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英文原文
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)
圣徒的得胜（公元95年）
¹ 此后，我听见好像群众在天上大声说：哈利路亚！救恩、荣耀、尊贵、权能都属乎主我们的神。
² 他的判断是真实公义的，因他判断了那用淫行败坏全地的大淫妇，并且向淫妇讨流仆人血的罪，给他们伸冤。
³ 又说：哈利路亚。烧淫妇的烟往上冒，直到永永远远。
⁴ 那二十四位长老与四活物就俯伏敬拜坐宝座的神，说：阿们，哈利路亚。
巴比伦的倾覆既已确定、完成，并在上一章被宣告为无可挽回，本章便以圣徒对她的圣洁夸胜开始，正如先前所颁布的命令：「天哪，众圣徒众使徒众先知啊，你们都要因她欢喜」（启18:20）。如今他们欣然回应这呼召；在此有：1. 他们感恩的形式，用那句属天而最概括的话——「哈利路亚，你们要赞美主」：他们以此开始，以此继续，又以此结束（启19:4）；他们的祈祷如今转为赞美，他们的「和散那」以「哈利路亚」作结。2. 他们感恩的内容：他们因他话语的真实和护理作为的公义而赞美他，尤其在这大事上——巴比伦的灭亡；这巴比伦原是拜偶像、淫行和残忍的母、奶母与巢穴（启19:2）——为这神圣公义显著的实例，他们将「救恩、荣耀、尊贵、权能」都归给「我们的神」。3. 他们这些赞美的功效：当天使和圣徒高呼「哈利路亚」时，那焚她的火烧得更猛，「她的烟往上冒，直到永永远远」（启19:3）。要使我们的拯救持续并得以完成，最稳妥的方法就是将神已为我们成就之事的荣耀归给他。我们为已有的赞美神，就是以最有功效的方式为尚未成就的祈祷；圣徒的赞美把神向共同仇敌所发的忿怒之火吹得更旺。4. 在这首得胜之歌中，天使与圣徒之间有福的和谐（启19:4）。众教会和他们的传道人从天使那里接过那悠扬的声音，加以回应；他们俯伏敬拜神，呼喊说：「阿们，哈利路亚」。
英文原文
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)
圣徒的得胜（公元95年）
⁵ 有声音从宝座出来，说：神的众仆人哪，凡敬畏他的，无论大小，都要赞美我们的神。 ⁶ 我听见好像群众的声音，众水的声音，大雷的声音，说：哈利路亚！因为主我们的神、全能者作王了。 ⁷ 我们要欢喜快乐，将荣耀归给他。因为羔羊婚娶的时候到了，新妇也自己预备好了， ⁸ 就蒙恩得穿光明洁白的细麻衣。这细麻衣就是圣徒所行的义。 ⁹ 天使吩咐我说：你要写上：凡被请赴羔羊之婚筵的有福了！又对我说：这是神真实的话。 ¹⁰ 我就俯伏在他脚前要拜他。他说：千万不可！我和你，并你那些为耶稣作见证的弟兄同是作仆人的。你要敬拜神。因为预言中的灵意乃是为耶稣作见证。
凯旋之歌既毕，便开始了「婚歌」，即婚姻之歌（启19:6）。在此请留意：
一、天上音乐的合奏。这合唱宏大而响亮，「好像众水的声音和大雷的声音」。神在赞美中是可畏的。天上没有任何不和谐之处；晨星一同歌唱；没有一根弦走调，没有一个音键失准，只有纯净完全的和谐。
二、这首诗歌的缘由，就是那位「用自己的血救赎了他的教会」的全能神如今掌权作王，并以更公开的方式将她许配给自己：「羔羊婚娶的时候到了」（启19:7）。有人认为这指的是犹太人的归信，他们设想此事将紧随巴比伦倾覆之后；也有人认为这指的是普遍的复活：前一种看法似乎更为可信。现在，1. 这里描绘了新妇的样貌；她并非如众妓女之母那样穿着华丽俗艳的衣饰，而是「穿光明洁白的细麻衣」，「这细麻衣就是圣徒所行的义」——披戴基督义的袍子，这义既归算为称义，也赐下为成圣——那是赦免、收纳、得自由的「白袍」，也是纯洁与全面圣洁的白袍。她「曾用羔羊的血把衣裳洗白净了」；而这些婚筵的装饰，她并非用自己的任何代价买来，乃是作为她蒙福之主的恩赐与赏赐而领受的。2. 婚筵，虽然没有特别描述（如太22:4），却被宣告为能使一切蒙召赴席的人——就是蒙召以致接受邀请的人——得享福乐；这是由福音的应许、「神真实的话」所设的筵席（启19:9）。这些应许在圣洁感恩的圣礼中，被圣灵开启、应用、盖印、作凭据，便是这婚筵；而一切赴这筵席之人的整体集合，便是新妇，「羔羊的妻」；他们同吃归于一身，同饮归于一灵，并非仅是旁观者或宾客，而是合而为一成为许配的一方，基督奥秘的身体。3. 使徒在这异象中内心所感受到的喜乐之激荡。「他俯伏在天使脚前要拜他」，以为他不止是受造之物，或是当下心思被感情的强烈所胜。在此请留意，（1）他向天使献上了何等的敬意：「他俯伏在他脚前要拜他」；这种俯伏是外在敬拜的一部分，是合宜敬拜的姿势。（2）天使如何拒绝，且带着几分责备：「千万不可！你要小心你所作的，你正在作错事。」（3）他为拒绝提出了极好的理由：「我和你，并你那些为耶稣作见证的弟兄同是作仆人的——我是受造之物，在职分上与你同等，虽然在本性上并非如此；我作为神的天使与使者，有为耶稣作的见证，受托为他作见证并论到他；而你作为使徒，拥有「预言的灵」，也要作同样的见证；因此在这方面我们是弟兄，是同作仆人的。」（4）他将使徒引向敬虔敬拜那独一真正的对象，就是神：「你要敬拜神」，惟独敬拜他。这充分定罪了天主教敬拜饼酒的圣物、敬拜圣徒与天使的作法，也定罪了那些不信基督按本性真正是神、却仍向他献上敬虔敬拜的索西尼派和亚流派的作法；这表明他们为自辩所提出的一切借口，都是何等可怜的无花果叶子：他们由此被天上来的使者定为拜偶像的罪。
