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Re 15:1-8.
英文原文
Re 15:1-8.
THE LAST SEVEN VIALS OF PLAGUES: SONG OF THE VICTORS OVER THE BEAST.
1. the seven last plagues--Greek, "seven plagues which are the last."
is filled up--literally, "was finished," or "consummated": the prophetical past for the future, the future being to God as though it were past, so sure of accomplishment is His word. This verse is the summary of the vision that follows: the angels do not actually receive the vials till
Re 15:7;
but here, in
Re 15:1,
by anticipation they are spoken of as having them. There are no more plagues after these until the Lord's coming in judgment. The destruction of Babylon
(Re 18:2)
is the last: then in
Re 19:11-16
He appears.
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2. 玻璃海——对应地上圣殿施恩座前的铜海或大铜盆，为祭司洁净之用；预表一切被作成神之君王和祭司者所受的水与圣灵的洗礼。
搀杂着火——对应地上用火的洗礼，即火炼的试炼，以及圣灵的洗——基督的子民所经历的，为要炼净他们，正如金子在炉中炼去渣滓。
胜了——希腊文作"从（与兽征服者的争战中）出来的"。
胜了他的名数目——抄本A、B、C、武加大译本、叙利亚文译本、科普特译本略去英文译本中的"了他的印记"。事实上，印记就是他名的数目——忠信者拒绝接受，故此胜过了它。
站在玻璃海上——阿福德和德·伯格解作"站在（海边）"：在海旁。介词希腊文"epi"加宾格，正是"在旁"之意，
Re 3:20。
它有含蓄的意义："站"暗示安息，希腊文"epi"加宾格暗示"朝向"的动作。如此含义是：已经来到海前，如今站在海旁。在
Mt 14:26，
基督行在海面上，那里最古老的希腊文抄本用属格，非如这里的宾格。这里暗指以色列人得胜过红海之后站在岸上，并且主在其中毁灭了埃及仇敌（敌基督的预表）。摩西和以色列人的凯歌
（Ex 15:1）
在圣徒"摩西和羔羊的歌"
（Re 15:3）
中得着应验。然而英文译本仍与希腊文一致，含义将是：正如海预表兽所从中而出的动荡状态——这在未来的福乐世界中不再有了
（Re 21:1），
照样得胜的圣徒站在其上，把它踏在脚下（正如妇人把月亮踏在脚下，见
Re 12:1
注释）；
但如今它不再是足下沉陷的诡诈之物，而是坚固如玻璃——正如在基督脚下一样，圣徒如今也分享他的得胜与权能。如此便描绘出在表面动荡之中的稳固立足。他们能站立，不仅如得胜的以色列人在红海旁、如约翰在岸边的沙上，更是在海本身之上——如今已坚固，如玻璃反映他们的荣耀，他们过去的争战使他们现今的得胜更加灿烂。他们回顾所经过的危险，更加添了他们的福乐。如此这与
Re 7:14, 15
相应。
神的琴——在这些天上童女的手中，远胜米利暗和以色列妇女们的手鼓。
英文原文
2. sea of glass--Answering to the molten sea or great brazen laver before the mercy seat of the earthly temple, for the purification of the priests; typifying the baptism of water and the Spirit of all who are made kings and priests unto God.
mingled with fire--answering to the baptism on earth with fire, that is, fiery trial, as well as with the Holy Ghost, which Christ's people undergo to purify them, as gold is purified of its dross in the furnace.
them that had gotten the victory over--Greek, "those (coming) off from (the conflict with) the beast-conquerors."
over the number of his name--A, B, C, Vulgate, Syriac, and Coptic omit the words in English Version, "over his mark." The mark, in fact, is the number of his name which the faithful refused to receive, and so were victorious over it.
stand on the sea of glass--ALFORD and DE BURGH explain "on (the shore of) the sea": at the sea. So the preposition, Greek, "epi," with the accusative case, is used for at,
Re 3:20.
