1
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.
2
無標題
2. 玻璃海——對應地上聖殿施恩座前那銅造的熔海或大洗濯盆——為祭司的潔淨而設；預表一切作神君王和祭司之人所受的水洗和聖靈的洗。
其中有火攙雜——對應地上火的洗禮——即火煉的試驗——以及聖靈的洗；基督的百姓經歷這些以煉淨他們，正如金子在爐中被煉淨渣滓。
勝了……的人——希臘文作"那些從（與）獸（的爭戰中）出來的人"。
勝了……它名數目——抄本A、B、C、武加大譯本、敘利亞文譯本和科普特譯本省略了英文譯本中的"它的印記"。事實上，那印記就是它名的數目——忠心者拒絕接受，因此勝過了它。
站在玻璃海上——阿福德和德·伯格解釋為"在（海之岸）上"：在海邊。如此介詞——希臘文作"epi"加賓格——用於表在，
Re 3:20。
它有雙關的含義："站"暗示安息，希臘文"epi"加賓格暗示"向著"的動作。因此意為：既來到海邊，如今站在那裏。在
Mt 14:26，
基督行在海面上之處，希臘文最古老的抄本用所有格，非如此處的賓格。此處暗指以色列人勝利地走過紅海、並在主於其中消滅了埃及仇敵（敵基督的預表）之後，站在紅海岸邊。摩西和以色列人的得勝之歌
（Ex 15:1）
在聖徒的"摩西和羔羊的歌"
（Re 15:3）
中得其對應。
然而英文譯本也符合好的希臘文，意義則為：正如海象徵獸從中出來的動盪狀態——這狀態在將來的蒙福世界中不再有了
（Re 21:1），
得勝的聖徒站在其上，將它踏在腳下（正如那婦人踏著月亮，見
Re 12:1
的註釋）；
但它如今不再是陷足的險地，而是堅固如玻璃——正如在基督腳下——聖徒如今分享他的得勝和大能。在表面的不穩固中有堅固的立足點，如此被表達。他們不僅能站——如得勝的以色列人在紅海邊、如約翰在岸邊的沙上——更能在海本身之上——如今堅固、如玻璃般反照他們的榮光——他們過去的爭戰為他們如今的得勝增添了更明亮的光輝。他們的喜樂因回顧所經過的危險而加深。因此這對應於
Re 7:14, 15。
神的琴——在這些天上的童女手中，遠超過米利暗和以色列婦女們的手鼓。
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.
3
無標題
3. 摩西的歌……和……羔羊——新約羔羊的歌（即羔羊所要領唱的歌——他是「我們救恩的元帥」，正如摩西是以色列人的領袖——靠他得勝的人
[Ro 8:37]
所要加入的歌，
Re 12:11）
是舊約摩西和以色列人在紅海邊得勝之歌
（Ex 15:1-21）
的真體。新舊約教會在其衝突和得勝上本質上是合一的。二者在此句中聯合出現，正如在二十四位長老中一樣。照樣，
Isa 12:1-6
預言了蒙贖者（以以色列為首）在第二次預表性出埃及和在埃及海蒙拯救之後所要唱的歌。在雲柱下過紅海是以色列的洗禮，與信徒在試煉中的洗禮相對應。選民經過試煉（尤其是來自獸的試煉）之後，要在盛滿神怒的碗倒在獸及其國度之先被接去。正如挪亞一家在洪水之前被帶出註定要毀滅的世界；羅得在所多瑪被毀之前被帶出；基督徒藉神特別的護理在耶路撒冷被毀之前逃到佩拉。正如雲和火柱在以色列和埃及仇敵之間介入，使以色列人安然登陸對岸後埃及人才被消滅；照樣主帶著雲和火焰而來，先將他的選民「在雲裏提接他們到空中與他相遇」，然後以火消滅仇敵。羔羊在大會中領唱讚美父的歌。這就是
Re 14:3
所提的「新歌」。唱歌的得勝者是144,000名以色列人——「初熟的果子」——以及外邦人普遍的「收割」。
神的僕人——
（Ex 14:31；Nu 12:7；Jos 22:5）。
羔羊不僅如此：他是神的兒子。
主神全能者啊，你的作為大哉、奇哉等——是摩西末首歌的一部分
（De 32:3, 4）。
為神的公義辯護，使神因此得榮耀，這是神作為的至高目的。因此他的僕人在讚美中屢屢強調此事
（Re 16:7；19:2；Pr 16:4；Jer 10:10；Da 4:37）。
尤其是在審判之時
（Ps 50:1-6；145:17）。
聖徒——沒有抄本根據。A、B、科普特譯本和居普良讀作「萬國」。C讀作「萬世」，武加大譯本和敘利亞文譯本亦然。主與地的爭論之要點在於：是他，還是撒但的爪牙——獸——是「萬國之王」；此處在審判臨到獸國的前夕，改變形象的聖徒稱他為「萬國之王」
（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).
