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Re 2:1-29.
繁體中文
英文原文
Re 2:1-29.
EPISTLES TO EPHESUS, SMYRNA, PERGAMOS, THYATIRA.
Each of the seven epistles in this and the third chapter, commences with, "I know thy works." Each contains a promise from Christ, "To him that overcometh." Each ends with, "He that hath an ear, let him hear what the Spirit saith unto the churches." The title of our Lord in each case accords with the nature of the address, and is mainly taken from the imagery of the vision,
Re 1:12-16.
Each address has a threat or a promise, and most of the addresses have both. Their order seems to be ecclesiastical, civil, and geographical: Ephesus first, as being the Asiatic metropolis (termed "the light of Asia," and "first city of Asia"), the nearest to Patmos, where John received the epistle to the seven churches, and also as being that Church with which John was especially connected; then the churches on the west coast of Asia; then those in the interior. Smyrna and Philadelphia alone receive unmixed praise. Sardis and Laodicea receive almost solely censure. In Ephesus, Pergamos, and Thyatira, there are some things to praise, others to condemn, the latter element preponderating in one case (Ephesus), the former in the two others (Pergamos and Thyatira). Thus the main characteristics of the different states of different churches, in all times and places, are portrayed, and they are suitably encouraged or warned.
1. Ephesus--famed for the temple of Diana, one of the seven wonders of the world. For three years Paul labored there. He subsequently ordained Timothy superintending overseer or bishop there: probably his charge was but of a temporary nature. John, towards the close of his life, took it as the center from which he superintended the province.
holdeth--Greek, "holdeth fast," as in
Re 2:25; Re 3:11;
compare
Joh 10:28, 29.
The title of Christ here as "holding fast the seven stars (from
Re 1:16:
only that, for having is substituted holding fast in His grasp), and walking in the midst of the seven candlesticks," accords with the beginning of His address to the seven churches representing the universal Church. Walking expresses His unwearied activity in the Church, guarding her from internal and external evils, as the high priest moved to and fro in the sanctuary.
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2. 我知道你的行為——表達他的全知。不僅僅是"你的信仰告白、願望、好的決心"
（Re 14:13，
末）。
勞碌——兩份最古老的抄本省略"你的"；一份支持之。希臘文意為"勞苦到疲乏"。
忍耐——堅忍的忍耐。
容忍——惡人是以弗所教會視為不能忍受的重擔。我們當"擔當（同一希臘文，
Ga 6:2）
各人的重擔"——在軟弱弟兄的情形中；卻不可擔當假弟兄。
試驗——以試驗；不是"試驗"的希臘文，如
1Jo 4:1。
使徒時代的教會擁有辨別諸靈的神蹟恩賜。比較
Ac 20:28-30，
其中保羅預先警告以弗所的長老關於將要來的假教師，正如他在寫給在以弗所的提摩太時所作的。特土良[論洗禮，17]和耶柔米[論傑出人物，盧卡7]記載約翰的事：當一位長老編寫了據稱是保羅行傳正典歷史的書時，約翰定了作者的罪並定罪那書。又有一次他不肯與異端塞林圖同在一個屋頂下。
自稱是使徒——大概是猶太化者。伊格那修[致以弗所人書，6]隨後說："阿尼西母極力稱讚你們的好紀律——你們中間沒有異端"；又[致以弗所人書，9]："你們不容那些持惡教訓的人在你們中間撒種，卻塞耳不聽。"
英文原文
2. I know thy works--expressing His omniscience. Not merely "thy professions, desires, good resolutions"
(Re 14:13,
end).
thy labour--Two oldest manuscripts omit "thy"; one supports it. The Greek means "labor unto weariness."
patience--persevering endurance.
bear--evil men are a burden which the Ephesian Church regarded as intolerable. We are to "bear (the same Greek,
Ga 6:2)
one another's burdens" in the case of weak brethren; but not to bear false brethren.
tried--by experiment; not the Greek for "test," as
1Jo 4:1.
The apostolical churches had the miraculous gift of discerning spirits. Compare
Ac 20:28-30,
wherein Paul presciently warned the Ephesian elders of the coming false teachers, as also in writing to Timothy at Ephesus. TERTULLIAN [On Baptism, 17], and JEROME [On Illustrious Men, in Lucca 7], record of John, that when a writing, professing to be a canonical history of the acts of Paul, had been composed by a presbyter of Ephesus, John convicted the author and condemned the work. So on one occasion he would not remain under the same roof with Cerinthus the heretic.
say they are apostles--probably Judaizers. IGNATIUS [Epistle to the Ephesians, 6], says subsequently, "Onesimus praises exceedingly your good discipline that no heresy dwells among you"; and [Epistle to the Ephesians, 9], "Ye did not permit those having evil doctrine to sow their seed among you, but closed your ears."
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繁體中文
3. 忍耐……擔當——最古老的抄本將這些字顛倒次序。然後照希臘文譯作「堅忍的忍耐……擔當了」。「你擔當了」我的羞辱，卻「不能容忍惡人」
（Re 2:2）。
優美的對比。
勞碌——兩份最古老的抄本和最古老的譯本讀作「不曾勞碌」，省去「也不曾疲倦」。英文譯本的讀法是抄寫者為避開的難處——表面上的矛盾：「我知道你的勞碌……你卻不曾勞碌。」但意思是：「你沒有因勞碌而疲倦乏力。」
英文原文
3. borne . . . patience--The oldest manuscripts transpose these words. Then translate as Greek, "persevering endurance . . . borne." "Thou hast borne" My reproach, but "thou canst not bear the evil"
(Re 2:2).
A beautiful antithesis.
and . . . hast laboured, and hast not fainted--The two oldest manuscripts and oldest versions read, "and . . . hast not labored," omitting "and hast fainted." The difficulty which transcribers by English Version reading tried to obviate, was the seeming contradiction, "I know thy labor . . . and thou hast not labored." But what is meant is, "Thou hast not been wearied out with labor."
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4. 有一件事……因為——譯作「然而有一件事我要責備你，就是」等。這不是「一件事」而已——這是一切。我們恩慈的主何等令人感佩：他先將所能找到的稱讚之處全部提出，然後才指出虧欠！
把起初的愛心離棄了——對基督的。比較
1Ti 5:12，
「丟棄了起初的信心」。見以弗所人起初的愛心，
Eph 1:15。
本書寫於豆米仙年間——距保羅寫信給他們已三十年。他們愛心的熱切已讓位於沒有生命的正統信仰。比較保羅對那沒有愛心的所謂信心的看法，
1Co 13:2。
英文原文
4. somewhat . . . because--Translate, "I have against thee (this) that," &c. It is not a mere somewhat"; it is everything. How characteristic of our gracious Lord, that He puts foremost all He can find to approve, and only after this notes the shortcomings!
left thy first love--to Christ. Compare
1Ti 5:12,
"cast off their first faith." See the Ephesians' first love,
Eph 1:15.
This epistle was written under Domitian, when thirty years had elapsed since Paul had written his Epistle to them. Their warmth of love had given place to a lifeless orthodoxy. Compare Paul's view of faith so called without love,
1Co 13:2.
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繁體中文
5. 從哪裏——從何等高的高度。
行起初所行的事——從你起初的愛心所發出的事。不僅僅是「感受你起初的感受」，而是要行從同樣原則發出的事——「使人生發仁愛的信心」。
我就臨到——希臘文作「我正在臨到」——對你的特別審判。
很快——兩份最古老的抄本、武加大譯本和科普特譯本省略；一份最古老的抄本支持。
把你的燈臺從原處挪去——我要將教會從以弗所挪去，移往別處。「此處所威脅的是燈臺的移去，而非燈光的熄滅；對某些人是審判，但這審判本身對別人是憐憫的機會。事實確實如此。教會的所在改變了，但教會本身存留下來。東方所失落的，西方得著了。一位最近到訪以弗所的人在那裏只找到三名基督徒，而且他們如此無知，幾乎沒有聽過保羅或約翰的名字」[特倫奇]。
英文原文
5. whence--from what a height.
do the first works--the works which flowed from thy first love. Not merely "feel thy first feelings," but do works flowing from the same principle as formerly, "faith which worketh by love."
I will come--Greek, "I am coming" in special judgment on thee.
quickly--omitted in two oldest manuscripts, Vulgate and Coptic versions: supported by one oldest manuscript.
remove thy candlestick out of his place--I will take away the Church from Ephesus and remove it elsewhere. "It is removal of the candlestick, not extinction of the candle, which is threatened here; judgment for some, but that very judgment the occasion of mercy for others. So it has been. The seat of the Church has been changed, but the Church itself survives. What the East has lost, the West has gained. One who lately visited Ephesus found only three Christians there, and these so ignorant as scarcely to have heard the names of St. Paul or St. John" [TRENCH].
