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영문 원문
In this chapter we have, I. A further account of the triumphant song of angels and saints for the fall of Babylon, Re 19:1-4. II. The marriage between Christ and the church proclaimed and perfected, Re 19:5-10. III. Another warlike expedition of the glorious head and husband of the church, with the success of it, Re 19:10-21, etc.
1-4
The Triumph of the Saints (95 AD)
繁體中文
聖徒的得勝（主後 95 年）
¹ 此後，我聽見好像群眾在天上大聲說：哈利路亞！救恩、榮耀、權能都屬乎我們的神！ ² 他的判斷是真實公義的；因他判斷了那用淫行敗壞世界的大淫婦，並且向淫婦討流僕人血的罪。 ³ 他們又第二次說：哈利路亞！燒淫婦的煙往上冒，直到永永遠遠。 ⁴ 那二十四位長老與四活物就俯伏敬拜坐寶座的神，說：阿們！哈利路亞！
巴比倫的傾覆既已定局、完成、並在前一章被宣告為無可挽回，本章便以對她的聖潔誇勝作為開始，這是照著所發出的命令而行的：天上啊，眾聖徒、眾使徒、眾先知啊，你們都要因她歡喜（啟 18:20）。他們如今樂意回應這呼召；此處你有：1. 他們感恩的形式，用那屬天而最概括的一句話——哈利路亞，你們要讚美主：他們以此開始，以此繼續，又以此結束（啟 19:4）；他們的禱告如今變成了讚美，他們的和散那以哈利路亞為終。2. 他們感恩的內容：他們因祂話語的真實、並祂護理之工的公義而讚美祂，特別是在這一件大事上——巴比倫的傾覆，因她原是偶像崇拜、淫亂與殘酷之母、乳母與巢穴（啟 19:2）；為了神公義這一顯著的彰顯，他們便將救恩、榮耀、權能都歸給我們的神。3. 他們這些讚美的功效：當天使與聖徒高呼哈利路亞之時，她的火就燒得更猛烈，她的煙往上冒，直到永永遠遠（啟 19:3）。要使我們的拯救得以持續並完成的至穩妥之法，就是把神為我們所作的歸榮耀給祂。我們為已有的恩獻上讚美，就是為尚未成就之事最有效力地禱告；聖徒的讚美能煽起神對共同仇敵的烈怒之火。4. 天使與聖徒在這得勝之歌中間彼此和諧的福樂（啟 19:4）。教會與教會的職事從天使承接了那悅耳的聲音，並加以重複；他們俯伏敬拜神，喊著說：阿們，哈利路亞。
영문 원문
The Triumph of the Saints (95 AD)
¹ And after these things I heard a great voice of much people in heaven, saying, Alleluia; Salvation, and glory, and honour, and power, unto the Lord our God:
² For true and righteous are his judgments: for he hath judged the great whore, which did corrupt the earth with her fornication, and hath avenged the blood of his servants at her hand.
³ And again they said, Alleluia. And her smoke rose up for ever and ever.
⁴ And the four and twenty elders and the four beasts fell down and worshipped God that sat on the throne, saying, Amen; Alleluia.
The fall of Babylon being fixed, finished, and declared to be irrecoverable in the foregoing chapter, this begins with a holy triumph over her, in pursuance of the order given forth: Rejoice over her, thou heaven, and you holy apostles and prophets, Re 18:20. They now gladly answer the call; and here you have, 1. The form of their thanksgiving, in that heavenly and most comprehensive word, Alleluia, praise you the Lord: with this they begin, with this they go on, and with this they end (Re 19:4); their prayers are now turned into praises, their hosannas end in halleluias. 2. The matter of their thanksgiving: they praise him for the truth of his word, and the righteousness of his providential conduct, especially in this great event—the ruin of Babylon, which had been a mother, nurse, and nest of idolatry, lewdness, and cruelty (Re 19:2), for which signal example of divine justice they ascribe salvation, and glory, and honour, and power, unto our God. 3. The effect of these their praises: when the angels and saints cried Alleluia, her fire burned more fiercely and her smoke ascended for ever and ever, Re 19:3. The surest way to have our deliverances continued and completed is to give God the glory of what he has done for us. Praising God for what we have is praying in the most effectual manner for what is yet further to be done for us; the praises of the saints blow up the fire of God's wrath against the common enemy. 4. The blessed harmony between the angels and the saints in this triumphant song, Re 19:4. The churches and their ministers take the melodious sound from the angels, and repeat it; falling down, and worshipping God, they cry, Amen, Alleluia.
