15:5-8—The Seven Angels of Plagues
(1) From where do these seven angels proceed? (v. 5)
(2) What is the temple in heaven called and why? (v. 5; Num. 17:7; 18:2)
(3) Can you recall how special these plagues are that they would be poured by these angels? (15:1)
(4) The seven angels are all dressed in clean, shining linen which resembles those dressed by the priests: What might be the importance of the wearing of golden sashes? (see 1:13)
(5) The unveiling of the plan of God of the End-time takes the form of seven seals (which seal the scroll of God’s plan), the seven trumpets and the seven bowls: What might be the meaning of each of these symbols?
(6) Just as they receive the bowl of wrath from one of the living creatures (cherubim), and proceed to carry out their judgment on God’s behalf, what does the filling of the temple with the glory and power of God signify? (v. 8)
(7) “No one could enter the temple until…”: What does it signify?
a. God’s resolve? or
b. The time for intercession is past?
16:1-16—The Seven Bowls of God’s Wrath
(8) The 1st bowl (v. 2)
a. On whom is this bowl of wrath poured?
b. Why would God not send a fatal plague at this point?
c. Who are exempt from this wrath?
(9) The 2nd bowl (v. 3)
a. What happens to the sea?
b. What does “blood like that of a dead man” mean?
c. What is the impact of this plague to the people? Will it lead to a drought?
(10) The 3rd bowl (vv. 4-7)
a. What is the difference between this plague and the previous one in terms of their impact?
b. The response from the angel in charge of the waters: Why does he say that it is a just punishment?
c. The response from the altar
- What does the “altar” represent? (6:9ff)
- What does this judgment mean to the crying martyrs? (v. 7)
(11) The 4th bowl (vv. 8-9)
a. What does the searing heat of the sun lead to?
b. With painful sores, dead fish and whales, etc., no drinking water and now immense heat (and fire):
- Do the people recognize the reason for these plagues?
- Why do they not repent?
(12) The 5th bowl (vv. 10-11)—Do you remember the beast and his cohort, the false prophet, i.e. the 2nd beast in chapter 13? They basically rule over the entire world at that time.
a. What is this plague about?
b. What will complete darkness do to a human mind?
c. Why do they not repent?
(13) The 6th bowl (vv. 12-16)
a. What is the purpose of drying up the river Euphrates?
b. Who gathers the kings of the earth? (vv. 13-14)
c. What is this plague about? (v. 14b)
d. Why does the Lord remind us at this point that His coming is like a thief? (Matt. 24:42-44)
e. Where will this battle take place? (see Note below)
f. Compare this plague with that of the 6th trumpet and note their main differences? (9:13-21)
(14) What is the main message to you today and how may you apply it to your life?
Note:
“Magedon is normally connected
with Megiddo, the ancient city lying on the north side of the Carmel ridge and
commanding the strategic pass between the coastal plain and the valley of Esdraelon.
It is one of history’s famous battlefields, having witnessed major conflicts
all the way from one fought by Tuthmosis III in 1468
B.C. to that of Lord Allenby of Megiddo in 1917. By the waters of Megiddo,
Barak and Deborah defeated the chariots of Sisera (Jdg. 4-5; cf. 5:19). Ahaziah, wounded by the arrows of Jehu, fled
to Megiddo, and died there (2 Ki. 9:27). Instead of Armageddon, the NRSV and a
few others use the designation Harmagedon which would
mean “the Mountain of Megiddo.” But here a difficulty arises: There is no Mt.
Megiddo. It is possible that Harmagedon
could be a
reference to the hill country near Megiddo or perhaps a reference to
Megiddo
and Mt. Carmel in the same breath. In
John’s day the tell or mound upon which Megiddo was built was about
seventy feet
in height, hardly enough to justify the designation Mount. One frequent
suggestion is that the Apocalyptist began with Ezekiel’s prophecy of a
great
eschatological slaughter of the nations on ‘the mountains of Israel’
(Ezek. 38:8-21; 39:2, 4, 17) and then made the reference more specific
by adding the name
Megiddo as the place where so often in Israel’s history the enemies of
God were
destroyed.”
(NICNT, 301)
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。
15:5-8—掌管七災的七天使
(1) 這七位天使是從那裡出來的？(15:5)
(2) 怎樣稱那天上的殿？為什麼？（15:5; 參民17:7; 18:2)
(3) 昨天的經文怎樣提到這七位天使要傾倒的災？（15:1）
(4) 這七位天使的裝束有什麼特別之處？（除似祭司的裝束外，亦參1:13）
(5) 神的末世工作在啟示錄藉著「印」、「號」、和「碗」顯示出來：這三樣徵記分別有什麼含意？
(6) 為何在天使接過碗來，尚未傾倒，殿就充滿了煙？何解？（15:8）
(7) 「沒有人能進殿，直等七災完畢」有什麼用意？
a. 表明神志已決？
b. 表明代求的時間已成過去？
16:1-16—神忿怒的七碗
(8) 第一碗(16:2)
a. 這碗倒在什麼人身上？（這是說差不多地上絕大部份人，對嗎？）
b. 這些人會怎樣？
c. 誰得幸免？
(9) 第二碗(16:3)
a. 海變成怎樣？
b. 「死了的血」是怎樣的？
c. 對世人有什麼影響？
(10) 第三碗(16:4-7)
a. 這災與前一災有何分別？
b. 為何天使說這判斷是公義的？
c. 祭壇的回應：
i. 「祭壇」在此代表什麼？（6:9ff）
ii. 這判斷對殉道者有何意義？（16:7）
(11) 第四碗(16:8-9)
a. 烈日的火帶來什麼後果？
b. 四災現在齊發：
i. 世人曉得災難的源頭嗎？
ii. 為何仍不悔改？
(12) 第五碗(16:10-11)—在此時，第13章的第一獸與他的差役（那假先知）基本上是掌管著全地的：
a. 這傾倒下來的是什麼災難？
b. 有多厲害？
c. 為何人仍不悔改？
(13) 第六碗(16:12-16)
a. 伯拉大河水乾涸有什麼作用？
b. 誰聚集諸王來爭戰？
c. 這是什麼「災」？（16:14b）
d. 試與第六號的災作比較：二者有何基本的分別？（10:13-21）
e. 這場戰爭要在什麼地方發生？（參下註）
(14) 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：“一般學者認為「米吉多頓」是迦密北面古城「米吉多/Megiddo」—位于俯視沿海有戰略性的平原和耶斯列(Jezreel) 山谷之地。在這地方，歷史記載著多場著名的戰役……在古時，底波拉與巴拉就是在那裡消滅西西拉全軍的（士4-5）……(中文和合本像) 英文譯本如NRSV就把它譯為「哈米吉多頓」，是「米吉多頓山」之意—可能是指那城鄰近的山嶺，或米吉多頓和迦密兩個山嶺。在約翰時代，米吉多頓的山丘（只有）七十呎高，不算是山。有一普遍的解釋是：約翰是引用以西結有關末後在「以色列山」殺戮列國的預言（結38:8-21; 39:2, 4, 17），然後用「米吉多頓」這常作神敵人被殺戮的地方，來確實他的預言。” （NICNT, 301）
“Then I heard a loud voice from the temple saying to the seven angels, ‘Go, and pour out the seven bowls of God’s wrath on the earth.’” (Rev. 16:1)
As we began the study of the book of Revelation, I urged that we did not come with a preconceived notion, but that we would allow the text to speak to us, especially concerning the relationship between the “seven seals”, “seven trumpets” and the “seven bowls”.
As we come to chapter 16, as far as I am concerned, the plain reading of the text indicates that none of these sevens are a repetition of any other.
- The seals have necessarily sealed up the scroll in the hands of the Lamb, our Christ Jesus. While the unsealing of each of them brings quite significant calamities to the world, it is only when the last seal is opened that the contents of the scrolls—events of the End-time—will be unfolded. As we read the 6 seals, those events resemble the pre-End-time signs mentioned by our Lord Jesus, which are just the beginning or precursors to the birth-pang which is the Great Tribulation (Matt. 24:8).
- The seven trumpets are introduced by the 7th seal which indicates the beginning of the End-time, and although the plagues so announced do resemble those of the six bowls, they are all are meant to be temporal, and their destructions, by comparison, are far from total.
- Instead, the seven bowls are said to be “the last seven plagues—last because with them God’s wrath is completed” (15:1) and thus, we see these destructions are total and cumulative.
