Chú giải chương
Revelation Chương 13
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繁體中文
bản gốc tiếng anh
We have, in this chapter, a further discovery and description of the church's enemies: not other enemies than are mentioned before, but described after another manner, that the methods of their enmity may more fully appear. They are represented as two beasts; the first you have an account of (Re 13:1-10) the second, Re 13:11-18, etc. By the first some understand Rome pagan, and by the second Rome papal; but others understand Rome papal to be represented by both these beasts, by the first in its secular power, by the second in its ecclesiastical.
1-10
The First Beast (95 AD)
繁體中文
第一隻獸（主後 95 年）
¹ 我又看見一個獸從海中上來，有十角七頭，在十角上戴著十個冠冕，七頭上有褻瀆的名號。 ² 我所看見的獸，形狀像豹，腳像熊的腳，口像獅子的口。那龍將自己的能力、座位、和大權柄都給了牠。 ³ 我看見獸的七頭中，有一個似乎受了死傷，那死傷卻醫好了。全地的人都希奇跟從那獸， ⁴ 又拜那龍──因為牠將自己的權柄給了獸，也拜獸，說：「誰能比這獸，誰能與牠交戰呢？」 ⁵ 又賜給牠說誇大褻瀆話的口，又有權柄賜給牠，可以任意而行四十二個月。 ⁶ 獸就開口向神說褻瀆的話，褻瀆他的名並他的帳幕，以及那些住在天上的。 ⁷ 又任憑牠與聖徒爭戰，並且得勝；也把權柄賜給牠，制伏各族、各民、各方、各國。 ⁸ 凡住在地上、名字從創世以來沒有記在被殺之羔羊生命冊上的人，都要拜牠。 ⁹ 凡有耳的，就應當聽！ ¹⁰ 擄掠人的，必被擄掠；用刀殺人的，必被刀殺。聖徒的忍耐和信心就是在此。
此處我們看見第一隻獸的興起、形貌與發展；請留意：1. 使徒從何處境看見這怪獸。他似乎覺得自己站在海邊的沙上，雖然他很可能仍在狂喜之中；但他自以為身在拔摩海島，至於在身內還是在身外，他不能說明。2. 這獸從何處來——從海中上來；然而按其描述，牠似乎更像陸地的怪獸；但有關牠的一切越怪異，就越適合作為那不法的奧祕與暴政的表徵。3. 這獸的形狀如何。牠大部分像豹，但腳像熊的腳，口像獅子的口；牠有七頭十角，頭上有褻瀆的名號：這是最可怖、最猙獰的怪獸！這描述的某部分似乎暗指但以理所見四獸的異象，那四獸代表四個帝國（但 7:1-3 等）。其中一獸像獅子，一獸像熊，又一獸像豹；這獸彷彿是這三者合成的一體，兼具牠們一切的凶猛、力量與迅捷；七頭十角似乎指其各樣權勢；十個冠冕指其附庸的君王；額上褻瀆的名號則表明牠直接敵擋並反對神的榮耀，藉著推動偶像崇拜而然。4. 牠權柄的源頭與根源——龍；龍將自己的能力、座位、和大權柄都給了牠。牠由魔鬼設立，並受魔鬼扶持，為要作魔鬼的工、促成魔鬼的利益；魔鬼也把牠所能給的一切幫助都借給牠。5. 牠受了危險的傷，卻出人意外地得了醫治（啟 13:3）。有人認為這受了死傷的頭是指外邦偶像崇拜被廢除；而傷得醫治則是指天主教偶像崇拜的引進——其實質與前者相同，只是換了新裝，並照樣有效地達成魔鬼的目的。6. 人對這地獄怪獸所獻的尊榮與敬拜：全地的人都希奇跟從那獸；他們都仰慕牠的權勢、謀略與成功，並拜那龍──那將權柄給獸的──又拜獸；他們向魔鬼和魔鬼的工具獻上尊榮與臣服，以為沒有任何力量能與之抗衡：這世界的黑暗、敗壞與狂妄竟到了這般地步！7. 牠如何運用其地獄般的權勢與謀略：牠有說誇大褻瀆話的口；牠向神說褻瀆的話，褻瀆神的名、神的帳幕，以及一切住在天上的；牠又與聖徒爭戰，並且得勝，並在世界中取得了一種近乎普世的帝國。牠的惡毒主要針對天上的神和祂天上的侍從——針對神，把那不能看見的神造成形像並加以敬拜；——針對神的帳幕，有人說是指主耶穌基督的人性，神如住在帳幕中一般住在其中；這人性因他們的化質說教義而受褻瀆，因那教義不容祂的身體成為真實的身體，並把為基督預備身體的權能交給每一位祭司；——並針對那些住在天上的，即得榮耀的聖徒，把他們置於外邦鬼魔的位置上並向他們祈求，他們非但不以此為樂，反倒真心認為自己因此受了冤屈與羞辱。魔鬼的惡毒就是這樣向著天上和天上蒙福的居民發作。他們在牠權勢所及之外。牠所能作的，不過是褻瀆他們而已；但地上的聖徒更易受牠殘酷對待，有時牠也蒙允許在他們身上誇勝，並踐踏他們。8. 魔鬼權勢與成功的界限，無論就時間或人就有限制。牠在時間上受限制；牠掌權四十二個月（啟 13:5），與其他關乎敵基督掌權的預言特徵相符。牠在那些完全屈服於其旨意與權勢的人與百姓上也受限制；這只是那些名字沒有記在羔羊生命冊上的人。基督有一班蒙揀選的餘民，由祂的血所買贖，記在祂的冊上，由祂的靈所印；魔鬼與敵基督雖能勝過他們身體的力量，奪去他們肉身的生命，卻永不能征服他們的靈魂，也不能使他們離棄救主而叛歸祂的仇敵。9. 此處要求人留心這裡所啟示關乎教會大苦難與大患難的事，並保證當神在錫安山上完成了祂的工——祂煉淨的工——之後，祂必轉手攻擊祂百姓的仇敵，那些用刀殺人的必自己倒在刀下（啟 13:10），那些擄掠神百姓的必自己被擄。如今這裡有適合聖徒忍耐和信心的操練——在如此大患難的前景下忍耐，並在如此榮耀拯救的前景中存信。
bản gốc tiếng anh
The First Beast (95 AD)
¹ And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy.
² And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority.
³ And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast.
⁴ And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him?
