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英文原文
In this chapter we have an account, I. Of the measuring—reed given to the apostle, to take the dimensions of the temple, Re 11:1,2. II. Of the two witnesses of God, Re 11:3-13. III. Of the sounding of the seventh trumpet, and what followed upon it, Re 11:14-19, etc.
1-2
The Measuring of the Temple (95 AD)
量度聖殿（公元95年）
¹ 有一根葦子賜給我，當作量度的杖。且有話說，起來，將神的殿，和祭壇，並在殿中禮拜的人，都量一量。
² 只是殿外的院子，要留下不用量。因為這是給了外邦人的。他們要踐踏聖城四十二個月。
這段論量度聖殿的預言，明顯是指以西結異象中的記載（結40:3等）。但如何理解這裏或那裏的情形，卻不甚容易。看來前者的量度聖殿，是為要重建，且比前更加完善；而這次的量度，其目的似乎是：1. 在此處所預言的公共危險與災禍之中保全它；或2. 為要試驗它，看它在多大程度上與山上的標準或樣式相符；或3. 為要改革它，使多餘的、缺欠的、或已改變的，都按著真正的模型加以調整。請注意，
一、有多少要被量度。1. 「神的殿」；指普遍的福音教會——它是否照福音的法則所建造、所設立，是否過窄或過寬，門太寬或太窄。2. 「祭壇」。祭壇乃是最莊嚴的敬拜行動所在之處，故可用以代表一般的宗教敬拜；教會是否有真正的祭壇——無論就本質或位置而言：就本質而言，他們是否以基督為祭壇，並將一切獻在其上；就位置而言，祭壇是否在至聖所內，也就是說，他們是否用心靈和誠實敬拜神。3. 敬拜的人也要被量度——他們是否在一切敬拜的行動上以神的榮耀為目標、以他的話為準則，是否以相稱的情感來到神面前，他們的「為人是否與福音相稱」。
二、有甚麼不被量度（啟11:2），以及為何要留在外面。1. 不被量度的是甚麼：「只是殿外的院子……不用量」。有人說希律增建聖殿時造了一個外院，稱之為「外邦人院」。又有人告訴我們，亞得里安建造了這城和一個外院，稱之為「以利亞」，並交給外邦人。2. 為何外院不被量度？這原不是聖殿的一部分，所羅門或所羅巴伯的樣式中都沒有它，所以神不看重它。他不會把它劃為當保全的；它既為外邦人而設，要將異教的儀式和風俗帶來並附加於福音教會之上，基督就把它交給他們，任憑他們隨意使用；那外院和那城都要被踐踏一段特定的時間——「四十二個月」，有人認為這是敵基督掌權的全部時期。在外院敬拜的人，或是以錯誤方式敬拜的人，或是心存虛偽的人；這些人都為神所棄絕，必被列在他的仇敵之中。3. 從全文請注意：（1）神在世界中要一直保有他的殿和他的壇，直到末了。（2）他嚴格看顧這殿，留意其中一切的安排。（3）那些在外院敬拜的必被棄絕，惟有在幔子內敬拜的才蒙悅納。（4）聖城——有形的教會——在世上大受踐踏。但是，（5）教會的荒涼是有時限的，且是短暫的，她必從一切患難中被解救出來。
英文原文
The Measuring of the Temple (95 AD)
¹ And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein.
² But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months.