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6. 然而——他在必要的責備之後，何等恩慈地回到稱讚——為我們的安慰，也作我們的榜樣——當我們責備人時，要顯出我們更樂於稱讚而非挑剔。
恨惡尼哥拉一黨人的行為——我們當恨惡人的惡行，而非恨惡人本身。
尼哥拉一黨——愛任紐[《反異端》，1.26.3]和特土良[《反異端者的處方》，46]認為這些人是尼哥拉的跟隨者——尼哥拉是那七人之一（有榮譽地被提及，
Ac 6:3, 5）。
他們（亞歷山大的革利免[《雜集》，2.20, 3.4]和伊皮法紐[《異端》，25]）顯然將後期的諾斯底派尼哥拉一黨人——或一位尼古拉斯的跟隨者——與《啟示錄》中的混淆了。米凱利斯的觀點或屬可取：尼古拉斯（征服百姓者）是巴蘭的希臘文譯名——來自希伯來文「Belang Am」——「毀滅百姓者」。《啟示錄》中充滿此種希伯來文與希臘文的雙重名：如亞玻倫——亞巴頓；魔鬼——撒但；是的（希臘文作「Nai」）——阿們。此名如埃及、巴比倫、所多瑪等其他名字一樣是象徵性的。比較
Re 2:14, 15——
顯示尼哥拉一黨人的真正含義；他們不是一個宗派，而是如從前的巴蘭一般的承認基督者，企圖將虛假的自由——即放縱——引入教會；這是相對猶太教的另一方向的反應——猶太教是耶路撒冷會議中及保羅在加拉太書中所對付的教會第一個危險。這些象徵性的尼哥拉一黨人——或巴蘭的跟隨者——濫用保羅神恩典的教義作為放縱的藉口
（2Pe 2:15, 16, 19；
猶大書4, 11——
兩處都描述同類誘惑者為巴蘭的跟隨者）。他們竟然採用聖經中臭名昭著之名為名——此難處由特倫奇解決：反律法主義的諾斯底派如此反對約翰——視他為猶太化的使徒——以致他們故意採用約翰所定為羞辱之名作為最大的尊榮之名。
英文原文
6. But--How graciously, after necessary censure, He returns to praise for our consolation, and as an example to us, that we would show, when we reprove, we have more pleasure in praising than in fault-finding.
hatest the deeds--We should hate men's evil deeds, not hate the men themselves.
Nicolaitanes--IRENÆUS [Against Heresies, 1.26.3] and TERTULLIAN [Prescription against Heretics, 46] make these followers of Nicolas, one of the seven (honorably mentioned,
Ac 6:3, 5).
They (CLEMENT OF ALEXANDRIA [Miscellanies, 2.20 3.4] and EPIPHANIUS [Heresies, 25]) evidently confound the latter Gnostic Nicolaitanes, or followers of one Nicolaos, with those of Revelation. MICHAELIS' view is probable: Nicolaos (conqueror of the people) is the Greek version of Balaam, from Hebrew "Belang Am," "Destroyer of the people." Revelation abounds in such duplicate Hebrew and Greek names: as Apollyon, Abaddon: Devil, Satan: Yea (Greek, "Nai"), Amen. The name, like other names, Egypt, Babylon, Sodom, is symbolic. Compare
Re 2:14, 15,
which shows the true sense of Nicolaitanes; they are not a sect, but professing Christians who, like Balaam of old. tried to introduce into the Church a false freedom, that is, licentiousness; this was a reaction in the opposite direction from Judaism, the first danger to the Church combated in the council of Jerusalem, and by Paul in the Epistle to Galatians. These symbolical Nicolaitanes, or followers of Balaam, abused Paul's doctrine of the grace of God into a plea for lasciviousness
(2Pe 2:15, 16, 19; Jude 4, 11
who both describe the same sort of seducers as followers of Balaam). The difficulty that they should appropriate a name branded with infamy in Scripture is met by TRENCH: The Antinomian Gnostics were so opposed to John as a Judaizing apostle that they would assume as a name of chiefest honor one which John branded with dishonor.
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7. 凡有耳的——在前三封信中，這話在應許之前；在後四封信中，則在應許之後。如此，應許便在兩面都被那敦促人對最重大真理作最深注意的訓誡所環繞。每個人天生都「有耳」，但唯獨那蒙神賜下「能聽的耳」、其耳蒙神「喚醒」並「開通」的人，才能在屬靈上聽見。可比較「信心，即靈魂之耳」〔亞力山大的革利免〕。
聖靈向……所說的——基督所說的，就是聖靈所說的；可見第二位與第三位格原為一。
眾教會——不僅是對個別教會，更是對普世教會說的。
得勝的——在約翰福音
（Joh 16:33）
與約翰一書
（1Jo 2:13, 14; 5:4, 5）
中，此詞後皆有受詞，即「世界」、「那惡者」。此處論及最終結局，故得勝者是絕對地被稱呼。保羅用過類似的意象
（1Co 9:24, 25; 2Ti 2:5；
但與約翰的用詞不同，唯
Ro 12:21
除外）。
我必將……賜給——以審判者的身分。樂園中的生命樹因墮落而失去，如今由救贖主恢復。以下經文均曾提及：
Pr 3:18; 11:30; 13:12; 15:4，
並預言性地見於
Re 22:2, 14; Eze 47:12；
參
Joh 6:51。
值得注意的是，這些開頭的書信與《啟示錄》的主體緊密相連。例如此處的生命樹，與
Re 22:1
相連；脫離第二次的死
（Re 2:11），
與
Re 20:14; 21:8
相連；新名
（Re 2:17），
與
Re 14:1
相連；列國的權柄，與
Re 20:4
相連；晨星
（Re 2:28），
與
Re 22:16
相連；白衣
（Re 3:5），
與
Re 4:4; 16:15
相連；生命冊上的名
（Re 3:5），
與
Re 13:8; 20:15
相連；新耶路撒冷及其公民權
（Re 3:12），
與
Re 21:10
相連。
賜……生命樹——所應許之物與所顯忠心的種類相稱。那些禁戒尼哥拉一黨放縱
（Re 2:6）
與祭偶像之物
（Re 2:14, 15）
的人，將享受遠勝於此的食物，即生命樹的果子與隱藏的嗎哪
（Re 2:17）。
在樂園中——最古老的抄本並無「之中」二字。在
Ge 2:9
這些字是恰當的，因為園中尚有別的樹，只是不在園的「之中」。此處的生命樹僅僅位於樂園中，因其中並未提到別的樹；而在
Re 22:2，
生命樹位於耶路撒冷街道的「之中」；此處的子句便是從那裏插入的。樂園（波斯語，或謂閃族語），原指任何歡愉的花園；繼而特指伊甸園；繼而指脫離肉體的靈魂暫居的福樂之所；繼而指「神的樂園」——第三層天，神直接的所在。
神的——
（Eze 28:13）。
一份最古抄本連同武加大譯本、敘利亞譯本、科普特譯本與居普良（CYPRIAN），讀作「我的神」，
如
Re 3:12。
基督也正是這樣稱呼神：「我的神，也是你們的神」
（Joh 20:17；
參
Eph 1:17）。
神之所以為我們的神，是因祂特別為基督的神。樂園主要的福氣，在於它是神的樂園；神自己居住其中
（Re 21:3）。
英文原文
7. He that hath an ear--This clause precedes the promise in the first three addresses, succeeds it in the last four. Thus the promises are enclosed on both sides with the precept urging the deepest attention as to the most momentous truths. Every man "hath an ear" naturally, but he alone will be able to hear spiritually to whom God has given "the hearing ear"; whose "ear God hath wakened" and "opened." Compare "Faith, the ears of the soul" [CLEMENT OF ALEXANDRIA].
the Spirit saith--What Christ saith, the Spirit saith; so one are the Second and Third Persons.
unto the churches--not merely to the particular, but to the universal Church.
overcometh--In John's Gospel
(Joh 16:33)
and First Epistle
(1Jo 2:13, 14; 5:4, 5)
an object follows, namely, "the world," "the wicked one." Here, where the final issue is spoken of, the conqueror is named absolutely. Paul uses a similar image
(1Co 9:24, 25; 2Ti 2:5;
but not the same as John's phrase, except
Ro 12:21).
will I give--as the Judge. The tree of life in Paradise, lost by the fall, is restored by the Redeemer. Allusions to it occur in
Pr 3:18; 11:30; 13:12; 15:4,
and prophetically,
Re 22:2, 14; Eze 47:12;
compare
Joh 6:51.
It is interesting to note how closely these introductory addresses are linked to the body of Revelation. Thus, the tree of life here, with
Re 22:1;
deliverance from the second death
(Re 2:11),
with
Re 20:14; 21:8;
the new name
(Re 2:17),
with
Re 14:1;
power over the nations, with
Re 20:4;
the morning star
(Re 2:28),
with
Re 22:16;
the white raiment
(Re 3:5),
with
Re 4:4; 16:15;
the name in the book of life
(Re 3:5),
with
Re 13:8; 20:15;
the new Jerusalem and its citizenship
(Re 3:12),
with
Re 21:10.
give . . . tree of life--The thing promised corresponds to the kind of faithfulness manifested. They who refrain from Nicolaitane indulgences
(Re 2:6)
and idol-meats
(Re 2:14, 15),
shall eat of meat infinitely superior, namely, the fruit of the tree of life, and the hidden manna
(Re 2:17).
in the midst of the paradise--The oldest manuscripts omit "the midst of." In
Ge 2:9
these words are appropriate, for there were other trees in the garden, but not in the midst of it. Here the tree of life is simply in the paradise, for no other tree is mentioned in it; in
Re 22:2
the tree of life is "in the midst of the street of Jerusalem"; from this the clause was inserted here. Paradise (a Persian, or else Semitic word), originally used of any garden of delight; then specially of Eden; then the temporary abode of separate souls in bliss; then "the Paradise of God," the third heaven, the immediate presence of God.
of God--
(Eze 28:13).