⁵ And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months.
⁶ And he opened his mouth in blasphemy against God, to blaspheme his name, and his tabernacle, and them that dwell in heaven.
⁷ And it was given unto him to make war with the saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations.
⁸ And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.
⁹ If any man have an ear, let him hear.
¹⁰ He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints.
We have here an account of the rise, figure, and progress of the first beast; and observe, 1. From what situation the apostle saw this monster. He seemed to himself to stand upon the sea-shore, though it is probable he was still in a rapture; but he took himself to be in the island Patmos, but whether in the body or out of the body he could not tell. 2. Whence this beast came—out of the sea; and yet, by the description of it, it would seem more likely to be a land-monster; but the more monstrous every thing about it was the more proper an emblem it would be to set forth the mystery of iniquity and tyranny. 3. What was the form and shape of this beast. It was for the most part like a leopard, but its feet were like the feet of a bear and its mouth as the mouth of a lion; it had seven heads, and ten horns, and upon its heads the name of blasphemy: the most horrid and hideous monster! In some part of this description here seems to be an allusion to Daniel's vision of the four beasts, which represented the four monarchies, Da 7:1-3, etc. One of these beasts was like a lion, another like a bear, and another like a leopard; this beast was a sort of composition of those three, with the fierceness, strength, and swiftness, of them all; the seven heads and the ten horns seem to design its several powers; the ten crowns, its tributary princes; the word blasphemy on its forehead proclaims its direct enmity and opposition to the glory of God, by promoting idolatry. 4. The source and spring of his authority—the dragon; he gave him his power, and seat, and great authority. He was set up by the devil, and supported by him to do his work and promote his interest; and the devil lent him all the assistance he could. 5. A dangerous wound given him, and yet unexpectedly healed, Re 13:3. Some think that by this wounded head we are to understand the abolishing of pagan idolatry; and by the healing of the wound the introducing of the popish idolatry, the same in substance with the former, only in a new dress, and which as effectually answers the devil's design as that did. 6. The honour and worship paid to this infernal monster: All the world wondered after the beast; they all admired his power, and policy, and success, and they worshipped the dragon that gave power to the beast, and they worshipped the beast; they paid honour and subjection to the devil and his instruments, and thought there was no power able to withstand them: so great were the darkness, degeneracy, and madness of the world! 