The prelude to the sounding of the 7th trumpet continues after the mighty angel, whose feet planted on the sea and the earth has announced that there would be no more delay for the mystery of God to be accomplished as foretold by the prophets, and asked John to eat the scroll (chapter 10):
11:1-2—The Measuring of God’s Temple
(1) Recall what John was told to do right after the eating of the scroll (10:11).
(2) Now he is given a reed:
a. What is he told to measure?
b. What is he told to count?
c. Why he is not to measure the “outer court”?
d. What then is the purpose or meaning of “to measure” and “to count”?
e. Who will trample on the holy city and for how long?(see Note below)
11:3-14—The Two Witnesses: In order to understand this passage, I would suggest that you read Zech. 4:11-14; Exod. 7:14-18; 1 Ki. 17:1; 2 Ki. 1:10; 2:11 and Lk. 9:30 in advance.
(3) The two witnesses (i) are given power, (ii) will prophesy, (iii) for a period of 1,260 days (i.e. 42 Jewish months), and (iv) are clothed in sack cloth.
a. As two olive trees, where does their power come from? (See the passage in Zechariah above.)
b. What do the “golden lampstands” stand for? (see 1:20; 2:1)
c. What does wearing sack cloth signify about their message? (see Jer. 4:8)
(4) How will they protect themselves? Which prophet in the OT is known for sending fire to devour his enemy? (v. 5; see 2 Ki. 1:10)
(5) What other miracles will they perform as part of their witnessing? (v. 6)
(6) Which prophets in the OT are known for such miracles? (see Exod. 7:14-18; 1 Ki. 17:1)
(7) At the time of Jesus’ transfiguration, which two prophets appear to talk to Him about His death? (see Lk. 9:30)
(8) At the end of their ministry (vv. 7-13)
a. Who will rise and put them to death? (v. 7)
b. What clue is provided for us concerning the identity of the “great city” where their bodies will be exposed? (v. 8; Sodom is a symbol for wickedness [Gen. 13:13; Jer. 23:14]; Egypt the oppressor [Exod. 3:9; Jdg. 6:9])
c. How do the inhabitants of the earth greet their death? Why? (vv. 9-10)
d. How does God rescue His witnesses? (vv. 11-12) Which OT prophet are you reminded of?
e. What temporal judgment does God inflict upon the people? (v. 13)
f. How will the survivors (in the city) respond to God’s judgment?
(9) Many commentators see the two witnesses as a symbol of the church during the Great Tribulation and are not actual characters. What do you think?
a. Which verses might favor the first interpretation?
b. Which verses might fit only “individual characters”?
(10) What is the main message to you today and how may you apply it to your life?
Note:
This is a passage “universally recognized as difficult to interpret” (NICNT, 211) and all I can do is to offer my personal observation in that based on the context of this vision the temple refers to the one on earth and the measuring and counting are a symbol of preservation. Therefore, it is obvious that “we have the paradox that, on the one hand, the community will be sheltered, and on the other hand, the unprotected community will be trampled” (NICNT, 214-5). The only question is: “who is the community protected and who is the community trampled?” The 42 months correspond to Daniel 7:25 and 12:7 and since the temple is an earthly one (in the vision), and if the 144,000 sealed by God (7:4-8) symbolizes the remnant of Israel saved (Rom. 11:26), then the unprotected would be Gentile believers who turn to Christ during the time of the Great Tribulation.
本週我們會繼續研讀新約啟示錄。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。
上一章記載那腳踏海與地的大力天使起誓說：“不再有時日了”，並看到約翰被吩咐拿小書卷來吃。這一章繼續是吹第七號的前奏：
11:1-2—量度聖殿
(1) 請翻到上一章最後一節：天使在約翰吃小書卷後，給他什麼吩咐？
(2) 現在，有一根葦子賜給他：
a. 他被吩咐量度什麼地方？
b. 量度是什麼意思？
c. 為何不用量度外院？
d. 誰會踐踏聖城？
e. 會有多久？(參下註)
11:3-14—兩個見證人—若要明白這段經文，就先翻閱撒迦利亞書 4:11-14；出埃及記 7:14-18；列王紀上 17:1；列王紀下 1:10; 2:11 及路加福音9:30。
(3) 這兩個見證人（a）有權柄、（b）能說預言（「傳道」的原文）、（c）為時1,260天（即猶太曆的42個月），（d）並穿著毛衣(sack cloth) ：
a. 這兩棵橄欖樹的能力從何而來？（參閱亞4:11-14）
b. 金燈臺是什麼意思（參1:20; 2:1）
c. 穿著毛衣是什麼意思？（參耶4:8）
(4) 他們如何保護自己？這叫我們想起舊約那一位先知？（11:5; 王下 1:10）
(5) 他們作見證時還行了什麼神蹟？（11:6）
(6) 這叫我們想起舊約那些先知？（參出 7:14-18；王上 17:1）
(7) 在主耶穌山上變像的記錄中，那二人出現與祂談到祂離世的事？（參路9:30）
(8) 他們見證的結束（11:7-13）
a. 是誰把他們殺害？(11:7)
b. 這裡怎樣論到屍首所倒在的大城？（所多瑪一向是罪惡的代表—見創13:13；耶23:14; 埃及則是欺壓的象徵—見出3:9；士6:9）
c. 地上的人對他們的死亡有什麼反應？為什麼？（11:9-10）
d. 神怎樣營救祂的見證人？（11:11-12）這叫我們想起舊約那一位先知？（王下 2:11）
e. 神對城中的人施行什麼審判？（11:13）
f. 這審判在城中的餘民中起了什麼作用？
(9) 不少解經家認為這兩個見證人並非真有其人，而是在大災難期間的教會之象徵。你認為怎樣？
a.這裡那些形容是乎合教會象徵的解釋？
b. 那些是只可以用來形容個人的(individual characters？
(10)今日你得到的主要信息是什麼？你會怎樣應用在你的生命中?
註：這一小段是被“公認為甚難解的” （NICNT, 211），我只能把自己的觀察在此分析：基於這段的內容，這殿雖是個象徵(symbol) ，卻該是指地上的殿。量度的意思是指神把它分別出來加以保守。故此，“這裡有兩個相對的群體—蒙保守的和不蒙保守、被踐踏的” （NICNT. 214-5）。問題是誰屬那一個群體。42個月是與但以理書7:25； 12:7的相同。這異象中既用地上的聖殿作徵記，而那144,000有神印記所保守的，若是猶太餘民的信徒（見羅11:26），這樣那不蒙保守的該指外邦人在這大災難期間信主的基督徒了。
“They will trample on the holy city for 42 months.” (Rev. 11:2)
“In John's imagery the holy city is yet another designation for the church. The faithful are to be trampled underfoot by paganism for a period of forty-two months. The background for this is the prophecy concerning Antiochus Epiphanes in Daniel 8:9-14. There the sanctuary is to be trampled underfoot by the little horn for 2,300 days. Then it is to be re-consecrated (Dan. 8:14). Likewise the church is to be oppressed and profaned by the beast out of the Abyss (Rev. 11:7), but it will not be destroyed. To what extent its victory will be triumph through death or continued existence on earth is not clear. In either case the promise of Jesus in Matt 16:18 that 'the powers of the underworld shall never overthrow [the church]' (Williams) is carried through.
