Revelation Kapitel 1

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Revelation 1 Introduction

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繁體中文

聖約翰神學家啟示錄的序言

在古代和近代的啟示錄解釋者中，我們發現了種種不同的意見，但它們都可歸納為四種主要的假設或解釋方式：

一、《啟示錄》包含了對耶路撒冷毀滅、猶太戰爭和羅馬內戰的預言性描述。

二、它包含了對基督徒在羅馬異教皇帝手下所受逼迫的預言，以及教會在從君士坦丁以來的基督教皇帝手下之幸福日子的預言。

三、它包含了關乎羅馬教皇——真正的敵基督——之暴虐和壓迫行徑的預言；並預言了教皇制度的最終毀滅。

四、它是對馬丁·路德、那些所謂的改革者及其繼承者之分裂和異端的預言性宣告；以及新教宗教的最終毀滅。

第一種意見由韋特斯坦教授和歐洲大陸的其他學者所辯護。

第二種是古代教父——希臘和拉丁教父——普遍的意見。

第三種最初由約阿金修道院院長提出——他活躍於十三世紀——為大多數方濟各會士所採納；並且一直是、至今仍是新教徒的一般意見。

第四種似乎是天主教作家純粹出於報復而發明的；由一位瓦姆斯利先生（我相信是韋爾斯的名義主任牧師）以「帕斯托里尼先生」的化名，在一本名為《教會史》的著作中詳細闡述和辯護。

在這本著作中，他竭力將新教徒解釋為教皇和教皇制度的一切轉而用於反對路德和新教徒；並嘗試從啟示錄數字的計算中，證明新教在世界上的完全毀滅將發生在1825年！但這不是第一次為了一個事件的緣故而發明的預言——那事件的應驗是人迫切渴望的；也是為了在假預言的時候來到時激發普遍關注、促進聯合努力的刺激。然而1825年已過，1832年已來，新教教會仍充滿活力，而羅馬教會卻迅速衰微。

我所引用的書的全名如下：

「基督教會通史：從她的誕生到她在天上最終得勝的狀態，主要從使徒聖約翰的啟示錄中推演出。帕斯托里尼著。

『念誦這預言之話的有福了。』——啟示錄1:3。

印行於主後1771年。」八開本。未提及地點和印刷者名字。

他預言新教最終毀滅的地方在第249頁和第262頁。

愛爾蘭的梅努斯天主教學院最近出版了本書的新版本！在其中，作者善意地預測了整個新教體系——無論在教會還是國家中——即將到來的傾覆；同時最屈尊地賜給他們亞巴頓——即魔鬼——作他們的王！

《啟示錄》的作者是誰，學者們意見不一。這是一個古代和近代都有的問題。我們已經看到許多人將它歸於使徒約翰；另一些人歸於一位稱為長老約翰的人——他們說他是以弗所人，與使徒約翰完全不同。最後，一些人將它歸於塞林圖——使徒約翰的同代人。然而，這一假設似乎完全站不住腳；因為基督教會不可能如此普遍地接受一本出自一個歷來被視為極危險異端者之手的著作；而且其中所含的教義也絕不可能與塞林圖的信條相符。

它究竟是使徒約翰、長老約翰，還是其他什麼人所寫，這並不重要——只要它的默示問題得到充分確立。如果是使徒所寫，它就是正典；應當毫無猶豫地作為一本神聖默示的著作來接受。每一位使徒都在聖靈的默示下行事。約翰是使徒，因此是受默示的；所以他寫的一切都是在神的默示下寫的。因此，如果本書的真實性——即它為使徒約翰所寫——得到確立，其餘的一切就必然隨之而來。

由於我幾乎沒有什麼關於本書的意見可供讀者信賴，我不將進入關於作者或其各異象和預言之意義的任何討論；至於一般性的資訊，請參考拉德納博士、米凱利斯等人的著作。

學者們曾作各種嘗試來確定本書的計畫；但即使在這一點上也少有人同意。我將提出其中一些主要的：首先是韋特斯坦的——這是全部中最獨特的。

他假定《啟示錄》寫於耶路撒冷毀滅之前相當長的時間。他認為從第四章到末了所描述的事件是指猶太戰爭，以及俄托、維特利烏和維斯帕先爭奪帝國時意大利發生的內亂。這些紛爭和毀滅性的戰爭佔了大約三年半的時間，韋特斯坦教授認為本書所記的主要事件就發生在這段期間。關於這些問題，他在他的註釋中有詳細論述，在註釋末尾他附加了他所謂的「Ἀνακεφαλαιωσις」（提要）——即全書的概要——我如今將其呈獻給讀者。

「這預言預告了神將要降在福音仇敵身上的災禍，分為兩部分。第一部分包含在封閉的書中；第二部分包含在展開的書中。

一、第一部分關乎地和其上的三分之一，即猶太地和猶太民族。

二、第二部分關乎多民、多國、多方、多王（10:11），即羅馬帝國。

那裏外都寫了字、用七印封嚴的書卷（5:1），是神從猶太民族收回恩典的休書。
那騎白馬、戴着冠冕、拿着弓的征服者（6:2），是帕提亞王阿爾塔巴努——他在巴比倫屠殺了許多猶太人。
紅馬（6:4）。猶大地的匕首党和強盜——在巡撫腓力斯和非斯都年間。
黑馬（6:5）。革老丟年間的飢荒。
灰馬（6:8）。繼搶劫和飢荒之後的瘟疫。
被殺之人的靈魂（6:9）。猶太地的基督徒——他們曾受逼迫，如今將要得報應。
大地震（6:12）。猶太叛亂之前的動亂。
各支派中受了額上印記的神僕人（7:3）。在神的保護下、受先知警告立即逃離那地的基督徒。
半小時的寂靜（8:1）。應亞基帕王的請求而賜予的短暫休戰。隨後是叛亂本身。
樹木被燒（8:7）。猶太地的田地、村莊和未設防之地——它們首先感受到叛亂的不良後果。
燒着的大山扔在海中、海變成血（8:8）；以及
燒着的大星落在眾河上、使水變苦（8:10、8:11）。猶太人在該撒利亞和西古提波利被屠殺。
日頭、月亮、星辰被擊打變暗（8:12）。猶太共同體的無政府狀態。
像蠍子的蝗蟲傷人（9:3）。敘利亞總督塞斯提烏·加盧斯的遠征。
有各種顏色胸甲的軍隊（9:16、9:17）。維斯帕先在猶太地的軍隊。約在此時尼祿和加爾巴去世；隨後是內戰——由第七號的吹響所表明（10:7、10:11；11:15）。
兩個說預言的見證人、兩棵橄欖樹、兩個燈臺（11:3、11:4）。教會中的教師——預言猶太聖殿和共同體的毀滅。
見證人的被殺（11:7）。他們的逃亡，以及耶路撒冷教會逃往阿拉伯的佩拉。
見證人在三天半之後復活（11:11）。預言在那些以為不可能應驗的時候開始應驗；基督的教義開始在猶太地和全地得勝。
城的十分之一在那時倒塌，七千人的名字被殺（11:13）。耶路撒冷被以東人佔據；許多祭司和貴族以及大祭司亞拿——由「人的名字」即有名望之人所表明——被奮鋭黨人所殺。
那身披日頭、腳踏月亮、頭戴十二星冠冕的婦人（12:1）。基督教會。
天上出現的大紅龍，有七頭七冠十角（12:3）。前六位凱撒——他們都曾在羅馬被封為君王，以極大的權柄統治軍隊和羅馬百姓；尤其是尼祿——他們中的最後一位——他殺了自己的母親，殘酷地迫害基督徒，後來又將他的忿怒轉向叛亂的猶太人。
從海中上來的七頭獸，有十角戴著冠冕（13:1）。加爾巴、俄托和維特利烏——他們即將作王，被軍隊擁立為皇帝。
這獸有獅子的口、豹的身體、熊的腳（13:2）。貪婪的加爾巴；魯莽、放蕩、反復無常的俄托；殘酷而遲鈍的維特利烏——帶着日耳曼軍隊。
一個頭——即第七個——被砍下（13:3）。加爾巴。
擄掠人的必被擄掠；用刀殺人的必被刀殺（13:10）。俄托——他制服了加爾巴的兇手，又用匕首自殺；維特利烏——他用鐵鏈鎖住薩比努，後來自己也被捆綁。
另一隻從地中上來的獸，有兩角（13:11）。維斯帕先和他的兩個兒子——提多和多米田——同時在猶太地被選為皇帝。
野獸的數目——六百六十六——一個人的數目：Teitan、Titan或Titus：T=300，E=5，I=10，T=300，A=1，N=50，合計六百六十六。[但有些極受尊重的抄本作六百一十六；若從Teitan中拿去N，那麼Teita中的字母恰等於六百一十六。]
坐在雲上的人，頭上戴着金冠冕，手裏拿着鐮刀（14:14）。俄托和他的軍隊——要切斷維特利烏軍隊的補給。
掌火的天使命令另一位天使收取葡萄；酒醡被踹，血流出來有一千六百弗朗。維特利烏的隨從者以火毀滅一切；貝布里亞奇人以大屠殺擊敗俄托的隨從者。