英文原文
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)
圣徒的得胜（公元95年）
¹¹ 我观看，见天开了。有一匹白马，骑在马上的称为诚信真实，他审判，争战，都按着公义。 ¹² 他的眼睛如火焰，他头上戴着许多冠冕；又有写着的名字，除了他自己没有人知道。 ¹³ 他穿着溅了血的衣服；他的名称为神之道。 ¹⁴ 在天上的众军骑着白马，穿着细麻衣，又白又洁，跟随着他。 ¹⁵ 有利剑从他口中出来，可以击杀列国。他必用铁杖辖管他们，并要踹全能神烈怒的酒榨。 ¹⁶ 在他衣服和大腿上有名写着：万王之王，万主之主。 ¹⁷ 我又看见一位天使站在日头中，向天空所飞的鸟大声喊着说：你们聚集来赴神的大筵席， ¹⁸ 可以吃君王与将军的肉，壮士与马和骑马者的肉，并一切自主的为奴的，以及大小人民的肉。 ¹⁹ 我看见那兽和地上的君王，并他们的众军都聚集，要与骑马者并他的军兵争战。 ²⁰ 那兽被擒拿；那在兽面前曾行奇事、迷惑受兽印记和拜兽像之人的假先知，也与兽同被擒拿。他们两个就活活地被扔在烧着硫磺的火湖里。 ²¹ 其余的被骑马者口中出来的剑杀了；飞鸟都吃饱了他们的肉。
基督与他的教会借着犹太人的归信而举行了婚筵之后，教会这位荣耀的元首与丈夫随即被召去从事一次新的出征，这看来就是那要在哈米吉多顿进行的大战，正如启16:16所预言的。在此请留意：
一、对这位大元帅的描述。1. 按他权位的所在之处，就是「天上」；他的宝座在那里，他的权柄与权威都是属天、属神的。2. 他的装束：他再次被描述为「骑在白马上」，表明这事业的公正与成功的必然。3. 他的属性：他对自己的圣约与应许「诚信真实」，他在一切司法与军事的行动上都公义，他对仇敌的一切力量与诡计都有透彻的洞察，他拥有广大而宽广的统治，戴着许多冠冕，因为他是「万王之王、万主之主」。4. 他的铠甲，就是「溅了血的衣服」，或指他自己的血，他借此买赎了这中保的权柄；或指他仇敌的血，他向来都胜过他们。5. 他的名：「神之道」，这是一个除了他自己无人能完全知道的名，我们只知道这「道就是神在肉身显现」；但他的丰盛是任何受造之物所无法测透的。
二、他所率领的军队（启19:14），这是一支极大的军队，由许多军队组成；天使与圣徒都追随他的率领，装束与他相似，披戴纯洁与公义的铠甲——是蒙拣选、蒙呼召、有忠心的。
三、他争战的兵器——「有利剑从他口中出来」（启19:15），用以「击杀列国」，这或是所写下的话语中的威吓，如今他要执行；更可能是他发出命令的话语，呼召他的随从对他的仇敌也是他们的仇敌施行公义的报应，这些仇敌如今被投入神烈怒的酒榨中，被他踹在脚下。
四、他权柄的标记，他的纹章——「在他衣服和大腿上有名写着：万王之王，万主之主」，宣告他的权柄与权能，以及这场争战的缘由（启19:16）。
五、向「天空所飞的鸟」所发的邀请，要它们来观看这场争战，并在战场上分享掳物与掠夺（启19:17,18），暗示这场决定性的交锋要使教会的仇敌成为猛禽的筵席，全地都必因这战果而欢欣。
六、双方交锋。仇敌以「那兽和地上的君王」为首，大举凶猛进攻；地上与阴间的权势都聚集，要作最后的全力一搏（启19:19）。
七、教会这位伟大而荣耀的元首所得的胜利：「那兽和那假先知」，就是大军的统帅，都被擒拿——那以权能率领他们的，和那以诡计与虚假率领他们的，都被擒拿，被「扔在烧着的火湖里」，再不能骚扰神的教会；而他们的随从，无论是官长还是普通士兵，都被交予军法处决，成为「天空所飞的鸟」的筵席。虽然神的忿怒主要落在「那兽和那假先知」身上，但那些在他们旗下争战的人，不能以「不过追随了他们的领袖、听从了他们的命令」为借口而得免；他们既要为他们争战，就必与他们一同覆亡。「现在，你们君王应当省悟！你们世上的审判官该受管教！当以嘴亲子，恐怕他发怒，你们便在道上灭亡」（诗2:10,12）。
英文原文
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.
本章我们看见：一、天使与圣徒因巴比伦倾倒而唱的得胜之歌的进一步记述，启 19:1-4。二、基督与教会之间的婚筵被宣告并得以成全，启 19:5-10。三、教会荣耀的元首与新郎另一次争战的出征，以及其胜利的结果，启 19:10-21，等等。