"The temporal designation of 42 months (11:2; 13:5) is also given in Revelation as 1,260 days (11:3; 12:6) and 'a time, times and half a time' (12:14). Its primary reference is to the period of Jewish suffering under the Syrian despot Antiochus Epiphanes in 167-164 B.C. It became a standard symbol for that limited period of time during which evil would be allowed free rein. It is ‘the conventional period in apocalyptic literature for the temporary triumph of evil before the end of the age. In Luke 21:24 it is called 'the times of the Gentiles’. The repeated use of the various designations in Revelation and the contexts in which they appear serves to point out that the periods of final witness, divine protection, and pagan antagonism are simultaneous.”
(NICOT, 215)
While the 1,260 days or 42 months might be a round number, I am personally inclined to take it more literally, as Daniel gives what appears to be a more precise timeframe concerning “the times of the Gentiles” as follows:
“From the time that the daily sacrifice is abolished and the abomination that causes desolation is set up, there will be 1,290 days. Blessed is the one who waits for and reaches the end of the 1,335 days.” (Dan. 12:11-12)
「只是殿外的院子要留下不用量，因為這是給了外邦人的，他們要踐踏聖城四十二個月。」(啟11:2)
“在約翰所用的比喻中，聖城是教會另一個代號。那忠信的要被外邦人（即不信神的）踐踏42個月。這預言的背景是但以理書8:9-14所論到的安提阿古伊凡尼斯。聖所要被那小角踐踏2,300日，然後重被潔淨（8:14）。照樣，教會要被那從無底坑上來的那獸逼害及褻瀆（啟11:7），但不致滅亡。至於教會是從死亡而得勝，或是在地上繼續存在就不太清楚。無論怎樣，耶穌在馬太福16:18的應許：“陰間的權柄不能勝過他(指教會)” 得到應驗了。
42個月這有限的時期在啟示錄中（11:2; 13:5）亦以1,260日（11:3; 12:6）或一載、二載、半載（12:14）來表達。其基本的引據緣自那一段敘利亞暴君安提阿古伊凡尼斯在主前167-164年間逼害猶太人的歷史，演變成罪惡勢力被容許暫短得勢的徵象。這是‘末世的文獻常用來形容罪惡勢力在末世短暫得勝的時期。 路加福音21:24稱之為「外邦人的日期」’ 。在啟示錄中這日期被重複的使用，並按上文下理顯示它是那最後的見證、神的保守和外邦人踐踏的期間一併發生的。” (NICOT, 215)
雖然1,260日或42個月可能是個約數，但因著但以理書所載與這期間有關所用更確實的數字所顯示，相信這些數目並非是喻意，而該按字面來領受：就如但以理書12:11-12所載：
“從除掉常獻的燔祭，並設立那行毀壞可憎之物的時候，必有一千二百九十日。 等到一千三百三十五日的，那人便為有福！”
The theme of the “three woes” announced by the flying eagle (8:13) is now resumed: The 1st woe is the 5th trumpet (see 9:12), followed by the 2nd woe which logically is the 6th trumpet (see 9:13ff) and now the sounding of the 7th trumpet signifies the 3rd woe:
11:15-19—The 7th Trumpet
(1) At the sounding of the 7th trumpet, what do the voices in heaven declare? (11:15)
(2) What does it mean and what can we expect to happen?
(3) The 24 elders in heaven respond with worship and praise (11:16-19). Let’s reflect on the contents of their praise:
a. Whom do they address God as? (11:17a)
b. For what do the elders give thanks? (11:17b) What does it mean?
c. How have the nations treated their Creator God? (11:18a; Ps. 2:1-3; Gen. 11:4)
d. The sounding of the 7th trumpet signifies the time for God’s judgment and reward (fuller details of which will be the subject of the rest of the revelation):
- Who are to be judged?
- Who are to be rewarded?
(4) The temple in heaven (11:19)—Consider these questions, as the scene changes back to heaven:
a. What does the “opening” of God’s temple in heaven signify as it is accompanied by lightning and earthquake etc.?
b. The ark of His covenant is seen:
- Where is the ark of the covenant placed in the earthly temple? (Heb. 9:3-4)
- What did it signify? (Exod. 25:22)
- What then does the “seeing” of the ark of the covenant in the opened heavenly temple signify? (Heb. 10:19)
12:1-6—The birth of the Savior re-enacted
(5) The woman is a sign in heaven (12:1-2)
a. What do the 12 stars stand for? (see Gen. 37:9)
b. If the 12 stars stand for the 12 patriarchs of Israel, what do the rest of the symbols of the sun, moon and crowns stand for in terms of Israel’s status among the nations of the earth?
c. How does her crying in birth-pain illustrate the pain of suffering of Israel? (see Isa. 26:17; Mic. 4:9-10)
(6) The sign of a dragon (12:3-4)—The dragon is identified as Satan in 12:9 and he is described as:
a. An enormous red dragon: What might this signify?
b. Having seven heads, ten horns and seven crowns. What might these symbolize? (see Note 1 below)
c. What does the flying of stars to earth suggest? (see Dan. 8:9-10)
d. What did he intend to do with the woman’s child? (See Matt. 2)
(7) The birth and ascension of Christ (12:5-6)
a. Who is this child given birth by the woman? (12:5a; Ps. 2:9; Gen. 49:10; Rev. 19:15)
b. Where is this child now? (12:5b, Mk. 16:19; Eph. 1:20)
(8) Divine protection of the woman (12:6)
a. How long will the woman be protected? (see 11:1-2)
b. Where will she flee to for protection? (see Note 2 below)
c. Given the context of this vision, who might this woman symbolize?
(9) What is the main message to you today and how may you apply it to your life?
Note 1:
"The red color of the dragon…symbolizes the murderous
character of Satan (Jn. 8:44)…the number ‘seven’ (is) a symbol of
completeness…that the beast out of the sea has ten horns and seven heads (13:1;
cf. 17:12) indicates that Satan’s earthly emissaries are like him in their destructive
power. The crowns…are Satan’s
presumptuous claim of royal power over against the ‘KING OF KINGS AND LORD OF
LORDS’ upon whose head are many diadems (19:12, 16)."
(NICNT, 233)
Note
2:
No one is sure about what or where the desert is, except that many scholars agree that desert or wilderness is likely a symbol for divine protection and intimate fellowship as the Exodus experience of Israel suggests.
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。
那飛鷹所宣告的三禍(8:13)，其一已藉著第5枝號的吹響臨到；其二也藉著第6枝號的吹響臨到（參9:12的評語）。現在第三禍要藉著第7枝號的吹響快要臨到：
11:15-19—第7枝號
(1) 第7枝號吹響時，天上發出什麼宣告？（11:15）
(2) 這宣告是什麼意思？我們對繼續的啟示可有什麼祈望？
(3) 那24位長老以讚美的敬拜作出回應（11:16-19）
a. 他們怎樣稱呼神？（11:17a）
b. 他們為什麼感謝神？（11:17b）這是什麼意思？
c. 外邦（即列國）如何對神？（11:18a, 詩2:1-3；創11:4）
d. 第7枝號的吹響表明神審判與賞賜的時刻臨到了（這是啟示錄以後的篇幅的內容）
i. 誰要得到審判？
ii. 誰要得到賞賜？
(4) 天上的殿—11:19—第11章的異象主要是地上的景象，現在重新轉回天上：
a. 以雷電等陪伴神殿的打開是要顯示什麼?
b. 殿中出現神的約櫃：
i. 約櫃原是於在地上的殿的什麼地方？（參來9:3-4）
ii. 約櫃一直是什麼的徵記？（參出25:22）
iii. 這已在地上失踪多世紀的約櫃，現在卻在神天上的殿中顯現出來，是什麼意思？（參來10:19）
12:1-6—基督降生的重溫
(5) 天上婦人的異象(12:1-2)
a. 十二星是什麼徵記？（參創37:9）
b. 如果12星是代表以色列12支派，其他的，如日、月冠冕如何表明以色列在列國中的地位？
c. 她生產的痛苦如何象徵以色列歷史的苦難？（賽26:17；彌4:9-10）
(6) 龍的異象（12:3-4）
12:9稱這龍為撒但。這裡形容他為
a. 一條大紅龍：是什麼意思？
b. 有7頭、10角、7冠冕：這是什麼徵象？（參下註一）
c. 拖拉星辰到地上是什麼意思？（參但8:9-10）
d. 龍要怎樣傷害婦人的孩子？（見太2的記載）
(7) 基督的降生和升天（12:5-6）
a. 這婦人所生的孩子是誰？(12:5a; 19:15; 詩2:9；創49:10)
b. 這孩子現在是在何處？（12:5b; 可16:19；弗1:20）
(8) 神保守婦人（12:6）
a. 神會保守這婦人多久？（亦參11:1-2）
b. 她會逃到那裡？（參下註二）
c. 按這異象的內容，這婦人象徵什麼？
(9) 今日你得到的主要信息是什麼？你會怎樣應用在你的生命中?