This prophetical passage about measuring the temple is a plain reference to what we find in Ezekiel's vision, Eze 40:3, etc. But how to understand either the one or the other is not so easy. It should seem the design of measuring the temple in the former case was in order to the rebuilding of it, and that with advantage; the design of this measurement seems to be either, 1. For the preservation of it in those times of public danger and calamity that are here foretold; or, 2. For its trial; that it may be seen how far it agrees with the standard, or pattern, in the mount; or, 3. For its reformation; that what is redundant, deficient, or changed, may be regulated according to the true model. Observe,
I. How much was to be measured. 1. The temple; the gospel church in general, whether it be so built, so constituted, as the gospel rule directs, whether it be too narrow or too large, the door too wide or too strait. 2. The altar. That which was the place of the most solemn acts of worship may be put for religious worship in general; whether the church has the true altars, both as to substance and situation: as to substance, whether they take Christ for their altar, and lay down all their offerings there; and in situation, whether the altar be in the holiest; that is, whether they worship God in the Spirit and in truth. 3. The worshippers too must be measured, whether they make God's glory their end and his word their rule, in all their acts of worship; and whether they come to God with suitable affections, and whether their conversation be as becomes the gospel.
II. What was not to be measured (Re 11:2), and why it should be left out. 1. What was not to be measured: The court which is without the temple measure it not. Some say that Herod, in the additions made to the temple, built an outer court, and called it the court of the Gentiles. Some tell us that Adrian built the city and an outer court, and called it Ælia, and gave it to the Gentiles. 2. Why was not the outer court measured? This was no part of the temple, according to the model either of Solomon or Zerubbabel, and therefore God would have no regard to it. He would not mark it out for preservation; but as it was designed for the Gentiles, to bring pagan ceremonies and customs and to annex them to the gospel churches, so Christ abandoned it to them, to be used as they pleased; and both that and the city were trodden under foot for a certain time—forty and two months, which some would have to be the whole time of the reign of antichrist. Those who worship in the outer court are either such as worship in a false manner or with hypocritical hearts; and these are rejected of God, and will be found among his enemies. 