One oldest manuscript, with Vulgate, Syriac, and Coptic, and CYPRIAN, read, "MY God," as in
Re 3:12.
So Christ calls God, "My God and your God"
(Joh 20:17;
compare
Eph 1:17).
God is our God, in virtue of being peculiarly Christ's God. The main bliss of Paradise is that it is the Paradise of God; God Himself dwelling there
(Re 21:3).
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繁體中文
8. 士每拿——位於愛奧尼亞，在以弗所以北不遠。主後168年殉道、於歸主後八十六年離世的波利卡普（POLYCARP），是當地的主教，很可能就是此處所說「士每拿教會的使者」。對逼迫與至死忠心的暗指，與此看法相符。伊格那丟（IGNATIUS）〔《伊格那丟殉道記》3〕在前往羅馬殉道的途中，曾寫信給當時（主後108年）為士每拿主教的波利卡普；若他的主教任期早此十或十二年，日期便相符。特土良〔《反異端者的處方》，32〕以及年少時曾與波利卡普交談過的愛任紐（IRENÆUS），都告訴我們波利卡普是由聖約翰按立為士每拿主教的。
首先的……末後的……死過……又活了——這些基督的屬性，最能安慰在逼迫中的士每拿教會；引自
Re 1:17, 18。
死對祂不過是通到永生之門，對他們也是如此
（Re 2:10, 11）。
英文原文
8. Smyrna--in Ionia, a little to the north of Ephesus. POLYCARP, martyred in A.D. 168, eighty-six years after his conversion, was bishop, and probably "the angel of the Church in Smyrna" meant here. The allusions to persecutions and faithfulness unto death accord with this view. IGNATIUS [The Martyrdom of Ignatius 3], on his way to martyrdom in Rome, wrote to POLYCARP, then (A.D. 108) bishop of Smyrna; if his bishopric commenced ten or twelve years earlier, the dates will harmonize. TERTULLIAN [The Prescription against Heretics, 32], and IRENÆUS, who had talked with POLYCARP in youth, tell us POLYCARP was consecrated bishop of Smyrna by St. John.
the first . . . the last . . . was dead . . . is alive--The attributes of Christ most calculated to comfort the Church of Smyrna under its persecutions; resumed from
Re 1:17, 18.
As death was to Him but the gate to life eternal, so it is to be to them
(Re 2:10, 11).
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繁體中文
9. 你的行為，和——兩份最古抄本、武加大譯本與科普特譯本將其略去。有一份最古抄本支持。
患難——因逼迫而來。
貧窮——因「家業被搶去」。
你卻是富足的——在恩典上富足。與老底嘉相反：在世人和自己眼中富足，在神面前卻貧窮。「在神眼中，既有貧窮的富人，也有富足的窮人」〔特倫奇（TRENCH）〕。
他們……毀謗話——他們對你所作的褻瀆性誹謗。
自稱是猶太人，其實不是——按肉身血統是猶太人，卻不是屬靈上「真受割禮的」。猶太人褻瀆基督，稱之為「那被掛的人」。正如別處一樣，猶太人在士每拿也極力反對基督教；在波利卡普（POLYCARP）殉道時，他們與外邦人一同呼喊要把他扔給獅子；當此事受阻時，又要求把他活活燒死；並親手搬運柴薪堆成柴堆。
撒但一會的人——「會堂」一詞在新約中只有一次用來指基督徒的聚會，而且出自那位最長久維持教會與猶太會堂聯合的使徒之手。隨著猶太人日益反對基督教，而基督教日益在猶太人以外的世界扎根，「會堂」一詞便完全留給前者，基督徒則專用那光榮的詞「教會」；可與較早時期猶太神治被稱為「曠野中的教會」相對照。參
Nu 16:3; 20:4，
「耶和華的會」。甚至在
Jas 2:2，
也是「你們的（不是主的）會堂」。猶太人本可成為「神的教會」，如今卻因他們的反對與不信，成了撒但的會堂。照樣，「撒但的座位」
（Re 2:13）
代表外邦人對基督教的反對；「撒但深奧之理」
（Re 2:24），
代表異端的反對。
英文原文
9. thy works, and--omitted in two oldest manuscripts, Vulgate, and Coptic. Supported by one oldest manuscript.
tribulation--owing to persecution.
poverty--owing to "the spoiling of their goods."
but thou art rich--in grace. Contrast Laodicea, rich in the world's eyes and her own, poor before God. "There are both poor rich-men, and rich poor-men in God's sight" [TRENCH].
blasphemy of them--blasphemous calumny of thee on the part of (or arising from) them.
say they are Jews, and are not--Jews by national descent, but not spiritually of "the true circumcision." The Jews blaspheme Christ as "the hanged one." As elsewhere, so at Smyrna they bitterly opposed Christianity; and at POLYCARP'S martyrdom they joined the heathens in clamoring for his being cast to the lions; and when there was an obstacle to this, for his being burnt alive; and with their own hands they carried logs for the pile.
synagogue of Satan--Only once is the term "synagogue" in the New Testament used of the Christian assembly, and that by the apostle who longest maintained the union of the Church and Jewish Synagogue. As the Jews more and more opposed Christianity, and it more and more rooted itself in the Gentile world, the term "synagogue" was left altogether to the former, and Christians appropriated exclusively the honorable term "Church"; contrast an earlier time when the Jewish theocracy is called "the Church in the wilderness." Compare
Nu 16:3; 20:4,
"congregation of the Lord." Even in
Jas 2:2
it is "your (not the Lord's) assembly." The Jews, who might have been "the Church of God," had now, by their opposition and unbelief, become the synagogue of Satan. So "the throne of Satan"
(Re 2:13)
represents the heathens' opposition to Christianity; "the depths of Satan"
(Re 2:24),
the opposition of heretics.
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繁體中文
10. 你不要怕等——最古老抄本讀作「不要怕那些事」等。「我們救恩的元帥從不隱瞞那些忠心為祂作見證的人可能要為祂的名受什麼苦；從不以『凡事輕鬆愉快』的應許來招攬新兵」〔特倫奇（TRENCH）〕。
魔鬼——「那控告者」。他藉著猶太控告者攻擊基督與祂的百姓。後者的爭戰不是與屬血氣的人，而是與這世代的統治者。
試煉——被「魔鬼」的試探所試煉。同一事件往往既是從魔鬼來的試探，又是從神來的試驗——神篩選揚淨人以分出他的糠與麥，魔鬼篩選他，盼望在他裏面除了糠以外什麼也找不到〔特倫奇（TRENCH）〕。
十日——不是從尼祿到丟克理先的十次逼迫。呂拉（LYRA）按年日原則解作十年。逼迫之短暫顯然是安慰的根據。試煉的時期必短暫，你們喜樂的時期卻要直到永遠。可比較「十日」用於指短暫時間的用法，
Ge 24:55; Nu 11:19。
十是敵擋教會的世界政權之數；參獸的十角，
Re 13:1。
至死——即甚至為我的名忍受死亡。
生命的冠冕——
Jas 1:12; 2Ti 4:8，
「公義的冠冕」；
1Pe 5:4，
「榮耀的冠冕」。冠冕是花環，是得勝者、或歡樂、或赴筵之人的記號；但diadem（王冠）是君王的記號。
英文原文
10. Fear none, &c.--the oldest manuscripts read, "Fear not those things," &c. "The Captain of our salvation never keeps back what those who faithfully witness for Him may have to bear for His name's sake; never entices recruits by the promise they shall find all things easy and pleasant there" [TRENCH].
devil--"the accuser." He acted, through Jewish accusers against Christ and His people. The conflict of the latter was not with mere flesh and blood, but with the rulers of the darkness of this world.
tried--with temptation by "the devil." The same event is often both a temptation from the devil, and a trial from God--God sifting and winnowing the man to separate his chaff from his wheat, the devil sifting him in the hope that nothing but chaff will be found in him [TRENCH].
ten days--not the ten persecutions from Nero to Diocletian. LYRA explains ten years on the year-day principle. The shortness of the duration of the persecution is evidently made the ground of consolation. The time of trial shall be short, the duration of your joy shall be for ever. Compare the use of "ten days" for a short time,
Ge 24:55; Nu 11:19.
Ten is the number of the world powers hostile to the Church; compare the ten horns of the beast,
Re 13:1.
unto death--so as even to endure death for My sake.
crown of life--
Jas 1:12; 2Ti 4:8,
"crown of righteousness";
1Pe 5:4,
"crown of glory." The crown is the garland, the mark of a conqueror, or of one rejoicing, or at a feast; but diadem is the mark of a KING.