註一：“龍的紅色……象徵撒但殺人的本色（約翰福音8:44）……七是完全的數目……那海裡出來的獸（13:1; 亦參17:12）有十角七頭，表明撒但地上的差役也有毀壞的權力。那些冠冕……是撒但自稱有權柄高於那頭載許多冠冕的萬王之王、萬主之主（19:12, 16）。” （NICNT, 233）
註二：沒有人肯定這“曠野” 是指那地，不過一般解經家認為這一向是神的保守和與神親密團契的象徵，是以色列在曠野所經歷的。
“A great and wondrous sign appeared in heaven, a woman clothed with the sun with the moon under her feet and a crown of twelve stars on her head.” (Rev. 12:1)
From the context of chapter 12, there is little doubt that “in this symbolism (the woman) we must discern the chosen people of God” (TNTC, 152). Indeed, apart from the description given in 12:1 about the woman, the giving of birth to the child “who will rule the nations with an iron scepter” (Psalm 2) undoubtedly refers to the Christ child who is “the son of David, the son of Abraham” (Matt. 1:1).
However, we must ask why would such a sign of the historical fact of Christ’s birth through the Chosen People be shown at the sounding of the 7th trumpet, since basically all the rest of the revelation deal with the future?
I believe there are at least two reasons for the “re-telling” of the birth of Christ at this important juncture of human history and the accomplishment of “God’s mystery” (10:7):
(1) It reminds us of the tremendous privilege of this election of the people of Israel by God: Among the nations on earth, their election as God’s people gives them a glorious status among God’s creation which is symbolized by her clothing of the sun (the supreme glory endowed upon them), the stepping of the moon under her feet (the authority even over God’s creation) and her crown of twelve stars (representing the kingly status of Israel’s twelve tribes among all nations). This particular sign from heaven signifies that God has not forgotten about His election; God has not forgotten about them. And
(2) The rest of the revelation ushered by the sounding of the 7th trumpet is about the realization of His promise of the restoration of Israel as “He announced to His servants the prophets” (10:7). More importantly, such a realization is only brought about by the death and resurrection of this Christ Child who has been snatched up to God and His throne, and, upon whose return, will rule all the nations with an iron scepter (12:5).
Since we have been drafted into the same status through Christ (Rom. 11:24), we are now part-takers of such a glorious status as well! Isn’t that amazing!
「天上現出大異象來：有一個婦人身披日頭，腳踏月亮，頭戴十二星的冠冕。」(啟12:1)
從第十二章的內容所顯示，我們可以肯定“這(婦人) 是象徵神的選民” (TNTC, 152) 。是的，除了12:1對她的描述之外，論到她所生下的孩子將來“要用鐵杖轄管萬國” （詩2），就更清楚是指著基督耶穌，那“亞伯拉罕的後裔、大衛的子孫” 來說的（太1:1）。
不過，問題是：啟示錄的內容既都是與“以後必成的事” 有關，為何在此異象中重提基督降生的事？
我相信在啟示人類歷史這重要的時刻，就是“神的奧秘就成全” 的時候，重提基督是從猶太民族而出至少有兩個原因：
(1) 提醒我們以色列被神揀選為選民是何等尊貴的榮耀：「身披日頭」正顯出他在萬國中，如日在神的創造中的光輝；「腳踏月亮」顯出神給他超越其他被造物的權力；「頭戴十二星的冠冕」更顯示以色列十二支派在萬國中王者的地位。這天上的異象表明神沒有忘記祂對以色列的揀選，祂並沒有忘記他們！
(2) 啟示錄餘下的啟示，將要藉著第七號的吹響引進；這些都是要實現“神所傳給祂僕人眾先知的” （10:7），就是以色列的重建。更重要的是，這應許得以成就，全因這婦人所生的孩子—基督耶穌的死而復活—現已被提到神的寶座；祂更要再來“用鐵杖轄管萬國” （12:5）。
想到以色列藉著這婦人所顯出這樣的尊貴，使我也想到我們這被接枝的（羅11:24），也如以色列一樣成為“被揀選的族類” （彼前2:9）。我們豈不也有同樣尊貴的地位嗎？
12:7-9—The Battle in Heaven—The redemptive work of Christ is now depicted by a fierce battle in the heavenly realm (in essence vv. 7-14 is an elaboration of vv. 5-6)
(1) Who are engaged in this fierce battle in heaven? (v. 7)
(2) Who is Michael? (see Jude 9; Dan. 10:13, 21; 12:1)
(3) What is the outcome of this battle? (v. 9)
(4) How does Jesus speak about this result? (Lk. 10:18; Jn. 12:31)
(5) The identity of this dragon (v. 9)
a. Why is he called the ancient serpent? (see Gen. 3:1ff)
b. As the devil or Satan, what has he done? (Apart from Gen. 3, see also Jn. 13:2; Lk. 22:31, 2 Cor. 2:11; 11:3 etc. concerning the work of Satan. See Note below as well.)
12:10-12—Rejoicing in Heaven
(6) What is the implication of the defeat of Satan? (v. 10a)
(7) Before Satan is hurled down from heaven, what did he use to do before God day and night? (v. 10b; see Job 1:6-11; Zech. 3:1)
(8) On earth, we also have become “overcomers” of Satan, the Accuser (v. 11),
a. By the blood of the lamb. How so? (1:5; Rom. 8:32-34; 1 Cor. 15:55-57)
b. By the word of our testimony. How so? (v. 11b)
(9) What will Satan be doing as he is hurled down to earth? Should we be afraid of him? Why or why not? (v. 12b; Matt. 10:28)
12:13-17—Satan’s Final Assault
(10) V. 6 has already alluded to God’s protection of the “woman” (the Chosen People) for 1,260 days:
a. How is the period of 1,260 days rephrased in v. 14?
b. What does the giving of the two wings of a great eagle symbolize? (Exod. 19:4)
(11) God’s protection–vv. 15-16 contain subjects of many speculations:
a. What kind of picture does a river of torrent depict? (I tend to think of Satan’s use of the nations of the world, like a torrent, to seek to wipe out the nation of Israel, God’s Chosen People. What do you think?)
b. What might the opening of the mouth of the earth indicate? (see Num. 16:30)
(12) While the “woman” is protected, who are left to face the onslaught of Satan on earth during this time (likely the 1,260 days)?
(13) What is the main message to you today and how may you apply it to your life?