Therefore, the seven seals, the seven trumpets and the seven bowls appear to be sequential, one following another and not a repetition of any that precedes it.
While we can all feel the severity of these last plagues—the painful sores, the horrific bloody sea, the pollution of all drinking sources, the searing heat and fire, and the complete darkness (the cumulative plagues of the first 5 bowls), yet we find that the inhabitants of the earth at the time respond not by repentance, but by cursing the name of God, the God of heaven (16:9, 11).
In other words, though they know full well that
they are receiving punishment from God and yet they would rather suffer and die
instead of repent. We might wonder
why? In fact, we should know the answer
by simply looking at our world today as the Apostle Paul has plainly pointed out
to us that,
“In the same way the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed shameful acts with other men, and received in themselves the due penalty for their error” (Rom. 1:27).
I believe that the “due penalty” refers to sexually transmitted diseases. But the world only blames God and not their sinful behaviors for their demise, and is determined not to confess their sins and would rather suffer and die.
Also, they put their trust in modern technology as their salvation. If this is the case today, it will not be any different in the last hours of human history.
「我聽見有大聲音從殿中出來，向那七位天使說：「你們去，把盛神大怒的七碗倒在地上！」(啟16:1)
開始研讀啟示錄時，我曾提到最好不要帶先入為主的心態去讀，要讓經文本身來引導我們，特別是有關「七印」、「七號」和「七碗」的關係。
現在我們已讀到第16章了。按經文本身的內容，很清楚的顯示，那三組的「七」災，沒有一個是另一災的重述：
七印：這些印是把羔羊（即基督）手中的書卷封住。每一印被揭開時，都給世界帶來嚴重的災難；惟有當最後一印被打開時，書卷的內容，即末期的事件，才正式的被揭開。當我們把六個印引來的災難，與主耶穌提到末期尚未到之前那些「災難的起頭」比較，兩者是非常吻合的（太24:8）。
七號：第七印的打開就引進七號的災難，也就是末期的開始。這頭六號的災難確與六碗的災難相似，但其程度和長度明顯是與後者有大的分別—明顯是兩個不同的時期。
七碗：約翰清楚的說，這七碗的災難是「末了的七災/last seven plagues」，故此這些災難是最後性，也是重疊性的。
故此，在時間上，這七組的災難是有先後次序，一個接著一個，一組接著一組的發生；並非是重述的。
既是這樣，七碗的災難是最嚴厲的，而且一災未過，另一災就來到；到第五碗被倒下的時候，第一碗的毒瘡、第二碗的叫海變死人的血的後果是海中活物都死了、第三碗的叫所有水源不能飲用、第四碗的酷熱和第五碗的全地的漆黑都同樣存在，世人何能再忍受呢！奇怪的是，那時的人仍不肯悔改，更出言褻瀆天上的神（16:9, 11）。
換句話說，他們不是不曉得這些是神給他們的審判，但他們情願受苦也不悔改。這其實並不出奇！今天的世人已是如此。使徒保羅就這樣說：“男人也是如此，棄了女人順性的用處，慾火攻心，彼此貪戀，男和男行可羞恥的事，就在自己身上受這妄為當得的報應” （羅1:27）。“身上的報應” 明顯是指與性行為有關的疾病。但世人反而把責任推到神身上，不願意悔改，情願受苦、甚至死亡！
當然，他們也把拯救的盼望放在人類文明的科技上。今日既然已如此，何況末期那時。人始終不會從歷史學到功課！
16:17-21—The 7th Bowl
(1) As the 7th bowl is poured down from heaven (v. 17),
a. What does the voice say?
b. What does it mean?
c. Who is the one speaking?
(2) What is this plague about? (v. 18)
(3) Its impact on the “great city” (v. 19)
a. What is this city?
b. What is the impact of this plague on this city?
c. Why would it remind God of “Babylon the Great”? (see Note below)
(4) Its impact on the rest of the world (vv. 20-21):
a. With this last plague, what basically has the earth turned into?
b. How do the people on earth respond to this plague?
17:1-18—The Great City of Babylon—The 7th plague is basically done, and this is what happens afterwards, as God deals with the Great City of Babylon and Satan and his earthly agents who are the 2 beasts of chapter 13.
(5) The preface to this vision (vv. 1-2):
a. Who is the main object of this vision? What is she called by the angel?
b. What does she sit on? (see explanation in v. 15)
c. What is her sin concerning the kings of the earth? (v. 2a)
d. What is her influence over the inhabitants of the earth? (v. 2b)
e. What does the sin of adultery refer to? (see Jer. 3:9; Ezek. 23:37; Hos. 4:15)
(6) The Great Prostitute (who is definitely not the woman in 12:1ff):
a. What does the posture of “sitting on” imply? (v. 3)
b. What does the way in which this woman is adorned or dressed symbolize: (see 18:3b)
c. What does she hold in her hand? What does it symbolize?
d. Read the title on her forehead carefully (v. 5):
- Mystery: In what way(s) is she a mystery? (see v. 7 as well)
- Babylon the Great: “great” in what sense?
- The Mother:
1. Of Prostitutes: What does it mean?
2. Of the Abominations of the Earth: What does it mean? (This is one of the most frequent rebukes of Israel and you can find many references to it in the Books of Kings and Chronicles, such as 2 Chr. 36:14.)
e. What has she done to the saints? (v. 6)
f. Who is she? (Let’s not be influenced by what we have heard in the past, but answer simply based on the information we have read so far.)
(7) The beast (vv. 3, 7-14)
a. The beast on which the woman sits (v. 3):
- Scarlet in color: Is there any special meaning? (see Isa. 1:18 for its possible meaning)
- Covered with blasphemous names: What does it mean?
- The seven heads (vv. 9-11):
1. What is its double meaning?
2. Five (world powers) have fallen by John’s time: What might they be?
3. The 6th —“One is”: Which is the dominant world power of John’s time?
4. Where is the 7th one?
- Since the beast (the Anti-Christ) is not one of the 7 heads, but the 8th king,
1. What is meant by “he belongs to the seven”?
2. From John’s vantage point, what is meant by, “he was, now is not and will come”? (v. 8 and the contrast in 1:4)
3. Where is its origin?
4. What is its destiny?
- The ten horns (vv. 12-14)
1. The ten kings: Who are they? (v. 12)
2. What is their relationship with the beast? (v. 13)
3. With whom will they make war? (v. 14)
(8) The woman and the beast (vv. 15-18)
a. What will the future ten kings and the beast do to the woman? (v. 16)
b. What is the identity of this woman? (v. 18)
(9) What is the main message to you today and how may you apply it to your life?
Note:
“The identification of ‘the great city’ is problematic…A number of early commentators identify this city as Jerusalem…though others understand it to be Babylon-Rome…Supporting this view that the city must be Jerusalem is the fact that only in v. 19c does the text say that ‘God remembers great Babylon,’ implying the city in v. 19a must be a different city.” (Word Biblical Commentary, Revelation, 900).