7. How he exercised his infernal power and policy: He had a mouth, speaking great things, and blasphemies; he blasphemed God, the name of God, the tabernacle of God, and all those that dwell in heaven; and he made war with the saints, and overcame them, and gained a sort of universal empire in the world. His malice was principally levelled at the God of heaven, and his heavenly attendants—at God, in making images of him that is invisible, and in worshipping them;—at the tabernacle of God, that is, say some, at the human nature of the Lord Jesus Christ, in which God dwells as in a tabernacle; this is dishonoured by their doctrine of transubstantiation, which will not suffer his body to be a true body, and will put it into the power of every priest to prepare a body for Christ;—and against those that dwell in heaven, the glorified saints, by putting them into the place of the pagan demons, and praying to them, which they are so far from being pleased with that they truly judge themselves wronged and dishonoured by it. Thus the malice of the devil shows itself against heaven and the blessed inhabitants of heaven. These are above the reach of his power. All he can do is to blaspheme them; but the saints on earth are more exposed to his cruelty, and he sometimes is permitted to triumph over them and trample upon them. 8. The limitation of the devil's power and success, and that both as to time and persons. He is limited in point of time; his reign is to continue forty-and-two months (Re 13:5), suitable to the other prophetical characters of the reign of antichrist. He is also limited as to the persons and people that he shall entirely subject his will and power; it will be only those whose names are not written in the Lamb's book of life. Christ had a chosen remnant, redeemed by his blood, recorded in his book, sealed by his Spirit; and though the devil and antichrist might overcome their bodily strength, and take away their natural life, they could never conquer their souls, nor prevail with them to forsake their Saviour and revolt to his enemies. 9. Here is a demand of attention to what is here discovered of the great sufferings and troubles of the church, and an assurance given that when God has accomplished his work on mount Zion, his refining work, then he will turn his hand against the enemies of his people, and those who have killed with the sword shall themselves fall by the sword (Re 13:10), and those who led the people of God into captivity shall themselves be made captives. Here now is that which will be proper exercise for the patience and faith of the saints—patience under the prospect of such great sufferings, and faith in the prospect of so glorious a deliverance.