3. From the whole observe, (1.) God will have a temple and an altar in the world, till the end of time. (2.) He has a strict regard to this temple, and observes how every thing is managed in it. (3.) Those who worship in the outer court will be rejected, and only those who worship within the veil accepted. (4.) The holy city, the visible church, is very much trampled upon in the world. But, (5.) The desolations of the church are for a limited time, and for a short time, and she shall be delivered out of all her troubles.
3-13
The Two Witnesses (95 AD)
兩個見證人（公元95年）
³ 我要使我那兩個見證人，穿著毛衣，傳道一千二百六十天。
⁴ 他們就是那兩棵橄欖樹，兩個燈臺，立在世界之主面前的。
⁵ 若有人想要害他們，就有火從他們口中出來，燒滅仇敵。凡想要害他們的，都必這樣被殺。
⁶ 這二人有權柄，在他們傳道的日子叫天閉塞不下雨。又有權柄叫水變為血。並且能隨時隨意用各樣的災殃攻擊世界。
⁷ 他們作完見證的時候，那從無底坑裏上來的獸，必與他們交戰，並且得勝，把他們殺了。
⁸ 他們的屍首就倒在大城裏的街上。這城按著靈意叫所多瑪，又叫埃及，就是他們的主釘十字架之處。
⁹ 從各民各族各方各國中，有人觀看他們的屍首三天半，不許把屍首放在墳墓裏。
¹⁰ 住在地上的人，就為他們歡喜快樂，互相餽送禮物。因這兩位先知曾叫住在地上的人受痛苦。
¹¹ 過了這三天半，有生氣從神那裏進入他們裏面，他們就站起來。看見的人甚是害怕。
¹² 兩位先知聽見有大聲音從天上來，對他們說，上到這裏來。他們就駕著雲上了天。他們的仇敵也看見了。
¹³ 正在那時候，地大震動，城就倒塌了十分之一。因地震而死的有七千人。其餘的都恐懼，歸榮耀給天上的神。
在這段被踐踏的時期中，神為自己保留了忠心的見證人，他們必不斷為他話語和敬拜的真實、並他道路的卓越作證。請注意，
一、這些見證人的數目：只是少數，卻是足夠的。1. 是少數。許多人在興旺之時承認並承認基督，卻在逼迫之時離棄並否認他；當案件受審之時，一個見證人勝過別的時候的許多個。2. 是足夠的數目；因為在兩個人的口中，每件事都可定準。基督差遣他的門徒兩個兩個地出去傳福音。有人認為這兩個見證人是以諾和以利亞，他們要回到世上一段時間；又有人認為是猶太信徒的教會和外邦人的教會；倒不如說他們是神所興起、在 worst 的時候仍不但承認基督教、更傳揚基督教的忠心僕人。
二、他們說預言——為基督作見證——的時期。「一千二百六十天」；即（如許多人所想）敵基督掌權的時期；若這段間隔的起點可以確定，按一日頂一年的算法，這預言性的日數就可給我們一個關於末了何時來到的展望。
三、他們的服飾和姿態：他們穿著毛衣說預言，作為深深感受到教會和基督利益在世上卑微受困之境的人。
四、他們在執行這又大又難之工時所得的支持和供應：他們站在全地之主面前，他賜他們能力說預言。他使他們如同所羅巴伯和約書亞——撒迦利亞異象中的兩棵橄欖樹和燈臺（亞4:2等）。神賜他們聖潔熱心、勇敢、力量和安慰的油；他使他們成為橄欖樹，他們的認信之燈藉著他們從神所受的內在恩典原則之油而不斷燃燒。他們不但燈裏有油，器皿裏也有——屬靈生命、亮光和熱心的習慣。
五、他們說預言時期的安全和防衛：「若有人想要害他們，就有火從他們口中出來，燒滅他們」（啟11:5）。有人認為這是暗指以利亞求火從天降下，燒滅前來捉拿他的五十夫長和他們的兵丁（王下1:12）。神曾應許先知耶利米（耶5:14）：「看哪，我必使我的話在你口中為火，使這百姓為柴，火便將他們燒滅。」藉著他們的禱告和講道，並受苦時的勇敢，他們要刺傷並刺痛許多逼迫者的心和良心，這些人要自覺有罪而去，甚至成為自己的恐懼；正如巴施戶珥在先知耶利米的話之前一樣（耶20:4）。他們要享有這樣親近神的自由和在他面前的地位，以致他們一禱告，神就要降災禍審判他們的仇敵，正如他待法老那樣，「使他們的江河變為血」，又留住天上的露水，封住天，使許多日不下雨，正如他在以利亞的禱告之下所行的（王上17:1）。神已為逼迫者預備了箭矢，並在他們逼迫他百姓的時候常常刑罰他們；他們發覺「用腳踢刺是難的」。
六、見證人被殺。為使見證更有力，他們必用自己的血來印證。請注意：1. 他們被殺的時候：「他們作完見證的時候」。在他們的工作完成之前，他們是不死的，是不受傷害的。有人認為應譯為「當他們將要作完見證的時候」。當他們穿著毛衣說預言，渡過那1260年的大部分之後，他們就要感受敵基督惡意的最後一擊。2. 那要勝過並殺害他們的仇敵——「那從無底坑裏上來的獸」。敵基督，魔鬼的大工具，要與他們爭戰，不但用巧妙詭辯的學問，更主要用公開的武力和暴力；神要許可他的仇敵暫時勝過他的見證人。3. 這些被殺見證人所受野蠻的對待；他們仇敵的惡意既不以他們的血和死為足，還要追趕他們的屍體。（1）他們不肯給他們一個安靜的墳墓；他們的屍體被丟在敞開的街道上，就是巴比倫的大街，或通往那城的大道上。這城按靈意稱為所多瑪，因極其邪惡；又稱為埃及，因拜偶像和暴虐；基督在他奧祕的身體中，在此處所受的苦，比世上任何地方更多。（2）他們的屍體被地上的居民侮辱，他們的死成為敵基督世界的歡笑和喜樂之事（啟11:10）。他們因擺脫了這些見證人而高興——這些見證人曾藉他們的教訓和榜樣，攪擾、驚嚇並折磨他們仇敵的良心；這些屬靈的兵器刺透了惡人的心，使他們對忠心的人滿了最大的忿怒和惡意。