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繁體中文
11. 必不受害——希臘文作「絕不（或在任何情況下都）不受害」。
第二次的死——即「火湖」。「那滅亡之人生命中的死，與那得救之人在死中的生命相對」〔特倫奇（TRENCH）〕。「第二次的死」這話是《啟示錄》所特有的。頭一次的死遲早必經過我們身上，有何要緊呢——只要我們逃脫第二次的死？「看來那些死這死的人要被這死所害；若它是消滅，是他們痛苦的終結，那就毫無害處，反而對他們大有益處。但那活著的痛苦就是第二次的死」〔皮爾生主教（BISHOP PEARSON）〕。「被定罪之人的生命就是死」〔奧古斯丁（AUGUSTINE）〕。士每拿（意為沒藥）在受壓榨甚至至死之時，散發出甘甜的香氣。沒藥用於膏抹死人
（Joh 19:39）； 是聖膏油的成分之一
（Ex 30:23）； 是屬天新郎的香氣
（Ps 45:8）， 也是新婦的香氣
（So 3:6）。
「患難與之相似，一時之間是苦的，卻是有益的；保守選民免於朽壞，並為他們的不朽調味，又為散發芬芳的基督徒美德提供運用的機會」〔維特林加（VITRINGA）〕。波利卡普（POLYCARP）對著希望他放棄信仰的異教法官所說的豪語是眾所周知的：「我事奉主已經八十六年，祂從未虧負我，我怎能褻瀆我的王、我的救主呢？」士每拿的忠心得著賞報——它的燈臺沒有被挪移
（Re 2:5）； 基督教從未完全離開它；因此土耳其人稱之為「不忠的士每拿」。
英文原文
11. shall not be hurt--Greek, "shall not by any means (or possibly) be hurt."
the second death--"the lake of fire." "The death in life of the lost, as contrasted with the life in death of the saved" [TRENCH]. The phrase "the second death" is peculiar to the Apocalypse. What matter about the first death, which sooner or later must pass over us, if we escape the second death? "It seems that they who die that death shall be hurt by it; whereas, if it were annihilation, and so a conclusion of their torments, it would be no way hurtful, but highly beneficial to them. But the living torments are the second death" [BISHOP PEARSON]. "The life of the damned is death" [AUGUSTINE]. Smyrna (meaning myrrh) yielded its sweet perfume in being bruised even to death. Myrrh was used in embalming dead bodies
(Joh 19:39);
was an ingredient in the holy anointing oil
(Ex 30:23);
a perfume of the heavenly Bridegroom
(Ps 45:8),
and of the bride
(So 3:6).
"Affliction, like it, is bitter for the time being, but salutary; preserving the elect from corruption, and seasoning them for immortality, and gives scope for the exercise of the fragrantly breathing Christian virtues" [VITRINGA]. POLYCARP'S noble words to his heathen judges who wished him to recant, are well known: "Fourscore and six years have I served the Lord, and He never wronged me, how then can I blaspheme my King and Saviour?" Smyrna's faithfulness is rewarded by its candlestick not having been removed out of its place
(Re 2:5);
Christianity has never wholly left it; whence the Turks call it, "Infidel Smyrna."
12
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繁體中文
12. 特倫奇偏好寫作Pergamus，或更確切地說Pergamum，位於卡伊科斯河畔。它是阿塔路斯二世王國的都城——由他遺贈給羅馬人（主前133年）。以圖書館聞名——由歐邁尼斯（197-159）創立，被哈里發奧瑪所毀。羊皮紙，即Pergamena charta，在此處為書寫目的而被發現。也以醫治之神亞西比阿的宏偉神廟聞名[塔西佗，《編年史》，3.63]。
那有兩刃利劍的——合宜於他的話語有雙重的含義：一種能以定罪並使一些人歸正（2:13, 17）、定罪並使另一些人受罰（2:14-16，尤其2:16；又比較見1:16註釋）的搜尋之能。
英文原文
12. TRENCH prefers writing Pergamus, or rather, Pergamum, on the river Caicus. It was capital of Attalus the Second's kingdom, which was bequeathed by him to the Romans, 133 B.C. Famous for its library, founded by Eumenes (197-159), and destroyed by Caliph Omar. Parchment, that is, Pergamena charta, was here discovered for book purposes. Also famous for the magnificent temple of Æsculapius, the healing god [TACITUS, Annals, 3.63].
he which hath the sharp sword with two edges--appropriate to His address having a twofold bearing, a searching power so as to convict and convert some
(Re 2:13, 17),
and to convict and condemn to punishment others
(Re 2:14-16,
especially
Re 2:16;
compare also see on
Re 1:16).
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無標題
繁體中文
13. 我知道你的行為——兩部最古抄本省略此句；一部保留。
撒但座位——更宜如希臘文在啟示錄全書中的譯法——「寶座」。撒但褻瀆地模仿神天上的寶座，設立自己地上的寶座（4:2）。亞西比阿在那裏以蛇形被敬拜；而撒但——那古蛇——作為（比較2:10）亞西比阿狂熱信徒、並藉他們及別迦摩最高行政長官的煽動者——逼迫主的一位百姓（安提帕）以至於死。因此，這封信是12:1-17的預告性序言；註釋：「寶座……龍——撒但……與她其餘的兒女爭戰」，12:5, 9, 17。
甚至在那日子——兩部最古抄本省略「甚至」；兩部保留。
就是——兩部最古抄本省略此字（此後譯作「在安提帕——我忠心的見證人——的日子」）；兩部保留。兩部最古抄本讀作「我的見證人——我那位忠心的」；兩部如英譯本。安提帕是安提帕特的另一形式。辛農·梅塔弗拉斯泰斯有一個明顯屬傳說的故事——早期教父所不知——說安提帕在多米田年間被關在一隻燒紅的銅牛中，以感恩和禱告結束了生命。亨斯登伯格認為這名字——如其他啟示錄名字一樣——是象徵性的，意思是一個為基督的緣故「反對一切」而站立的人。
英文原文
13. I know thy works--Two oldest manuscripts omit this clause; one oldest manuscript retains it.
Satan's seat--rather as the Greek is translated all through Revelation, "throne." Satan, in impious mimicry of God's heavenly throne, sets up his earthly throne
(Re 4:2).
Æsculapius was worshipped there under the serpent form; and Satan, the old serpent, as the instigator (compare
Re 2:10)
of fanatical devotees of Æsculapius, and, through them, of the supreme magistracy at Pergamos, persecuted one of the Lord's people (Antipas) even to death. Thus, this address is an anticipatory preface to
Re 12:1-17;
Note: "throne . . . the dragon, Satan . . . war with her seed,"
Re 12:5, 9, 17.
even in those days--Two oldest manuscripts omit "even"; two retain it.
wherein--Two oldest manuscripts omit this (then translate, "in the days of Antipas, My faithful witness," or "martyr"); two retain it. Two oldest manuscripts read, "My witness, MY faithful one"; two read as English Version. Antipas is another form for Antipater. SIMEON METAPHRASTES has a palpably legendary story, unknown to the early Fathers, that Antipas, in Domitian's reign, was shut up in a red-hot brazen bull, and ended his life in thanksgivings and prayers. HENGSTENBERG makes the name, like other apocalyptic names, symbolical, meaning one standing out "against all" for Christ's sake.
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繁體中文
14. 有幾個人——即別迦摩教會中持守巴蘭教訓的少數人——與13節中持守忠心的安提帕形成對照。
巴蘭的教訓——巴蘭的故事見民22-24章；31:16。他受巴勒之聘前往咒詛以色列，因不能咒詛神所賜福的，便教巴勒設絆腳石——使以色列人在什亭與摩押女子行淫亂並拜偶像。因此巴蘭是貪圖利益、將教導出賣給世俗權勢之人的預表。比較猶11；彼後2:15——「巴蘭的錯謬」。在別迦摩，這教訓表現為：教會中一些人以為可以同時持守基督教信仰和參與異教的社會生活——尤其是吃祭偶像之物和行淫亂——正如以色列在什亭所犯的。
在以色列人面前放下絆腳石——原文作「放置一塊跌人之物」（希臘文 skandalon）——即陷阱中的誘餌——使獵物絆倒。屬靈的絆腳石是使弟兄偏離正道的教訓或榜樣。比較太18:7——「這世界有禍了，因為將人絆倒」。
英文原文
14. few--in comparison of the many tokens of thy faithfulness.
hold the doctrine of Balaam--"the teaching of Balaam," namely, that which he "taught Balak." Compare "the counsel of Balaam,"
Nu 31:16.
"Balak" is dative in the Greek, whence BENGEL translates, "taught (the Moabites) for (that is, to please) Balak." But though in Numbers it is not expressly said he taught Balak, yet there is nothing said inconsistent with his having done so; and JOSEPHUS [*Antiquities,*4. 6. 6], says he did so. The dative case is a Hebraism for the accusative case.
children--Greek, "sons of Israel."
stumbling-block--literally, that part of a trap on which the bait was laid, and which, when touched, caused the trap to close on its prey; then any entanglement to the foot [TRENCH].
eat things sacrificed unto idols--the act common to the Israelites of old, and the Nicolaitanes in John's day; he does not add what was peculiar to the Israelites, namely, that they sacrificed to idols. The temptation to eat idol-meats was a peculiarly strong one to the Gentile converts. For not to do so involved almost a withdrawal from partaking of any social meal with the heathen around. For idol-meats, after a part had been offered in sacrifice, were nearly sure to be on the heathen entertainer's table; so much so, that the Greek "to kill" (thuein) meant originally "to sacrifice." Hence arose the decree of the council of Jerusalem forbidding to eat such meats; subsequently some at Corinth ate unscrupulously and knowingly of such meats, on the ground that the idol is nothing; others needlessly tortured themselves with scruples, lest unknowingly they should eat of them when they got meat from the market or in a heathen friend's house. Paul handles the question in
1Co 8:1-13; 10:25-33.
fornication--often connected with idolatry.