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。
16:17-21—第7碗
(1) 當第七碗被傾倒時（16:17）
a. 天上來的聲音說什麼？
b. 這是什麼意思？
c. 是誰發聲？
(2) 這是什麼災難？（16:18）
(3) 對城的毀壞：(16:19)
a. 這大城是那城？
b. 這城受到怎樣厲害的毀壞？
c. 為何神要如此嚴厲審判這城？（第17章有更詳細的交代，參下註）
(4) 對全球的影響（16:20-21）
a. 這災怎樣影響全球？
b. 世人作出什麼回應？
17:1-18—大巴比倫城—這第七災已完成，及後描述神如何處理這大城，和撒但與他的差役—即第13章的兩獸：
(5) 異象的引言（17:1-2）
a. 誰是這異象的主角？天使稱她為什麼？
b. 她坐在什麼之上？（參17:15的解釋）
c. 她與地上的君王犯了什麼罪？（17:2a）
d. 她對地上的人帶來什麼影響？（17:2b）
e. 這裡說「淫亂」是指什麼罪？（參耶3:9；結23:37；何4:15）
(6) 曠野的女人（絕對不是12:1ff的女人）
a. 「騎」是什麼意思？（17:3）
b. 這婦人的衣飾代表什麼？
i. 她的衣服？
ii. 她的妝飾？
c. 她拿著什麼？是代表什麼？
d. 細讀她額上的名：
i. 「奧秘」：是什麼意思？（亦見17:7）
ii. 「大巴比倫」：何以稱之為大？
iii. 「母」：
1. 世上淫婦之母是什麼意思？
2. 一切可憎之物之母是什麼意思？（神責備以色列行可憎的事多不勝數，只翻閱歷代志或列王紀就找到；如代下36:14）
e. 她怎樣對待聖徒？（17:6）
f. 基於以上的形容，而非你曾聽聞的，你說她是誰？
(7) 那獸（17:3, 7-14）
a. 人所騎的獸（17:3）
i. 「珠血色」可有什麼含意？（參賽1:18）
ii. 遍體有褻瀆的名號：是什麼意思？
iii. 「七頭」（17:9-11）
1. 它有那雙重的意思？
2. 五王已傾倒：這在約翰時代已過去的世界霸權可能是誰？
3. 第六位「還在」：約翰時的世界霸權是誰？
4. 第七位在那裡？
iv. 獸（敵基督）是第八位王
1. 與七位「同列/belong」是什麼意思？
2. 「先前有、如今（即約翰那時）沒有、後再有」是什麼意思？（17:8; 參1:4的比對）
3. 他的出處是什麼？
4. 他的終局又如何？
v. 「十角」（17:12-14）
1. 那十王：他們是誰？（17:12）
2. 他們與獸的關係是什麼？（17:13）
3. 他們要與誰爭戰？(17:14)
(8) 女人與獸（17:15-18）
a. 這獸與十王要怎樣對待這女人？（17:16）
b. 這女人是誰？（17:18）
(9) 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：“那大城是指那城，歷來是眾說紛紜。早期的解經家有說是指耶路撒冷…但有說是「羅馬—巴比倫」…支持前者的指出經文在16:19c才說神想起巴比倫，暗示16:19a所言的城肯定是另一個城。” (Word, Revelation, 900)
“When I saw her, I was greatly astonished...The inhabitants of the earth…will be astonished when they see the beast.” (Rev. 17:6b, 8b)
We can differentiate between Satan (the red dragon in 12:3), the first beast from the sea (13:1-10) and its agent, the beast from the earth (13:11ff)—It is this unholy-trinity who will wage war against the Lamb and His army (19:19). However, by what names and through what kings or kingdoms they are to do so are far from clear. The same can be said of the identity of the woman who is sitting on the beast.
One
should not be disappointed with the fact that in the last 2,000 years,
no one has with much certainty identified who the woman and the beast
are. Some reasons are:
(1) The woman — When John sees the vision of the woman, he says, “When I saw her, I was greatly astonished” (17:6b), meaning he could never imagine who she is. That great city which rules over the kings of the earth (17:18), which is rich and powerful, which enables nations and peoples around the world to prosper, which is the “mother of prostitutes and the abominations of the earth", and which has drunk the blood of the saints, the apostles and the prophets (17:5b, 6; 18:20), is that city called Babylon the Great!
If this “mystery” (17:5) cannot be understood by John until God reveals it to him, I believe, her true identity can only be known to us when she finally appears. The few clues that we have in this respect are:
- She is called the mother of prostitutes and the term “prostitute” is often used by the prophets to rebuke the unfaithfulness of Israel. Therefore, it appears she has her root in Yahweh-religion (note also that her fate described in 17:16 greatly resembles that of Ezekiel’s words against Judah in Ezek. 23:28-31). So she is likely a body or power of apostate institution.
- She is called “Babylon the Great” which calls to mind the rebellion at the tower of Babel in Genesis 11, and many scholars opine that “she stands for civilized man apart from God, man in organized but godless community” (TNTC, 196).
- She sits on the seven hills (17:9) which in John’s time unmistakably referred to Rome which was built on seven hills.
- Her sitting on “many waters” (17:1) indicates the widespread influence over multitudes of people and nations around the world; her adultery with the kings of the earth indicates her control over many rulers of the earth; and her riding on the beast—the continuation of the Roman-Empire like world power—indicates her control also over this kingdom, though only for a time until she is eventually destroyed by the same beast.
Many early reformers like Calvin identified her as the papacy which was very fitting at the time, but the power and influence of the Roman Catholic Church over the world have now waned into almost insignificance. I guess we have to wait and see.
(2) The beast, the Anti-Christ, for all intents and purposes, is the beast from the sea in chapter 13, but is now depicted as the beast that would come out of the Abyss as well (17:8b). This indicates its non-human origin. Again, the Bible also says that when the inhabitants of the earth see him, they “will be astonished” (17:8b). The reason, at least partly, is because he “once was, now is not, and will come up from the Abyss” (17:8). This long-gone world power will once again be resurrected to the surprise of many. Therefore, it should not be surprising that at this point in time, as it was in the last 2,000 years, we cannot identity this beast with certainty. The text only tells us that:
- His power has long been manifested through 5 successive world powers (the 5 heads that likely refer to Egypt, Nineveh, Babylon, Persia and Greece), with Rome being the current one (17:9).
- We are still waiting for the surfacing of the 7th one. However, the beast is the 8th king who together with ten kings that will arise in the End-time will turn against the woman, the Great Babylon!
Therefore, the only certainty is that the woman and the beast are two distinct world powers (the former religious, the latter military) which will surface or become clear at the End-time to the surprise of all. But they also face the same destiny, will go to their respective destructions (17:8, 16) and accomplish the purpose of God (17:17).
「我看見她，就大大地希奇……凡住在地上，名字從創世以來沒有記在生命冊上的，見先前有、如今沒有、以後再有的獸，就必希奇。」(啟17:6b, 8b)
雖然我們能清楚的分辨那龍是撒但（12:3），那從海裡出來的那獸是敵基督（13:1-10）和那從地出來的獸是那假先知（13:11ff）—這屬惡魔的[三位一體] ，是要與羔羊和祂的軍兵爭戰的；但是他們出現時會用什麼名字，所策動跟隨他們的列國是誰，我們就不得而知。同樣，那坐在獸上的女人身份也是難以斷定的。
我們不要因在過去的二千多年的努力猜測仍得不到答案而感到失望，因為：
(1) 那女人：當約翰在異象中看看那女人時，他說：“我看見她，就大大地希奇” （17:6b）。意思是說，他猜想不到她竟然就是那「管轄地上眾王的大城」（17:18）—那富裕、強盛，使列國和地上的人富足的「作世上的淫婦和一切可憎之物的母」，更「喝醉聖徒的血」的「巴比倫大城」！
若非神向約翰顯示這巴比倫大城的「奧秘」，他也不會明白；在顯示出來時也叫他希奇的話，我們也要到這大城出現時，才會明白。不過我們知道：
- 她是世上一切淫婦之母：「淫婦」是舊約先知主要用來責備以色列拜偶像，對神不忠的形容。故此，這淫婦是與「耶和華敬拜的宗教」有關的，何況17:16所論到有關她的終局是與以西結書預言猶大的審判極其的相似(參結23:28-31)；
- 她既稱為「大巴比倫」，就叫人聯想到創世記11章的巴別塔。因此解經家一般認為她代表文明世界敵對神，有組織的勢力；
- 她既坐在「七座山」（17:9），就叫約翰世代的讀者直覺想到建在七座山上的羅馬；
- 她坐在獸上，正合她「管轄地上眾王」的身份（17:18），但至終為獸所吃（17:16）。
早期的教父自然把她看為羅馬，但羅馬帝國現已消失；改革時代的先賢多有以這淫婦為羅馬教廷的代表，但羅馬天主教的勢力也大不如前了。故此我們必需耐心等候；她出現時，必叫人希奇的。不過，- 雖然她有如此重大的權勢與影響力，但從種種的形述顯示，相信她本身並非一個邦國或政治體系，乃「背道」的體系。
(2) 那獸—敵基督：這其實是第13章那從海中出來的那獸，不過現在就清楚的指出，他是從「無底坑」上來的（17:8b）；這似指出他的根源。聖經也說，當地上的人見到這獸時，「就必希奇」（17:8b）。部份原因相信是因這獸是「先前有、如今沒有，以後再有」有關的（17:8b）。他們因這早已消失的霸權，竟重新出現而感到驚奇。無怪在過去二千年來，我們仍不清楚他是誰。像那淫婦一樣，要等他出現時，我們才能知曉。他的出現，是會令人意想不到的。不過，我們知道：
- 他的勢力已藉著過去五個霸權彰顯出來（這五頭相信是指埃及、亞述、巴比倫、波斯和希臘），那「還在」的該是羅馬（17:9）
- 我們尚在等待第七位的出現。然而獸是第八位的王，會聯同那「一時之間」出現的十王與羔羊爭戰，並反過來毀滅那大淫婦—大巴比倫。
故此，我們能肯定的是，那大淫婦與獸是兩個不同的權勢，都要在末期出現。二者都要面對同一的命運，就是神的審判（17:8, 16），叫「神的話都應驗了」。（17:17）
In the last vision, John is told the fate of the woman, the great city of Babylon that rules over the kings of the earth. Now the reasons for her fall are given through another vision:
18:1—The Messenger
(1) What kind of an angel is used to send this message?