11-18
The Second Beast (95 AD)
繁體中文
第二個獸（公元95年）
¹¹ 我又看見另有一個獸從地中上來。有兩角如同羊羔，說話好像龍。
¹² 他在頭一個獸面前，施行頭一個獸所有的權柄。叫地和住在地上的人，拜那死傷醫好的頭一個獸。
¹³ 又行大奇事，甚至在人面前，叫火從天降在地上。
¹⁴ 他因賜給他權柄在獸面前能行奇事，就迷惑住在地上的人，說，要給那受刀傷還活著的獸作個像。
¹⁵ 又有權柄賜給他叫獸像有生氣，並且能說話，又叫所有不拜獸像的人被殺害。
¹⁶ 他又叫眾人，無論大小貧富，自主的為奴的，都在右手上，或是在額上，受一個印記。
¹⁷ 除了那受印記，有了獸名，或有獸名數目的，都不得作買賣。
¹⁸ 在這裏有智慧。凡有聰明的，可以算計獸的數目。因為這是人類的數目。他的數目是六百六十六。
凡認為第一個獸指異教羅馬的人，會將這第二個獸理解為教皇制的羅馬——它在更柔和、更像羊羔的方式下推動拜偶像和暴虐；那些將第一個獸理解為教皇制屬世權勢的人，則將第二個獸理解為其屬靈和教會的權勢——在宗教和對人靈魂的慈善的偽裝之下行事。請注意，
一、這第二個獸的形狀：「他有兩角如同羊羔」，但口「說話好像龍」。所有人都同意這必是某個大騙子，他在宗教的藉口之下欺騙人的靈魂。教皇派希望這是指亞波羅尼烏斯·提亞那人；但莫爾博士已否定了那意見，而將之定為教皇制的教會權勢。教皇顯出羊羔的角，自稱是基督在地上的代表，因此穿上他的權柄和威權；但他的言談出賣了他，因為他所發佈的那些虛假教義和殘酷諭令，表明他是屬於龍，不屬於羊羔。
二、他所作的權柄：「頭一個獸所有的權柄」（啟13:12）；他推動同樣的利益，實質上追求同樣的計劃——就是把人從敬拜真神引開，去敬拜那些按本性不是神的，並使人的靈魂和良心順服於人的旨意和權威，與神的旨意相對。這計劃不但由異教所推動，也由教皇制所推動，並且不但由教皇制的屬世武力所推動，更由其詭詐的手法所推動——兩者都服事魔鬼的利益，雖然方式不同。
三、這第二個獸用以推進其利益和計劃的方法；共有三類：1. 虛假的奇事、假裝的神蹟，藉以欺騙人、勸服人去敬拜那如今為第一個獸所造的新像；他們假裝像以利亞那樣從天上降火，神有時也許可他的仇敵——正如他許可埃及的術士那樣——作似乎很奇妙的事，藉此粗心大意的人可能被誘惑。眾所周知，教皇的國度長久以來靠著假裝的神蹟來維持。2. 逐出教會、咒詛、嚴厲的懲戒，藉此他們假裝把人從基督裏剪除，將人交給魔鬼的權勢，其實卻是把人交給屬世的權勢，使人被處死；這樣，儘管他們行可憎的虛偽，他們被公正地定罪為殺害那些他們不能腐化的人。3. 剝奪權利——不容那些不拜那教皇之獸——即異教之獸的像——的人享有自然、公民或地方性的權利。把「獸的印記在額上」、「在右手上」、並有「獸的名」和「獸名的數目」，作為買賣天賦之權以及獲利和受託職位的資格。「印記」、「名」、「獸名的數目」可能都指同一件事——他們公開承認臣服和順從於教皇制，這就是額上受印記；他們又承諾盡一切利益、權力和努力來推動教皇的權威，這就是右手上受印記。據載教皇馬丁五世在康士坦斯大公會議所加上的諭令中，禁止羅馬天主教徒容讓任何異端分子居住在他們的國家中，或與他們作任何買賣，從事任何行業，或擔任任何公職——這是對這預言非常清楚的詮釋。
四、我們在此有「獸的數目」，其給出的方式顯明神無限的智慧，也要充分考驗人一切的智慧和精確：「這數目是人類的數目」，按人常用的方法計算，就是666。這究竟是教皇制中所包含錯誤和異端的數目，還是（如另一些人所想）從其興起到傾覆的年數，並不確定，更不用說這些預言數目所描述的時期是甚麼。論這艱深題目最受人推崇的論文是波特博士所作，好奇的人可在其中找到充分的供應。在我看來，這是神保留在自己權中的那些時期之一；只有這點我們知道——神已在他一切仇敵身上寫了「彌尼、提客勒」；他已數算他們的日子，他們必終結，而神自己的國卻必存到永遠。
bản gốc tiếng anh
The Second Beast (95 AD)
¹¹ And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon.
¹² And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.
¹³ And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men,
¹⁴ And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live.
¹⁵ And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed.
¹⁶ And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads:
¹⁷ And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.
¹⁸ Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six.