It has a pregnant sense: "standing" implies rest, Greek "epi" with the accusative case implies motion "towards." Thus the meaning is, Having come TO the sea, and now standing AT it. In
Mt 14:26,
where Christ walks on the sea, the Greek oldest manuscripts have the genitive, not the accusative as here. Allusion is made to the Israelites standing on the shore at the Red Sea, after having passed victoriously through it, and after the Lord had destroyed the Egyptian foe (type of Antichrist) in it. Moses and the Israelites' song of triumph
(Ex 15:1)
has its antitype in the saints' "song of Moses and the Lamb"
(Re 15:3).
Still English Version is consistent with good Greek, and the sense will then be: As the sea typifies the troubled state out of which the beast arose, and which is to be no more in the blessed world to come
(Re 21:1),
so the victorious saints stand on it, having it under their feet (as the woman had the moon, see on
Re 12:1);
but it is now no longer treacherous wherein the feet sink, but solid like glass, as it was under the feet of Christ, whose triumph and power the saints now share. Firmness of footing amidst apparent instability is thus represented. They can stand, not merely as victorious Israel at the Red Sea, and as John upon the sand of the shore, but upon the sea itself, now firm, and reflecting their glory as glass, their past conflict shedding the brighter luster on their present triumph. Their happiness is heightened by the retrospect of the dangers through which they have passed. Thus this corresponds to
Re 7:14, 15.
harps of God--in the hands of these heavenly virgins, infinitely surpassing the timbrels of Miriam and the Israelitesses.
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3. 摩西的歌和羔羊的歌——新约羔羊的歌（即羔羊所要领唱的歌——他是"我们救恩的元帅"，正如摩西是以色列人的领袖；那些借他得胜
［Ro 8:37］
之人所加入的歌
Re 12:11）
是旧约摩西与以色列人在红海所唱凯歌
（Ex 15:1-21）
的应验。
新旧约的教会在其争战与得胜上本质为一。二者在这一短语中相连，正如在二十四位长老中相连一样。类似地，
Isa 12:1-6
预言了蒙救赎者（以色列居先）在第二次预表性出埃及与在埃及海得蒙拯救之后所唱的歌。在云柱下过红海是以色列的洗礼，与信徒在试炼中的洗礼相应。选民在试炼之后（尤因兽而起的试炼），要在碗之怒倾倒在兽及其国之前被接去。正如挪亚一家在洪水之前从注定灭亡的世界中被接出；罗得在所多玛被毁之前被接出；基督徒借神特别的护理在耶路撒冷被毁之前逃到佩拉。正如云与火的柱子插在以色列与埃及仇敌之间，使以色列人安全抵达对岸之后埃及人才被灭；照样主带着云与火焰而来，先把他选民"提到云里，在空中与他相遇"，然后以火灭敌。羔羊在大会中领唱赞美父的歌。这就是
Re 14:3
所提的"新歌"。唱歌的得胜者是以色列的十四万四千人——"初熟的果子"——以及外邦人的普遍"庄稼"。
神的仆人——
（Ex 14:31; Nu 12:7; Jos 22:5）。
羔羊更多：他是儿子。
主神，全能者啊，你的作为大哉，奇哉等——摩西末首歌
（De 32:3, 4）
的一部分。维护神的公义使他能得荣耀，是神作为的伟大目标。因此他的仆人在赞美中屡屡重申这一点
（Re 16:7; 19:2; Pr 16:4; Jer 10:10; Da 4:37）。
尤其在审判之时
（Ps 50:1-6; 145:17）。
圣徒——抄本无此权威支持。抄本A、B、科普特译本和居普良读作"列国"。抄本C读作"万代"，武加大译本和叙利亚文译本如此。主与地之争执的要点是：究竟是他，还是撒但的爪牙——兽——是"万国之王"；在此兽的国受审判的前夕，得荣耀变化的圣徒称他为"万国之王"
（Eze 21:27）。
英文原文
3. song of Moses . . . and . . . the Lamb--The New Testament song of the Lamb (that is, the song which the Lamb shall lead, as being "the Captain of our salvation," just as Moses was leader of the Israelites, the song in which those who conquer through Him
[Ro 8:37]
shall join,
Re 12:11)
is the antitype to the triumphant Old Testament song of Moses and the Israelites at the Red Sea
(Ex 15:1-21).