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繁體中文
15. 你那裏也有人——比較2:14——別迦摩有持守巴蘭教訓的人。此處在推雅推喇，耶洗別的影響更為嚴重——不僅有少數人持守假教訓，更有一位自稱女先知的領袖公開教導。
服從了巴蘭的教訓——比較猶11；彼後2:15。巴蘭代表貪圖利益、以教導迎合世俗權勢的假教師。推雅推喇的耶洗別同樣以屬靈的權威（「女先知」）教導人拜偶像和行淫亂——將基督教與異教的社會生活混合。這是宗教混合主義——使徒教會從一開始就面對的試探（比較使徒行傳15章的耶路撒冷會議）。
這教訓——此處指耶洗別的教訓——包括兩方面：（1）吃祭偶像之物——參與異教的宴席；（2）行淫亂——不僅是肉體的，更是屬靈的——即對基督的不忠。
叫人绊跌——原文作「skandalizei」——「使絆倒」。耶洗別的教訓使信徒偏離對基督單一的忠誠——正如巴蘭使以色列人在什亭绊跌。
英文原文
15. thou--emphatic: "So THOU also hast," As Balak and the Moabites of old had Balaam and his followers literally, so hast thou also them that hold the same Balaamite or Nicolaitane doctrine spiritually or symbolically. Literal eating of idol-meats and fornication in Pergamos were accompanied by spiritual idolatry and fornication. So TRENCH explains. But I prefer taking it, "THOU also," as well as Ephesus ("in like manner" as Ephesus; see below the oldest reading), hast . . . Nicolaitanes, with this important difference, Ephesus, as a Church, hates them and casts them out, but thou "hast them," namely, in the Church.
doctrine--teaching (see on
Re 2:6):
namely, to tempt God's people to idolatry.
which thing I hate--It is sin not to hate what God hates. The Ephesian Church
(Re 2:6)
had this point of superiority to Pergamos. But the three oldest manuscripts, and Vulgate and Syriac, read instead of "which I hate," "IN LIKE MANNER."
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繁體中文
16. 三份最古老的抄本讀作「所以當悔改」。不僅尼哥拉一黨的人，整個別迦摩教會都被呼召要悔改，因他們並未恨惡*尼哥拉一黨的教訓與行為。試與保羅對比：
徒 20:26。
我必來——我即將來到。
與他們爭戰——希臘文作「與他們開戰」；首先針對尼哥拉一黨的人，但也包含對整個別迦摩教會的管教：試比較「向你」。
用我口中的劍——承接自
啟 1:16，
但同時暗指耶和華的使者手持拔出來的劍，迎面阻擋巴蘭前去咒詛以色列：這預示了巴蘭與受迷惑的以色列人最終所遭的劍之審判。約翰時代屬靈的巴蘭之徒，必被主的屬靈之劍——即其口中的道或「杖」——所擊殺。
英文原文
16. The three oldest manuscripts read, "Repent, therefore." Not only the Nicolaitanes, but the whole Church of Pergamos is called on to repent of not having hated the Nicolaitane teaching and practice. Contrast Paul,
Ac 20:26.
I will come--I am coming.
fight against them--Greek, "war with them"; with the Nicolaitanes primarily; but including also chastisement of the whole Church at Pergamos: compare "unto THEE."
with the sword of my mouth--resumed from
Re 1:16,
but with an allusion to the drawn sword with which the angel of the Lord confronted Balaam on his way to curse Israel: an earnest of the sword by which he and the seduced Israelites fell at last. The spiritual Balaamites of John's day are to be smitten with the Lord's spiritual sword, the word or "rod of His mouth."
17
無標題
繁體中文
17. 吃——三份最古老的抄本省略此字。
隱藏的嗎哪——以色列屬天的食物，與祭偶像之物（
啟 2:14）
相對。一罐嗎哪被安放在聖所「法櫃前」。此處的暗指正是此事：可能亦暗指主的講論
（約 6:31-35）。
當譯作「那隱藏的嗎哪」。正如藏於聖所的嗎哪藉神的大能得以免於朽壞，照樣基督以其不能朽壞的身體進入諸天，隱藏在那裡直到祂顯現之時。基督自己就是那向世人「隱藏」的嗎哪，卻向信徒顯明，使他已預先嘗到祂的寶貴。關於基督在地上時自己隱藏的食物，試比較
約 4:32, 34，
以及伯 23:12。
完全的彰顯要到祂再來之時。信徒如今是隱藏的，正如他們的食物是隱藏的一樣。正如聖所中的嗎哪與其他嗎哪不同，是不會朽壞的，照樣那擺在一切為基督而棄絕世俗珍饈之人面前的屬靈筵席，也是永遠的：就是在復活之時，在基督裡得著不能朽壞的身體與永遠的生命。
白石……新名……除了那——特倫奇（TRENCH）的解釋似乎最佳。白是天的顏色與制服。「新」暗示某種全然更新、屬天的事物。這白石是一顆閃耀的鑽石，即大祭司在「chesen」或「斷定胸牌」內所佩帶的烏陵與土明，其上十二顆寶石刻著十二支派的名字，貼近心房。「Urim」一字意即「光」，正與白色相合。除了大祭司之外，無人知其上所寫的名字，那很可能是神那不可傳遞的名字——「耶和華」。大祭司以某種神所指定的方式求問它，以便在需要時從神得著指引。這「新名」是基督的（比較
啟 3:12，
「我要將我的新名寫在他上面」）：即某種此後將賜給祂子民、而他們惟獨能領受的關乎祂自己的新啟示。如此，與「隱藏的嗎哪」的關聯便十分清楚，因為除了大祭司之外，無人能進入聖所中「隱藏的」嗎哪。信徒作為歸於神的屬靈祭司，將享受那隱藏的嗎哪與烏陵石的屬天本體。他們在別迦摩特別要對抗的，乃是巴蘭之徒所設、引誘他們吃祭偶像之物並行淫亂的試探。正如非尼哈因熱心對抗舊約巴蘭引誘以色列所犯的同樣罪惡，而得著「永遠的祭司職任」為賞賜；照樣，此處應許賜給那熱心對抗新約巴蘭之徒、免得基督的子民陷入同樣罪惡之人的賞賜，便是屬天的大祭司職任。
領受——即領受「石頭」，不是「新名」；見上文。那「除了基督自己以外沒有人知道的名」，祂日後必向祂的子民啟示。
英文原文
17. to eat--omitted in the three oldest manuscripts.
the hidden manna--the heavenly food of Israel, in contrast to the idol-meats
(Re 2:14).
A pot of manna was laid up in the holy place "before the testimony." The allusion is here to this: probably also to the Lord's discourse
(Joh 6:31-35).
Translate, "the manna which is hidden." As the manna hidden in the sanctuary was by divine power preserved from corruption, so Christ in His incorruptible body has passed into the heavens, and is hidden there until the time of His appearing. Christ Himself is the manna "hidden" from the world, but revealed to the believer, so that he has already a foretaste of His preciousness. Compare as to Christ's own hidden food on earth,
Joh 4:32, 34, and Job 23:12.
The full manifestation shall be at His coming. Believers are now hidden, even as their meat is hidden. As the manna in the sanctuary, unlike the other manna, was incorruptible, so the spiritual feast offered to all who reject the world's dainties for Christ is everlasting: an incorruptible body and life for ever in Christ at the resurrection.
white stone . . . new name . . . no man knoweth saving he--TRENCH'S explanation seems best. White is the color and livery of heaven. "New" implies something altogether renewed and heavenly. The white stone is a glistening diamond, the Urim borne by the high priest within the choschen or breastplate of judgment, with the twelve tribes' names on the twelve precious stones, next the heart. The word Urim means "light," answering to the color white. None but the high priest knew the name written upon it, probably the incommunicable name of God, "Jehovah." The high priest consulted it in some divinely appointed way to get direction from God when needful. The "new name" is Christ's (compare
Re 3:12,
"I will write upon him My new name"): some new revelation of Himself which shall hereafter be imparted to His people, and which they alone are capable of receiving. The connection with the "hidden manna" will thus be clear, as none save the high priest had access to the "manna hidden" in the sanctuary. Believers, as spiritual priests unto God, shall enjoy the heavenly antitypes to the hidden manna and the Urim stone. What they had peculiarly to contend against at Pergamos was the temptation to idol-meats, and fornication, put in their way by Balaamites. As Phinehas was rewarded with "an everlasting priesthood" for his zeal against these very sins to which the Old Testament Balaam seduced Israel; so the heavenly high priesthood is the reward promised here to those zealous against the New Testament Balaamites tempting Christ's people to the same sins.
receiveth it--namely, "the stone"; not "the new name"; see above. The "name that no man knew but Christ Himself," He shall hereafter reveal to His people.
