趕逐出去。
是的,主曉得我們每個人的景況;祂的勉勵也是對我們最貼切的!
The church in Laodicea (see Note below)
(1) As the Lord’s last letter before revealing “what must soon take place” (1:1), what is the significance of each of His self-addresses:
a. The “Amen”? (see Isaiah 65:16 where the literal translation of the expression “God of truth” is “God of Amen”; also refer to Deut. 27:14ff for use as the end of prayers)
b. The “Faithful and True Witness”? (see 1:5 and 19:11)
c. “The “Ruler of God’s creation”? (see Jn. 1:1-3; Col. 1:15ff; note that the word “beginning” in Greek is the exact word translated as “ruler” here)
(2) Rebukes (vv. 16-17)
a. Lukewarm (v. 16)
- Using drinking water as an analogy, why does the Lord wish that they are either cold or hot?
- What would the Lord do if they were hot (as in being zealous in spirit or in their love for God)?
- What would the Lord do if they were cold? (Matt. 24:12)
- Now that they are lukewarm, what does the Lord threaten to do?
- Which of the above describe your spiritual temperature today?
b. Spiritually poor (v. 17)—They are obviously wealthy physically with gold and silver etc.:
- How might their physical wealth make them think that spiritually they are rich?
- What might have blinded them from realizing that they are in fact wretched, pitiful, poor, blind and naked before the Lord?
(3) Call to Repentance (v. 18)—They are told to buy from the Lord:
a. Not just gold, but “refined” gold in order to be truly rich. What does it mean? (see 1 Pet. 1:7 and David’s prayer in Psalm 139:23)
b. White clothes to wear to cover their shame. What does it mean? How can they get them? (Rev. 3:4, 5; 4:5; 6:11; 7:9, 13-14; 19:14)
c. Salve to put on their eyes so that they can see. What is that eye-salve that can heal their spiritual blindness? (Matt. 6:19-24)
(4) The Encouragement (vv. 19-20)
a. Should they be discouraged by these harsh words of rebuke and threat? Why not? (v. 19)
b. Instead of instant punishment, what does the Lord depict Himself doing? (v. 20a)
c. Have they heard His voice and His knocking? (v. 22)
d. What do they have to do?
e. What will the Lord do once they choose to open their (heart’s) door?
f. What does eating mean, especially in the Oriental culture?
g. Although this invitation to open the door is extended to the self-deluded members of the church, do you think it is equally extended to non-believers? Why or why not?
(5) The promise of reward (v. 21)
a. What then is meant by “overcomers” in this church?
b. What is the promise given to the overcomers? (see Matt. 19:28; 2 Tim. 2:12)
(6) As we come to the last letter, can you sum up:
a. The key warnings to each of the churches?
b. The key promises to each of the churches?
(7) What is the most important message to you and how may you apply it to your life?
Note:
The city of Laodicea was reputed to be the richest city in the province of Phrygia, and perhaps, fittingly its church receives the most severe rebuke by the Lord. While we do not take the position that the Seven Churches in Revelation represent a historical progression of the history of the Christians churches up to the return of the Lord, Laodicea, however, does best depict the churches in our time. Laodicea was noted for its banking, its manufacture of woolen garment and its medical school which produced two famous ointments one of which was an eye-salve. The church in Laodicea was established likely through the preaching of Epaphras (Col. 1:7; 4:12-13). The Apostle Paul wrote them a letter which has been lost (Col. 4:16).