5-10
The Triumph of the Saints (95 AD)
繁體中文
聖徒的得勝（公元95年）
⁵ 有聲音從寶座出來說，神的眾僕人哪，凡敬畏他的，無論大小，都要讚美我們的神。
⁶ 我聽見好像群眾的聲音，眾水的聲音，大雷的聲音，說，哈利路亞。因為主我們的神，全能者作王了。
⁷ 我們要歡喜快樂，將榮耀歸給他。因為羔羊婚娶的時候到了，新婦也自己預備好了。
⁸ 就蒙恩得穿光明潔白的細麻衣，這細麻衣就是聖徒所行的義。
⁹ 天使吩咐我說，你要寫上，凡被請赴羔羊之婚筵的有福了。又對我說，這是神真實的話。
¹⁰ 我就俯伏在他腳前要拜他。他說，千萬不可。我和你並你那些為耶穌作見證的弟兄同是作僕人的。你要敬拜神。因為豫言中的靈意，乃是為耶穌作見證。
得勝的詩歌既畢，婚筵之歌（epithalamium）便起（啟19:6）。請注意，
一、天上音樂的合奏。合唱既廣大又宏亮，「好像群眾的聲音，眾水的聲音，大雷的聲音」。神在讚美中是可畏的。天上沒有不和諧之聲；晨星一同歌唱；沒有走調的弦，沒有不協的音調，全是純全完美的和諧。
二、這首詩歌的緣由；就是那「用自己的血救贖了他的教會」、如今更公開地將她許配給自己的全能神的掌權和統治：「羔羊婚娶的時候到了」（啟19:7）。有人認為這是指猶太人的歸主，他們設想這事要在巴比倫傾覆之後發生；又有人認為是指普遍的復活：前者似乎更為可能。如今：1. 我們在此看見新婦的描述，她怎樣顯現；不是穿著那淫婦之母華而不實的衣飾，而是穿著「光明潔白的細麻衣」，這「細麻衣就是聖徒所行的義」；穿戴基督之義的袍子——既有為稱義而歸與的，也有為成聖而賜下的——就是 stola，那赦免、得兒子名分、得自由的白袍，並那純潔和全面聖潔的白袍。她曾「用羔羊的血把衣裳洗白淨了」；而這些婚禮的裝飾她不是用自己的任何代價買來的，而是從她蒙福之主所領受的恩賜和賞賜。2. 婚筵，雖然沒有特別描述（如太22:4），卻被宣告為能使一切蒙召赴席——蒙召以致接受邀請之人——都喜樂的筵席；這筵席是由福音的應許所構成，就是「神真實的話」（啟19:9）。這些應許，被 神的靈 在聖潔的感恩聖禮中揭開、應用、印證並作憑據，就是這婚筵；而一切共享這筵席之人的全體集合，就是新婦，「羔羊的妻」；他們同吃為一個身體，同飲為一位聖靈，不是僅僅的旁觀者或賓客，而是融合為已許配的一方，成為基督奧祕的身體。3. 使徒在這異象中自己心裏所感受的喜樂之情。「他就俯伏在天使腳前要拜他」，或以為天使不僅是受造之物，或因當時心思被強烈的情感所壓倒。請注意：（1）他向天使所獻的尊榮：「他俯伏在他腳前要拜他」；這俯伏是外在敬拜的一部分，是正當敬拜的姿態。（2）天使怎樣拒絕，並且帶著不滿：「千萬不可」；「當心你所作的，你正在作一件不對的事。」（3）他為拒絕提出一個極好的理由：「我和你並你那些為耶穌作見證的弟兄同是作僕人的——我是受造之物，雖本性不同，在職任上卻與你同等；『我』作為神的使者和差役，『有耶穌的見證』——奉命為他作見證並論到他作證，而你作為使徒，既有『豫言中的靈意』，也要作同樣的見證；因此我們在這事上是弟兄，是同作僕人的。」（4）他將他指向宗教敬拜那真正而惟一的對象，就是神：「你要敬拜神」，單單敬拜他。這話充分定罪了教皇派敬拜餅酒的元素、並敬拜聖徒和天使的作法，也定罪了那些並不信基督按本性真是神、卻向他獻宗教敬拜的蘇西尼派和亞流派的作法；這也表明他們為自己辯護所提出的一切遁辭和藉口是何等可悲的無花果樹葉子：他們因天上來的使者在此被定為拜偶像。
영문 원문
The Triumph of the Saints (95 AD)
⁵ And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great.