(2) Why is such a powerful angel (like one of the archangels) used for this purpose?
18:2-3—The Sins of Babylon the Great
(3) The declaration of her fall:
a. How will she be destroyed? (17:16)
b. What will she become? (v. 2)
(4) Her sin of adultery (v. 3)—If adultery refers to the worship of anything other than Yahweh (see Hos. 4:10; Jer. 3:2),
a. What is meant by her committing adultery with the kings of the earth?
b. How does the term, “maddening wine” depict the extent of her adultery?
(5) What other sin has she committed? (v. 3b)
18:4-8—Call to Separation
(6) Now the Lord speaks: To whom does the Lord appeal? (v. 4)
(7) What if His people will not listen? (v. 4b)
(8) Although we do not know for sure what this great city is, what does this call to leave signify about the attractiveness of this great city even to the saints?
(9) What does “piled up to heaven” signify about her sins? (v. 5)
(10) Who might be the speaker(s) of vv. 6-7?
a. Why would they cry out for a double portion of penalty? (6:9ff; 17:6)
b. How arrogant has she become because of her glory and luxury? (v. 7b)
c. In the opinion of the speaker(s), what does she deserve as a result? (v. 7a)
(11) What is God’s answer to them? (v. 8)
18:9-10—The Response of the Kings of the Earth
(12) What do they call this city? (v. 10)
(13) How have they benefited from her before?
(14) How will they react to her ruin?
18:11-17a—The Response of the Merchants of the Earth
(15) How have they benefited from her?
(16) What does the trading of “bodies and souls of men” mean? (v. 13b)
(17) How do they describe the former glory of this city?
(18) How will they react to her ruin? (v. 15a)
18:17b-19—The Response of Every Sea Captain
(19) How have they benefited from her? (v. 19b)
(20) What do these seamen call this city? (v. 18b)
(21) How will they react to her ruin? (v. 19a)
18:20—The Call to Rejoice
(22) Who should rejoice instead?
(23) Why?
18:21-24—The Falling of Babylon
(24) With what does the angel use to depict her fall?
(25) How appropriate is it? (v. 21b)
(26) What does the combination of the utter cessation of music, workman, sound of a millstone, light of lamp and voice of the bride and bridegroom depict?
(27) What sins of her are emphasized by the angel again?
(28) Given all of the above, can you describe what kind of a city Babylon represents?
(29) 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。
那大淫婦—大巴比倫的罪在這異象中被詳列出來：
18:1—傳信息者
(1) 這傳信息的天使是怎樣的天使？
(2) 為何要藉如此大能的天使（相信是天使長之一）來傳這信息？
18:2-3—大巴比倫的罪行
(3) 她傾倒的宣告：
a. 她怎樣被滅？（17:16）
b. 她變成怎樣？（18:2）
(4) 淫亂的罪（18:3）—如果淫亂是指從耶和華的敬拜轉到別神的敬拜（參何4:10；耶3:2）
a. 與地上君王行淫是什麼意思？
b. 「大怒的酒/maddening wine」是什麼意思？
(5) 她還犯什麼罪？（18:3b）
18:4-8—要從那城出來的呼籲
(6) 神現在對那些人說話？（18:4）
(7) 如果祂的民不聽從又如何？（18:4b）
(8) 我們雖然不清楚這大城的身份：這呼籲怎樣反映這城的吸引力？
(9) “滔天/piling up to heaven” 怎樣道出這城的惡行？（18:5）
(10) 第6-7節：說話的是誰？
a. 為何要求加倍的報應？（6:9ff; 17:6）
b. 她怎能如此狂傲？（18:7b）
c. 說話的認為她該受什麼報應？（18:7a）
(11) 神怎樣回答他們？（18:8）
18:9-10—地上君王的回應
(12) 他們怎樣稱這大城？（18:10）
(13) 他們與這城曾有什麼關係？
(14) 他們現在如何對城的毀滅作出回應？
18:11-17a—地上客商的回應
(15) 他們與這城曾有什麼關係？
(16) 他們的買賣（原文）包括人“身體、靈魂” 的買賣（18:13b）：這是什麼意思？
(17) 他們如何論到這城昔日的榮耀？
(18) 他們現在如何對城的毀滅作出回應？
18:17b-19—地上行船的回應
(19) 他們怎樣稱這大城？（18:18b）
(20) 他們與這城曾有什麼關係？（18:19b）
(21) 他們現在如何對城的毀滅作出回應？（18:19a）
18:20—歡呼的響應
(22) 誰該歡呼？
(23) 為什麼？
18:21-24—巴比倫大城的傾倒
(24) 天使用什麼刻劃她的毀滅？
(25) 你認為貼切嗎？（18:21b）為什麼？
(26) 這裡一連串「不再」的形容是要表達什麼？（18:22-23）
(27) 最後，天使重述她什麼罪行？
(28) 綜合以上全章的形述，這是怎樣的一個城市（或國度）？
(29) 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？
“Fallen! Fallen is Babylon the Great.” (Rev. 18:2)
As much as I maintain that we will not be certain of the identity of the woman who sits on the beast in chapter 17, and that I do not consider her an imagery of Rome as many commentators do (like Robert Mounce), since Rome should be the “one is” of the seven heads of the beast (17:10), I find Mounce’s comment on the fall of Babylon quite insightful:
“For John, the judgment brought against the city of Rome was at the same time the eschatological judgment that would bring history to its close. He was describing things that “must soon take place” (1:1). While history has shown that some 2,000 years have intervened and the ‘end’ has not yet come, it is nevertheless true that the forces exemplified by Rome will in fact be those very forces which will play the major role at the end of time. In the same way that the desolation of historic Jerusalem in Luke 21:5ff. becomes the eschatological finale, so does the portrayal of the fall of Rome describe the final judgment that will usher in the eternal state. Prophecy by nature resists being forced into any particular time sequence. It guarantees the ultimate issues of God’s redemptive program, which will be completely fulfilled when the end comes. Living in a world dominated by the oppressive practices of Rome, John portrays the eschaton in figures taken from that specific cultural setting. It is incumbent on us, living at a much later period in history, to interpret those same figures in the eschatological setting toward which we are rapidly moving. It will happen exactly as John has laid out. The last great secular society will demand that Christians wear the ‘mark of the beast,’ but genuine believers remain true to the Lordship of Christ; as a result, religious persecution will follow. But eschatological ‘Babylon’ will collapse in defeat, and the Lamb will return to claim those who have been faithful to the end.”
(NICNT, 340)
「巴比倫大城傾倒了！傾倒了！」(啟18:2)
我對大部份的解經家看啟示錄17章的女人為羅馬帝國的代表雖然有所保留（因為羅馬已是那獸的那位「還在」[17:10]的王的代表），但我同意解經家Robert Mounce對巴比倫傾倒的分析：
“對約翰而言，對羅馬的審判同時是那末世帶到（人類）歷史終結的審判。他是在形容「將必快成的事」（1:1）。雖然歷史經過了二千多年，而「末期」尚未臨到，然而事實是，羅馬所顯出的勢力，正是末期要顯出來的主要的勢力。就如路加福音21:5ff所論到歷史上耶路撒冷的傾倒，將會演變為末期的結束；羅馬的傾倒同樣是末期引至永恆那審判的寫照。聖經的預言往往不能被套入某個時期的次序的。不過，它的確保證神救贖計劃至終會在末期完全的實現。約翰是活在一個被羅馬政權壓迫的世界，他就把末期藉著他時代的文化背景的形象表達出來。我們這些活在較後時代的人的責任是把這些形象，按我們在末世速臨的情況下加以分析。這些事是會一如約翰所表明的發生。那最後的世俗社會，會要求基督徒受「獸的印記」；那些真信徒會因對基督至死忠心而受到逼迫。但那末後的巴比倫要傾倒；羔羊要再來，收納那些對祂至死忠心的。” （NICNT, 340）
At the announcement of the fall of Babylon the Great, there is great rejoicing in heaven.