Note:
“He is
both the devil (the word means
‘slander’) and Satan. This latter is the older name. It transliterates a Hebrew word which means
‘adversary’…But the term came to be used for the adversary of mankind, the
spirit that accused people before God, such as Job (Job 1:6) and Joshua the
high priest (Zech. 3:1). The title
‘Accuser’, ‘Satan’, became attached to him in an exclusive sense.”
(TNTC, 156)
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。
12:7-9—天上的爭戰—基督救贖的大工，現在藉著天上這幕的大爭戰，把12:5-6的異象詳述出來：
(1) 這天上的爭戰，兩陣包括誰？（12:7）
(2) 米迦勒是誰？（參猶9；但10:13, 21; 12:1）
(3) 這場戰爭的結果怎樣？
(4) 主耶穌怎樣論到這事？（路10:18；約12:31）
(5) 龍的身份（12:9）
a. 為何稱他為古蛇？（參創3:1ff）
b. 撒但魔鬼一直怎樣針對信徒？（除創第3章外，亦參約13:2；路22:31；林後2:11; 11:3及下註）
12:10-12—天上的歡呼
(6) 撒但的戰敗帶來什麼結果？（12:10a）
(7) 在未被摔下地上之前，撒但晝夜在神面前作什麼？（12:10b; 參伯1: 6-11；亞3:1）
(8) 在地上的信徒同樣勝過了撒但（12:11）
a. 是因羔羊的血：是什麼意思？（1:5; 參羅8:32-34；林前15:55-57）
b. 因自己所見證的道：是什麼意思，（12:11b）
(9) 既被摔下在地，撒但要怎樣做？我們該懼怕他嗎？為什麼？（12:12b；太10:28）
12:13-17—最後一擊
(10) 12:6已論到神對「婦人」的保護有1,260天：
a. 同樣的時段現在用什麼數字來提及？（12:14）
b. 賜她大鷹的翅膀是什麼意思？（參出19:4）
(11) 神的保護—12:5-6的解釋是眾說紛紜的：
a. 滔滔的河水(torrents) 是什麼象徵？（相信是撒但利用列國如河水般的要把以色列毀滅）
b. 神如何拯救婦人脫離這災難？（12:16; 參民16:30）
(12) 「婦人」雖被保守，誰 (在這1,260天) 卻要面對龍的攻擊？
(13) 今天你得到的主要信息是什麼？你會怎樣應用在你的生命中？
註：“他是那魔鬼（意即毀謗者），又名撒但。後者是他的舊名。其希伯來文直譯為‘指控者’……（在聖經中）被用來稱那與人類作對，在神面前控告人的靈，如對約伯的指控（伯1:6）和對大祭司約書亞的指控（亞3:1）。「撒但」這「控告者」就成為他專有的名字。” （TNTC, 156）
“For the accuser of our brothers, who accuses them before our God day and night has been hurled down.” (Rev. 12:10)
Many tend to think of the scene of the court of Heaven wherein Satan came to accuse Job (in Job 1) as purely symbolic. However, the vision of the battle in the heavenly realm between the Archangel Michael and Satan in Revelation 12 is certainly a real battle in which Satan is defeated and is driven out once-for-all from Heaven. Even Jesus speaks of this battle and says, “I saw Satan fall like lightning from heaven” (Lk. 10:18).
Revelation 12 further affirms that before Satan is hurled down from heaven, he is “the accuser of our brothers who accuses them before our God days and night” (12:10b). In other words, the scene in Job 1 is not symbolic. Satan does come before God and accuse us day and night.
If we look at ourselves, we know that we
still have many weaknesses and sins that Satan can use to accuse us before God,
but the Apostle Paul reminds us that we are already “overcomers” of the
Accuser, because
“If God is for us, who can be against us…Who will bring any charge against those whom God has chosen? It is God who justifies. Who then is the one who condemns? No one. Christ Jesus who died—more than that, who was raised to life—is at the right hand of God and is also interceding for us.” (Rom. 8:31, 33-34)
This also reminds us that, as much as we see weaknesses and sins in the lives of other brothers and sisters, we do not join Satan and accuse them before God; rather, we need to join our Lord Jesus in interceding for them before the throne of God instead.
「我聽見在天上有大聲音說：「我神的救恩、能力、國度並他基督的權柄，現在都來到了！因為那在我們神面前晝夜控告我們弟兄的，已經被摔下去了。」(啟12:10)
不少人認為約伯記第一章所載的天庭一幕，純屬虛構，只是喻意的記述。但按啟示錄第12章所載，天使米迦勒與撒但的爭戰這一幕卻不可能屬虛構的，而是撒但因此被驅逐離開天庭這戰役的寫實；連主耶穌也論到這事：“我曾看見撒但從天上墜落，像閃電一樣” （路10:18）
啟示錄論到撒但從天上被摔下時，形容他是“那在我們神面前晝夜控告我們弟兄的”(12:10b) 。換句話說，約伯記第1章的天庭一幕並非喻意，撒但真的晝夜在神的面前控告我們！
我們撫心自問，實在仍有眾多的虧欠、軟弱和罪過，撒但要控告我們的，多得很呢！但使徒保羅提醒我們，我們已勝過這控告者，因為：“神若幫助我們，誰能敵擋我們呢？誰能控告神所揀選的人呢？有神稱他們為義了。誰能定他們的罪呢？有基督耶穌已經死了，而且從死裡復活，現今在神的右邊，也替我們祈求。” （羅8:31, 33-34）
不過，我們同時也當留神，就是當我們看到弟兄姊妹的過錯時，千萬不要助撒但一臂之力，加入控告弟兄姊妹的行列；反而要加入基督耶穌的行列，到神施恩寶座前，為他們祈求。
The vision of the hurling down of the dragon (Satan) to the earth continues with his waging war against the offspring of the woman, the followers of Jesus (12:17), and with the dragon standing on the shore of the sea “as if to summon his henchmen from its troubled waters” to do his bidding (NICNT, 243):
13:1-10—The Beast from the Sea—Since in Daniel, beasts are used to symbolize world powers that would rise, to assume the same symbolic meaning in John’s vision seems logical, especially in light of some very similar appearances of the beasts (see Dan. 7).
(1) What does the beast of ten horns, seven heads and ten crowns symbolize when it comes to world powers?
(2) What does the combination of the look of a leopard, the feet of a bear and the mouth of a lion symbolize about this likely bloc or united empire of world powers?
(3) Where does its enormous power come from? (v. 2)
(4) A fatal wound (vv. 3-4)
a. What might a fatal wound suffered by one of its head symbolize?
b. What does the miraculous healing of this head lead to? Why?
c. In addition to being followed, it is worshipped as well: can you think of any world leader past or present being elevated almost to a godlike status by the people?
(5) The temporal victory of the beast (vv. 5-10)
a. How long is the beast allowed to exercise its power and authority? (v. 5; see 11:1-2; 12:6)
b. How arrogant is this beast? (vv. 5-6)
c. It conquers the whole world (vv. 7-8)
- How will all the inhabitants of the world respond to its conquest?
- Although the saints will be conquered too, do you think they would worship the beast?
- Is such a trial inevitable? (v. 10a)
- How should they prepare themselves to face this tribulation? (v. 10b)
(6) Most of us do not or have not yet had to face as severe a tribulation. How might the call for patient endurance and faithfulness apply to our situation today?
(7) What is the message to you today? How may you apply it to your life?