七、這些見證人的復活，以及其後果。請注意：1. 他們復起的時間；他們死後躺了「三天半」（啟11:11）——相較於他們說預言的時期，這是短暫的。這也許暗指基督的復活，他就是「復活和生命」。「你的死人要活，他們要與我的身體一同起來」。又或暗指拉撒路在第四日復活，當人們以為不可能之時。神的見證人可能被殺，卻必復起：不是在他們的本人身上，直到普遍復活之時，乃是在他們的繼承者身上。當神的工作似乎在世界中死去之時，他必復興它。2. 他們復活所憑的能力：「有生氣從神那裏進入他們裏面，他們就站起來」。神不但賜他們生命，更賜他們勇敢。神能使枯骨復生；使死人靈魂活過來的，乃是從神而來的生命之氣，這氣也要使他百姓死去的身體活過來，並使他將死的工作在世界中復甦。3. 他們復活對仇敵的影響：「看見的人甚是害怕」。神的工作和見證人的復興，必使仇敵的心驚恐。哪裏有罪，那裏就有懼怕；逼迫的靈雖然殘忍，卻不是勇敢的，乃是怯懦的靈。希律懼怕施洗約翰。
八、見證人升天以及其後果（啟11:12、13）。請注意：1. 他們升天。所謂天，我們可以理解為教會中更顯赫的位置——這世上恩典的國度，或上面榮耀國度中的高位。前者似乎是正解：「他們就駕著雲上了天」（按比喻，非字面），「他們的仇敵也看見了」。逼迫者在今世和大日所受刑罰中不小的一部分，就是他們要看見神忠心的僕人大得尊榮和高舉。他們並未企圖自行升上這尊榮，直到神呼召他們說：「上到這裏來」。主的見證人必須等候他們被高舉——無論在教會中或在天上——直到神呼召他們；他們不可厭倦受苦和事奉，也不可急於抓取賞賜；當等候他們的主呼召他們，那時便可喜樂地升到他那裏。2. 他們升天的後果——敵基督帝國中極大的震動和動盪，「城倒塌了十分之一」。有人將此應用於脫離教皇制的改革開端，那時許多君王和邦國脫離了羅馬的轄制。這大工遭遇極大的反對；整個西方世界都感受到極大的震動，敵基督的利益大受打擊，失去了大量的土地和勢力，（1）因那時所拔出的戰爭之劍；許多在敵基督旗幟下爭戰的人被這劍所殺。（2）因聖靈之劍：「許多人就懼怕神」。他們覺悟了自己的錯謬、迷信和拜偶像；藉著真實的悔改並接受真理，「他們歸榮耀給天上的神」。如此，當神的工作和見證人復興之時，魔鬼的工作和見證人就在他面前敗落。
英文原文
The Two Witnesses (95 AD)
³ And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth.
⁴ These are the two olive trees, and the two candlesticks standing before the God of the earth.
⁵ And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed.
⁶ These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will.
⁷ And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them.
⁸ And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.
⁹ And they of the people and kindreds and tongues and nations shall see their dead bodies three days and a half, and shall not suffer their dead bodies to be put in graves.
¹⁰ And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth.
¹¹ And after three days and a half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them.
¹² And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.
¹³ And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven.
In this time of treading down, God has reserved to himself his faithful witnesses, who will not fail to attest the truth of his word and worship, and the excellency of his ways. Here observe,
I. The number of these witnesses: it is but a small number and yet it is sufficient. 1. It is but small. Many will own and acknowledge Christ in times of prosperity who will desert and deny him in times of persecution; one witness, when the cause is upon trial, is worth many at other times. 2. It is a sufficient number; for in the mouth of two witnesses every cause shall be established. Christ sent out his disciples two by two, to preach the gospel. Some think these two witnesses are Enoch and Elias, who are to return to the earth for a time: others, the church of the believing Jews and that of the Gentiles: it should rather seem that they are God's eminent faithful ministers, who shall not only continue to profess the Christian religion, but to preach it, in the worst of times.