然後是七樣災殃：

惡毒的瘡（16:2）。維特利烏士兵因放縱而得的疾病。
海變成血（16:3）。維特利烏的艦隊被擊敗，沿海城鎮被弗拉維家族奪去。
河流變成血（16:4）。維特利烏的黨徒在克雷莫納和其他近河之地被屠殺。
日頭烤人（16:8）。維特利烏一方的疾病加劇，他們虛弱的身體不耐炎熱。
獸的座位變暗（16:10）。全羅馬因維特利烏的昏沉而動亂。
幼發拉底河乾了，為東方眾王預備道路；三個像青蛙的污穢之靈。弗拉維家族以三路軍隊圍攻羅馬；其中一路在台伯河岸。

那被發現赤身睡着之人的羞恥。維特利烏（16:15）。哈米吉多頓（16:16）。御營軍營。

巴比倫的傾覆（16:19）。羅馬的洗劫。
淫婦（17:1）。羅馬。
七位王（17:10）。凱撒、奧古斯都、提庇留、加里古拉、革老丟、尼祿和加爾巴。
第八位——屬於那七位的一位（17:11）。俄托——被收養為加爾巴的兒子和繼承人。
十角（17:12-16）。弗拉維派的領袖。
地上的商人（18:11）；即羅馬的商人——羅馬當時是全世界的商業中心。
獸和假先知（19:20）。維斯帕先和他的家族——出乎一切意料——在多米田身上絕嗣，正如凱撒的第一家族以及加爾巴、俄托、維特利烏三位君王一樣。
千禧年，或一千年（20:2）。取自詩篇90:4——一段神所定的時間，包括四十年——從多米田之死到亞得良年間的猶太戰爭。
歌革和瑪各在地上出來（20:8）。巴柯巴——假彌賽亞——帶着猶太人的大軍，突然從他們的洞穴和巢穴中出來，折磨基督徒，與羅馬人進行毀滅性的戰爭。
新耶路撒冷（21:1、21:2）。猶太人被削弱到不再能加害於人的地步；全世界在戰爭的潔淨之後得享安息；基督的教義以不可思議的速度到處傳播並得勝。

韋特斯坦主張（他得到古代和近代許多偉人的支持）：「《啟示錄》寫於猶太戰爭和意大利內戰之前；那時所發生的重要事件——自世界成立以來最大的事件——值得神注意，因為他教會的事與之密切相關；他的解釋方法證明全書是一系列聯貫而確定的事件；但建立在書寫於耶路撒冷毀滅之後這一假設上的通常解釋方法，卻完全沒有確定性，任由每位註釋者憑自己的幻想自由發揮——這從迄今為止對本書所做的已經充分顯明；有些解釋者如今引讀者到底比斯，如今到雅典，在聖經作者的話語中找到君士坦丁大帝、亞流、路德、加爾文；耶穌會士；亞爾比根斯派；波希米亞人；克姆尼修；英國女王伊麗莎白；她的財政大臣塞西爾；還有誰呢？」——見韋特斯坦希臘文新約，卷ii，第889頁。

那些認為《啟示錄》是預言和場景式呈現——展示將要發生在基督教會身上直到世界末了之事——的人，提出以下命題，它包含了全書的主題：基督與他仇敵的爭戰；以及他對他們的最終勝利和凱旋。見哥林多前書15:25；馬太福音24:1-51；馬可福音13:1-37；路加福音21:5-38。但這些經文中所簡略暗示的，在《啟示錄》中被詳盡論述，以各種意象呈現，大致順序如下：

神聖護理關乎將來之事的旨意被宣告給約翰。
這些旨意將如何執行，以最鮮明的色彩描繪。
然後是向神——萬物的統治者和主宰——為這些他權能、智慧和良善的彰顯而獻上的感恩。

在引言之後，以及致亞西亞七教會——本書似乎獻給他們的使者或主教——的七封書信（1:1-3:22）之後，異象的場景在充滿威嚴的天上展開；約翰領受了關乎教會未來狀態的啟示應許（4:1-5:14）。

基督徒當時最懼怕的基督教會仇敵是猶太人、異教徒和假教師。這一切都因基督而被克服，他在他們之上榮耀地得勝。首先，威脅要懲罰基督國度的仇敵，並確定在最大的試煉中保全自己的跟隨者；這些決定伴隨着一切天上居民和一切敬虔之人的讚美和感恩（6:1-10:11）。

接着記載基督教的事務（11:1-14:5）。基督徒受逼迫：

被猶太人；但他們不僅被保全，而且增多繁盛。
被異教徒；但他們試圖推翻基督國度的努力是徒然的——這國度不再局限於猶太地的範圍內，而在外邦人中傳播，遍及整個羅馬帝國，在各處摧毀偶像崇拜，剷除迷信（12:1-13:10）。
各種各樣的假教師和騙子——打着基督徒的名號，卻是基督十字架的仇敵，更專注於促進偶像崇拜或虛假敬拜的事業，而非真正宗教的事業（13:11-18）——發揮他們的影響力來敗壞和毀滅教會；然而，基督教變得更加廣傳，真信徒在他們聖潔的信仰上更加堅定（14:1-5）。然後對基督的仇敵——猶太人和異教徒——宣告了新的刑罰：猶太民族在最終傾覆之前將要臨到的災禍被指出（14:1-15:8）。接着是猶太戰爭期間以及俄托和維特利烏紛爭時羅馬內戰將要發生之災禍的預言（16:1-16）——他們將因對基督徒的殘酷而受最嚴厲的刑罰（17:1-18）。猶太國如今最終被推翻（18:1-24），天上居民為神的公義和良善讚美他；基督因勝過仇敵和他宗教更廣泛的進展而受祝賀（19:1-10）。

然而，反對尚未完全結束：偶像崇拜再次抬頭，新的錯謬被傳播；但基督也表明自己是這些的征服者（19:11-21）。最後，那藉着假神崇拜、錯謬、迷信和邪惡而長久作王的撒但，被剝奪了一切能力和影響力；基督教的事業榮耀地前進（20:1-6）。但在接近世界末了時，新的仇敵興起，威脅要毀滅基督的跟隨者；但他們的狂怒是徒然的——神為他的僕人而出現，對他們的仇敵施加最嚴厲的刑罰（20:6-10）。隨後是最後的審判（20:11-15），一切惡人受罰，真理的仇敵被鎖鏈捆綁，不能再加害於敬虔人；那些堅忍到底的真正基督徒被帶入永遠的榮耀；脫離一切患難，在那無盡的福樂中度過永不終結的生命（21:1-22:21）。見羅森穆勒。

艾希霍恩對本書的計畫有不同的看法；雖然實質上與上述的差別不大。據這位作者所說，全書以戲劇的形式呈現，其各部分如下：

一、標題（1:1-3）。

二、序幕（1:4-3:22）；其中陳明戲劇的主題關乎基督徒；書信被寄給眾教會——在象徵性的風格中由數字七來代表。

接着是戲劇本身，其各部分為：

序曲或前奏（4:1-8:5）；在其中場景被預備和裝飾。

第一幕（8:6-12:17）。耶路撒冷被攻取，猶太教被基督教征服。

第二幕（13:1-20:10）。羅馬被征服，異教被基督教毀滅。

第三幕（20:11-22:5）。新耶路撒冷從天而降；或對來世生命——那將存到永遠的生命——之幸福的特別描述（22:6-11）。從這個意義上理解，艾希霍恩認為本書是極為精緻的作品，其作者有一顆真正富有詩意的心靈——經最高的修養所磨礪；精通一切時代和國家的歷史，並以其最精選的戰利品豐富自己。