19:1-4—The Shout of the Multitude
(1) Who might be this great multitude?
(2) What has God’s judgment of Babylon revealed about Himself? (v. 1)
(3) In what way are His judgments true? (v. 2)
(4) In what way are His judgments just? (v. 2)
(5) What does the smoke going up “for ever and ever” signify? (v. 3)
(6) Who are those who respond by saying “Amen, Hallelujah”? (v. 4; see Note 1 below)
19:5-10—The Call to Praise God
(7) Whom does the other voice from the throne call to join in to praise God? (v. 5)
(8) What does their response sound like? (v. 6)
(9) In declaring that God reigns, what does this (even greater) multitude announce? (v. 7b)
(10) The wedding of the Lamb
a. Who is the bride of the Lamb? (21:2, 9-10; 22:17)
b. In what way has the bride made herself ready? (v. 8)
c. Who are the ones invited to this wedding and why are they blessed?
(11) What has made John want to fall at his feet to worship the angel? (see Note 2 below)
(12) What is the response of the angel and why?
19:11-21—The Treading of the Winepress
(13) The rider on the white horse (vv. 11-16)
a. The names ascribed to this rider include (1) Faithful and True (v. 11; 3:14); (2) a name only know to Him (v.12); (3) Word of God (v.13; Jn. 1:1) and (4) King of kings and Lord of lords (v.16; 17:14):
- What is the significance of each?
- Why are they mentioned at this time?
b. What does His appearance look like? (vv. 12-13; see 1:14 and Isa. 63:6)
c. What does the white horse symbolize?
d. Who accompanies Him? (v. 14)
e. What are they to accomplish and how? (vv. 15-16)
(14) How does the calling of the birds signify the fate of the nations? (vv. 17-18)
(15) The end of two of the “unholy-trinity” (vv. 19-21)
a. What will the beast (the Anti-Christ), his ten kings (in chapter 17) and their armies do? (see 16:12-16; 17:14)
b. What will happen to the beast and his agent, the false prophet (i.e. the 2nd beast out of the earth in chapter 13)?
c. What will happen to the rest, i.e. the kings and their armies?
(16) What is the message to you today? How may you apply it to your life?
Note
1:
The word “Hallelujah” occurs only in this passage in the NT. “It is derived from the two Hebrew words (halal and Jah) and means ‘Praise Yahweh’” (NICNT, 341).
Note
2:
At the sight of the utter destruction of Babylon the Great, there is great rejoicing and worship before the throne in heaven. John is so caught up in that euphoria that he naturally wants to join in, except that he is really not part of the vision, but an onlooker at this point. As a result, he imperceptibly falls down before the angel, perhaps not so much making him the object of his worship, but to express through him his worship to God as well. Just the same, no angel, no human being, no icon of any kind can be used as the medium through which we express our worship to God, but directly to God alone through Jesus Christ.
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。
在宣告大巴比倫的傾倒時，引來天上極大的歡呼。 19:1-4—天上群眾的歡呼
(1) 他們是誰？
(2) 神審判大巴比倫證明了什麼？（19:1）
(3) 神的審判是怎樣的「真實/true」？（19:2）
(4) 神的審判是怎樣的「公義」？（19:2）
(5) 「冒煙直到永遠」是什麼意思？（19:3）
(6) 發出「阿們、哈利路亞」回應的是誰？（19:4; 參下註一）
19:5-10—呼籲讚美神
(7) 從寶座出來的聲音呼籲那些人加入這讚美？（19:5）
(8) 他們回應的聲音似什麼？（19:6）
(9) 在宣告神作王時，還作什麼宣告？（19:7b）
(10) 羔羊的婚娶：
a. 誰是羔羊的新婦？(21:2, 9-10; 22:17)
b. 新婦如何豫備好自己？（21:8）
c. 誰被請赴筵？為何說他們是蒙福的？
(11) 為何此時約翰不禁的要向天使下拜？（參下註二）
(12) 天使接受他的敬拜嗎？為什麼？
19:11-21—踹忿怒的酒醡
(13) 白馬騎士（19:11-16）
a. 祂有四個名字：「誠信真實」、「只有祂知的名」、「神之道」、「萬王之王、萬主之主」
i. 請思想各名的意思。（可參今日靈修小篇）
ii. 為何在這時刻提到？
b. 祂有什麼容貌？(19:12-13; 亦參 1:14 及賽 63:6)
c. 白馬是什麼徵記？
d. 誰與祂同來？（19:14）
e. 同來的目的是什麼？如何施行這任務？（19:15-16）
(14) 天使呼召天空的飛鳥是什麼意思？（19:17-18）
(15) 兩獸的結局（19:19-21）
a. 這敵基督（從無底坑上來的獸）原與十王要合力作什麼？（16:12-17; 17:14）
b. 這獸與他的差役（假先知—即第13章從地上來的）要遭到什麼結局？
c. 擁護他們的眾王和軍兵又如何？
(16) 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：“哈利路亞” 在新約只在此處出現—“源自兩個希伯來字（halal and Jah），意思是讚美耶和華” （NICNT, 341）。
註二：見到大巴倫的傾倒，天上立時出現極大的歡呼和寶座前的敬拜。約翰豈會不想與他們一起歡呼敬拜嗎？然而他不能飛到天上參與，但也不禁的對著天使俯伏。約翰不一定是以天使為敬拜的對象，乃欲藉此表達對神的敬拜。但是，不論是天使、聖人或聖像都不能成為我們向神表達敬拜的媒介；只有神才配受我們直接的敬拜。
“On His robe and on His thigh He has this name written: King of kings and Lord of lords.” (Rev. 19:16)
At the appearance of Christ in the final battle at Armageddon to defeat the kings of the world led by the beast and the false prophet (16:16), several names of Christ are specifically mentioned that befit this very important occasion:
(1) Faithful and True (19:11): The two words convey a very close meaning in that Christ is faithful in His promise to vindicate His saints and is now bringing justice to judge and to make wars (19:11). We talk so often about God’s love and rightfully so, but we should not forget that we do have a God who judges and judges justly!
(2) A name known only to Him (19:12): On the one hand, it reminds us that we cannot fully comprehend our Divine Christ; on the other hand, because He is one with the Father (Jn. 10:30), it would not be a surprise that this name reflects such a reality.
(3) The Word of God (19:13): This name is mentioned together with the description of His robe which is dipped in the blood of His enemies (see Isa. 63:6). He is not just the pre-existent Son of John 1:1, He is the Creator who can give life and take life as well—the One to be truly feared (Matt. 10:28).
(4) The King of kings and Lord of lords: This is synonymous with the name given in Daniel 2:47: “God of gods and the Lord of kings” and His victory over the kings of the earth and Satan fully demonstrates His power over all rulers in the physical and spiritual realms.
At
the thought of His names, it is only appropriate that we join the great
multitude in heaven and shout:
“Hallelujah! Salvation and glory and power belong to our God
Hallelujah! For Our Lord God Almighty reigns!” (19:1, 6)
「在他衣服和大腿上有名寫著說：「萬王之王，萬主之主。」 (啟19:16)
基督在哈米吉多頓擊殺那獸和假先知所統領的眾王時，這異象提到基督好幾個名稱，都是極有意思的：
(1) 「誠信真實」：這名字一方面形容基督的誠信，按所應許的為聖徒伸冤，故在這時按公義審判、爭戰（19:11）；另一方面表明祂不變的真理，對罪的不容忍。
(2) 「除了祂自己沒有人能知」的名字：這名字一方面提醒我們，我們是不能參透基督豐盛的奧秘；另一方面，因著祂與父原為一（約10:30），如果這名字顯明這真理，是極有可能的。
(3) 「神之道」：這名字是與祂濺了血的衣服並提的；這些血是敵人的血(參賽63:6) ，故此祂不單是太初已存在的道（約1:1），祂是賜生命的，也是能奪去生命的那位—是我們惟一當懼怕的那位（太10:28）。
(4) 「萬王之王，萬主之主」：這名字事實上與但以理書2:47的「萬神之神、萬主之主」相同。祂戰勝了地上列國君王和撒但，足證祂的權能遠勝一切天上的、地上的、和地底下的權勢。
想到基督這些名字，也叫我們不能自禁的加入天上的群眾一同大聲的讚美祂，說：“哈利路亞！救恩、榮耀、權能都屬乎我們的神！哈利路亞！因為主我們的神，全能者做王了！” （19:1, 6）
20:1-6—The Millennium
(1) The binding of Satan (vv. 1-3)
a. What has already happened at this point to the two agents of Satan? (19:20)
b. Who now comes to bind Satan? (v.1)
c. What is Satan thrown into?
d. Why is Satan bound only for 1,000 years? Why does not God put an end to him right away?
e. What reality does the whole scene seek to portray?