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。
龍（即撒但）既被摔倒地上，他就繼續與婦人的兒女—即為基督作見證的信徒爭戰。龍站在海邊觀看（12:17），就召了他的差役從海中（滿有分爭的世界的徵記）出來作他的工。
13:1-10 —海中上來的獸—但以理書是以獸來代表世界霸權的君王；牠們的形狀多與啟示錄的獸甚相似（見但7）。故此，獸在此也同樣是世界霸權的君王的代表，這是合理的解釋：
(1) 這有十角、七頭、十冠的獸代表著怎樣的霸權？這霸權會以什麼姿態出現？
(2) 牠有豹的形狀、熊的腳、獅子的口。這樣的組合表示這霸權的聯邦（bloc）有什麼特性？
(3) 牠的能力從何而來？（13:2）
(4) 致命傷（13:3-4）
a. 其中一頭受了致命傷：是實意還是喻意？
b. 這傷得癒帶來什麼後果？為何會如此？
c. 全地的人不但跟隨那獸，也拜那獸：你能聯想到在近代歷史中，有何領袖被抬舉到如神的地步來被敬拜呢？
(5) 獸暫時的得勝（13:5-10）
a. 這獸能這樣任意而行有多久？（13:5; 參11:1-2; 12:6）
b. 這獸狂傲到什麼地步？(13:5-6)
c. 牠統管全地（13:7-8）
i. 全地人對牠的統治作出怎樣回應？
ii. 這也包括聖徒嗎？
iii. 這苦難是可以避免的嗎？（13:9-10）
iv. 他們該怎樣面對這試煉？（13:10b）
(6) 我們大部份的信徒可能不會面對這樣可怕的試煉，但13:10b的勸勉對我們今日的信徒適用嗎？為什麼？
(7) 今天你得到的信息是什麼？你會怎樣應用在你的生命中？
“This calls for patient endurance and faithfulness on the part of the saints.” (Rev. 13:10)
The beasts in the vision in Daniel 7 bear many similarities to the beasts in Revelation 13. The angel explains to Daniel that these beasts symbolize the world powers that are to rise and will eventually lead to the conquest of the saints (Dan. 7:21). Therefore, it is only logical to adopt the approach to the interpretation of the symbolism being used in Revelation 13.
While based on the limited information in Revelation 13, it may not be too helpful to speculate who these world powers are that appear to form a bloc, not only to conquer the world, but the saints. It is quite obvious that the saints will be persecuted during this period of time with some being taken captive and some killed by the sword (13:10).
While the message is one of inevitability, it is also one of hope.
- It is inevitable, as the Apostle Paul puts it, “In fact, everyone who wants to live a godly life in Christ Jesus will be persecuted” (2 Tim. 3:12). If such is the case in ordinary times, it will be more so during the time of the Great Tribulation as Satan knows that “his time is short” (12:12);
- But it is also a time of hope in that such a time of tribulation has been limited by God to “42 months” (13:5), and He has heard the cry of the martyrs (6:9ff) and will come and judge the world and Satan without delay (10:6).
In the
meantime, the saints are called to have patient endurance and faithfulness
(13:10). As hard as it is, the author of
Hebrews, after citing many martyrs in the past, encourages us to
“run with perseverance the race marked out for us, fixing our eyes on Jesus, the pioneer and perfecter of faith. For the joy set before Him He endured the cross, scorning its shame, and sat down at the right hand of the throne of God. Consider Him who endured such opposition from sinners, so that you will not grow weary and lose heart.” Heb. 12:2-3)
「擄掠人的必被擄掠，用刀殺人的必被刀殺。聖徒的忍耐和信心就是在此。」(啟12:10)
但以理書第7章所記載的巨獸與啟示錄第13章所記載的巨獸，是多有相似的地方。天使清楚的解釋給但以理說，這些巨獸是象徵世上要興起的王，至終引至與聖民爭戰，並要得勝（但7:21）。故此，把啟示錄第13章的巨獸看為世上權霸、君王的象徵是合理的。
當然，只按這裡有限的象徵性的形容來猜測這些霸權是誰，是沒有幫助的。他們卻似是組成一些聯盟來統治世界，更與聖徒爭戰。明顯的，聖徒多有被殺戮的、也有被擄掠的（13:10）。
雖然，這信息指出這些都是避不了、必然發生的事；但同時是帶有盼望的：
(1) 我們需要知道，正如使徒保羅所說：“凡立志在基督耶穌裡敬虔度日的，也都要受逼迫” （提後3:12）。如果在平常的日子已是這樣，何況是在這大災難的時間，因為“魔鬼知道自己的時候不多” 了！（12:12）
(2) 不過，這也是帶有希望的信息，因為神把這時刻限於「42個月」（13:5）；而且祂已聽聞殉道者的呼喊（6:9ff）。故此祂藉著天使宣告，祂審判這世界和撒但，“不躭延了/no more delay” 。（10:6）
故此，祂呼籲信徒要忍耐、要有信心（13:10）。當然這是殊不容易的，但希伯來書的作者就教導我們，要“仰望為我們信心創始成終的耶穌。祂因那擺在前面的喜樂，就輕看羞辱，忍受了十字架的苦難，便坐在神寶座的右邊。 那忍受罪人這樣頂撞的，你們要思想，免得疲倦灰心。” （來12:2-3）
13:11-18—The Beast from the Earth—This appears to be the henchman of the first beast:
(1) Where does this beast come from? (v. 11; see Note below)
(2) What does the appearance of a lamb suggest?
(3) What does the speech of a dragon symbolize?
(4) What is its role in relation to the first beast? (v. 12)
(5) How is he able to deceive the inhabitants of the earth? (vv. 13-14a)
(6) The deception (vv. 14b-15)
a. Why would he erect an image for the first beast? (v. 14b)
b. How will the readers of the 1st and 2nd centuries in Rome react to this vision?
c. How different will this statue or idol be from the statues of the Roman emperors of the time? (v. 15a)
d. What same fate awaits those who refuse to worship the Emperors’ statues? (v. 15b)
(7) The 666 mark (vv. 16-18)
a. A mark is to be put on everyone: Where will the mark be put? (v. 16)
b. How might it be done based on today’s technology?
c. If all daily purchases can only be done with the scanning of the mark, what will happen to those who refuse to bear such a mark?
d. The mark has to do with the name of the beast (vv. 17-18); throughout the last 2,000 years, many have sought to be wise and have speculated on the identity or name that makes up the number 666. I personally believe that when such a character surfaces, it will be made clear. In the meantime
- Why would the heavenly announcer give us such an enigmatic clue at all?
- What is meant by “it is man’s number”? (Versus what kind of number then?)
(8) In John’s time, what might his readers think of such a mark on the right hand or forehead?
(9) How does our advancement in technology serve to enlighten us about the reality of John’s visions?
(10) What is the most important message to you and how may you apply it to your life?
Note:
“The ancient world often associated evil with sea” (TNTC, 161). Such is the thought behind Daniel 7:1 as well. This 2nd beast is said to come out to the earth and that presumably symbolizes a less demonic origin, but just the same, it will do the bidding of Satan.