請細心慢慢讀每天指定的經文至少兩遍,然後反複思考問題。
老底嘉教會(參下註)
(1) 這是主顯示「必要快成的事」(1:1)前最後的一封信。在信裡祂的每個自稱分別帶著什麼重要性?
a. 「那為阿們的」?(參賽65:16—那裡“真實的神” 在原文正是“阿們的神。亦參申27:14ff)
b. 「為誠信真實見證的」?(見1:5; 19:11)
c. 在神所創造萬物之上為「元首」的?(參約1:1-3;西1:15ff。註:「太初」與「先」在原文與這裡「元首」同字)
(2) 責備(3:16-17)
a. 如溫水(3:16)
i. 以喝水為例,為何主巴不得他們或冷或熱?
ii. 如果他們是(火)熱的,主會怎樣待他們?
iii. 如果他們是冰冷的話,又如何?
iv. 既然如溫水,主要怎樣處置他們?
v. 你認為今天你屬靈的溫度怎樣?
b. 貧窮(3:17)—他們在這富裕的城市中也會同樣是富裕的
i. 你認為他們屬靈的貧困與他們物質的富裕可有關係?為什麼?
ii. 是什麼使他們看不到自己屬靈的真況?
(3) 悔改的呼籲(3:18) —主勸他們向祂買:
a. 不是普通的,乃是經「火煉的」金子:這是什麼意思?(參彼前1:7和大衛在詩139:23之禱告)
b. 「白衣」:是什麼意思?如何能買?(3:4, 5; 4:5; 6:11; 7:9, 13-14; 19:14)
c. 「眼藥」:是什麼眼藥使他們能看見?(可參太6:19-24)
(4) 鼓勵(3:19-20)
a. 他們該因主嚴厲的責備而灰心嗎?為什麼?(3:19)
b. 主不但不離棄他們,反要作什麼?(3:20a)
c. 你認為他們是否聽到祂叩門的聲音?(3:22)
d. 如果聽見,該怎樣做?(3:20)
e. 如果他們願意開門,會帶來什麼後果?(3:20b)
f. 在東方的文化,坐席同吃是什麼意思?
g. 雖然這開門的邀請是向倒退的信徒的呼籲,你認為這呼籲是同樣對未信者適用嗎?為什麼?
(5) 賞賜(3:21)
a. 這裡的「得勝者」要怎樣得勝?
b. 得勝者的賞賜是什麼?(見太19:28; 提後2:12)
(6) 當我們讀完這七封信,請用一點時間總結這七個教會所得到的:
a. 主要的責備是什麼?
b. 主要的賞賜是什麼?
(7) 今天對你最主要提醒是什麼?你會怎樣應用在你的生命中?
註:老底家是弗呂家省(徒16:6)最富裕的城市。這或許導致在七個教會中,主對他們作出最嚴厲的責備。我同意一般解經家的見解,認為這七封信並不是代表由約翰時代到主再來前教會歷史的演變,但老底嘉教會的情況實與今天的教會甚相似。老底嘉是以他們的銀行業、毛衣製造業和醫學院見稱。據知當時老底嘉製造了兩類出名的藥品,其中之一是眼藥。老底嘉教會相信是以巴弗提所建立的(西1:7; 4:12-13)。保羅曾寫信給這教會,不過這封信現已失存。
“To the one who overcomes, I will give the right to sit with me on my throne, just as I overcame and sat down with my Father on His throne.” (Rev. 3:21)
It is interesting to note that even to the church in Laodicea—the church that receives the harshest rebuke, the word of exhortation is still to “overcome”. What do these Christians in Laodicea need to overcome? They were not facing death, needing to be faithful until the end like the church in Smyrna, nor were they fighting against the immoral teachings of the prophetess Jezebel in Thyatira. They simply needed to overcome their lukewarm spiritual condition, and to recognize their true condition so that they may buy from the Lord:
- Refined gold: This meant asking God to test and refine them even with trials (Psalm 139:23);
- White clothes: This meant to repent and be washed in the blood of Christ again (1 John 1:9);
- Salve for the eyes: In their case, this meant not making “treasures” as their gods anymore. (Matt. 6:19-25)
These, in fact, are what “all” believers ought to buy from the Lord anyway! By simply doing what we all need to do as genuine followers of Christ, we will all be called “overcomers” and we will not only rule with Christ (2:26; 2 Tim. 2:12), but also sit with Christ on His throne. This applies to you and to me.
That is such a marvelous picture of our complete union in Christ—we in Christ and Christ in us! There is no greater glory than this, and this is the share of all who have opened their hearts to let Him come—eternal life in Him forever!