我的讀者自然期望我要麼明確偏好上述某一種意見，要麼提出我自己的見解；我兩者都不能做，也不能假裝能解釋本書：我不明白它；在關乎如此崇高而可畏的主題的事情上，我不敢像我的前輩們那樣放縱猜想。我讀過關於這主題的精心著作，每一本在另一本被考察之前似乎都對。我確信，至今尚未找到確切解釋本書預言的方法，我也不會通過嘗試開闢新路來為人心的渺小或愚蠢再添一座紀念碑。我重複：我不明白本書；我確信，那些曾就這主題寫作的人，對它的了解並不比我多。我或許應當將約翰·伊·克拉克除外——他曾論述獸的數目。他的解釋幾乎等於證明；但那只是《啟示錄》諸多難題中的一小部分：那個解釋——作為迄今為止向公眾提供的最可能的解釋——將被插入其適當的位置；他對第十二、十三、十七章的闡述也是如此。至於其他問題，我必須將它們交託給神，或交託給那些將指出預言的事件；然後，也許直到那時，這些異象的意義才會被解明。

關於本書設計的猜想可以安全地放任；如此它在我心中浮現：《啟示錄》可被視為一位在神的教會中延續的先知，發出關乎一切時代的預言——這些預言隨着世代的推演而相繼應驗；因此它在基督教會中處於猶太教會中先知傳承的地位；藉着這一特殊的安排，預言仍然繼續，始終在說話；而又使先知的傳承成為不必要。如果確實如此，我們不能不欽佩這一安排的智慧——它藉着一本很短的書，在沒有任何特殊使者、或任何此類使者傳承的幫助下，仍然繼續預言的聲音和見證——這些使者的見證在任何時候都會受到懷疑，成為不信者和惡意批評的對象——無論他們的憑據在坦率的心中看來如何無可指責。

在這個基礎上，合理地假定本書中包含的幾個預言已經應驗，因此註釋者的職責是將它們指出。也許如此；但由於我無法證明我的猜想是正確的，我不敢據此行事，必須參考牛頓主教以及那些以此為特別研究對象的作家。

在世界上最具事件性的時代之一生活之後；在看到許多才華橫溢的筆用於闡明這個和其他預言之後；在仔細關注那些被認為是某些異象、印、號、雷和碗之應驗的不容置疑的證據之後；在看到法蘭西民族、法蘭西共和國、法蘭西執政府、法蘭西帝國為收復和保全他們的自由而進行的那場最可怕的鬥爭的結局——如同循環論證，終結於它們開始之處，對他們或人類沒有任何政治或宗教上的利益——之後；在看到本書的預言如何被假定幾乎專門應用於這些事件、這些預言的作者和解釋者在出版上與軍事行動的迅速推進保持同步、並滿懷信心地應許最光榮的結果——迷信、專制、專橫權力和一切暴政的最終毀滅——但這一切無一實現之後；我說，看到這一切，我感到自己完全有自由陳述：據我所知，這一切預言都被誤用和誤解了；解開它們的鑰匙尚未交託給人類之子。因此，我的讀者會原諒我——我不會嘗試做許多更有智慧和學問的人所嘗試過的、至今每一個在我之前對本書作解釋的人都失敗了的事——來暴露我的無知或愚蠢。我沒有別的山要堆在已經堆起的山上；即使有，我也沒有力氣舉起它：那些有勇氣的人可以再作嘗試；我們已經有了足夠的徒勞努力。

「他們三次嘗試將奧薩山堆在皮利翁山上

將繁茂的奧林匹斯山捲起；

但三次父神以雷電擊散了他們堆起的山。」

——維吉爾，《農事詩》i.281

「他們三次嘗試將山堆在山上

要攀登朱庇特的陡峭壁壘；

三次他的閃電和紅雷發作

將他們拆毀的工程化為廢墟。」

——德萊登

我曾有一段時間決定不涉足本書，因為我預見自己對它不能產生任何令人滿意的東西：但當我想到，藉着加上語文學和批判性的註釋，字面的意義和用詞可以變得更加清晰；而且，由於其中的文體在許多地方似乎是純粹的拉比式（這是一個很少解釋者注意到的情形），它可以藉着古代猶太作家的例子而變得更加清晰；而且其中幾部分直接論到神在人靈魂中的工作，以及基督跟隨者的爭戰和安慰——尤其是在本書的開頭——我改變了決定，在那些我認為自己明白意義的地方，加上了簡短的註釋——主要是語文學的。

我曾一度想列出本書的作家和註釋者的目錄，並已開始收集這類資料；但「有何益處？」這一問題——這可能服務什麼好的目的？——在我心中得不到滿意的答案，使我把這收集放在一旁。我只提兩位。

約翰·納皮爾爵士——對數的發明者——所著的、名為《聖約翰啟示錄全貌的簡明發現》的奇特而有學問的著作，我在創世記前面所附的聖經總序中已特別描述，請讀者參閱。
另一本不亞於前者之奇特性、且極為稀有的著作，名為《兩個教會的形像：根據福音傳道者聖約翰最奇妙和屬天的啟示，其中包含對其的極為豐盛的解釋或意譯：在其中與其他經文和最權威的歷史相印證。由約翰·貝爾編纂——他在此生中也是為耶穌的忠實見證而被放逐的人。」在倫敦由托馬斯·伊斯特印刷，十八開本，無日期。

作者起初是迦密會士，後來歸信新教。他將整卷《啟示錄》轉而用於反對羅馬教會；他以何等的技巧將本書中包含的一切意象、隱喻和描述指向該教會的腐敗，實在令人驚奇。他被任命為愛爾蘭奧索里主教；但受到天主教徒如此逼迫，以至於他勉強逃生——他的五個僕人被他們謀殺。瑪麗登基時，他不得不在低地國家避難——在那裏他似乎編纂了本書。由於他成長為天主教徒，也是祭司，他在攻擊對手最堅固的堡壘方面擁有許多優勢。他知道他們一切的秘密，並揭露了一切；他熟悉他們的一切儀式、典禮和迷信，並在《啟示錄》中找到了一切明確的標記——他相信本書是為指出這可憎之事、並預言這腐敗而不可容忍的教會之最終毀滅而寫的。在以下註釋的過程中，我將幾次參考他的著作。在17:1，作者表明了他的觀點，並說了一些關於他自己的事：「你到這裏來，我要將大淫婦……的審判指給你看。」「到這裏來，朋友約翰，我要在隱密中將大淫婦——或假冒為善者的假冒教會——的可怖審判指給你看。這淫婦必定是羅馬，因為她是那在地上眾王之上掌權的大城。從聖經和史記中清楚可見，在約翰的時代羅馬管轄全世界；而她既感染了一切國家的可憎之事，理當被稱為巴比倫——即混亂之城。正如在聖經中屢次以耶路撒冷之名指猶大全國，照樣此處以羅馬之名可以理解為全世界——及其一切可憎之事和魔鬼似的惡行、他們的偶像崇拜、巫術、宗派、迷信、教皇制、祭司職、各種宗教、剃髮、塗油、祝福、焚香、遊行，以及一切此類乞兒般的把戲。因為自基督升天以來，這羅馬——在她對他們持有最高王權之時——從一切拜偶像的國家收集了疫毒，感染了萬民。在寫這預言之時，約翰感受到了他們的殘酷——他因耶穌的忠實見證而被放逐到拔摩島。我這可憐的人——帶着我可憐的妻子和兒女——在編纂這本註釋之時也是如此，為同樣的原因逃到德國」等等。

如果我說——這是我的堅定意見：本書的解釋對宗教造成了極大的損害——讀者會原諒我嗎？幾乎每一位註釋者都成了先知；因為他一開始解釋，也就開始預言了。結果如何？失望嘲笑希望的歷程，膚淺的思想者被引導去蔑視和棄絕預言本身。我將以格拉塞魯斯的話總結我希望進一步說的一切：「在我看來，整卷《啟示錄》極為晦暗；其解釋若非冒險，幾乎不能嘗試。我承認，迄今為止，在閱讀任何聖經書卷時，我都沒有像在這最晦暗的預言中那樣少有進展。」

本書的序言，以及對那些閱讀者的應許（1:1-3）。約翰致亞西亞七教會的書信——他特別提到他們崇高的呼召；並表明基督的快快來到（1:4-8）。提到他被流放到拔摩島，以及主耶穌向他顯現（1:9-11）。關於他，他給出了最榮耀的描述（1:12-18）。命令他寫下所看見的，並解釋七星和七個金燈臺的含義（1:19、1:20）。

聖約翰神學家的啟示錄。本書的標題有多種。

「——啟示錄。

——約翰的啟示錄。

——神學家約翰的啟示錄。

——神學家和福音傳道者約翰的啟示錄。

——使徒和福音傳道者約翰的啟示錄。

——神聖而榮耀的使徒和福音傳道者、蒙愛的童貞神學家約翰在拔摩島上所看見的啟示錄。

——耶穌基督的啟示，賜給神學家約翰。」

這些不同的標題不值得太多重視；第一節包含了本書的標題。

Englisches Original

Preface to the Revelation of St. John the Divine

Among the interpreters of the Apocalypse, both in ancient and modern times, we find a vast diversity of opinions, but they may be all reduced to four principal hypotheses, or modes of interpretation: -

The Apocalypse contains a prophetical description of the destruction of Jerusalem, of the Jewish war, and the civil wars of the Romans.
It contains predictions of the persecutions of the Christians under the heathen emperors of Rome, and of the happy days of the Church under the Christian emperors, from Constantine downwards.
It contains prophecies concerning the tyrannical and oppressive conduct of the Roman pontiffs, the true antichrist; and foretells the final destruction of popery.
It is a prophetic declaration of the schism and heresies of Martin Luther, those called Reformers, and their successors; and the final destruction of the Protestant religion.