⁶ And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth.
⁷ Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready.
⁸ And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.
⁹ And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God.
¹⁰ And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy.
The triumphant song being ended, and epithalamium, or marriage-song, begins, Re 19:6. Here observe,
I. The concert of heavenly music. The chorus was large and loud, as the voice of many waters and of mighty thunderings. God is fearful in praises. There is no discord in heaven; the morning stars sing together; no jarring string, nor key untuned, but pure and perfect melody.
II. The occasion of this song; and that is the reign and dominion of that omnipotent God who has redeemed his church by his own blood, and is now in a more public manner betrothing her to himself: The marriage of the Lamb has come, Re 19:7. Some think this refers to the conversion of the Jews, which they suppose will succeed the fall of Babylon; others, to the general resurrection: the former seems more probable. Now, 1. You have here a description of the bride, how she appeared; not in the gay and gaudy dress of the mother of harlots, but in fine linen, clean and white, which is the righteousness of saints; in the robes of Christ's righteousness, both imputed for justification and imparted for sanctification—the stola, the white robe of absolution, adoption, and enfranchisement, and the white robe of purity and universal holiness. She had washed her robes and made them white in the blood of the Lamb; and these her nuptial ornaments she did not purchase by any price of her own, but received them as the gift and grant of her blessed Lord. 2. The marriage-feast, which, though not particularly described (as Mt 22:4), yet is declared to be such as would make all those happy who were called to it, so called as to accept the invitation, a feast made up of the promises of the gospel, the true sayings of God, Re 19:9. These promises, opened, applied, sealed, and earnested by the Spirit of God, in holy eucharistical ordinances, are the marriage-feast; and the whole collective body of all those who partake of this feast is the bride, the Lamb's wife; they eat into one body, and drink into one Spirit, and are not mere spectators or guests, but coalesce into the espoused party, the mystical body of Christ. 3. The transport of joy which the apostle felt in himself at this vision. He fell down at the feet of the angel, to worship him, supposing him to be more than a creature, or having his thoughts at the present overpowered by the vehemency of his affections. Here observe, (1.) What honour he offered to the angel: He fell at his feet, to worship him; this prostration was a part of external worship, it was a posture of proper adoration. (2.) How the angel refused it, and this was with some resentment: "See thou do it not; have a care what thou doest, thou art doing a wrong thing." (3.) He gave a very good reason for his refusal: "I am thy fellow-servant, and of thy brethren which have the testimony of Jesus—I am a creature, thine equal in office, though not in nature; I, as an angel and messenger of God, have the testimony of Jesus, a charge to be a witness for him and to testify concerning him, and thou, as an apostle, having the Spirit of prophecy, hast the same testimony to give in; and therefore we are in this brethren and fellow-servants." (4.) He directs him to the true and only object of religious worship; namely, God: "Worship God, and him alone." This fully condemns both the practice of the papists in worshipping the elements of bread and wine, and saints, and angels, and the practice of those Socinians and Arians who do not believe that Christ is truly and by nature God, and yet pay him religious worship; and this shows what wretched fig-leaves all their evasions and excuses are which they offer in their own vindication: they stand hereby convicted of idolatry by a messenger from heaven.