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。
13:11-18—從地上來的獸—這獸似是第一個獸的差役
(1) 這獸從何而來？（13:11；參下註）
(2) 牠有羊羔的形狀是表示什麼？
(3) 說話像龍是什麼意思？
(4) 牠與頭一個獸的關係是什麼？（13:12）
(5) 牠如何能迷惑地上的人？（13:13-14a）
(6) 牠的迷惑（13:14b-15）
a. 牠為何為頭一個獸立像？
b. 當時約翰（即第一、二世紀在羅馬管治下）的讀者會對這預言有什麼感受？
c. 這獸像與當時羅馬帝王被敬拜的像有什麼分別？（13:15a）
d. 不拜該撒像者，和不拜這獸像者要面對什麼同一的命運？（13:15b）
(7) 666—獸的數目（13:16-18）
a. 獸的印記要印在什麼地方？（13:16）
b. 以今日的科技，會是怎樣「印上」？
c. 沒有獸印不能作買賣：以今日情形，基督徒怎樣能存活？
d. 獸的名字（13:17-18）
i. 為何約翰在此給予我們這樣撲朔迷離的謎語？
ii. “人的數目” 是什麼意思？
(8) 你若是十九世紀的信徒，讀到約翰論到的印和對生活的影響，你會有什麼反應？
(9) 今日科技的進步，怎樣幫助你對神的啟示有信心？
(10) 今天對你最主要信息是什麼？你會怎樣應用在你的生命中？
註：“舊約時代的世界常因海聯想到罪惡” （TNTC, 161）。這也是但以理書7:1的異象的意思。這從地出的第二獸，在程度上比不上那從海出來的獸那樣的大能和邪惡。
“This calls for wisdom. If anyone has insight, let him calculate the number of the beast, for it is man’s number. His number is 666.” (Rev. 13:18)
“No verse in Revelation has received more attention than this one with its cryptic reference to the number of the beast.” (NICNT, 261)
“In Greek, the first nine letters of the alphabet were used for the units, the next for the tens and so on.” (TNTC, 168)
Indeed, even in the 2nd century, prominent theologians like Irenaeus had sought to solve this riddle without any satisfactory results. Such attempts have continued to these days, and yet no names so calculated have any credence. Even the one “most commonly accepted today is that 666 is the numerical equivalent 'Nero Caesar'" (NICNT, 262) who was dead by the time of John’s Revelation. Indeed, “to get this result we must use the Greek form of the Latin name, transliterated into Hebrew characters, and with a variant spelling at that (the vowel letter y has to be omitted from qysr)” (TNTC, 169). This is clearly arbitrary.
Since in his vision, John was told to invite those who have wisdom to solve this riddle, this should be solvable except that it is meant for the time when this character appears which certainly speaks to a time in the distant future, the time of the Great Tribulation. I believe that when the time comes, it will become clear to ones who have “insight” (13:18). However, one thing is clearly pointed out by the speaker, and that is “it is a man’s number” which is important for the readers of the vision of the 2nd beast in Revelation 13. As much as this 2nd beast is such a deceiver and a performer of great miracles, forcing all inhabitants of the earth to worship the statue of the first beast and depriving the faithful of Jesus Christ who do not bear the mark of the beast the means to survive, he is after all a mere human! Irrespective of how great and horrific his name might be, it cannot disguise the fact that he is only a human being whose time is numbered as well.
「這裡有智慧：凡有聰明的，可以算計獸的數目，因為這是人的數目，它的數目是六百六十六。」(啟13:18)
“啟示錄中再沒有一節的經文比這暗示獸的數目的經文更令人注目” （NICNT, 261）。
“在希臘文，最先的九個字母代表一位的數目，跟著的是十位的數目，以此類推” （TNCT, 168）。
是的，甚至第2世紀著名神學家Irenaeus試圖解這獸的數目之謎，卻未見成功。這樣的猜索仍是人不斷努力、熱衷的嘗試，但至今仍未找到較合理的答案。就是被解經家公認為“對666的解釋最普遍被接受的，就是指「尼魯該撒/Nero Caesar」” （NICNT, 262）。不過，這猜測是大有問題的：一方面，尼魯在約翰見異象時，該已死掉，而且，“要達到這結論，是先要把希臘文繙成拉丁文，再逐字繙成希伯來的字母，更要略去qysr中的y這元音字母” 才能湊成666這數字！（TNTC, 169）。這明顯是非常牽強的！
不過，約翰確有邀請有智慧的人來計算這數目，故此是應該可以算到的。難處是，這人物要待大災難之時才出現。當他出現時，自有那些智慧之士把他的數目算出來了。
同時，約翰在此指出，這666是「人的數目」，這就對啟示錄第13章當時第一代的讀者非常重要了。因為，雖然第二獸是迷惑者，又能行異能，更殺害凡不拜獸像的人。而且，凡沒有受獸的印記的人，當然是指忠於主的信徒，是不能作賣買的。在這不可能繼續存活的景況下，約翰說：這獸的名只是人的數目，意思是：他只是人而已！不論這名是何等的叫人懼怕，仍不能掩蓋他是人的事實—他在世的時日也是有限的數字！
After the appearance of these two awesome beasts in the vision and before any visions foretelling the defeat of these two beasts, John is shown once again the 144,000 whose foreheads have been sealed with the seal of God for protection (7:4ff):
14:1-5—The 144,000
(1) Whom does John see now in this vision? (v. 1)
(2) Where is He?
(3) Who are with Him?
(4) What in fact is the seal on their foreheads?
(5) The heavenly choir (vv. 2-5)
a. How does John describe the first sound that he hears? (v. 2a; 1:15; 6:1)
b. What (likely) is the other sound that he hears? (v. 2b)
c. It appears it is sung by the 144,000 before the throne of God.
- Why could this new song only be learned by these 144,000? (v. 3)
- They are special in the following respects (see today’s Meditative Reflection):
1. They are pure: Why is their purity defined in terms of non-defilement with women (the original says they are “virgins”)? (See Jer. 18:13; 31:4, 21; Lam. 1:15; 2:13; Amos 5:2)
2. They follow the Lamb wherever He goes: What does it mean? (see Isa. 53:6)
3. They have been purchased as firstfruits offered to God and the Lamb: In what sense are they “firstfruits” offerings? (see Jer. 2:3)
4. They are blameless. There are “no lies in their mouth”. Why is this mentioned as the mark of being blameless? (see Isa. 59:13; Jer. 23:14; Ezek. 13:6 etc)
14:6-7—The 1st Angel—with the Eternal Gospel—Just as the vision of the 144,000 being sealed in chapter 7 is immediately followed by the vision of the worship of the great multitude from every nation, tribe, people and language, the vision of the singing of the 144,000 is also followed by the gospel being proclaimed to them.
(6) Who is the proclaimer of the gospel?
(7) Why is it called the eternal gospel?
(8) If this vision is meant to reflect the time of the appearance of the two beasts, how important is it that all peoples on earth could still hear the gospel?
(9) What is the message proclaimed by the angel?
14:8—The 2nd Angel
(10) If this 2nd proclamation is meant for the two beasts, what might we understand as to who they are or represent?
(11) What does “Babylon the Great” represent? (See Note below.)
(12) What is its immediate fate?
14:9-13—The 3rd Angel
(13) Why would the people of the earth be willing to worship the beast and bear his mark? (13:4; 16-17)
(14) What is now the consequence of their action? (v. 10)
(15) How serious is this consequence? (v. 11)
(16) How will this vision serve to encourage the saints who are going through the Great Tribulation? (vv. 12-13; see 7:14)
(17) What is the message to you today and how may you apply it to your life?
Note:
“The
first time the Bible mentions Babylon (Gen. 11:9) we read that after the Flood
people try to scale the heights of heaven by building a mighty tower. The name thus stands for the pride of mankind
and for the heathen city-empire. For
John, Babylon is the great city, the symbol of mankind in community opposed to
the things of God.”