The first opinion has been defended by Professor Wetstein, and other learned men on the continent.

The second is the opinion of the primitive fathers in general, both Greek and Latin.

The third was first broached by the Abb Joachim, who flourished in the thirteenth century, was espoused by most of the Franciscans; and has been and still is the general opinion of the Protestants.

The fourth seems to have been invented by popish writers, merely by way of retaliation; and has been illustrated and defended at large by a Mr. Walmsley, (I believe), titular dean of Wells, in a work called the History of the Church, under the feigned name of Signior Pastorini.

In this work he endeavors to turn every thing against Luther and the Protestants, which they interpreted of the pope and popery; and attempts to show, from a computation of the Apocalyptical numbers, that the total destruction of Protestantism in the world will take place in 1825! But this is not the first prophecy that has been invented for the sake of an event, the accomplishment of which was earnestly desired; and as a stimulus to excite general attention, and promote united exertion, when the time of the pretended prophecy was fulfilled. But 1825 is past by, and 1832 is come, and the Protestant Church is still in full vigor, while the Romish Church is fast declining.

The full title of the book which I quote is the following: -

"The General History of the Christian Church, from her birth to her final triumphant state in Heaven, chiefly deduced from the Apocalypse of St. John the Apostle. By Sig. Pastorini.

Blessed is he that readeth and heareth the words of this prophecy.' - Apocalypse, Revelation 1:3.

Printed in the year M.DCC.LXXI." 8vo. No place nor printer's name mentioned.

The place where he foretells the final destruction of Protestantism is in pp. 249 and 262.

The Catholic college of Maynooth, in Ireland, have lately published a new edition of this work! in which the author kindly predicts the approaching overthrow of the whole Protestant system, both in Church and state; and in the meantime gives them, most condescendingly, Abaddon or the devil for their king!

Who the writer of the Apocalypse was, learned men are not agreed. This was a question, as well in ancient as in modern times. We have already seen that many have attributed it to the Apostle John; others, to a person called John the presbyter, who they say was an Ephesian, and totally different from John the apostle. And lastly, some have attributed it to Cerinthus, a contemporary of John the apostle. This hypothesis, however, seems utterly unsupportable; as there is no probability that the Christian Church would have so generally received a work which came from the hands of a man at all times reputed a very dangerous heretic; nor can the doctrines it contains ever comport with a Cerinthian creed.

Whether it was written by John the apostle, John the presbyter, or some other person, is of little importance if the question of its inspiration be fully established. If written by an apostle it is canonical; and should be received, without hesitation, as a work Divinely inspired. Every apostle acted under the inspiration of the Holy Spirit. John was an apostle, and consequently inspired; therefore, whatever he wrote was written by Divine inspiration. If, therefore, the authenticity of the work be established, i.e., that it was written by John the apostle, all the rest necessarily follow.

As I have scarcely any opinion to give concerning this book on which I could wish any of my readers to rely, I shall not enter into any discussion relative to the author, or the meaning of his several visions and prophecies; but for general information refer to Dr. Lardner, Michaelis, and others.

Various attempts have been made by learned men to fix the plan of this work; but even in this few agree. I shall produce some of the chief of these: and first, that of Wetstein, which is the most singular of the whole.

He supposes the book of the Apocalypse to have been written a considerable time before the destruction of Jerusalem. The events described from the fourth chapter to the end he supposes to refer to the Jewish war, and to the civil commotions which took place in Italy while Otho, Vitellius, and Vespasian were contending for the empire. These contentions and destructive wars occupied the space of about three years and a half, during which Professor Wetstein thinks the principal events took place which are recorded in this book. On these subjects he speaks particularly in his notes, at the end of which he subjoins what he calls his Ανακεφαλαιωσις, or synopsis of the whole work, which I proceed now to lay before the reader.

"This prophecy, which predicts the calamities which God should send on the enemies of the Gospel, is divided into two parts. The first is contained in the closed book; the second, in the open book.

I. The first concerns the earth and the third part, i.e., Judea and the Jewish nation,

II. The second concerns many peoples, and nations, and tongues, and kings, Revelation 10:11, i.e., the Roman empire.

The book written within and without, and sealed with seven seals, Revelation 5:1, is the bill of divorce sent from God to the Jewish nation.
The crowned conqueror on the white horse armed with a bow, Revelation 6:2, is Artabanus, king of the Parthians, who slaughtered multitudes of the Jews in Babylon.
The red horse, Revelation 6:4. The Sicarii and robbers in Judea, in the time of the Proconsuls Felix and Festus.
The black horse, Revelation 6:5. The famine under Claudius.
The pale horse, Revelation 6:8. The plague which followed the robberies and the famine.
The souls of those who were slain, Revelation 6:9. The Christians in Judea, who were persecuted, and were now about to be avenged.
The great earthquake, Revelation 6:12. The commotions which preceded the Jewish rebellion.
The servants of God from every tribe, sealed in their foreheads, Revelation 7:3. The Christians taken under the protection of God, and warned by the prophets to flee immediately from the land.
The silence for half an hour, Revelation 8:1. The short truce granted at the solicitation of King Agrippa. Then follows the rebellion itself.
The trees are burnt, Revelation 8:7. The fields and villages, and unfortified places of Judea, which first felt the bad effects of the sedition.
The burning mountain cast into the sea which in consequence became blood, Revelation 8:8; and,
The burning star falling into the rivers, and making the waters bitter, Revelation 8:10, Revelation 8:11. The slaughter of the Jews at Caesarea and Scythopolis.
The eclipsing of the sun, moon, and stars, Revelation 8:12. The anarchy of the Jewish commonwealth.
The locusts like scorpions hurting men, Revelation 9:3. The expedition of Cestius Gallus, prefect of Syria.
The army with arms of divers colors, Revelation 9:16, Revelation 9:17. The armies under Vespasian in Judea. About this time Nero and Galba died; after which followed the civil war, signified by the sounding of the seventh trumpet, Revelation 10:7, Revelation 10:11; Revelation 11:15.
The two prophetic witnesses, two olive trees, two candlesticks, Revelation 11:3, Revelation 11:4. Teachers in the Church, predicting the destruction of the Jewish temple and commonwealth.
The death of the witnesses, Revelation 11:7. Their flight, and the flight of the Church of Jerusalem, to Pella, in Arabia.
The resurrection of the witnesses, after three days and a half, Revelation 11:11. The predictions began to be fulfilled at a time in which their accomplishment was deemed impossible; and the doctrine of Christ begins to prevail over Judea, and over the whole earth.
The tenth part of the city fell in the same hour, and seven thousand names of men slain, Revelation 11:13. Jerusalem seized by the Idumeans; and many of the priests and nobles, with Annas, the high priest, signified by names of men, i.e. men of name, slain by the Zealots.
The woman clothed with the sun, the moon under her feet, and a crown of twelve stars on her head, Revelation 12:1. The Christian Church.
The great red dragon seen in heaven, with seven heads, seven diadems, and ten horns, Revelation 12:3. The six first Caesars, who were all made princes at Rome, governing the armies and the Roman people with great authority; especially Nero, the last of them, who, having killed his mother, cruelly vexed the Christians, and afterwards turned his wrath against the rebellious Jews.
The seven-headed beast from the sea, having ten horns surrounded with diadems, Revelation 13:1. Galba, Otho, and Vitellius, who were shortly to reign, and who were proclaimed emperors by the army.
This beast, having a mouth like a lion, the body like a leopard, the feet like a bear, Revelation 13:2. Avaricious Galba; rash, unchaste, and inconstant Otho; Vitellius, cruel and sluggish, with the German army.
One head, i.e., the seventh, cut off, Revelation 13:3. Galba.
He who leadeth into captivity shall be led into captivity; he who killeth with the sword shall be killed with the sword, Revelation 13:10. Otho, who subdued the murderers of Galba, and slew himself with a dagger, Vitellius, who bound Sabinus with chains and was himself afterwards bound.
Another beast rising out of the earth, with two horns, Revelation 13:11. Vespasian and his two sons, Titus and Domitian, elected emperors at the same time in Judea.
The number of the wild beast, 666, the number of a man, Teitan, Titan or Titus: T, 300. E, 5. I, 10. T, 300. A, 1. N. 50, making in the whole 666. [But some very respectable MSS. have 616 for the number; if the N be taken away from Teitan, then the letters in Teita make exactly the sum 616].
A man sitting upon a cloud, with a crown of gold upon his head, and a sickle in his hand, Revelation 14:14. Otho and his army, about to prevent supplies for the army of Vitellius.
An angel of fire commanding another angel to gather the vintage; the winepress trodden whence the blood flows out 1600 furlongs. The followers of Vitellius laying all waste with fire; and the Bebriaci conquering the followers of Otho with great slaughter.