「得勝的,我要賜他在我寶座上與我同坐,就如我得了勝,在我父的寶座上與他同坐一般。」(啟3:21)
主耶穌對啟示錄的七個教會都發出同一的呼喚,就是叫他們要“得勝” ,包括這個被祂嚴語責備的老底嘉教會。究竟這老底嘉教會要向什麼得勝呢?
對士每拿教會而言,要得勝就是要至死忠心(2:10) ;對推雅推拉教會而言,是要抵擋那假先知耶洗別的拜偶像和淫亂的教導(2:20ff);對老底嘉教會而言,卻是單單要改變他們不冷不熱的靈命!不過,這改變包括要認清楚和承認他們的實況,故此就需要從主買:
- 火煉的金子:意思是要像大衛勇敢的求主以火試煉他們(見詩139:23);
- 白衣穿上:這是悔改的意思,讓主的寶血不斷的洗淨(約壹1:9);
- 眼藥使能看見:對這些富裕的信徒而言,就是不再以錢財為神了(參太6:19-25)。
其實,這些不都是凡信徒都當作的嗎?原來我們做基督門徒所當作的,就被稱為「得勝者」;更會與基督一同作王(2:26; 提後2:12),並且能與基督“同坐” 在祂的寶座上(3:21)!你說多希奇!
這是一幅何等美麗的圖畫—主與我、我與主、完全的聯合!再沒有比這更榮耀的賞賜—這是凡打開心門,讓主進來同坐生命筵席的每個信徒所共享的!!
The first vision is now over. After the glorious appearance of the Lord Jesus and the words given to the Seven Churches in Asia at the time, John is given a second vision in which he is shown the throne of God in heaven in chapters 4 and 5. This vision is clearly about the future as 5:13 indicates. The future events that lead to the consummation of God’s plan of salvation through His Son Jesus Christ are now revealed through the unsealing of a scroll in heaven.
4:1—The Introduction to the 2nd vision
(1) “After this I looked”: What is John referring to?
(2) What does John see? (Note: John is honestly recording what he sees, but in a vision of the non-materialistic realm in heaven, God has to use materialistic symbols to convey to John and us the reality of the heavenly. So John sees a “door”, but it does not mean that heaven has a door but it signifies “entrance” into the heavenly realm. This applies to all heavenly things in all of his visions, including the faces of the four living creatures.)
(3) Who is the one who now speaks to him again? (see 1:10-13)
(4) What are the things he is going to be shown about?
4:2-6a—The Throne of God in Heaven
(5) John is shown a throne in heaven (v. 2). What does a throne signify?
(6) What is the One who sits on the throne like? (v. 3)
(7) What is the throne encircled by? (v. 4)
(8) The 24 other thrones:
a. Who are the ones seated on these thrones? (see Note below)
b. Since thrones denote rule and authority: Together with their dresses (see 3:4, 5; 6:11; 7:9, 13-14; 19:14) and crowns, what do they portray about the elders?
(9) What do lightning and thunder signify? (Exod. 19:16ff)
(10) What are blazing before the throne? (v. 5) What do they signify? (1:4)
(11) What does the throne appear to sit on? (v. 6a)
(12) Turn to Ezekiel 1:26-28 and read Ezekiel’s perception of the same heavenly throne of God.
(13) What do both visions have in common?
(14) What is the message to you today and how may you apply it to your life?
Note:
As “elders” always refer to human beings, I tend to agree with those commentators who interpret them as symbolic of the church in its totality—a combination of the 12 Israeli patriarchs and the 12 apostles. This is also in tune with the scene of the New Jerusalem in which the 12 gates and 12 foundations are inscribed with the names of the 12 tribes of Israel and the names of the 12 apostles respectively (21:12-14).