18
無標題
繁體中文
18. 推雅推喇——位於呂底亞，別迦摩以南。這城中賣紫色布疋的呂底亞，在腓立比——一個馬其頓城市（推雅推喇作為馬其頓殖民地，與之自然多有往來）——歸主之後，很可能就是將福音首次帶到她本城的器皿。約翰在此遵循地理次序，因推雅推喇位於別迦摩通往撒狄之路稍偏左處〔斯特拉波（STRABO）13:4〕。
神的兒子……眼目如同……火……腳……像光明的銅——或作「發光的銅」（參
啟 1:14, 15
的註釋，此描述即承接自該處）。祂的屬性再次與其書信的內容相合。「神的兒子」此稱號出自
詩 2:7, 9，
而
啟 2:27
引用了該處。「眼目如火焰」等屬性，對應於
啟 2:23
「我是那察看人腎臟〔即肺腑〕與人心的」。「腳……像銅」的屬性，則對應於
啟 2:27
「他們將如窯匠的瓦器被打得粉碎」，即祂以強壯的腳將其踹碎。
英文原文
18. Thyatira--in Lydia, south of Pergamos. Lydia, the purple-seller of this city, having been converted at Philippi, a Macedonian city (with which Thyatira, as being a Macedonian colony, had naturally much intercourse), was probably the instrument of first carrying the Gospel to her native town. John follows the geographical order here, for Thyatira lay a little to the left of the road from Pergamos to Sardis [STRABO, 13:4].
Son of God . . . eyes like . . . fire . . . feet . . . like fine brass--or "glowing brass" (see on
Re 1:14,15,
whence this description is resumed). Again His attributes accord with His address. The title "Son of God," is from
Ps 2:7, 9,
which is referred to in
Re 2:27.
The attribute, "eyes like a flame," &c., answers to
Re 2:23,
"I am He which searcheth the reins and hearts." The attribute, "feet like . . . brass," answers to
Re 2:27,
"as the vessels of a potter shall they be broken to shivers," He treading them to pieces with His strong feet.
19
無標題
繁體中文
19. 最古老的抄本顛倒《英文欽定本》的次序，讀作「信心與服事」。這四樣皆從屬於「你的行為」；因此，「我知道你的行為，就是愛心與信心（這兩者構成一對，因為『使人生發仁愛的信心』，
加 5:6），
以及服事（事奉受苦的教會肢體，並一切在屬靈或屬世上有需要的人），和忍耐（即你所顯出的）」（此代名詞適用於全部四樣）。正如愛是內在的，照樣服事是其外在的彰顯。同樣，信心與堅忍的忍耐——或說「恆心（此處希臘文同
羅 2:7）
行善」——也是相連的。
和你的行為；並且你末後——三份最古老的抄本與古譯本均省略第二個「和」；當譯作「（我知道）你末後（的）行為比起初的更多」；即應驗了
帖前 4:1；
與
太 12:45; 彼後 2:20
相反。以弗所從「起初的行為」與「起初的愛心」退步了，推雅推喇的末後之行為卻超過了起初的（
啟 2:4, 5）。
英文原文
19. The oldest manuscripts transpose the English Version order, and read, "faith and service." The four are subordinate to "thy works"; thus, "I know thy works, even the love and the faith (these two forming one pair, as 'faith works by love,'
Ga 5:6),
and the service (ministration to the suffering members of the Church, and to all in spiritual or temporal need), and the endurance of (that is, shown by) thee (this pronoun belongs to all four)." As love is inward, so service is its outward manifestation. Similarly, faith and persevering endurance, or "patient continuance (the same Greek as here,
Ro 2:7)
in well-doing," are connected.
and thy works; and the last--Omit the second "and," with the three oldest manuscripts and the ancient versions; translate, "And (I know) thy works which are last (to be) more in number than the first"; realizing
1Th 4:1;
the converse of
Mt 12:45; 2Pe 2:20.
Instead of retrograding from "the first works" and "first love," as Ephesus, Thyatira's last works exceeded her first
(Re 2:4, 5).
20
無標題
繁體中文
20. 幾件事——三份最古老的抄本省略此字。故當譯作「我有一件事反對你」等。
容讓——三份最古老的抄本讀作「任憑」。
那婦人——兩份最古老的抄本讀作「你的妻子」；兩份省略此字。《武加大譯本》與大多數古譯本的讀法與《英文欽定本》相同。這象徵性的耶洗別對推雅推喇教會的關係，正如亞哈的「妻子」耶洗別對亞哈的關係。某位自封的女先知（或如希伯來文陰性常以集合用法表示一群人那樣，指一群假先知），與推雅推喇教會的關係如妻子與丈夫般緊密，對該教會為惡的影響力正如耶洗別對亞哈一般。正如巴蘭在以色列早期歷史中那樣，耶洗別——推羅王謁巴力（Eth-baal）的女兒（
王上 16:31，
謁巴力從前是亞斯他錄的祭司，又是謀殺其前任王位者之人，約瑟夫（JOSEPHUS）〔《駁阿皮翁》（Against Apion）1.18〕）——在以色列後來的歷史中則是引誘以色列拜偶像的大誘惑者。她如父親一樣嗜殺成性。她全然歸向巴力崇拜，一如謁巴力——其名即表明其偶像崇拜——並以其堅強的意志，引誘軟弱的亞哈與以色列越過牛犢崇拜（那是在基路伯牛形之下敬拜真神，即違背第二誡）而歸向巴力（也違背了第一誡）。她似乎本人就是巴力的女祭司與女先知。試比較
王下 9:22, 30，
「耶洗別的淫行與她的邪術」（淫亂是腓尼基亞斯他錄——即維納斯——崇拜的一部分）。她在推雅推喇的屬靈翻版，則以假託的靈感之言引誘神的「僕人」陷入同樣的放縱、淫亂與吃祭偶像之物，正如巴蘭之徒與尼哥拉一黨的人（
啟 2:6, 14, 15）。
這些誘惑者以虛假的屬靈主義將其受害者引入最粗鄙的屬肉體之中，彷彿肉體所作的事都在真人之外，因而無關緊要。「教會越深入異教，她自己也越異教化；這為此後稱她為『淫婦』與『巴比倫』的說法作了鋪墊」〔奧伯倫（AUBERLEN）〕。
教導並引誘——三份最古老的抄本讀作「她教導並引誘」或「欺騙」。「推雅推喇恰恰與以弗所相反。那裡有許多為正統的熱心，卻少有愛心；此處有活潑的信心與愛心，卻缺乏對敬虔紀律與教義的足夠熱心，對錯謬加以容忍，甚至在未參與其中之處也是如此」〔特倫奇（TRENCH）〕。
英文原文
20. a few things--omitted in the three oldest manuscripts. Translate then, "I have against thee that," &c.
sufferest--The three oldest manuscripts read, "lettest alone."
that woman--Two oldest manuscripts read, "THY wife"; two omit it. Vulgate and most ancient versions read as English Version. The symbolical Jezebel was to the Church of Thyatira what Jezebel, Ahab's "wife," was to him. Some self-styled prophetess (or as the feminine in Hebrew is often used collectively to express a multitude, a set of false prophets), as closely attached to the Church of Thyatira as a wife is to a husband, and as powerfully influencing for evil that Church as Jezebel did Ahab. As Balaam, in Israel's early history, so Jezebel, daughter of Eth-baal, king of Sidon
(1Ki 16:31,
formerly priest of Astarte, and murderer of his predecessor on the throne, JOSEPHUS [Against Apion, 1.18]), was the great seducer to idolatry in Israel's later history. Like her father, she was swift to shed blood. Wholly given to Baal worship, like Eth-baal, whose name expresses his idolatry, she, with her strong will, seduced the weak Ahab and Israel beyond the calf-worship (which was a worship of the true God under the cherub-ox form, that is, a violation of the second commandment) to that of Baal (a violation of the first commandment also). She seems to have been herself a priestess and prophetess of Baal. Compare
2Ki 9:22, 30,
"whoredoms of . . . Jezebel and her witchcrafts" (impurity was part of the worship of the Phœnician Astarte, or Venus). Her spiritual counterpart at Thyatira lured God's "servants" by pretended utterances of inspiration to the same libertinism, fornication, and eating of idol-meats, as the Balaamites and Nicolaitanes
(Re 2:6, 14, 15).
By a false spiritualism these seducers led their victims into the grossest carnality, as though things done in the flesh were outside the true man, and were, therefore, indifferent. "The deeper the Church penetrated into heathenism, the more she herself became heathenish; this prepares us for the expressions 'harlot' and 'Babylon,' applied to her afterwards" [AUBERLEN].
to teach and to seduce--The three oldest manuscripts read, "and she teaches and seduces," or "deceives." "Thyatira was just the reverse of Ephesus. There, much zeal for orthodoxy, but little love; here, activity of faith and love, but insufficient zeal for godly discipline and doctrine, a patience of error even where there was not a participation in it" [TRENCH].