11-21
The Triumph of the Saints (95 AD)
繁體中文
聖徒的得勝（公元95年）
¹¹ 我觀看，見天開了。有一匹白馬。騎在馬上的，稱為誠信真實。他審判爭戰都按著公義。
¹² 他的眼睛如火焰。他頭上戴著許多冠冕。又有寫著的名字，除了他自己沒有人知道。
¹³ 他穿著濺了血的衣服。他的名稱為神之道。
¹⁴ 在天上的眾軍，騎著白馬，穿著細麻衣，又白又潔，跟隨他。
¹⁵ 有利劍從他口中出來，可以擊殺列國。他必用鐵杖轄管他們。並要踹全能神烈怒的酒醡。
¹⁶ 在他衣服和大腿上，有名寫著說，萬王之王，萬主之主。
¹⁷ 我又看見一位天使站在日頭中，向天空所飛的鳥，大聲喊著說，你們聚集來赴神的大筵席。
¹⁸ 可以喫君王與將軍的肉，壯士的肉，和馬，並騎馬者的肉，自主的為奴的，大小人民的肉。
¹⁹ 我看見那獸，和地上的君王，並他們的眾軍，都聚集，要與騎馬的，並他的軍兵爭戰。
²⁰ 那獸被擒拿，那在獸面前曾行奇事，迷惑受獸印記，和拜獸像之人的假先知，也與獸同被擒拿。他們兩個就活活的被扔在燒著硫磺的火湖裏。
²¹ 其餘的被騎白馬者口中出來的劍殺了。所有的鳥都喫飽了他們的肉。
基督與他的教會藉著猶太人的歸主而締結的婚禮既已完成，這位教會榮耀的元首和丈夫便蒙召進行另一次遠征——看來就是在哈米吉多頓要打的那場大戰，預言於啟16:16。請注意，
一、這位大元帥的描述：1. 按其帝國的所在；那就是「天」；他的寶座在那裏，他的權柄和威權都是屬天屬神的。2. 他的裝備：他再次被描述為「騎著白馬」，表明這事業的公正和成功的確定。3. 他的屬性：他對自己的約和應許「誠信真實」，他一切司法和軍事上的作為都公義，他對仇敵一切的力量和謀略有洞察的明察，他有廣大而普遍的統治——許多冠冕，因他是「萬王之王，萬主之主」。4. 他的盔甲；那就是「濺了血的衣服」，或是指他自己的血——他藉此買贖了這中保的權柄——或是指他仇敵的血——他向來勝過他們。5. 他的名：「神之道」，這名除了他自己沒有人完全知道，只有這點我們知道——這「道」是「在肉身顯現的神」；但他的完全為任何受造之物所不能測透。
二、他所統率的軍隊（啟19:14），極其廣大，由許多軍隊組成；天使和聖徒都隨他的率領，並在裝備上、在那純全和公義的盔甲上像他——他們是蒙召、被選、有忠心的。
三、他爭戰的兵器——「有利劍從他口中出來」（啟19:15），用以「擊殺列國」，或指寫下之道的威脅——他如今要執行的——或更恰當地說，是指他命令的話，呼召他的跟從者向他和他們的仇敵施行公義的報復，這些仇敵如今被投入神烈怒的酒醡中，由他踐踏。
四、他權柄的旗號，他的紋章——「他的衣服和大腿上有名寫著說：萬王之王，萬主之主」，宣告他的權柄和能力，並這場爭戰的緣由（啟19:16）。
五、向「天空所飛的鳥」所發的邀請，要它們來觀看這場爭戰，並分享戰場上的擄物和掠獲（啟19:17、18），暗示這場決定性的交戰要使教會的仇敵成為食腐鳥類的筵席，全世界都要因這場交戰的結局而歡喜。
六、戰事展開。仇敵在「那獸和地上的君王」率領下猛烈撲來；地上和地獄的權勢都聚集，要盡力一搏（啟19:19）。
七、教會那位偉大榮耀的元首所贏得的勝利：「那獸和那假先知」——軍隊的首領——被生擒，無論是以權力率領的，還是以謀略和虛謊率領的，都被擒拿，「扔在燒著的火湖裏」，再不能攪擾神的教會；他們的從者——無論是軍官還是士兵——都被交給軍法處決，成為「天空飛鳥」的筵席。雖然神的報應主要落在「那獸和那假先知」身上，但那些在他們旗幟下爭戰的人，不能以「不過是跟從首領、服從命令」為藉口；既然他們要為他們爭戰，就必與他們一同敗亡滅亡。「現在你們君王應當醒悟，你們世上審判官該受管教……當以嘴親子，恐怕他發怒，你們便在道上滅亡」（詩2:10、12）。
영문 원문
The Triumph of the Saints (95 AD)
¹¹ And I saw heaven opened, and behold a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war.