請細心慢慢讀每天指定的經文至少兩遍,然後反複思考問題。
主耶穌藉約翰寫給小亞細亞的七個教會的信完成後,第一個異象就結束了。祂繼續向約翰顯示神在天上的寶座(第4-5章)。5:13清楚表示這是關乎將來才成就的事。藉著神手中的書卷逐漸的展開,啟示神藉祂兒子基督耶穌的救恩計劃如何得大功告成。
4:1—第二個異象的引言—
(1) “此後我觀看”:「此後」是指什麼?
(2) 約翰觀看到什麼?(註:約翰忠實的把所見的寫下。但異象所見是屬天上非物質界的事。神是用約翰所明白的物質界的象徵[symbols] 來向他顯示屬天的實體。故此約翰的確是見到「門」,但這並不是說天堂有「門」,乃是表示約翰現在開始進入天堂的境界[realm] 。同樣地,在異象中所見的四活物的面,也僅是人所能領會有關天上實體的象徵。)
(3) 現在向他說話的是誰?(見1:10-13)
(4) 他繼續要看到的是屬乎什麼的事情?
4:2-6a—天上神的寶座
(5) 約翰看見這天上的寶座是顯示什麼?(4:2)
(6) 坐在這寶座之上的是怎樣的?(4:3)
(7) 這寶座被什麼圍著?(4:4)
(8) 廿四個座位(原文是寶座)
a. 誰坐在其上?(參下註)
b. 寶座是權柄的象徵,加上這24長老所穿戴的,我們對這些長老有什麼認識?
(9) 閃電、響聲(rumbling) 和雷轟顯示著什麼?(見出19:16ff)
(10) 寶座前還見到什麼?(4:5) 是象徵什麼?
(11) 這寶座座落在什麼地方?(4:6)
(12) 請翻到以西結書1:26-28,參閱以西結如何形容所見同一的天上神的寶座。
(13) 兩個異象有什麼相同之處?
(14) 今天你得到的主要提醒是什麼?你會怎樣應用在你的生命中?
註:在聖經裡「長老」一般是用在人身的詞句,故此我同意他們是代表全體教會的解釋,即包括舊約以色列的12位列祖和新約的12使徒。這解釋與啟示錄21:12-14之新聖城耶路撒冷吻合,因城中的十二個門與12根基分別寫上以色列12個支派和12使徒的名字。
“At once I was in the Spirit, and there before me was a throne in heaven with someone sitting on it.” (Rev. 4:2)
The revelation of the Apostle John begins with the glorious appearance of the Lord Jesus at which John imperceptibly falls at His feet as though dead (1:17). It is with such a glorious appearance that the Lord Jesus delivers His message to the Seven Churches in the form of seven letters.
The recipients of these letters no doubt
will come to realize that their Lord sees and
knows everything concerning them and what they are facing. The words of rebuke and encouragement are
invariably framed with the future in sight—including their immediate future,
the End-time and the eternal realm. However, their immediate future and the End-time point to even greater
sufferings for them and severe judgment for the whole world before His return
which, in the visions to come, will be described in greater details, such as in
12:12:
"Woe to the earth and the sea, because the devil has gone down to you! He is filled with fury, because he knows that his time is short."
Therefore,
before the revelation of such woes, it is necessary for John and the churches
to have a glimpse of the throne of God in heaven so they might behold (in the
words of Robert Mounce)
“a vision of a sovereign God in full command of the course of human affairs as they move swiftly to their denouement. On the plane of history the church appears unable to resist the might of hostile worldly powers, but the course of history is not determined by political power but by God enthroned and active. At His appointed time the scroll of destiny is to be handed to the Lamb, who Himself will open the seals, bring history to a close, and usher in the eternal state.”