21
無標題
繁體中文
21. 空間——希臘文作「時間」。
她淫亂……她卻不悔改——三份最古老的抄本讀作「她不願**悔改離（按字面意義，從「其中出來」）她的淫亂」。此處從字面的淫亂轉到屬靈的淫亂，這從
啟 2:22
可以看出。這觀念源於耶和華與舊約教會的盟約關係被視為婚姻，因此任何對此盟約的干犯，就是淫亂、行淫或淫行。
英文原文
21. space--Greek, "time."
of her fornication . . . she repented not--The three oldest manuscripts read, "and she willeth not to repent of (literally, 'out of,' that is, so as to come out of) her fornication." Here there is a transition from literal to spiritual fornication, as appears from
Re 2:22.
The idea arose from Jehovah's covenant relation to the Old Testament Church being regarded as a marriage, any transgression against which was, therefore, harlotry, fornication, or adultery.
22
無標題
繁體中文
22. 看哪——喚起人對她將來可怕厄運的注意。
我必——希臘文為現在式，「我扔她」。
床上——她犯罪之處將成為她受罰之處。她犯罪的床將成為她患病與痛苦的床。或許將有一場瘟疫要降下。又或是墳墓的床，以及其後地獄的床——在那裏蟲是不死的。
那些與她行淫的人——屬靈的行淫；包括吃祭偶像之物與淫亂。「與她」（希臘文）暗示有分於她的淫行——即藉著容讓她（
啟 2:20），
或任憑她，從而實際上鼓勵她。她的刑罰與他們的不同：她要被扔在床上，她的兒女要被殺死；而那些因容忍她而有分於她罪惡的人，則要被扔在大患難中。
若不悔改——希臘文為過去不定時態，「悔改」即立即；在我所定的期限之內悔改了。
他們的行為——兩份最古老的抄本與大多數古譯本讀作「她」。如此，神的真僕人——因默許而招致她行為之罪——與她有所區別。一份最古老的抄本、安德烈亞（ANDREAS）與居普里安（CYPRIAN）支持「他們」。
英文原文
22. Behold--calling attention to her awful doom to come.
I will--Greek present, "I cast her."
a bed--The place of her sin shall be the place of her punishment. The bed of her sin shall be her bed of sickness and anguish. Perhaps a pestilence was about to be sent. Or the bed of the grave, and of the hell beyond, where the worm dieth not.
them that commit adultery with her--spiritually; including both the eating of idol-meats and fornication. "With her," in the Greek, implies participation with her in her adulteries, namely, by suffering her
(Re 2:20),
or letting her alone, and so virtually encouraging her. Her punishment is distinct from theirs; she is to be cast into a bed, and her children to be killed; while those who make themselves partakers of her sin by tolerating her, are to be cast into great tribulation.
except they repent--Greek aorist, "repent" at once; shall have repented by the time limited in My purpose.
their deeds--Two of the oldest manuscripts and most ancient versions read "her." Thus, God's true servants, who by connivance, are incurring the guilt of her deeds, are distinguished from her. One oldest manuscript, ANDREAS, and CYPRIAN, support "their."
23
無標題
繁體中文
23. 她的兒女——
（賽 57:3； 結 23:45, 47）。
她真正的擁護者；不是那些容讓她的人，而是那些從她所生的人。這與
啟 2:22
中所說的最後一類人有所區別（參該節註釋）——他們的罪較為間接，只是默許而已。
殺死……受死——試比較臨到字面上的耶洗別之巴力信徒與亞哈眾子的災禍：
王上 18:40； 王下 10:6, 7, 24, 25。
殺死……受死是希伯來語法，意為以最確定、最可怕的方式處死；正如「你必定死」（
創 2:17），
不是「受人所共受的死」（
民 16:29）。
眾教會就都知道——暗示這些書信乃是為歷代、各地之大公教會而寫。神的手在推雅推喇的審判中將如此明顯可見，使全教會都認出這是神的作為。
我是那——「我」字語氣極其強調：「那正是我——就是那」等。
察看……心腸肺腑——神獨有的屬性被歸於基督。「肺腑」是慾望的所在；「心」是思想的所在。希臘文的「察看」表示精確地追蹤一切的痕跡與曲折。
照你們各人的行為——不是照那在人看來的外在行為受審判，而是照其動機——信心與愛心是神唯一承認為正的動機。
英文原文
23. her children--
(Isa 57:3; Eze 23:45, 47).
Her proper adherents; not those who suffer her, but those who are begotten of her. A distinct class from the last in
Re 2:22
(compare Note, see on
Re 2:22),
whose sin was less direct, being that only of connivance.
kill . . . with death--Compare the disaster that overtook the literal Jezebel's votaries of Baal, and Ahab's sons,
1Ki 18:40; 2Ki 10:6, 7, 24, 25.
Kill with death is a Hebraism for slay with most sure and awful death; so "dying thou shalt die"
(Ge 2:17).
Not "die the common death of men"
(Nu 16:29).
all the churches shall know--implying that these addresses are designed for the catholic Church of all ages and places. So palpably shall God's hand be seen in the judgment on Thyatira, that the whole Church shall recognize it as God's doing.
I am he--the "I" is strongly emphatical: "that it is I am He who," &c.
searcheth . . . hearts--God's peculiar attribute is given to Christ. The "reins" are the seat of the desires; the "heart," that of the thoughts. The Greek for "searcheth" expresses an accurate following up of all tracks and windings.
unto every one of you--literally, "unto you, to each."
according to your works--to be judged not according to the mere act as it appears to man, but with reference to the motive, faith and love being the only motives which God recognizes as sound.
24
無標題
繁體中文
24. 你們……和……其餘的人——三份最古老的抄本省略「和」；故當譯作「至於你們其餘的人」。
一切不——不僅不持守，更與之毫無瓜葛。
和那——最古老的抄本省略「和」；當譯作「凡」。
深奧之理——這些假先知特別自誇對奧秘的知識與神深奧的事有所認識；這種主張後來以其驕傲的名稱——諾斯底派（意即「充滿知識者」）——表達出來。聖靈在此宣告，他們所謂的「深奧」（即對屬神之事的知識），實際上是「撒但深奧之理」；正如在
啟 2:9，
祂說的不是「神的會堂」，而是「撒但的會堂」。亨斯頓伯（HENGSTENBERG）認為，那些教師本人自稱能測透撒但的深奧，從而放縱肉體的情慾，卻不受其害。想要以撒但自己的武器來對抗撒但的人，總是發現撒但遠非他們所能匹敵。「正如他們所說的」——即「正如他們所稱呼的」——此語置於「深奧」之後，甚至「撒但深奧之理」之後，似乎支持後一種看法；否則我寧取前一種，那樣的話，「正如他們所說的」或「所稱呼的」，就只能指「深奧」，不包括「撒但深奧之理」。亞當最初犯罪，乃是想要像神一樣知道善惡；照樣，按亨斯頓伯的看法，那些自稱認識「撒但深奧之理」的人也是如此。唯獨神有特權完全認識邪惡而不受其害、不受其污染。
我不將——兩份最古老的抄本作「我放」或「丟」。一份最古老的抄本與《英文欽定本》相同。
別的擔子——就是禁戒這些可憎之事，並對之加以抗議；沒有你所不及的「深奧」，如他們所教導的；沒有新的道理，只有那一次永遠交付聖徒的古老信仰與行為準則。這些假先知將保羅關於恩典——而非律法——為稱義與成聖之源的教訓加以誇大與極端化，從而摒棄律法作為生活的準則，彷彿那是無法忍受的「擔子」。但它其實是「輕省」的擔子。在
徒 15:28, 29，
正是「擔子」一詞——如這裏一樣——被用於禁戒淫亂與祭偶像之物；主在此正是暗指此事。
英文原文
24. you . . . and . . . the rest--The three oldest manuscripts omit "and"; translate then, "Unto you, the rest."
as many as have not--not only do not hold, but are free from contact with.
and which--The oldest manuscripts omit "and"; translate, "whosoever."
the depths--These false prophets boasted peculiarly of their knowledge of mysteries and the deep things of God; pretensions subsequently expressed by their arrogant title, Gnostics ("full of knowledge"). The Spirit here declares their so-called "depths," (namely, of knowledge of divine things) to be really "depths of Satan"; just as in
Re 2:9,
He says, instead of "the synagogue of God," "the synagogue of Satan." HENGSTENBERG thinks the teachers themselves professed to fathom the depths of Satan, giving loose rein to fleshly lusts, without being hurt thereby. They who thus think to fight Satan with his own weapons always find him more than a match for them. The words, "as they speak," that is, "as they call them," coming after not only "depths," but "depths of Satan," seem to favor this latter view; otherwise I should prefer the former, in which case, "as they speak," or "call them," must refer to "depths" only, not also "depths of Satan." The original sin of Adam was a desire to know EVIL as well as good, so in HENGSTENBERG'S view, those who professed to know "the depths of Satan." It is the prerogative of God alone to know evil fully, without being hurt or defiled by it.