The Churches of the Old and New Testament are essentially one in their conflicts and triumphs. The two appear joined in this phrase, as they are in the twenty-four elders. Similarly,
Isa 12:1-6
foretells the song of the redeemed (Israel foremost) after the second antitypical exodus and deliverance at the Egyptian Sea. The passage through the Red Sea under the pillar of cloud was Israel's baptism, to which the believer's baptism in trials corresponds. The elect after their trials (especially those arising from the beast) shall be taken up before the vials of wrath be poured on the beast and his kingdom. So Noah and his family were taken out of the doomed world before the deluge; Lot was taken out of Sodom before its destruction; the Christians escaped by a special interposition of Providence to Pella before the destruction of Jerusalem. As the pillar of cloud and fire interposed between Israel and the Egyptian foe, so that Israel was safely landed on the opposite shore before the Egyptians were destroyed; so the Lord, coming with clouds and in flaming fire, shall first catch up His elect people "in the clouds to meet Him in the air," and then shall with fire destroy the enemy. The Lamb leads the song in honor of the Father amidst the great congregation. This is the "new song" mentioned in
Re 14:3.
The singing victors are the 144,000 of Israel, "the first-fruits," and the general "harvest" of the Gentiles.
servant of God--
(Ex 14:31; Nu 12:7; Jos 22:5).
The Lamb is more: He is the SON.
Great and marvellous are thy works, &c.--part of Moses' last song
(De 32:3, 4).
The vindication of the justice of God that so He may be glorified is the grand end of God's dealings. Hence His servants again and again dwell upon this in their praises
(Re 16:7; 19:2; Pr 16:4; Jer 10:10; Da 4:37).
Especially at the judgment
(Ps 50:1-6; 145:17).
saints--There is no manuscript authority for this. A, B, Coptic, and CYPRIAN read, "of the NATIONS." C reads "of the ages," and so Vulgate and Syriac. The point at issue in the Lord's controversy with the earth is, whether He, or Satan's minion, the beast, is "the King of the nations"; here at the eve of the judgments descending on the kingdom of the beast, the transfigured saints hail Him as "the King of the nations"
(Eze 21:27).
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4. 谁不——希腊文作"谁若不敬畏你呢？"比较摩西的歌
Ex 15:14-16，
论神的审判使仇敌心生恐惧。
你——叙利亚文译本如此。但抄本A、B、C、武加大译本和居普良略去"你"字。
万国都要来——暗指
Ps 22:27-31；
比较
Isa 66:23; Jer 16:19。
因此万国的归正将在基督再来之时，不会更早；第一个动因是基督显明的审判，为万国的心预备接受基督的怜悯。他要在其同在中成就我们在他不在时徒然尝试之事。如今传福音是在招聚选民的余数；同时"不法的奥秘"在运行，终必达到其危机；那时审判要降在背道者身上——在这世代的庄稼收割之时（希腊文
Mt 13:39, 40）
——稗子要从地上被清除，地上从此成为弥赛亚的国。背道者对基督的联盟，在以可怕审判被推翻之时，按神掌管的护理，竟成了预备未加入敌基督联盟之列国臣服于他的手段。
判断——希腊文作"公义"。
是——字面作"已是"：预言性过去时指最近的未来。
英文原文
4. Who shall not--Greek, "Who is there but must fear Thee?" Compare Moses' song,
Ex 15:14-16,
on the fear which God's judgments strike into the foe.
thee--so Syriac. But A, B, C, Vulgate, and CYPRIAN reject "thee."
all nations shall come--alluding to
Ps 22:27-31;
compare
Isa 66:23; Jer 16:19.
The conversion of all nations, therefore, shall be when Christ shall come, and not till then; and the first moving cause will be Christ's manifested judgments preparing all hearts for receiving Christ's mercy. He shall effect by His presence what we have in vain tried to effect in His absence. The present preaching of the Gospel is gathering out the elect remnant; meanwhile "the mystery of iniquity" is at work, and will at last come to its crisis; then shall judgment descend on the apostates at the harvest-end of this age (Greek,
Mt 13:39, 40)
when the tares shall be cleared out of the earth, which thenceforward becomes Messiah's kingdom. The confederacy of 'the apostates against Christ becomes, when overthrown with fearful judgments, the very means in God's overruling providence of preparing the nations not joined in the Antichristian league to submit themselves to Him.
judgments--Greek, "righteousnesses."
are--literally, "were": the prophetical past for the immediate future.