(NICOT, Revelation, 116)
「我立刻被聖靈感動,見有一個寶座安置在天上,又有一位坐在寶座上。」(啟4:2)
約翰所得的啟示是以看見主耶穌榮耀的顯現為開始。當時他不自禁“仆倒在祂腳前,作死一樣” (1:17)。就是在這榮耀中,主耶穌向七個教會說話。
藉著這七封信,眾教會知道他們的主看見、也知道他們的一切,包括他們真正的生命和所面對的挑戰。信中充滿責備和鼓勵的說話,後者都是針對將來的事而言的—包括他們要面對不久的將來、末世的未來、和永世天上的賞賜。有關他們不久的將來和末世未來的事,都是指向將會加劇的苦難和神對全世界極嚴厲的審判。至於這些在祂再來之前、末後要成就的事,都繼續在後面向約翰的啟示中更詳盡的顯現出來。12:12是其中一個可怕的例子:“只是地與海有禍了!因為魔鬼知道自己的時候不多,就氣憤憤地下到你們那裡去了。”
故此,在這些叫人驚心動魄的啟示尚未顯示之前,約翰和眾教會需要先目睹神在天上的寶座,以致讓他們看見“獨一的神是完全掌管著那迅捷邁向被祂審判的人類歷史。從教會歷史的角度來看,教會似乎無力抵擋世上敵對神的勢力。但是人類的歷史不是被政治勢力所操縱的,乃是在那坐寶座的神積極的掌管中。在祂所指定的時刻,這世界命運的書卷要交在羔羊的手中;祂要把印打開,將人類的歷史帶到其終結,引進永恆。” (NICOT, Revelation, 116)
The Worship of the Four Living Creatures & the Elders (see Note below)
4:6b-9—The Four Living Creatures
(1) They are covered with eyes front and back. What do they symbolize?
a. What might their four faces symbolize?
- Lion (see Prov. 30:30)
- Ox (see Ps. 144:14; Prov. 14:4)
- Man (Gen. 1:27)
- Flying Eagle (see Ps. 103:5; Isa. 40:31)
b. What are their wings for? (see Isa. 6:2)
(2) What do they do day and night? (v. 8; see Isa. 6:3)
(3) How does their song of praise differ from that of the Seraphim in Isaiah 6?
(4) What might be the reason for the difference given the context of this vision?
4:10-11—The 24 Elders
(5) They join in to praise God. What do both vv. 9 and 10 address God as and why?
(6) How do the elders worship? (v. 10)
(7) What does it signify?
(8) The elders’ song of praise (v. 11)
a. What do they ascribe to God?
b. What reason do they give in their praise?
c. How might this praise echo the four faces of the four living creatures?
(9) It is helpful for us to close our eyes and allow the eyes of our mind to visualize the scene in heaven about which we have just read in this chapter. Why not join them in worship right now!
(10) What is the main message to you today and how may you apply it to your life?
Note:
Although the four living creatures in Revelation and Ezekiel have some differences in their symbolic description, they have far more in common. They should depict the same “cherubim” (Ezek. 10:15) who are “an exalted order of angelic beings…the immediate guardians of the throne” (NICOT, 124) From Ezekiel’s vantage point, he sees the four faces of each cherub, while John from his vantage point sees only one side of the faces of each cherub, but the symbols of their faces convey the same spiritual essence.
請細心慢慢讀每天指定的經文至少兩遍,然後反複思考問題。
四活物和長老天上的敬拜(參下註)
4:6b-9—四活物
(1) 前後遍體滿了眼:是象徵什麼?
a. 他們不同的臉是象徵什麼:
i. 獅子?(參箴30:30)
ii. 牛犢?(參詩144:14;箴14:4)
iii. 人?(參創1:27)
iv. 飛鷹?(參詩103:5;賽40:31)
b. 他們的翅膀可有什麼作用?(參賽6:2)
(2) 他們晝夜不住在作什麼?(4:8; 參賽6:3)
(3) 這裡的頌歌與以賽亞書第6章的記載有什麼不同?
(4) 按這裡的場合,不同之因可能是什麼?
4:10-11—廿四位長老
(5) 長老們加入敬拜歌頌:4:9-10同稱神是誰?有何用意?
(6) 長老怎樣敬拜神?(4:10)
(7) 這表示什麼?
(8) 長老之頌歌(4:11)
a. 他們說神配得什麼?
b. 原因是什麼?
c. 他們所說出的因由如何響應四活物的四臉所象徵的?