Then follow the seven plagues: -

The grievous sore, Revelation 16:2. The diseases of the soldiers of Vitellius through intemperance.
The sea turned into blood, Revelation 16:3. The fleet of Vitellius beaten, and the maritime towns taken from them by the Flavii.
The rivers turned into blood, Revelation 16:4. The slaughter of the adherents of Vitellius, at Cremona and elsewhere, near rivers.
The scorching of the sun, Revelation 16:8. The diseases of the Vitellii increasing, and their exhausted bodies impatient of the heat.
The seat of the beast darkened, Revelation 16:10. All Rome in commotion through the torpor of Vitellius.
Euphrates dried up, and a way made for the kings of the east; and the three unclean spirits like frogs. The Flavii besieging Rome with a treble army; one part of which was by the bank of the Tiber.

The shame of him who is found asleep and naked. Vitellius, Revelation 16:15. Armageddon, Revelation 16:16. The praetorian camps.

The fall of Babylon, Revelation 16:19. The sacking of Rome.
The whore, Revelation 17:1. Rome.
The seven kings, Revelation 17:10. Caesar, Augustus, Tiberius, Caligula, Claudius, Nero, and Galba.
The eighth, which is of the seven, Revelation 17:11. Otho, destined by adoption to be the son and successor of Galba.
The ten horns, Revelation 17:12-16. The leaders of the Flavian factions.
The merchants of the earth, Revelation 18:11; i.e., of Rome, which was then the emporium of the whole world.
The beast and the false prophet, Revelation 19:20. Vespasian and his family, contrary to all expectation, becoming extinct in Domitian, as the first family of the Caesars, and of the three princes, Galba, Otho, and Vitellius.
The millennium, or a thousand years, Revelation 20:2. Taken from Psalm 90:4, a time appointed by God, including the space of forty years, from the death of Domitian to the Jewish war under Adrian.
Gog and Magog, going out over the earth, Revelation 20:8. Barchochebas, the false Messiah, with an immense army of the Jews, coming forth suddenly from their caves and dens, tormenting the Christians, and carrying on a destructive war with the Romans.
The New Jerusalem, Revelation 21:1, Revelation 21:2. The Jews being brought so low as to be capable of injuring no longer; the whole world resting after being expiated by wars; and the doctrine of Christ propagated and prevailing everywhere with incredible celerity.

Wetstein contends (and he is supported by very great men among the ancients and moderns) that "the book of the Revelation was written before the Jewish war, and the civil wars in Italy; that the important events which took place at that time, the greatest that ever happened since the foundation of the world, were worth enough of the Divine notice, as the affairs of his Church were so intimately connected with them; that his method of exposition proves the whole book to be a well-connected, certain series of events; but the common method of interpretation, founded on the hypothesis that the book was written after the destruction of Jerusalem, is utterly destitute of certainty, and leaves every commentator to the luxuriance of his own fancy, as is sufficiently evident from what has been done already on this book; some interpreters leading the reader now to Thebes, now to Athens, and finding in the words of the sacred penman Constantine the Great; Arius, Luther, Calvin; the Jesuits; the Albigenses; the Bohemians; Chemnitius; Elizabeth, queen of England; Cecil, her treasurer; and who not?" - See Wetstein's Gr. Test., vol. ii. p. 889.

Those who consider the Apocalypse as a prophecy and scenical exhibition of what shall happen to the Christian Church to the end of the world, lay this down as a proposition, which comprises the subject of the whole book: The contest of Christ with his enemies; and his final victory and triumph over them. See 1 Corinthians 15:25; Matthew 24:1-51; Mark 13:1-37; Luke 21:5-38. But what is but briefly hinted in the above scriptures, is detailed at large in the Apocalypse, and represented by various images nearly in the following order: -

The decrees of the Divine providence, concerning what is to come, are declared to John.
The manner in which these decrees shall be executed is painted in the most vivid colors.
Then follow thanksgivings to God, the ruler and governor of all things, for these manifestations of his power, wisdom and goodness.

After the exordium, and the seven epistles to the seven Churches of Asia Minor, to whose angels or bishops the book seems to be dedicated, (Revelation 1:1-3:22), the scene of the visions is opened in heaven, full of majesty; and John receives a promise of a revelation relative to the future state of the Church, Revelation 4:1-5:14.

The enemies of the Church of Christ which the Christians had then most to fear were the Jews, the heathens, and the false teachers. All these are overcome by Christ, and over them he triumphs gloriously. First of all, punishments are threatened to the enemies of the kingdom of Christ, and the preservation of his own followers in their greatest trials determined; and these determinations are accompanied with the praises and thanksgivings of all the heavenly inhabitants, and of all good men, Revelation 6:1-10:11.

The transactions of the Christian religion are next recorded, Revelation 11:1-14:5. The Christians are persecuted: -

By the Jews; but they were not only preserved, but they increase and prosper.
By the heathens; but in vain do these strive to overthrow the kingdom of Christ, which is no longer confined within the limits of Judea, but spreads among the Gentiles, and diffuses itself over the whole Roman empire, destroying idolatry, and rooting out superstition, in every quarter, Revelation 12:1-13:10.
False teachers and impostors of various kinds, under the name of Christians, but enemies of the cross of Christ, more intent on promoting the interests of idolatry or false worship than the cause of true religion, Revelation 13:11-18, exert their influence to corrupt and destroy the Church; but, notwithstanding, Christianity becomes more extended, and true believers more confirmed in their holy faith, Revelation 14:1-5. Then new punishments are decreed against the enemies of Christ, both Jews and heathens: the calamities coming upon the Jewish nation before its final overthrow are pointed out, Revelation 14:1-15:8. Next follows a prediction of the calamities which shall take place during the Jewish war; and the civil wars of the Romans during the contentions of Otho and Vitellius, Revelation 16:1-16, who are to suffer most grievous punishments for their cruelties against the Christians, Revelation 17:1-18. The Jewish state being now finally overthrown, Revelation 18:1-24, the heavenly inhabitants give praise to God for his justice and goodness; Christ is congratulated for his victory over his enemies, and the more extensive progress of his religion, Revelation 19:1-10.

Opposition is, however, not yet totally ended: idolatry again lifts up its head, and new errors are propagated; but over these also Christ shows himself to be conqueror, Revelation 19:11-21. Finally, Satan, who had long reigned by the worship of false gods, errors, superstitions, and wickedness, is deprived of all power and influence; and the concerns of Christianity go on gloriously, Revelation 20:1-6. But towards the end of the world new enemies arise, and threaten destruction to the followers of Christ; but in vain is their rage, God appears in behalf of his servants, and inflicts the most grievous punishments upon their adversaries, Revelation 20:6-10. The last judgment ensues, Revelation 20:11-15, all the wicked are punished, and the enemies of the truth are chained, so as to be able to injure the godly no more; the genuine Christians, who had persevered unto death, are brought to eternal glory; and, freed from all adversities, spend a life that shall never end, in blessedness that knows no bounds, Revelation 21:1-22:21. See Rosenmuller.

Eichhorn takes a different view of the plan of this book; though in substance not differing much from that above. According to this writer the whole is represented in the form of a drama, the parts of which are the following:

I. The title, Revelation 1:1-3.

II. The prologue, Revelation 1:4-3:22; in which it is stated that the argument of the drama refers to the Christians; epistles being sent to the Churches, which, in the symbolic style, are represented by the number seven.