(2) The Millennium reign (vv. 4-6)
a. Now thrones are seen by John: What is the purpose of these thrones? (v. 4)
b. Who are the ones specifically mentioned to reign with Christ from these thrones? (v. 4b)
c. Are those thrones also meant for us? (see 3:21; 5:10 and 2 Tim. 2:12)
d. Why are the ones raised in the first resurrection blessed? (vv. 5-6)
e. Will we be part of the 1st resurrection? (see 1 Thess. 5:13-14; 1 Cor. 15:51-52)
f. Who are the ones under this reign during this Millennium?
g. What might be the purpose of this Millennium? (see today’s Meditative Reflection)
h. Do you think this period of time should be interpreted literally as 1,000 years or does it really matter?
20:7-10—Satan’s Final Judgment
(3) What is the purpose of releasing Satan? (v. 7)
(4) Given the Millennial reign of Christ, why would the inhabitants of the earth who remain alive after the destruction of the beast and his armies (19:20-21) be willing to side with Satan? (v. 8)
(5) What is the fate of these men? (v. 9)
(6) What is the fate of Satan? (v. 10)
20:11-15—The Great White Throne
(7) What happens when the Great White Throne appears? Why? (v. 11; see 2 Pet. 3: 10-13)
(8) Two sets of books are displayed:
a. Who are resurrected at this point and are made to stand before the throne?
b. What are the sets of opened books for? (vv. 12-14)
c. What is the other book called? (v. 12)
d. What is it for? (v. 15)
e. Who are the ones whose names are found in the Book of Life? (see 3:5 and Phil. 4:3)
f. Is your name there? Why or why not? (Jn. 3:16; 6:47)
(9) What will happen to “death” and “Hades” at the time? (v. 14b)
(10) What does it mean? (see 1 Cor. 15:54; Lk. 16:23)
(11) What is the most important message to you 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。
20:1- 6—千禧年
(1) 捆綁撒但（2:1-3）
a. 到此，撒但的兩個差役（即兩獸）已遭到什麼命運？（19:20）
b. 誰來捆綁撒但？（20:1）
c. 撒但被扔到什麼地方？
d. 為何只囚他一千年？為何不立刻把他消滅？
e. 這異象要表達什麼重要事實？
(2) 千禧年（20:4-6）
a. 約翰看見幾個（很多？）寶座：這些寶座有什麼功用？（20:4）
b. 是那些人要坐寶座上與基督同作王？（20:4b）
c. 那些寶座是否也為我們而設的？（參3:21; 5:10; 提後2:12）
d. 為何在頭一次復活的是有福的？（20:5-6）
e. 我們在頭一次的復活有份嗎？(參帖前5:13-14；林前 15:51-52)
f. 在千禧年被統治的是什麼人？
g. 千禧年的目的是什麼？（可參今日的靈修小篇）
h. 你認為這千禧年是指實質的一千年或是一段極長的年間？這答案是否重要？
20:7-10—撒但最終的審判
(3) 釋放撒但的目的是什麼？（20:7）
(4) 基督既在地上作王一千年了，何以在地上還活著的人竟願意與撒但同謀？（20:8）
(5) 這些人的結局是什麼？（20:9）
(6) 撒但的結局是什麼？（20:10）
20:11-15—白色大寶座
(7) 白色大寶座一出現，立刻發生什麼事情？為什麼？（20:11; 參彼後3:10-13）
(8) 兩類的案件被展開：
a. 這時什麼人也復活、且站在寶座前？
b. 頭一類書卷（眾數）打開的作用是什麼？（20:12-14）
c. 另一書卷（單數）被稱為什麼？（20:12）
d. 這書卷的作用是什麼？（20:15）
e. 誰的名字是在這書卷上？（參3:5; 腓4:3）
f. 你的名字在這書卷上嗎？為什麼？（見約3:16; 6:47）
(9) 「死亡」和「陰間」還會存在嗎？（20:14b）
(10) 為什麼？
(11) 今天對你最主要提醒是什麼？你會怎樣應用在你的生命中？
“They came to life and reigned with Christ a thousand years…This is the first resurrection.” (Rev. 20:4b, 5)
We have come to the climax of Revelation in that not only is Satan to be finally and utterly defeated, but we shall be raised with Christ to reign for a thousand years. Many scholars doubt if this is an actual period of time (whether of a thousand years or a very long time) or simply a spiritual allegory of “the spiritual rebirth of believers”. Allow me to share with you the comment of Robert Mounce whose basic position is “premillennial” about the purpose of Millennium:
“A question normally raised by nonmillenarians is, what is the purpose of the thousand-year reign? The usual answer is that it is the vindication within history of the cause of Christ. With the establishment of the kingdom of God upon earth, there is tangible and convincing proof of the victory of righteousness over evil. There is another response, however, that is more specific and grows out of the text itself. Noting that the millennial reign with Christ should be limited to martyrs, who gave their lives rather than submit to the blasphemous demands of emperor worship, it understands the thousand-year reign as a special reward to the martyrs of chapter 6. These were told to wait under the altar until their number would be complete and then their blood would be avenged upon those who dwell upon the earth (6:9-11). The millennium is not, for John, the messianic age foretold by the prophets of the OT, but a special reward for those who have paid with their lives the price of faithful opposition to the idolatrous claims of Antichrist.
This leads to a further question, Are we to think of this millennial reign as an actual period of political and social history that is to follow the return of Christ? One very plausible argument is that when we distinguish the essential truth of prophecy from the form in which it is communicated (this being determined by the historical circumstances and dominant religious conceptions of the day), we will cease to find in Revelation 20 the prediction of an eschatological era. The essential truth of the passage is that the martyrs’ steadfastness will win for them the highest life in union with God and Christ. It is a commentary on the Lord’s saying in Matthew 10:39, ‘whoever loses his life for my sake will find it.’ This does not mean that the author composed an allegory to communicate to his readers certain abstract truths. He worked within the necessary limitations of his own historical perspective and for his own day. His understanding reflects the immediacy of the culture in which he lived and worked. Some will disagree with the distinction between form and content, but others will find in this approach a reasonable answer to some of the more perplexing aspects of predictive prophecy. In short, John described the millennium in temporal terms, but its essential meaning cannot be restricted to the form in which it was communicated.”
(NICBT, 369-70)
However, as much as the text (in chapter 20) focuses on the reign with Christ of the saints, I believe it does not preclude the fulfillment of the “messianic age foretold by the prophets of the OT” which Ezekiel portrays so vividly in the part of his prophecies (Ezek. 40ff).