Those who think the first beast signifies Rome pagan by this second beast would understand Rome papal, which promotes idolatry and tyranny, but in a more soft and lamb-like manner: those that understand the first beast of the secular power of the papacy take the second to intend its spiritual and ecclesiastical powers, which act under the disguise of religion and charity to the souls of men. Here observe,
I. The form and shape of this second beast: He had two horns like a lamb, but a mouth that spoke like the dragon. All agree that this must be some great impostor, who, under a pretence of religion, shall deceive the souls of men. The papists would have it to be Apollonius Tyranæus; but Dr. More has rejected that opinion, and fixes it upon the ecclesiastical powers of the papacy. The pope shows the horns of a lamb, pretends to be the vicar of Christ upon earth, and so to be vested with his power and authority; but his speech betrays him, for he gives forth those false doctrines and cruel decrees which show him to belong to the dragon, and not to the Lamb.
II. The power which he exercises: All the power of the former beast (Re 13:12); he promotes the same interest, pursues the same design in substance, which is, to draw men off from worshipping the true God to worshipping those who by nature are no gods, and subject the souls and consciences of men to the will and authority of men, in opposition to the will of God. This design is promoted by the popery as well as by paganism, and by the crafty arts of popery as well as by the secular arm, both serving the interests of the devil, though in a different manner.
III. The methods by which this second beast carried on his interests and designs; they are of three sorts:—1. Lying wonders, pretended miracles, by which they should be deceived, and prevailed with to worship the former beast in this new image or shape that was now made for him; they would pretend to bring down fire from heaven, as Elias did, and God sometimes permits his enemies, as he did the magicians of Egypt, to do things that seem very wonderful, and by which unwary persons may be deluded. It is well known that the papal kingdom has been long supported by pretended miracles. 2. Excommunications, anathemas, severe censures, by which they pretend to cut men off from Christ, and cast them into the power of the devil, but do indeed deliver them over to the secular power, that they may be put to death; and thus, notwithstanding their vile hypocrisy, they are justly charged with killing those whom they cannot corrupt. 3. By disfranchisement, allowing none to enjoy natural, civil, or municipal rights, who will not worship that papal beast, that is, the image of the pagan beast. It is made a qualification for buying and selling the rights of nature, as well as for places of profit and trust, that they have the mark of the beast in their forehead and in their right hand, and that they have the name of the beast and the number of his name. It is probable that the mark, the name, and the number of the beast, may all signify the same thing—that they make an open profession of their subjection and obedience to the papacy, which is receiving the mark in their forehead, and that they oblige themselves to use all their interest, power, and endeavour, to promote the papal authority, which is receiving the mark in their right hands. We are told that pope Martin V. in his bull, added to the council of Constance, prohibits Roman catholics from suffering any heretics to dwell in their countries, or to make any bargains, use any trades, or bear any civil offices, which is a very clear interpretation of this prophecy.
IV. We have here the number of the beast, given in such a manner as shows the infinite wisdom of God, and will sufficiently exercise all the wisdom and accuracy of men: The number is the number of a man, computed after the usual manner among men, and it is 666. Whether this be the number of the errors and heresies that are contained in popery, or rather, as others, the number of the years from its rise to its fall, is not certain, much less what that period is which is described by these prophetic numbers. The most admired dissertation on this intricate subject is that of Dr. Potter, where the curious may find sufficient entertainment. It seems to me to be one of those seasons which God has reserved in his own power; only this we know, God has written Mene Tekel upon all his enemies; he has numbered their days, and they shall be finished, but his own kingdom shall endure for ever.
在本章，我們對教會的仇敵有進一步的揭露與描述：所論的並非先前未曾提及的別的仇敵，而是以另一種方式加以描述，好使他們敵擋的手段更完全地顯露出來。他們被描繪為兩隻獸；第一隻的記載見於（啟 13:1-10），第二隻見於（啟 13:11-18 等）。有人認為第一隻獸指外邦羅馬，第二隻指教宗羅馬；另有人則認為教宗羅馬由這兩隻獸共同代表，第一隻代表其世俗權勢，第二隻代表其教會權勢。