Next follows the drama itself, the parts of which are: -

The prolusio, or prelude, Revelation 4:1-8:5; in which the scenery is prepared and adorned.

Act the first, Revelation 8:6-12:17. Jerusalem is taken, and Judaism vanquished by Christianity.

Act the second, Revelation 13:1-20:10. Rome is conquered, and heathenism destroyed by the Christian religion.

Act the third, Revelation 20:11-22:5. The New Jerusalem descends from heaven; or the happiness of the life to come, and which is to endure for ever, is particularly described, Revelation 22:6-11. Taken in this sense, Eichhorn supposes the work to be most exquisitely finished, and its author to have had a truly poetic mind, polished by the highest cultivation; to have been accurately acquainted with the history of all times and nations, and to have enriched himself with their choicest spoils.

My readers will naturally expect that I should either give a decided preference to some one of the opinions stated above, or produce one of my own; I can do neither, nor can I pretend to explain the book: I do not understand it; and in the things which concern so sublime and awful a subject, I dare not, as my predecessors, indulge in conjectures. I have read elaborate works on the subject, and each seemed right till another was examined. I am satisfied that no certain mode of interpreting the prophecies of this book has yet been found out, and I will not add another monument to the littleness or folly of the human mind by endeavoring to strike out a new course. I repeat it, I do not understand the book; and I am satisfied that not one who has written on the subject knows any thing more of it than myself. I should, perhaps, except J. E. Clarke, who has written on the number of the beast. His interpretation amounts nearly to demonstration; but that is but a small part of the difficulties of the Apocalypse: that interpretation, as the most probable ever yet offered to the public, shall be inserted in its proper place; as also his illustration of the xiith, xiiith, and xviith chapters. As to other matters, I must leave them to God, or to those events which shall point out the prophecy; and then, and probably not till then, will the sense of these visions be explained.

A conjecture concerning the design of the book may be safely indulged; thus then it has struck me, that the book of the Apocalypse may be considered as a Prophet continued in the Church of God, uttering predictions relative to all times, which have their successive fulfillment as ages roll on; and thus it stands in the Christian Church in the place of the Succession of Prophets in the Jewish Church; and by this especial economy Prophecy is Still Continued, is Always Speaking; and yet a succession of prophets rendered unnecessary. If this be so, we cannot too much admire the wisdom of the contrivance which still continues the voice and testimony of prophecy, by means of a very short book, without the assistance of any extraordinary messenger, or any succession of such messengers, whose testimony would at all times be liable to suspicion, and be the subject of infidel and malevolent criticism, howsoever unexceptionable to ingenuous minds the credentials of such might appear.

On this ground it is reasonable to suppose that several prophecies contained in this book have been already fulfilled, and that therefore it is the business of the commentator to point such out. It may be so; but as it is impossible for me to prove that my conjecture is right, I dare not enter into proceedings upon it, and must refer to Bishop Newton, and such writers as have made this their particular study.

After having lived in one of the most eventful eras of the world; after having seen a number of able pens employed in the illustration of this and other prophecies; after having carefully attended to those facts which were supposed to be the incontestable proofs of the fulfillment of such and such visions, seals, trumpets, thunders, and vials of the Apocalypse; after seeing the issue of that most terrible struggle which the French nation, the French republic, the French consulate, and the French empire, have made to regain and preserve their liberties, which, like arguing in a circle, have terminated where they began, without one political or religious advantage to them or to mankind; and after viewing how the prophecies of this book were supposed to apply almost exclusively to these events, the writers and explainers of these prophecies keeping pace in their publications with the rapid succession of military operations, and confidently promising the most glorious issue, in the final destruction of superstition, despotism, arbitrary power, and tyranny of all kinds, nothing of which has been realized; I say, viewing all these things, I feel myself at perfect liberty to state that, to my apprehension, all these prophecies have been misapplied and misapprehended; and that the Key to them is not yet intrusted to the sons of men. My readers will therefore excuse me from any exposure of my ignorance or folly by attempting to do what many, with much more wisdom and learning, have attempted, and what every man to the present day has failed in, who has preceded me in expositions of this book. I have no other mountain to heap on those already piled up; and if I had, I have not strength to lift it: those who have courage may again make the trial; already we have had a sufficiency of vain efforts.

Ter sunt conati imponere Pelio Ossam

Scilicet, atque Ossae frondosum involvere Olympum:

Ter Pater extructos disjecit fulmine montes.

Virg., G. i.281.

With mountains piled on mountains thrice they strove

To scale the steepy battlements of Jove;

And thrice his lightning and red thunder play'd,

And their demolish'd works in ruin laid.

Dryden

I had resolved, for a considerable time, not to meddle with this book, because I foresaw that I could produce nothing satisfactory on it: but when I reflected that the literal sense and phraseology might be made much plainer by the addition of philological and critical notes; and that, as the diction appeared in many places to be purely rabbinical, (a circumstance to which few of its expositors have attended), it might be rendered plainer by examples from the ancient Jewish writers; and that several parts of it spoke directly of the work of God in the soul of man, and of the conflicts and consolations of the followers of Christ, particularly in the beginning of the book, I changed my resolution, and have added short notes, principally philological, where I thought I understood the meaning.

I had once thought of giving a catalogue of the writers and commentators on this book, and had begun a collection of this kind; but the question of Cui bono? What good end is this likely to serve? not meeting with a satisfactory answer in my own mind, caused me to throw this collection aside. I shall notice two only.

The curious and learned work entitled, "A plaine Discovery of the whole Revelation of St. John," written by Sir John Napier, inventor of the logarithms, I have particularly described in the general preface to the Holy Scriptures, prefixed to the Book of Genesis, to which the reader is requested to refer.
Another work, not less singular, and very rare, entitled, "The Image of both Churches, after the most wonderful and heavenly Revelation of Sainct John the Evangelist, containing a very fruitfull exposition or paraphrase upon the same: wherein it is conferred with the other scriptures, and most auctorised histories Compyled by John Bale, an exyle also in thys lyfe for the faithful testimony of Jesu." Printed at London by Thomas East, 18mo., without date.

The author was at first a Carmelite, but was afterwards converted to the Protestant religion. He has turned the whole of the Apocalypse against the Romish Church; and it is truly astonishing to see with what address he directs every image, metaphor, and description, contained in this book, against the corruptions of this Church. He was made bishop of Ossory, in Ireland; but was so persecuted by the papists that he narrowly escaped with his life, five of his domestics being murdered by them. On the accession of Mary he was obliged to take refuge in the Low Countries, where it appears he compiled this work. As he was bred up a papist, and was also a priest, he possessed many advantages in attacking the strongest holds of his adversaries. He knew all their secrets, and he uncovered the whole; he was acquainted with all their rites, ceremonies, and superstitions, and finds all distinctly marked in the Apocalypse, which he believes was written to point out the abominations, and to foretell the final destruction of this corrupt and intolerant Church. I shall make a few references to his work in the course of the following notes. In Revelation 17:1, the author shows his opinion, and speaks something of himself: Come hither, I will show thee the judgment of the great whore, etc. "Come hither, friende John, I will show thee in secretnesse the tirrible judgement of the great whore, or counterfaite Church of hypocrites. Needs must this whore be Rome, for that she is the great citie which reigneth over the kings of the earth. Evident it is both by Scriptures and Cronicles that in John's dayes Rome had dominion over all the whole world: and being infected with the abominations of all landes, rightly is shee called Babylon. or Citie of Confusion. And like as in the Scriptures ofte tymes under the name of Jerusalem is ment the whole kingdom of Juda, so under the name of Rome here may be understanded the unyversall worlde, with all their abominations and divilleshnesses, their idolatryes, witchcraftes, sectes, superstitions, papacyes, priesthoodes, relygions, shavings, anointings, blessings, sensings, processions, and the divil of all such beggeryes. For all the people since Christes assencion, hath this Rome infected with hir pestilent poisons gathered from all idolatrous nations, such time as she held over them the monarchial suppremit. At the wryting of this prophecy felt John of their cruiltie, being exiled into Pathmos for the faithfull testimony of Jesu. And so did I, poore creature, with my poore wife and children, at the gatheringe of this present commentary, flying into Germanye for the same," etc.

Shall I have the reader's pardon if I say that it is my firm opinion that the expositions of this book have done great disservice to religion: almost every commentator has become a prophet; for as soon as he began to explain he began also to prophesy. And what has been the issue? Disappointment laughed at hope's career, and superficial thinkers have been led to despise and reject prophecy itself. I shall sum up all that I wish to say farther in the words of Graserus: Mihi tota Apocalypsis valde obscura videtur; et talis, cujus explicatio citra periculum vix queat tentari. Fateor me hactenus in nullius Scripti Biblici lectione minus proficere, quam in hoc obscurissimo Vaticinio.