「他們都復活了，與基督一同做王一千年。 這是頭一次的復活。」(啟20:4b, 5)
我們來到啟示錄的高潮，就是撒但失敗被捆綁，而我們要復活，並與基督一同作王一千年。不少解經家懷疑這千禧年是否屬實（不論是實質的一千年或指一段很長的時期）；他們以為該用喻意來解釋，看它為「信徒屬靈重生」的喻意。解經家Robert Mounce是屬「前千禧年」的學者，他就千禧年和其目的作出以下的解釋：
“「無千禧年派」的人通常這樣問：「這千禧年的作王有何用意呢？」一般的解釋是：為歷代忠於基督的人作平反。藉著在地上建立神的國度，就有見得到和有力的證據證明公義勝過邪惡。不過，還有另一個回答，是更具體和從經文中找到的。他們認為在千禧年中與基督同作王的只限於殉道者—那些不順從褻瀆神的君王偶像敬拜的人；他們看這一千年的作王是對第6章的殉道者特別的賞賜。他們被吩咐要安息片時，等候像他們被殺的數目得到滿足時，就得伸冤（6:9-11）。在約翰而言，千禧年不是舊約先知有關彌賽亞的預言的應驗，乃是給那些因抗拒敵基督而失去性命者特別的獎賞。
這就引起另一個問題：「我們是否看基督再來之後，會有一段實質的政治和社會的歷史？」一個可能有理的答案是：當我們把預言本身的真義與預言傳達的形式分開時（傳達的形式往往與當時歷史的情況和主流宗教的意識有關），我們就會找不到啟示錄20章是對末世預言的信息。這段預言主要的真理是論到，如果那些殉道者堅忍的話，是會得到與基督聯合最高的賞賜。這與主耶穌在馬太福音10:39所說的吻合：‘為我失喪生命的，將要得著生命’ 。這並非是說，作者在此用喻意來說明一些抽象的真理。他是用當時的歷史觀來向他的時代說話。他的意識反映他當時所活在的文化的需要。有人會不同意把形式與內容分開；其他卻認為此法有助明白聖經預言較複雜的一面。簡言之，約翰用他當時的言詞來形容這千禧年，其真義不能限於他溝通所用的形式。” （NICOT, 369-370）
我認為，雖然啟示錄第20章是以基督與殉道者一同作王為焦點，但卻不是限於他們的，也包括我們一切新約的信徒（啟3:21; 5:10；提後2:12），是「舊約先知有關彌賽亞的預言的應驗」，正如以西結在他所見的異象中所詳述的（結40ff）。
The New Heaven and the New Earth—At the throwing of the devil, death and Hades into the lake of fire (20:10, 14), John now sees a new heaven and a new earth:
(1) What happened to the former heaven and earth? (v. 1; see 2 Pet. 3:10-13)
(2) Why is there no longer any sea? (see 20:13 and Dan. 7:3 for its symbolism and today’s Meditative Reflection)
(3) The bride is called the Holy City, the New Jerusalem (v. 2)
a. Where does she come from?
b. Why is she called the “Holy City”?
c. What has now been fulfilled by calling it the “New Jerusalem”? (What did the old Jerusalem represent?)
d. What does the “bride” seek to express?
(4) What does the arrival of the Holy City, the New Jerusalem signify? (vv. 3-4)
a. Now the dwelling of God is with men: Since the word “dwelling” refers to the tent or tabernacle of Moses’ time, what does this mean? What has been fulfilled?
b. As God now lives with us, what other significant fulfillments are now realized? (v. 3; see Lev. 26:11-12; Jer. 31:33; Ezek. 37:27-28; Zech. 8:8)
c. How different is life in this New Heaven and New Earth from the first? (v. 4)
d. What might be “the” thing that you look forward to most in this New Heaven and New Earth? Why?
(5) The assurance (vv. 5-6a)
a. Who does the assuring? (v. 5)
b. How does He address Himself in giving this assurance? (v. 6)
c. What does His self-address mean? (see 1:8, 17; 2:8 as well)
d. What does “new” mean in this entire vision?
(6) The reward and punishment (vv. 6b-8)
a. The first promise is given to the thirsty:
- Who are the thirsty? (see Jn. 4:13-14)
- With what will they be rewarded? (Isa. 55:1; Jn. 46:35; 7:37)
- Why would such a promise be given to the thirsty upon the revelation of the New Jerusalem? (see 22:17)
b. The second promise is given to the overcomers:
- Who are the overcomers? (see 2:7, 11, 17, 26; 3:5, 12, 21)
- What will their reward be?
c. The warning of punishment (v. 8):
- Who will face the 2nd death?
- How different is this 2nd death from the 1st? (20:14-15)
(7) What is the 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。
新天新地—撒但、死亡和陰間不再有，約翰就看到新天新地。
(1) 先前的天地去了那裡？（見彼後3:10-13）
(2) 為何不再有海？（海是什麼徵記？可參20:13; 但7:3和今日靈修小篇）
(3) 新婦是聖城新耶路撒冷（21:2）
a. 她從那裡“降下”？
b. 為何稱她為聖城？
c. “新耶路撒冷” 這名稱是什麼意思？（舊的原代表什麼）
d. “新婦”是要表達什麼？
(4) 聖城新耶路撒冷降臨的重要意義（21:3-4）
a. 「神的帳幕」因而住在人間：這「帳幕」是指摩西所建的「會幕」。當時會幕是什麼徵記？現在藉著聖城的降下，什麼得到成就？
b. 神這同在，也成就了什麼？（21:3; 利26:11-12；耶31:33；結37:27-28；亞8:8)
c. 新天新地裡的生命與先前的有什麼不同？（21:4）
d. 你個人對這新天新地最響往的是什麼？
(5) 保證（21:5-6a）
a. 誰作這保證？（21:5）
b. 祂怎樣自稱？（21:6）
c. 這樣自稱是什麼意思？（亦參1:8, 17; 2:8）
d. 這整個異象中的「新」是什麼意思？
(6) 賞賜與審判（21:6b-8）
a. 第一個應許是給口渴的：
i. 誰是那些口渴的人？（參約4:13-14）
ii. 他們要得什麼賞賜？（賽55:1；約46:35; 7:37）
iii. 為何在這時（新天新地出現時）特別給口渴者作此應許？（22:17）
b. 第二個應許是給得勝的
i. 誰是那些得勝者？（見2:7, 11, 17, 26; 3:5, 12, 21）
ii. 他們要得什麼賞賜？
c. 審判的警告（21:8）
i. 誰會遭到第二次的死？
ii. 這第二次的死與第一次的死有什麼分別？（20:14-15）
(7) 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？
“Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and there was no longer any sea.” (Rev. 21:1)
As God’s plan of salvation comes to its completion, the long-awaited New Heaven and New Earth have finally arrived. Interestingly the Bible adds that there will no longer be any sea. On the surface, it is logical to assume that it is no longer needed in this new environment. However, it may carry some significant spiritual implications.
Based on the vision of the several beasts in Daniel, these beasts had come from the sea (Dan. 7:3). Then in Revelation, the beast which is the Anti-Christ also comes from the sea (13:1) and later, the same beast is said to have come from the Abyss (17:8). Therefore, the sea appears to be the symbol for evil. Then, before the Judgment Throne of God, “the sea gave up the dead that were in it” (20:13). It is therefore also associated with death. Therefore, the absence of the sea may well be a powerful symbol signifying that sin and death is no more and that is affirmed by these marvelous words that follow:
“He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away.” (21:4).
However, it is also interesting to note that it is to this New Heaven and New Earth that the Holy City, the New Jerusalem descends upon, and Ladd might be right into pointing out that “Biblical thought—in contrast to Greek dualism in which salvation consisted of the flight of the soul from the earthly and transitory to the spiritual and eternal—‘always places man on a redeemed earth, not in a heavenly realm removed from the earth existence’” (NICNT, 379). That obviously does not mean that we can transform this earth into a sinless, renewed place because of human effort, as the Apostle Peter makes clear:
“But the day of the Lord will come like a thief, in which the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up…But according to His promise we are looking for new heavens and a new earth, in which righteousness dwells.” (2 Pet. 3:10, 13)
Perhaps, the better way to put it is that since the Holy City in which God dwells among us has come upon this New Heaven and New Earth which is without sin, there is no difference any more between the earthly and the heavenly!
「我又看見一個新天新地，因為先前的天地已經過去了，海也不再有了。」(啟21:1)
正當神永遠的救恩計劃完成時，久盼的新天新地終於來臨。奇怪的是，聖經卻說：「海也不再有了」。按表面來看，其原因似是：新天新地不再需要有海了。不過，在聖經有關末世的預言中，海是有特別的含意的。
就如在但以理所見有關末後的預言中，那四個代表世界敵神審權的獸，就是從「海中上來」的（但7:3）。在啟示錄中，那代表敵基督的，也是從「海中上來」的（13:1）；及後，聖經就說，這獸其實是從「無底坑裡上來」的（17:8）。故此，海是罪惡的象徵。當神審判的白色大寶座出現時，聖經說，「海交出其中的死人」（20:13）。故此，海也與死亡有關。在新天新地，「海也不再有」，就成為罪與死亡已被全然消滅強而有力的徵記了。故此，從寶座有大聲音說：“神要擦去他們一切的眼淚，不再有死亡，也不再有悲哀、哭號、疼痛，因為以前的事都過去了” （21:4）。這是何等的美好！
值得留意的是，那聖城新耶路撒冷是由天而降到這新天新地的。解經家Ladd就這樣的指出：“聖經的觀念—與希臘二元論，以救恩包含靈魂逃離這屬地的過渡的期、轉到屬靈的永恆的觀念是相違的—；聖經是把人常放在這被救贖的地上，而不是脫離這地上的存在，到屬天的境界中” （NICNT, 379）。當然，這並非是說，人靠行善就能使地上變成天堂。使徒彼得清楚的論到這罪惡的天地的結局：
“但主的日子要像賊來到一樣。那日，天必大有響聲廢去，有形質的都要被烈火銷化，地和其上的物都要燒盡了……在那日，天被火燒就銷化了，有形質的都要被烈火熔化。 但我們照他的應許，盼望新天新地，有義居在其中” (彼後3:10, 12-13)
或許，較合宜的觀念是：神永遠與人同住的聖城既降臨到這完全無罪的新天新地，那時就再沒有屬地、屬天的分別了！
Now John gives further details about the New Jerusalem as the angel carries him in the spirit to a great and high mountain:
(1) Where does this New Jerusalem come from? (v. 10)
(2) The general appearance of the city (v. 11)
a. How does he describe its glory?