¹² His eyes were as a flame of fire, and on his head were many crowns; and he had a name written, that no man knew, but he himself.
¹³ And he was clothed with a vesture dipped in blood: and his name is called The Word of God.
¹⁴ And the armies which were in heaven followed him upon white horses, clothed in fine linen, white and clean.
¹⁵ And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God.
¹⁶ And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS.
¹⁷ And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come and gather yourselves together unto the supper of the great God;
¹⁸ That ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great.
¹⁹ And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against him that sat on the horse, and against his army.
²⁰ And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.
²¹ And the remnant were slain with the sword of him that sat upon the horse, which sword proceeded out of his mouth: and all the fowls were filled with their flesh.
No sooner was the marriage solemnized between Christ and his church by the conversion of the Jews than the glorious head and husband of the church is called out to a new expedition, which seems to be the great battle that was to be fought at Armageddon, foretold Re 16:16. And here observe,
I. The description of the great Commander, 1. By the seat of his empire; and that is heaven; his throne is there, and his power and authority are heavenly and divine. 2. His equipage: he is again described as sitting on a white horse, to show the equity of the cause, and certainty of success. 3. His attributes: he is faithful and true to his covenant and promise, he is righteous in all his judicial and military proceedings, he has a penetrating insight into all the strength and stratagems of his enemies, he has a large and extensive dominion, many crowns, for he is King of kings, and Lord of lords. 4. His armour; and that is a vesture dipped in blood, either his own blood, by which he purchased this mediatorial power, or the blood of his enemies, over whom he has always prevailed. 5. His name: The Word of God, a name that none fully knows but himself, only this we know, that this Word was God manifest in the flesh; but his perfections are incomprehensible by any creature.
II. The army which he commands (Re 19:14), a very large one, made up of many armies; angels and saints followed his conduct, and resembled him in their equipage, and in their armour of purity and righteousness—chosen, and called, and faithful.
III. The weapons of his warfare—A sharp sword proceeding from his mouth (Re 19:15), with which he smites the nations, either the threatenings of the written word, which now he is going to execute, or rather his word of command calling on his followers to take a just revenge on his and their enemies, who are now put into the wine-press of the wrath of God, to be trodden under foot by him.
IV. The ensigns of his authority, his coat of arms—a name written on his vesture and thigh, King of kings, and Lord of lords, asserting his authority and power, and the cause of the quarrel, Re 19:16.
V. An invitation given to the fowls of heaven, that they should come and see the battle, and share in the spoil and pillage of the field (Re 19:17,18), intimating that this great decisive engagement should leave the enemies of the church a feast for the birds of prey, and that all the world should have cause to rejoice in the issue of it.
VI. The battle joined. The enemy falls on with great fury, headed by the beast, and the kings of the earth; the powers of earth and hell gathered, to make their utmost effort, Re 19:19.
VII. The victory gained by the great and glorious head of the church: The beast and the false prophet, the leaders of the army, are taken prisoners, both he who led them by power and he who led them by policy and falsehood; these are taken and cast into the burning lake, made incapable of molesting the church of God any more; and their followers, whether officers or common soldiers, are given up to military execution, and made a feast for the fowls of heaven. Though the divine vengeance will chiefly fall upon the beast, and the false prophet, yet it will be no excuse to those who fight under their banner that they only followed their leaders and obeyed their command; since they would fight for them, they must fall and perish with them. Be wise now therefore, O you kings, be instructed, you rulers of the earth; kiss the Son, lest he be angry, and you perish from the way, Ps 2:10,12.
本章我們看見：一、因巴比倫傾倒，天使與聖徒得勝之歌的進一步記述（啟 19:1-4）。二、基督與教會婚娶的宣告與完成（啟 19:5-10）。三、教會榮耀的元首與新郎另一次爭戰的出征，以及這次出征的勝利（啟 19:10-21 等）。