The preface to this book, and the promise to them who read it, Revelation 1:1-3. John's address to the seven Churches of Asia, whose high calling he particularly mentions; and shows the speedy coming of Christ, Revelation 1:4-8. Mentions his exile to Patmos, and the appearance of the Lord Jesus to him, Revelation 1:9-11. Of whom he gives a most glorious description, Revelation 1:12-18. The command to write what he saw, and the explanation of the seven stars and seven golden candlesticks, Revelation 1:19, Revelation 1:20.

The Revelation of St. John the divine. To this book the inscriptions are various.

" - The Revelation.

The Revelation of John.
Of John the divine.
Of John the divine and evangelist.
The Revelation of John the apostle and evangelist.
The Revelation of the holy and glorious apostle and evangelist, the beloved virgin John the divine, which he saw in the island of Patmos.
The Revelation of Jesus Christ, given to John the divine."

These several inscriptions are worthy of little regard; the first verse contains the title of the book.

Revelation 1:1

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The Revelation of Jesus Christ - The word Αποκαλυψις, from which we have our word Apocalypse, signifies literally, a revelation, or discovery of what was concealed or hidden. It is here said that this revelation, or discovery of hidden things, was given by God to Jesus Christ; that Christ gave it to his angel; that this angel showed it to John; and that John sent it to the Churches. Thus we find it came from God to Christ, from Christ to the angel, from the angel to John, and from John to the Church. It is properly, therefore, the Revelation of God, sent by these various agents to his servants at large; and this is the proper title of the book.

Things which must shortly come to pass - On the mode of interpretation devised by Wetstein, this is plain; for if the book were written before the destruction of Jerusalem, and the prophecies in it relate to that destruction, and the civil wars among the Romans, which lasted but three or four years, then it might be said the Revelation is of things which must shortly come to pass. But if we consider the book as referring to the state of the Church in all ages, the words here, and those in Revelation 1:3, must be understood of the commencement of the events predicted; as if he had said: In a short time the train of these visions will be put in motion: -

et incipient magni procedere menses.

Noch keine Übersetzung.

Englisches Original

John to the seven Churches - The apostle begins this much in the manner of the Jewish prophets. They often name themselves in the messages which they receive from God to deliver to the people; e.g. "The vision of Isaiah, the son of Amoz, which he saw concerning Judah and Jerusalem." "The words of Jeremiah, the son of Hilkiah; to whom the word of the Lord came." "The word of the Lord came expressly unto Ezekiel, the priest." "The word of the Lord that came unto Hosea, the son of Beeri." "The word of the Lord that came to Joel." "The words of Amos, who was among the herdsmen of Tekoa." "The vision of Obadiah; thus saith the Lord." "The word of the Lord came unto Jonah." So, "The revelation of Jesus Christ, which he sent and signified to his servant John." "John to the seven Churches," etc.

The Asia here mentioned was what is called Asia Minor, or the Lydian or Proconsular Asia; the seven Churches were those of Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea. Of these as they occur. We are not to suppose that they were the only Christian Churches then in Asia Minor; there were several others then in Phrygia, Pamphylia, Galatia, Pontus, Cappadocia, etc., etc. But these seven were those which lay nearest to the apostle, and were more particularly under his care; though the message was sent to the Churches in general, and perhaps it concerns the whole Christian world. But the number seven may be used here as the number of perfection; as the Hebrews use the seven names of the heavens, the seven names of the earth, the seven patriarchs, seven suns, seven kinds, seven years, seven months, seven days, etc., etc.; in which the rabbins find a great variety of mysteries.

Grace be unto you - This form of apostolical benediction we have often seen in the preceding epistles.

From him which is, and which was, and which is to come - This phraseology is purely Jewish, and probably taken from the Tetragrammaton, יהוה Yehovah; which is supposed to include in itself all time, past, present, and future. But they often use the phrase of which the ὁ ων, και ὁ ην, και ὁ ερχομενος, of the apostle, is a literal translation. So, in Sohar Chadash, fol. 7, 1: "Rabbi Jose said, By the name Tetragrammaton, (i.e. יהוה, Yehovah), the higher and lower regions, the heavens, the earth, and all they contain, were perfected; and they are all before him reputed as nothing; והוא היה והוא הוה והוא יהיה vehu hayah, vehu hoveh, vehu yihyeh; and He Was, and He Is, and He Will Be. So, in Shemoth Rabba, sec. 3, fol. 105, 2: "The holy blessed God said to Moses, tell them: - אני שהייתי ואני הוא עכשיו ואני הוא לעתיד לבוא ani shehayithi, veani hu achshaiu, veani hu laathid labo; I Was, I Now Am, and I Will Be in Future." In Chasad Shimuel, Rab. Samuel ben David asks: "Why are we commanded to use three hours of prayer? Answer: These hours point out the holy blessed God; שהוא היה הוה ויהיה shehu hayah, hoveh, veyihyeh; he who Was, who Is, and who Shall Be. The Morning prayer points out him who Was before the foundation of the world; the Noonday prayer points out him who Is; and the Evening prayer points out him who Is to Come." This phraseology is exceedingly appropriate, and strongly expresses the eternity of God; for we have no other idea of time than as past, or now existing, or yet to exist; nor have we any idea of eternity but as that duration called by some aeternitas a parte ante, the eternity that was before time, and aeternitas a parte post, the endless duration that shall be when time is no more. That which Was, is the eternity before time; that which Is, is time itself; and that which Is to Come, is the eternity which shall be when time is no more.

The seven Spirits - before his throne - The ancient Jews, who represented the throne of God as the throne of an eastern monarch, supposed that there were seven ministering angels before this throne, as there were seven ministers attendant on the throne of a Persian monarch. We have an ample proof of this, Tobit 12:15: I am Raphael, one of the Seven Holy Angels which present the prayers of the saints, and which go in and out before the glory of the Holy One. And in Jonathan ben Uzziel's Targum, on Genesis 11:7 : God said to the Seven Angels which stand before him, Come now, etc.

In Pirkey Eliezer, iv. and vii: "The angels which were first created minister before him without the veil." Sometimes they represent them as seven cohorts or troops of angels, under whom are thirty inferior orders.

That seven Angels are here meant, and not the Holy Spirit, is most evident from the place, the number, and the tradition. Those who imagine the Holy Ghost to be intended suppose the number seven is used to denote his manifold gifts and graces. That these seven spirits are angels, see Revelation 3:1; Revelation 4:5; and particularly Revelation 5:6, where they are called the seven spirits of God Sent Forth into All the Earth.

Revelation 1:5

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The faithful witness - The true teacher, whose testimony is infallible, and whose sayings must all come to pass.

The first-begotten of the dead - See the note on Colossians 1:18.

The prince of the kings - Ὁ αρχων, The chief or head, of all earthly potentates; who has them all under his dominion and control, and can dispose of them as he will.

Unto him that loved us - This should begin a new verse, as it is the commencement of a new subject. Our salvation is attributed to the love of God, who gave his Son; and to the love of Christ, who died for us. See John 3:16.

Washed us from our sins - The redemption of the soul, with the remission of sins, and purification from unrighteousness, is here, as in all the New Testament, attributed to the blood of Christ shed on the cross for man.

Revelation 1:6

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Kings and priests - See on 1 Peter 2:5 (note), 1 Peter 2:9 (note). But instead of βασιλεις και ἱερεις, kings and priests the most reputable MSS., versions, and fathers have βασιλειαν ἱερεις, a kingdom and priests; i.e. a kingdom of priests, or a royal priesthood. The regal and sacerdotal dignities are the two highest that can possibly exist among men; and these two are here mentioned to show the glorious prerogatives and state of the children of God.

To him be glory - That is, to Christ; for it is of him that the prophet speaks, and of none other.

For ever and ever - Εις τους αιωνας των αιωνων· To ages of ages; or rather, through all indefinite periods; through all time, and through eternity.

Amen - A word of affirmation and approbation; so it shall be, and so it ought to be.

Revelation 1:7

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Englisches Original

I was in the Spirit - That is, I received the Spirit of prophecy, and was under its influence when the first vision was exhibited.

The Lord's day - The first day of the week, observed as the Christian Sabbath, because on it Jesus Christ rose from the dead; therefore it was called the Lord's day, and has taken place of the Jewish Sabbath throughout the Christian world.