(TNTC, 174-5)
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。
這兩獸出現之後，在未看見神審判牠的異象之先，約翰再看見那頭上有神印記的，蒙神保護的144,000人（見7:4ff）
14:1-5—那144,000人
(1) 約翰在這異象中首先看見的是誰？（14:1）
(2) 祂是誰？
(3) 同祂還有什麼人？
(4) 他們頭上的印其實是什麼？
(5) 天上的詩歌班（14:2-5）
a. 約翰首先怎樣形容所聽的聲音？（14:2a; 1:15; 6:1）
b. 他跟著聽到的是什麼聲音？（14:2b）
c. 這似是那144,000人所組成的詩班：
i. 為何除了他們，沒有人能學這歌？（14:3）
ii. 他們是特別的（可參《靈修指引》第五年、第349日之靈修小篇）
1. 他們是清潔的：為何特別指出他們是童身，未染婦女呢？（註：原文是「處女」，他們肯定是有男、有女的—參耶 18:13; 31:4, 21; 哀1:15; 2:13; 摩5:2）
2. 無論羔羊往那裡去都跟隨：這是什麼轉變？（參賽53:6）
3. 買來作歸神的初熟果子：這是什麼意思？（參耶2:3）
4. 沒瑕疵：為何特以口無謊言來刻畫這方面？（參賽59:13；耶23:14；結13:6）
14:6-7 —第一位天使—傳永遠的福音—這裡與第七章的程序相似：先是144,000受印的出現，緊隨是地上各國、各族的人的出現：
(6) 這裡傳福音的是誰？
(7) 為何稱之為「永遠的福音」？
(8) 如果這天使的出現是配合二獸的出現：地上人仍能聽到福音有什麼重要？
(9) 這福音的信息是什麼？
14:8—第二位天使
(10) 如果這宣告是針對這二獸的話，這二獸是什麼的代表？
(11) “巴比倫大城” 代表什麼？
(12) 他得的是什麼命運？
14:9-13—第三位天使
(13) 地上的人為何願意拜獸？（13:4, 16-17）
(14) 現在他們要得什麼審判？（14:10）
(15) 這審判是怎樣的可怕？(14:11)
(16) 這異象對那些在經歷大災難的信徒有什麼重要性？（14:12-13; 參7:14）
(17) 今天你得到的主要信息是什麼？你會怎樣應用在你的生命中？
註：“聖經第一次提到巴比倫是在創世記11:9。那時人欲建達天之塔，故這名字是人類驕傲和敵神的列國的徵記。對約翰而言，巴比倫大城是人類聯合來敵擋屬神的事情的徵記” （TNTC, 174-5）
“No one could learn the song except the 144,000 who had been redeemed from the earth.” (Rev. 14:3)
As I said earlier, in spite of the majority conservative scholars who prefer to see the 144,000 in Revelation as the whole NT church, I am inclined to agree with the minority view that they in fact represent those Jews who come to Christ during the Last days as prophesied by Zechariah 12:10 and alluded to by the Apostle Paul in Romans 11:26 as “all Israel” who will be saved since they are numbered evenly according to the 12 tribes of Israel.
This makes even more sense as we read of their “new song” (14:3) sung in the heavenly court while the two beasts (agents of Satan) ravage the earth and persecute believers “who obey God’s commandments and hold to the testimony of Jesus” (12:17).
The reason why only they could learn such a song is made clear by the explanation that they are those:
(1) Who did not defile themselves with women for they kept themselves pure: Obviously it is not to be interpreted literally because they are not just men, but men, women and children “redeemed from the earth”. The Greek original actually refers to them as “virgins” which is the term used of Israel many times in OT prophetic books as God calls them to repentance before their exile (see Jer. 14:17; 18:13; 31:4, 21; Lam. 1:15; 2:13; Amos 5:2). This mark of purity signifies that they no longer worship idols and have repented from the spiritual adultery so severely rebuked by God before their exile.
(2) Who follow the Lamb wherever He goes: As the footsteps of the Lamb are one of sacrifice and suffering, they have stopped turning each to their own ways (Isa. 53:6)— another sign of repentance indeed.
(3) Who were purchased from among men as firstfruits: They are indeed a special harvest of the Lord referred in Jeremiah 2:3: “Israel was holy to the Lord, the firstfruits of his harvest”. Such a special status is now restored; and
(4) In whom no lie was found in their mouths. They are blameless: One of the most repeated rebukes against Israel by the prophets is that they lie (at least 4 times in Isaiah; 15 times in Jeremiah; 3 times in Ezekiel; 3 times in Hosea; see also Zech. 10:2 as well). This also signifies a total transformation of Israel.
Because of their former relationship with God as His “virgins” and “Chosen People” who had forsaken Him but now have been “redeemed” by Him, this is a song only they could learn.
On the other hand, as each one of us has been redeemed in a personal way by the Lamb, each one of us also has a unique story to tell and a song of redemption only we could sing to the Lord as a testimony of His love for us.
「他們在寶座前，並在四活物和眾長老前唱歌，彷彿是新歌，除了從地上買來的那十四萬四千人以外，沒有人能學這歌。」(啟14:3)
我曾說過，一般解經家認為啟示錄中的那144,000人是指教會的整體。不過，我卻同意小部份解家經的解釋，認為是代表在末期歸主的猶太人，就是撒迦利亞書12:10所提到的，也是使徒保羅所說，在末後得救，「以色列全家」的代表（羅11:26）。我的見解是基於他們的數目是平均的按12支派算出來的（7:1-8）。
讀到14:3他們所唱的新歌，這解釋就更確實了。他們是在兩獸在地上迫害那些“守神誡命、為耶穌作見證的” 信徒時（12:17），在天庭唱出這新歌。
這裡提到這新歌是除了他們之外，“沒有人能學” 的。原因是：
(1) 這些人未曾沾染婦女，他們原是童身：這句話不可能按字面來解說的，因為這些「從地上買來的」，一定是有男、有女的。「童身」原文是「處女」，是眾先知常用來形容以色列單屬神的用詞（見耶14:17; 18:13; 31:4, 21；哀 1:15; 2:13；摩5:2）。他們敬拜偶像的罪，被稱為淫行。現在卻如處女一樣，只敬拜主；
(2) 羔羊無論往哪裡去，他們都跟隨他：是的，他們不再各人偏行己路（賽53:6），乃是跟隨羔羊那受苦、受死的腳踪；
(3) 他們是從人間買來的，作初熟的果子歸於神和羔羊：耶利米書2:3說：“那時，以色列歸耶和華為聖，作為土產初熟的果子” 。是的，以色列現在重得這如初熟的果子，寶貴的位份；
(4) 在他們口中察不出謊言來，他們是沒有瑕疵的：在被擄之前，以色列常被神責備之罪，就是他們口中的謊言（以賽亞書不下4次、耶利米書15次、以西結書3次、何西阿書3次。亦見亞10:2）。現在，他們不再說謊了；是悔改的明證！
正因他們與神原有這極親密的「處女」的關係，現在悔改，重新被神所買贖，故此，這新歌是惟有他們才能唱的。
其實我們每一個信徒，都有我們很個人性、獨特信主、蒙恩得救的故事與經歷。我們也當把它唱出來，與人分享我們的見證，將榮耀歸給神！
14:14-20—The Harvest of Grapes—This signals the time of the pouring of God’s wrath, but is depicted by the scene of harvesting. It is in two parts:
(1) The vision of the son of man (vv. 14-16)
a. To whom does the “son of man” refer? (1:13; Dan. 7:13-14)
b. What does the cloud remind you of (concerning Christ)? (see Dan. 7:13; Acts 1:9)
c. What does the crown (actually a wreath, the kind awarded to the Olympic champions) signify?
d. Why is the sickle that is held in His hand described as sharp?
e. Where does the angel who sends the message come from? (v. 15)
f. What does “the harvest of the earth is ripe” mean?
g. What does this short verse of 14:16 seek to depict?