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5. 如
Re 11:19；
比较
Re 16:17。
"存法帐幕"在此合宜地出现，因为此处将论及神以审判为百姓报仇的诚实。我们需要窥见圣所之内，以"明白"神公义作为的隐秘根源与结局。
看见——抄本A、B、C、叙利亚文译本和安德烈略去。只有武加大译本、科普特译本和普里马修支持，但无抄本支持。
英文原文
5. So
Re 11:19;
compare
Re 16:17.
"The tabernacle of the testimony" appropriately here comes to view, where God's faithfulness in avenging His people with judgments on their foes is about to be set forth. We need to get a glimpse within the Holy place to "understand" the secret spring and the end of God's righteous dealings.
behold--omitted by A, B, C, Syriac, and ANDREAS. It is supported only by Vulgate, Coptic, and PRIMASIUS, but no manuscript.
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6. 有——抄本B如此读。但抄本A和C读作"那……有的"：不是说他们已经有了（比较
Re 15:7），
而是按其职任预先描述。
细麻衣——抄本B如此读。但抄本A、C和武加大译本读作"石头"。按较难的读法最不可能是后来添加的窜文这一原则，我们应读作"纯洁（'和'字在抄本A、B、C和安德烈亚斯中省略）光辉的石头"（希腊文如此）：大概是钻石。按英文译本，比较
Ac 1:10；10:30。
金带——在此与主相似
（Re 1:13）。
英文原文
6. having--So B reads. But A and C, read "who have": not that they had them yet (compare
Re 15:7),
but they are by anticipation described according to their office.
linen--So B reads. But A, C, and Vulgate, "a stone." On the principle that the harder reading is the one least likely to be an interpolation, we should read, "a stone pure ('and' is omitted in A, B, C, and ANDREAS), brilliant" (so the Greek): probably the diamond. With English Version, compare
Ac 1:10; 10:30.
golden girdles--resembling the Lord in this respect
(Re 1:13).
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7. 四活物中的一个——希腊文作"活物"。由一位活物将碗递给天使，暗示教会作为器皿，将救赎的荣耀向天使显明
（Eph 3:10）。
碗——"bowls"；宽而浅的杯或碗。碗的上部宽阔，会使其中所盛之物一齐倒出，暗示灾祸的压倒性突如其来。
盛满……愤怒——那盛满了香的碗，即众圣徒那以香熏过的祷告，与这些碗何等甜美地形成对比！
英文原文
7. one of the four beasts--Greek, "living creatures." The presentation of the vials to the angels by one of the living creatures implies the ministry of the Church as the medium for manifesting to angels the glories of redemption
(Eph 3:10).
vials--"bowls"; a broad shallow cup or bowl. The breadth of the vials in their upper part would tend to cause their contents to pour out all at once, implying the overwhelming suddenness of the woes.
full of . . . wrath--How sweetly do the vials full of odors, that is, the incense-perfumed prayers of the saints, contrast with these!
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8. 殿……充满了——
（Isa 6:4）；
比较
Ex 40:34；2Ch 5:14，
关于地上的殿——此为其预表本体。
神的荣耀和……能力——那时完全彰显。
没有人能进……殿——因为神在其所彰显的荣耀和能力之中执行这些审判。
英文原文
8. temple . . . filled--
(Isa 6:4);
compare
Ex 40:34; 2Ch 5:14,
as to the earthly temple, of which this is the antitype.
the glory of God and . . . power--then fully manifested.
no man was able to enter . . . the temple--because of God's presence in His manifested glory and power during the execution of these judgments.
Re 15:1-8.
末后七碗之灾：胜了兽之人的歌。
1. 末了七灾——希腊文作"七灾，就是末后的灾"。
发尽了——字面作"完成了"或"成全了"：这是预言性过去时态指未来，对未来而言，神看未来如已过去，因他的话必然成就。本节是后续异象的概述：天使实际上直到
Re 15:7
才接过碗；但在此处
Re 15:1，
按预指的说法，说他们有了碗。此后直到主降临施行审判之前，不再有灾。巴比伦的毁灭
（Re 18:2）
是最后的：然后在
Re 19:11-16
他显现。