And heard behind me a great voice - This voice came unexpectedly and suddenly. He felt himself under the Divine afflatus; but did not know what scenes were to be represented.

As of a trumpet - This was calculated to call in every wandering thought, to fix his attention, and solemnize his whole frame. Thus God prepared Moses to receive the law. See Exodus 19:16, Exodus 19:19, etc.

Revelation 1:11

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I am Alpha and Omega, the first and the last: and - This whole clause is wanting in ABC, thirty-one others; some editions; the Syriac, Coptic, Ethiopic, Armenian, Slavonic, Vulgate, Arethas, Andreas, and Primasius. Griesbach has left it out of the text.

Saying - What thou seest, write in a book - Carefully note down every thing that is represented to thee. John had the visions from heaven; but he described them in his own language and manner.

Send it unto the seven Churches - The names of which immediately follow. In Asia. This is wanting in the principal MSS. and versions. Griesbach has left it out of the text.

Ephesus - This was a city of Ionia, in Asia Minor, situated at the mouth of the river Cayster, on the shore of the Aegean Sea, about fifty miles south of Smyrna. See preface to the Epistle to the Ephesians.

Smyrna - Now called also Ismir, is the largest and richest city of Asia Minor. It is situated about one hundred and eighty-three miles west by south of Constantinople, on the shore of the Aegean Sea. It is supposed to contain about one hundred and forty thousand inhabitants, of whom there are from fifteen to twenty thousand Greeks, six thousand Armenians, five thousand Roman Catholics, one hundred and forty Protestants, eleven thousand Jews, and fifteen thousand Turks. It is a beautiful city, but often ravaged by the plague, and seldom two years together free from earthquakes. In 1758 the city was nearly desolated by the plague; scarcely a sufficient number of the inhabitants survived to gather in the fruits of the earth. In 1688 there was a terrible earthquake here, which overthrew a great number of houses; in one of the shocks, the rock on which the castle stood opened, swallowed up the castle and five thousand persons! On these accounts, nothing but the love of gain, so natural to man, could induce any person to make it his residence; though, in other respects, it can boast of many advantages. In this city the Turks have nineteen mosques; the Greeks, two churches; the Armenians, one; and the Jews, eight synagogues; and the English and Dutch factories have each a chaplain. Smyrna is one hundred miles north of the island of Rhodes, long. 27 25' E., lat. 38 28' N.

Pergamos - A town of Mysia, situated on the river Caicus. It was the royal residence of Eumenes, and the kings of the race of the Attali. It was anciently famous for its library, which contained, according to Plutarch, two hundred thousand volumes. It was here that the membranae Pergameniae, Pergamenian skins, were invented; from which we derive our word parchment. Pergamos was the birthplace of Galen; and in it P. Scipio died. It is now called Pergamo and Bergamo, and is situated in long. 27 0' E., lat. 39 13' N.

Thyatira - Now called Akissat and Ak-kissar, a city of Natolia, in Asia Minor, seated on the river Hermus, in a plain eighteen miles broad, and is about fifty miles from Pergamos; long. 27 49' E., lat. 38 16' N. The houses are chiefly built of earth, but the mosques are all of marble. Many remarkable ancient inscriptions have been discovered in this place.

Sardis - Now called Sardo and Sart, a town of Asia, in Natolia, about forty miles east from Smyrna. It is seated on the side of mount Tmolus, and was once the capital of the Lydian kings, and here Croesus reigned. It is now a poor, inconsiderable village. Long. 28 5' E., lat. 37 51' N.

Philadelphia - A city of Natolia, seated at the foot of mount Tmolus, by the river Cogamus. It was founded by Attalus Philadelphus, brother of Eumenes, from whom it derived its name. It is now called Alah-sheker, and is about forty miles ESE. of Smyrna. Long. 28 15' E., lat. 38 28' N.

Laodicea - A town of Phrygia, on the river Lycus; first called Diospolis, or the city of Jupiter. It was built by Antiochus Theos, and named after his consort Laodice. See the note on Colossians 2:1. And, for a very recent account of these seven Churches, see a letter from the Rev. Henry Lindsay, inserted at the end of Revelation 3.

Revelation 1:12

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And I turned - For he had heard the voice behind him. To see the voice; i.e., the person from whom the voice came.

Seven golden candlesticks - Ἑπτα λυχνιας χρυσας· Seven golden lamps. It is absurd to say, a golden silver, or brazen candlestick. These seven lamps represented the seven Churches, in which the light of God was continually shining, and the love of God continually burning. And they are here represented as golden, to show how precious they were in the sight of God. This is a reference to the temple at Jerusalem, where there was a candlestick or chandelier of seven branches; or rather six branches; three springing out on either side, and one in the center. See Exodus 25:31-37. This reference to the temple seems to intimate that the temple of Jerusalem was a type of the whole Christian Church.

Revelation 1:13

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Like unto the Son of man - This seems a reference to Daniel 7:13. This was our blessed Lord himself, Revelation 1:18.

Clothed with a garment down to the foot - This is a description of the high priest, in his sacerdotal robes. See these described at large in the notes on Exodus 28:4, etc., Jesus is our high priest, even in heaven. He is still discharging the sacerdotal functions before the throne of God.

Golden girdle - The emblem both of regal and sacerdotal dignity.

Revelation 1:14

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His head and his hairs were white like wool - This was not only an emblem of his antiquity, but it was the evidence of his glory; for the whiteness or splendor of his head and hair doubtless proceeded from the rays of light and glory which encircled his head, and darted from it in all directions. The splendor around the head was termed by the Romans nimbus, and by us a glory; and was represented round the heads of gods, deified persons, and saints. It is used in the same way through almost all the nations of the earth.

The mystery - That is, the allegorical explanation of the seven stars is the seven angels or ministers of the Churches; and the allegorical meaning of the seven golden lamps is the seven Churches themselves.

In the seven stars there may be an allusion to the seals of different offices under potentates, each of which had its own particular seal, which verified all instruments from that office; and as these seals were frequently set in rings which were worn on the fingers, there may be an allusion to those brilliants set in rings, and worn επι της δεξιας, Upon the right hand. In Jeremiah 22:24, Coniah is represented as a signet on the right hand of the Lord; and that such signets were in rings see Genesis 38:18, Genesis 38:25; Exodus 18:11; Daniel 6:17, Haggai 2:23. On close examination we shall find that all the symbols in this book have their foundation either in nature, fact, custom, or general opinion. One of the cutchery seals of the late Tippoo Saib, with which he stamped all the commissions of that office, lies now before me; it is cut on silver, in the Taaleck character, and the piece of silver is set in a large gold ring, heavy, but roughly manufactured.
The Churches are represented by these lamps; they hold the oil and the fire, and dispense the light. A lamp is not light in itself, it is only the instrument of dispensing light, and it must receive both oil and fire before it can dispense any; so no Church has in itself either grace or glory, it must receive all from Christ its head, else it can dispense neither light nor life.
The ministers of the Gospel are signets or seals of Jesus Christ; he uses them to stamp his truth, to accredit it, and give it currency. But as a seal can mark nothing of itself unless applied by a proper hand, so the ministers of Christ can do no good, seal no truth, impress no soul, unless the great owner condescend to use them.
How careful should the Church be that it have the oil and the light, that it continue to burn and send forth Divine knowledge! In vain does any Church pretend to be a Church of Christ if it dispense no light; if souls are not enlightened, quickened, and converted in it. If Jesus walk in it, its light will shine both clearly and strongly, and sinners will be converted unto him; and the members of that Church will be children of the light, and walk as children of the light and of the day, and there will be no occasion of stumbling in them.
How careful should the ministers of Christ be that they proclaim nothing as truth, and accredit nothing as truth, but what comes from their master!

They should also take heed lest, after having preached to others, themselves should be cast-aways; lest God should say unto them as he said of Coniah, As I live, saith the Lord, though Coniah, the son of Jehoiakim, were the Signet Upon My Right Hand, yet would I pluck thee thence.

On the other hand, if they be faithful, their labor shall not be in vain, and their safety shall be great. He that toucheth them toucheth the apple of God's eye, and none shall be able to pluck them out of his hand. they are the angels and ambassadors of the Lord; their persons are sacred; they are the messengers of the Churches, and the glory of Christ. Should they lose their lives in the work, it will be only a speedier entrance into an eternal glory.

The rougher the way, the shorter their stay, The troubles that rise Shall gloriously hurry their souls to the skies.

Adam Clarke's Commentary and Critical Notes on the Bible · Revelation Kapitel 1