b. What does this glory signify? (see Ezek. 43:5)
(3) Its gates (vv. 12-13)
a. What does the guarding of these great, high walls by angels signify?
b. What does the naming of the 12 gates with the 12 tribes of Israel signify? (see also Ezek. 48:30-34)
(4) Its foundations (v. 14)
a. Who are named on the 12 foundations of the wall?
b. What is its significance? (see Eph. 2:20)
c. When combined with the names on the 12 gates, what is the message concerning this city?
(5) The measuring of the city and the wall (vv. 15-17)—The length, width and height of the city are each about 1,400 miles (forming a cube) and the thickness of the wall about 200 feet:
a. What might be the purpose of making these measurements? To portray its enormous size or its perfect symmetry (the city is a square)?
b. What does the use of a rod of gold to measure indicate?
(6) The materials for its walls, foundations and gates (vv. 18-21)—These descriptions are necessarily symbolic.
a. The wall of jasper (v. 18): What might it symbolize? (see 4:3; 21:11)
b. The city and its streets of pure (or transparent or pure) gold (v. 18b, 21b): What does it mean?
c. The foundations are each decorated with a different gem (vv. 19-20). Allowing for the various translation for gem name, the gems roughly correspond to the 12 gems set into the breastplate of the high priests (Exod. 28:17-20). What might this symbolize?
d. The gates of 12 pearls, each made of a single pearl: What might this symbolize?
(7) The perfect city of God (vv. 22-27)
a. A city without a temple (v. 22): What does it mean that “Lord God Almighty and the Lamb are its temple”?
b. A city without sun or moon (v. 23): What does it say about the glory of God?
c. A city for all nations (vv. 24, 26): How does this fulfill prophecies like that of Isaiah 60:1-5?
d. A city with open gates (v. 25):
- When are city gates normally shut? (see Neh. 7:3; 13:19)
- What does not shutting the gates ever indicate?
e. A city of purity (v.27): To whom does this city belong?
(8) 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。
現在天使帶約翰到一座高大的山，使他看清楚這新耶路撒冷是怎樣的：
(1) 這新耶路撒冷是從那裡來的？（21:10）
(2) 城的外貌（21:11）
a. 約翰如何形容這城的榮耀？
b. 這榮耀要顯出城的什麼特質？（見結43:5）
(3) 城的門（21:12-13）
a. 天使守門有何含意？
b. 為何要把12門寫上以色列十二支派的名字？（參結48:30-34）
(4) 城的根基（21:14）
a. 誰的名字被寫在根基上？
b. 這有什麼重要含意？（參弗2:20）
c. 門與根基的名字合起來給我們什麼重要信息？
(5) 城和牆的量度（21:15-17）—城的長、闊、高都是約1,400呎（即立方形）、其厚度約200呎：
a. 這些量度有什麼用意：表達其龎大？或是其完美？
b. 為何連量度也用金葦子？
(6) 牆、根基和門的質地和裝飾（21:18-21）—這些形容必定是象徵式的
a. 牆是碧玉造的（21:18）：這是什麼徵記？（參4:3; 21:11）
b. 城與街道是明透的精金（21:18b, 21b）：這是什麼徵記？
c. 根基是以各樣寶石作修飾（21:19-20）：十二種寶石大至上與舊約祭司胸牌的十二寶石相同（出28:17-20 —不過各寶石名字的繙譯是很難一致的）：這是什麼徵記？
d. 門：每門是一顆珍珠：這是什麼徵記？
(7) 神完美的城（21:22-27）
a. 沒有聖殿的城（21:22）：“神與羔羊為城的殿” 是什麼意思？
b. 不用有日月的城（21:23）：這怎樣給我們了解到神的榮耀？
c. 屬列國的城（21:24, 26）：這裡怎樣成就了如以賽亞書60:1-5的預言？
d. 不關閉城門的城（21:25）
i. 舊約的城為何要在晚上關閉？（參尼7:3; 13:19）
ii. 現在晝夜都敞開是表示什麼？
e. 完全聖潔的城（21:27）：這城是屬於那些人的？
(8) 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？
“Come, I will show you the bride, the wife of the Lamb.…the Holy City, Jerusalem” (Rev. 21:9, 10)
As I was trying my best to imagine this glorious sight of the New Jerusalem that John sees in his vision, I recalled the lyrics of one of my beloved songs, “The Holy City” which not only capture its glorious descent from heaven, but remind us of what has happened in bringing about this glorious end of this marvelous city. Allow me to share with you its lyrics:
Scene I:
Last night whilst I was sleeping
There came a dream so fair,
I stood in old Jerusalem
Beside the temple there.
I heard the children singing,
And ever as they sang,
I thought the voice of angels
From heaven in answer rang
I thought the voice of angels
From heaven in answer rang.
Jerusalem! Jerusalem!
Lift up your gates and sing,
Hosanna in the highest!
Hosanna to your King!
Scene II
And then I thought my dream was changed,
The streets no longer rang,
Hushed were the glad Hosannas
The little children sang.
The sun grew dark with mystery,
The morn was cold and chill,
As the shadow of a cross arose
Upon a lonely hill.
Jerusalem! Jerusalem!
Hark! How the angels sing,
Hosanna in the highest!
Hosanna to your King!
Scene III
And once again the scene was changed;
New earth there seemed to be;
I saw the Holy City
Beside the crystal sea.
The light of God was on its streets,
The gates were open wide,
And all who might enter,
And no one was denied.
No need of moon or stars by night,
Or sun to shine by day;
It was the New Jerusalem
That would not pass away.
Jerusalem! Jerusalem!
Sing for the night is o'er!
Hosanna in the highest!
Hosanna for evermore!
「你到這裡來，我要將新婦，就是羔羊的妻，指給你看。……那由神那裡、從天而降的聖城耶路撒冷。」(啟21:9, 10)
在我窮我的想象力來思想約翰在異象所見的那榮耀新耶路撤冷時，就想起那首我甚喜愛的Frederick Edward Weatherly的 “The Holy City—聖城” 這詩歌 。內中的歌詞帶我到三個與耶路撒冷有關的景象，就是基督的降生、受死和再來。容許我與你們分享：
第一幕：
昨夜我在睡夢中，朝覲古老聖城，
瞻仰聖殿緬懷往事，聖哉，耶路撒冷！
忽聞孩童的歌聲，彷彿笑語喧騰，
天軍天使遥相呼應，迴盪響徹天庭，
天軍天使遥相呼應，迴盪響徹天庭。
耶路撒冷，耶路撒冷！
敞開城門，歡唱！
和撒那，在至高處，和撒那，頌君王！
第二幕：
轉瞬如夢過境遷，滿城沉寂一片，
不聞孩童歡笑歌聲，但見陰雲蔽天，
日月無光遍地暗，晚風倍添春寒，
遥望十架隱約若現，孤立遠山之巔，
遥望十架隱約若現，孤立遠山之巔。
耶路撒冷，耶路撒冷！
聽啊，天使歌唱！
和撒那，在至高處，和撒那，頌君王！
第三幕：
驀然看見奇妙異景，大地已換新裝，
金波閃爍雲海中，聖城矗立輝煌；
上主榮光普照寰宇，城門四面大開，
召喚天下千萬眾，來受恩主鴻𧶘。
夜間何需星月照耀，白晝何需太陽？
這是新城耶路撒冷，永遠屹立堅強！
偉哉聖城，耶路撒冷，千秋萬古永長！
耶路撒冷！耶路撒冷！
長夜已過，歡唱！
和撒那，在至高處，和撒那，萬古永長！
和撒那，歸至高處，和撒那，永世無疆！