(2) The vision of another angel (vv. 17-20)—While it appears to be just a repeat of the action of Christ, let’s focus on its differences from the above:
a. This time, where does the messenger come from? (v. 18)
b. "Then another angel, the one who has power over fire, came out from the altar;" (v.18a) -What does this signify?
c. While Christ is described as swinging His sharp sickle to harvest, what else does this other angel who also has a sharp sickle do? (v. 19)
d. The trampling of the great winepress (v. 20)
- What is this harvest about?
- Here is only a preview of the actual event in Revelation 19:11-16: How is this winepress of God’s wrath actually trampled?
- What is the purpose of showing the preview at this time (right after the vision of the two horrific beasts)?
- How horrific is the wrath of God as depicted? (v. 20b)
15:1-4—The Seven Last Plagues Announced—As it turns out, the last of the three woes (as announced by the 7th trumpet) becomes the “seven last plagues”:
(3) Why are they called the “seven last plagues”? (v. 1)
(4) What is that sea of glass? (v. 2; 4:6)
(5) Who are the ones standing before the throne of God? (v. 2)
a. What have they prevailed over?
b. What price might they have to pay for their victory? (13:7, 10, 15)
(6) They are singing a song to God (vv. 3-4)
a. Who gives them harps to play?
b. Why is this song called both
- The song of Moses, the servant of God? (Exod. 15:1-21), and
- The song of the Lamb? (see 5:9-10)
c. Their praises—Consider these questions, based on the deliverance in Exodus and the salvation of the cross:
- How do His deeds prove that He is “Lord God Almighty”?
- How do His ways show that He is "the King of ages (aiōn, in some Greek manuscripts)"?
- All will fear and bring glory to God and His name: Why?
- All nations will come and worship before Him: Why?
(7) What is the main message to you today and how may you apply it to your life?
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。
14:14-20 —收神忿怒的莊稼—這收莊稼是分兩部份的
(1) 人子收莊稼（14:14-16）
a. “人子” 是誰？（1:13; 但7:13-14）
b. 坐在「雲上」使你聯想到那些與基督有關的經文？（參但7:13；徒1:9）
c. 頭上冠冕顯示什麼？（這冠是指奧運得勝者所得的，並非王者的冠冕）
d. 「快」鐮刀是什麼意思？
e. 傳訊的天使從那裡來？（14:15）
f. 莊稼「已熟透」是什麼意思？
g. 14:16這短短一句話傳達了什麼信息？
(2) 天使的收割—（14:17-20）—這其實是加強以上的信息
a. 這傳訊的天使是從那裡來 的？（14:18）
b. 這天使從祭壇出來，並掌管火的：這與收割何關？
c. 領令的天使除像人子用快鐮刀收割外，尚要作什麼？（14:19）
d. 醡酒（14:20）
i. 所收割的其實是什麼？
ii. 19: 11-16是這裡所形述的實情：到時，神的酒醡是怎樣踹的？
iii. 為何要在此「先睹為快」？與二獸的異象有關嗎？
iv. 這裡如何形容神的怒氣之可怕？（14:20b）
15:1-4—最後七災的宣告—那飛鷹所宣告的第三禍，現藉著第七枝號的吹響，變成「末了的七災」：
(3) 「末了的七災」是什麼意思？（15:1）
(4) 玻璃海是指什麼？（15:2; 參4:6）
(5) 那些人站在神的面前？（15:2）
a. 他們勝過什麼？
b. 他們的勝過要付上什麼代價？(13:7, 10, 15)
(6) 他們向神唱新歌（15:3-4）
a. 他們從那裡得琴(harp)？
b. 這新歌：
i. 為何這歌稱為神僕「摩西」的歌？（見出15:1-21）
ii. 卻亦稱為「羔羊」的歌？（見5:9-10）
c. 他們的讚美：從按神在出埃及和十字架上的拯救：
i. 祂的作為如何叫祂配稱為全能者？
ii. 這萬世之王的道途是怎樣的？
iii. 是什麼使人不敢不敬畏祂，把榮耀歸祂的名？
iv. 為何萬國要來敬拜祂？
(7) 今天你得到的主要信息是什麼？你會怎樣應用在你的生命中？
“They held harps given them by God and sang the song of God’s servant Moses and of the Lamb.” (Rev. 15:2b-3)
I have no idea if these faithful saints (likely martyrs) who prevail “over the beast and his image and over the number of his name” have ever played harps in their lives. But that does not matter, because since they are given the harps by God, they will be able to play and I believe, most beautifully too.
It is interesting to note that the song they will be playing and singing in heaven is called both the song of Moses and the song of the Lamb. Most scholars agree that it is one and the same song and it certainly should be.
The song of Moses was sung by Moses at the
parting of the Red Sea. There God allowed His people to cross like they
would on dry land, but when Pharaoh’s army tried to cross, the sea
closed up and they drowned. Because of such a miraculous deliverance,
Moses
composed this song of deliverance basically to praise
-the mighty and marvelous deeds of the Lord God Almighty
-the just and true ways of this King of the ages who judges those who oppose Him
-the holiness of the Lord who is unlike any gods and that as His righteous acts are revealed, the nations fear and tremble
All of these nuances in the original song of Moses (in Exod. 15) are now repeated by this heavenly choir.
However, the song of Moses ends with these
words:
“You will bring them in and plant them on the mountain of your inheritance—the place, Lord, you made for your dwelling, the sanctuary, Lord, your hands established. The Lord reigns for ever and ever.” (Exod. 15:17-18)
However, the sanctuary of the Lord on earth has proved to be only temporary and the people of God have been driven out of their home land. The true sanctuary of the Lord, as the vision shows, is in heaven, and the true city of Zion is the heavenly one as well, in which God will certainly reign for ever and ever, but such a reality is now brought about only by the Lamb who was slain. That is why this song of Moses is now brought to its fulfillment with the song of the Lamb. They are one and the same song of God’s salvation and reign, not only of Israel, but the entire mankind.
「都站在玻璃海上，拿著神的琴， 唱神僕人摩西的歌和羔羊的歌。」(啟15:2-3)
我不曉得這些“勝過獸和獸的像，並他名字數目的人”曾奏過琴(harp) 沒有；但這不該是個問題，因為這琴是神在天上所給予的，他們一定懂得如何彈奏，並且一定奏出只應天上有的美樂。
這裡提到他們所彈奏和唱的歌是「神僕人摩西的歌和羔羊的歌」。一般解經家認為這裡是指同一首歌，並非兩首不同的歌。這是對的。
摩西的歌自然是指摩西在以色列人出埃及時，神把紅海分開，使他們如履乾地一樣走過；當法老的軍兵追上時，海水卻復合，使法老的全軍藏身海中後，所作的讚美之歌（出15）。摩西這歌就如啟示錄這歌一樣：讚美全能者大哉、奇哉的拯救；這萬世之王審判仇敵義哉、誠哉之道；祂與諸神有別的至聖至榮；和列邦因祂公義的作為而恐懼、敬拜。故此，這天上的詩歌班現在所唱出誠然是摩西的歌。
不過，摩西的歌在結束時說：“你要將他們領進去，栽於你產業的山上。耶和華啊，就是你為自己所造的住處；主啊，就是你手所建立的聖所。 耶和華必做王，直到永永遠遠。” （出15:17-18）
但是，以色列及後進迦南地只是短暫的居留；在不到十個世紀就被逐出；而神的真正居所是天上的。他們能住在神天上永遠的居所，就要透過那被殺的羔羊了。故此，這摩西拯救之歌，惟獨靠那被殺的羔羊才得完全。因著祂的被殺和得勝，祂必作王直到永遠！