4
無標題
4. 誰能不——希臘文作「誰能不敬畏你呢？」比較摩西的歌：
Ex 15:14-16，
論神的審判如何使仇敵懼怕。
你——敘利亞文譯本如此讀。但A、B、C、武加大譯本和居普良不接受「你」。
萬國都要來——暗指
Ps 22:27-31；
比較
Isa 66:23；Jer 16:19。
所以萬國的歸信要發生在基督降臨之時，且非到那時不可；其第一個推動力將是基督顯明的審判——為一切人心預備領受基督的憐憫。他要藉他的親自同在來成就我們在他不在時徒然嘗試要成就的事。如今福音的傳揚是在收取選民的餘民；同時「不法的奧祕」已在運行，最終要達到其頂峰；然後審判要降在叛道者身上——在這世代的收割末了
（希臘文，
Mt 13:39, 40）——
那時稗子要從地上被清除，地從此成為彌賽亞的國。叛道者對基督的聯盟被可畏的審判推翻之後，在神至高的護理下，這恰恰成為使未加入敵基督聯盟的列國歸順他的手段。
判斷——希臘文作「公義」。
已經顯出來了——字面作「曾是」：預言性的過去式，指即將發生的事。
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.
5
無標題
5. 照樣
Re 11:19；
比較
Re 16:17。
「存法櫃的帳幕」此處恰當地出現——因為神以審判報應仇敵、為他百姓伸冤的信實即將被展示。我們需要窺見聖所之內，以「明白」神公義作為的隱秘源頭和結局。
看哪——A、B、C、敘利亞文譯本和安得烈省略。只有武加大譯本、科普特譯本和普里馬修斯支持，但無抄本依據。
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.
6
無標題
6. 拿著——B如此讀。但A和C讀作「那些有」：不是他們已經有了（比較
Re 15:7），
而是按其職任被預先描述。
細麻衣——B如此讀。但A、C和武加大譯本作「寶石」。按較難讀法較少可能是抄寫者所加的原則，應讀作「純淨明亮（『和』在A、B、C和安得烈中被省略）的石頭」（如此希臘文）：可能是鑽石。與英文譯本比較
Ac 1:10；10:30。
金帶——在這方面像主
（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).
7
無標題
7. 四活物中的一個——希臘文作「活物」。由一個活物將碗交給天使，暗示教會作為媒介，將救贖的榮耀向天使彰顯出來的事奉
（Eph 3:10）。
碗——「缽」；一種寬而淺的杯或碗。碗的上部寬闊，會使其中所盛的一次傾盡，暗示災禍之壓倒性的突然。
盛滿……忿怒——那盛滿香、即眾聖徒香之禱告的碗，與這些何等甜美地形成對比！
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!
8
無標題
8. 殿……充滿了——
（Isa 6:4）；
參
Ex 40:34; 2Ch 5:14，
論地上的殿，此處是其實體。
神的榮耀和……能力——那時完全彰顯。
沒有人能進……殿——因神在所彰顯的榮耀與能力中、在執行這些審判之時的臨在。
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.
末了的七碗之災：勝過獸之人的歌。
1. 末了的七災——希臘文作"七災，這是最後的"。
齊全了——字面作"完成了"或"成全了"：先知性的過去式表將來——對神而言將來如同已過，因為他的話語必成就。本節是隨後異象的摘要：天使們實際上要到
Re 15:7
才接過碗；但此處在
Re 15:1
中，預先說他們有了碗。此後直到主降臨審判，不再有別的災。巴比倫的毀滅
（Re 18:2）
是最後的；然後在
Re 19:11-16
他顯現。