I will put--Two oldest manuscripts have "I put," or "cast." One oldest manuscript reads as English Version.
none other burden--save abstinence from, and protestation against, these abominations; no "depths" beyond your reach, such as they teach, no new doctrine, but the old faith and rule of practice once for all delivered to the saints. Exaggerating and perfecting Paul's doctrine of grace without the law as the source of justification and sanctification, these false prophets rejected the law as a rule of life, as though it were an intolerable "burden." But it is a "light" burden. In
Ac 15:28, 29,
the very term "burden," as here, is used of abstinence from fornication and idol-meats; to this the Lord here refers.
25
無標題
繁體中文
25. 你們已經有的——
（猶 3
末句）。
持守——不要從你們掌握中放開，無論假師傅如何想要從你們手中奪去。
直等到我來——那時你們與罪惡的爭戰就告結束。希臘文暗示祂何時再來的不確定性。
英文原文
25. that which ye have already--
(Jude 3,
end).
hold fast--do not let go from your grasp, however false teachers may wish to wrest it from you.
till I come--when your conflict with evil will be at an end. The Greek implies uncertainty as to when He shall come.
26
無標題
繁體中文
26. 那——暗示隨後對得勝者的應許與前文的勸勉（
啟 2:25）
之間的密切聯繫。
又遵守——希臘文作「而那遵守的」。試比較主已暗指的經文
徒 15:28, 29
末句中相同的詞。
我的命令——與「她（《英文欽定本》作『他們的』）的行為」（
啟 2:22）
相對。即我所吩咐的、也是我聖靈果子之行為。
到底——
（太 24:13）。
這意象或許出自賽跑：入場是不夠的，跑者必須堅持到底。
賜權柄——希臘文作「權柄」。
列國——基督再來之時，聖徒將得著「在天以下」的國；因此也就是治理這地；試比較
路 19:17，
「你可以有權柄〔同一個詞〕管十座城」。
英文原文
26. And--implying the close connection of the promise to the conqueror that follows, with the preceding exhortation,
Re 2:25.
and keepeth--Greek, "and he that keepeth." Compare the same word in the passage already alluded to by the Lord,
Ac 15:28, 29,
end.
my works--in contrast to "her (English Version, 'their') works"
(Re 2:22).
The works which I command and which are the fruit of My Spirit.
unto the end--
(Mt 24:13).
The image is perhaps from the race, wherein it is not enough to enter the lists, but the runner must persevere to the end.
give power--Greek, "authority."
over the nations--at Christ's coming the saints shall possess the kingdom "under the whole heaven"; therefore over this earth; compare
Lu 19:17,
"have thou authority [the same word as here] over ten cities."
27
無標題
繁體中文
27. 引自
詩 2:8, 9。
管轄——按字面意義為「如牧人般管轄」。在
詩 2:9
中作「你必用鐵杖打破他們」。《七十士譯本》因對希伯來文詞不同的標點，讀法與此處啟示錄相同。
詩 2:9
的《英文欽定本》譯法無疑是正確的，因為平行的詞「摔碎」證明了這一點。但聖靈在此認可了額外的思想——即主將對一些人混合憐憫，對另一些人施行審判；祂先以毀滅反基督的仇敵開始，繼而以愛治理其餘的人。「基督必用鐵的權杖治理他們，使他們配得以金的權杖治理；先是嚴厲，使恩典隨後而來」（特倫奇〔TRENCH〕，他認為我們當如
來 1:8
那樣將「rod」譯作「權杖」）。
「牧養」一詞在
耶 6:3
用於敵對的統治者；
亞 11:16
亦然。此處既以嚴厲為主要思想，「如牧人般管轄」在我看來當如此理解：本願以牧者之杖牧養他們的，卻因他們剛硬的不信，而以鐵杖牧養他們。
必被打碎——一份最古老的抄本、《武加大譯本》、《敘利亞譯本》與《科普特譯本》如此讀。但兩份最古老的抄本讀作「如窯匠的瓦器被打得粉碎」。
窯匠的瓦器被打碎——因其未能達成窯匠的設計，是描繪神主權之能力的意象——祂將被棄者交給毀滅，不是出於任性，而是在其公義審判的施行中。聖徒將在基督得勝的「軍隊」中，當祂施行最後決定性的一擊之時，其後與祂一同作王。他們既因信「勝了世界」，也將治理世界。
正如我——「正如我也從我父領受的」，即
詩 2:7-9
所記。耶穌拒絕從撒但手中不經十字架而得國；祂唯獨要從父領受，因父已指定十字架為通向冠冕之路。正如父將管轄外邦與地極的權柄賜給了我，照樣我也將這權柄的一份分給我得勝的門徒。
英文原文
27. From
Ps 2:8, 9.
rule--literally, "rule as a shepherd." In
Ps 2:9
it is, "Thou shalt break them with a rod of iron." The Septuagint, pointing the Hebrew word differently, read as Revelation here. The English Version of
Ps 2:9
is doubtless right, as the parallel word, "dash in pieces," proves. But the Spirit in this case sanctions the additional thought as true, that the Lord shall mingle mercy to some, with judgment on others; beginning by destroying His Antichristian foes, He shall reign in love over the rest. "Christ shall rule them with a scepter of iron, to make them capable of being ruled with a scepter of gold; severity first, that grace may come after" (TRENCH, who thinks we ought to translate "SCEPTER" for "rod," as in
Heb 1:8).
"Shepherd" is used in
Jer 6:3,
of hostile rulers; so also in
Zec 11:16.
As severity here is the primary thought, "rule as a shepherd" seems to me to be used thus: He who would have shepherded them with a pastoral rod, shall, because of their hardened unbelief, shepherd them with a rod of iron.
shall they be broken--So one oldest manuscript, Vulgate, Syriac, and Coptic Versions read. But two oldest manuscripts, read, "as the vessels of a potter are broken to shivers." A potter's vessel dashed to pieces, because of its failing to answer the design of the maker, is the image to depict God's sovereign power to give reprobates to destruction, not by caprice, but in the exercise of His righteous judgment. The saints shall be in Christ's victorious "armies" when He shall inflict the last decisive blow, and afterwards shall reign with Him. Having by faith "overcome the world," they shall also rule the world.
even as I--"as I also have received of (from) My Father," namely, in
Ps 2:7-9.
Jesus had refused to receive the kingdom without the cross at Satan's hands; He would receive it from none but the Father, who had appointed the cross as the path to the crown. As the Father has given the authority to Me over the heathen and uttermost parts of the earth, so I impart a share of it to My victorious disciple.
28
無標題
繁體中文
28. 晨星——即我要將我自己賜給他，我就是那「晨星」（
啟 22:16）；
使他返照我完全的光輝，如我——晨星——一般發光，並有分於我的君王榮耀（星是其象徵，
民 21:17； 太 2:2）。
試比較
啟 2:17，
「我要賜給他……隱藏的嗎哪」，即我自己——我就是那嗎哪（
約 6:31-33）。
英文原文
28. the morning star--that is, I will give unto him Myself, who am "the morning star"
(Re 22:16);
so that reflecting My perfect brightness, he shall shine like Me, the morning star, and share My kingly glory (of which a star is the symbol,
Nu 21:17; Mt 2:2).
Compare
Re 2:17,
"I will give him . . . the hidden manna," that is, Myself, who am that manna
(Joh 6:31-33).
Re 2:1-29.
致以弗所、士每拿、別迦摩、推雅推喇的書信。
本章和第三章中，七封書信每一封都以"我知道你的行為"開始。每一封都有基督的應許——"得勝的"。每一封都以"聖靈向眾教會所說的話，凡有耳的，就應當聽"結束。我們的主在每一封信中的稱號與書信的內容相符，主要取自
Re 1:12-16
異象的意象。每封信都有威脅或應許，大多數兩者兼有。它們的次序似乎是教會的、民事的、和地理的：以弗所居首——作為亞西亞的都會（被稱為"亞西亞之光"和"亞西亞第一城"），最接近拔摩島——約翰在那裡領受了致七教會的書信，也作為約翰特別關聯的教會；然後是亞西亞西海岸的教會；然後是內陸的教會。唯獨士每拿和非拉鐵非獲得純一的讚美。撒狄和老底嘉幾乎全受責備。在以弗所、別迦摩和推雅推喇，有些當讚、有些當責之處——前者在一例（以弗所）中佔多，後者在另兩例（別迦摩和推雅推喇）中佔多。因此，歷代各處不同教會之各種狀態的主要特徵都被描繪出來，並受到合宜的鼓勵或警告。
1. 以弗所——以亞底米神廟——世界七大奇觀之一——聞名。保羅在那裡勞苦了三年。他隨後按立提摩太為那裡的監督；可能他的職責只是暫時性的。約翰在他一生將盡之時，以此地為中心，治理那個省份。
拿著——希臘文作"牢牢拿著"，如
Re 2:25；Re 3:11；
比較
Joh 10:28, 29。
此處基督"牢牢拿著七星（取自
Re 1:16：
只是以牢牢拿著代替擁有）並在七個燈臺中間行走"的稱號，與他對代表普世教會的七教會的書信開頭相符。行走表達他在教會中不倦的活動——護衛她免受內外之惡，正如大祭司在聖所中來回行走。