(9) 不妨閉上眼睛,用我們的想象逐步領會約翰在這章所見的天上情景:然後,讓我們也加入這敬拜中。
(10) 今天你得到的主要提醒是什麼?你會怎樣應用在你的生命中?
註:雖然約翰對四活物的形述與以西結書的記載有少許出入,但相同之處更多;故此兩處該同是形容 “基路伯” 的(見結10:15)。這些天使明顯“有較超然的位份…….是寶座的守護者” (NICOT, 124) 。從以西結的角度,他看見他們臉的四面;從約翰的角度,他只看見他們各人一邊的面。他們臉的形述顯示同一的屬靈真諦。
“They laid their crowns before the throne...” (Rev. 4:10)
Although we cannot be sure who these 24 elders are or represent, since the term “elders” is necessarily a human term, I tend to agree with those commentators who interpret them as symbolic of the church in its totality—a combination of the 12 Israeli patriarchs and the 12 apostles. This is also in tune with the scene of the New Jerusalem in which the 12 gates and 12 foundations are inscribed with the names of the 12 tribes of Israel and the names of the 12 apostles respectively (21:12-14).
The fact that they need no introduction to John also signifies that they must have dressed like and look like elders in a setting with which John is familiar. However it is interesting to note that these 24 elders serve to confirm the promises made by the Lord to the seven churches in that
- They are seated on thrones that surround the throne of God and that serves to confirm the promise to rule made by the Lord to the overcomers (2:26ff; 3:21).
- They are dressed in white and that also confirms the granting of righteousness to the overcomers (3:5, 18) .
- They wear golden crowns on their heads and that also confirm the promise of the crown of life made to them (2:10; 3:11).
However, it is also worth noting that as these elders join the four living creatures (likely cherubim) in worship, they will leave their seats (i.e. their thrones), lay their crowns before the throne and fall down before the throne of God and worship. This is an obvious sign of utter humility to signify that they are totally unworthy to occupy their position of authority, and whatever they might have achieved or earned (as the crowns signify), they need to lay on the ground as dust and the only fitting thing to do before Lord God Almighty is to prostrate before Him.
This is the heavenly model of worship that we need to emulate every time we come before the Lord to worship Him—a worship of utter humility and unworthiness!
「那二十四位長老就俯伏在坐寶座的面前,敬拜那活到永永遠遠的,又把他們的冠冕放在寶座前。」(啟4:10)
我們雖然不能肯定這24位長老是誰,或是代表什麼,他們既被稱為「長老」,相信不是指天使,乃是指人。故此,我同意看他們為整個神的教會的象徵—包括以色列12位列祖和12位使徒。這看法與新耶路撒冷的異象是吻合的。啟示錄21章指出其12個門和12根基都分別寫上以色列12支派和12使徒的名字。
約翰不用問主,就知道他們是長老,證明從他們的衣著等,約翰就知道他們長老的身份。不過,這24位長老在天上神寶座前的出現,更證實了主耶穌對眾教會的應許。包括:
- 他們各有座位(原文是寶座),圍繞著神的寶座:這正是與基督同作王、掌權的應許的實現(2:26ff; 3:21);
- 他們都身穿白衣:這正是主應許給凡得勝的所穿的(3:5; 18);
- 他們都頭戴金冠:這正是主應許給那些得勝者的生命冠冕(2:10; 3:11)。
不過,雖然這24位長老同得這樣的權柄與榮耀,每當他們加入四活物向神敬拜時,他們首先要從自己的寶座離座、放下他們的金冠、更俯伏在那坐寶座的永活神面前敬拜。這是完全謙卑的象徵,表明他們知道並承認自己是完全不配得這樣的尊榮和權柄,以致要從自己的寶座上退下,甚至把金冠放下如塵土;在全能、獨一的神面前,惟一合宜的態度是俯伏在地向祂敬拜。
這24位長老在天上敬拜的模式正是今天我們在地上敬拜的榜樣是一個自知、自承完全不配、謙卑俯伏的敬拜!