II. The time of their prophesying, or bearing their testimony for Christ. A thousand two hundred and threescore days; that is (as many think), to the period of the reign of antichrist; and, if the beginning of that interval could be ascertained, this number of prophetic days, taking a day for a year, would give us a prospect when the end shall be.
III. Their habit, and posture: they prophesy in sackcloth, as those that are deeply affected with the low and distressed state of the churches and interest of Christ in the world.
IV. How they were supported and supplied during the discharge of their great and hard work: they stood before the God of the whole earth, and he gave them power to prophesy. He made them to be like Zerubbabel and Joshua, the two olive-trees and candlestick in the vision of Zechariah, Zec 4:2, etc. God gave them the oil of holy zeal, and courage, and strength, and comfort; he made them olive-trees, and their lamps of profession were kept burning by the oil of inward gracious principles, which they received from God. They had oil not only in their lamps, but in their vessels—habits of spiritual life, light, and zeal.
V. Their security and defence during the time of their prophesying: If any attempted to hurt them, fire proceeded out of their mouths, and devoured them, Re 11:5. Some think this alludes to Elias's calling for the fire from heaven, to consume the captains and their companies that came to seize him, 2Ki 1:12. God promised the prophet Jeremiah (Jer 5:14), Behold, I will make my words in thy mouth fire, and this people shall be wood, and it shall devour them. By their praying and preaching, and courage in suffering, they shall gall and wound the very hearts and consciences of many of their persecutors, who shall go away self-condemned, and be even terrors to themselves; like Pashur, at the words of the prophet Jeremiah, Jer 20:4. They shall have that free access to God, and that interest in him, that, at their prayers, God will inflict plagues and judgments upon their enemies, as he did on Pharaoh, turning their rivers into blood, and restraining the dews of heaven, shutting heaven up, that no rain shall fall for many days, as he did at the prayers of Elias, 1Ki 17:1. God has ordained his arrows for the persecutors, and is often plaguing them while they are persecuting his people; they find it hard work to kick against the pricks.
VI. The slaying of the witnesses. To make their testimony more strong, they must seal it with their blood. Here observe, 1. The time when they should be killed: When they have finished their testimony. They are immortal, they are invulnerable, till their work be done. Some think it ought to be rendered, when they were about to finish their testimony. When they had prophesied in sackcloth the greatest part of the 1260 years, then they should feel the last effect of antichristian malice. 2. The enemy that should overcome and slay them—the beast that ascendeth out of the bottomless pit. Antichrist, the great instrument of the devil, should make war against them, not only with the arms of subtle and sophistical learning, but chiefly with open force and violence; and God would permit his enemies to prevail against his witnesses for a time. 3. The barbarous usage of these slain witnesses; the malice of their enemies was not satiated with their blood and death, but pursued even their dead bodies. (1.) They would not allow them a quiet grave; their bodies were cast out in the open street, the high street of Babylon, or in the high road leading to the city. This city is spiritually called Sodom for monstrous wickedness, and Egypt for idolatry and tyranny; and here Christ in his mystical body has suffered more than in any place in the world. (2.) Their dead bodies were insulted by the inhabitants of the earth, and their death was a matter of mirth and joy to the antichristian world, Re 11:10. They were glad to be rid of these witnesses, who by their doctrine and example had teased, terrified, and tormented the consciences of their enemies; these spiritual weapons cut wicked men to the heart, and fill them with the greatest rage and malice against the faithful.
VII. The resurrection of these witnesses, and the consequences thereof. Observe, 1. The time of their rising again; after they had lain dead three days and a half (Re 11:11), a short time in comparison of that in which they had prophesied. Here may be a reference to the resurrection of Christ, who is the resurrection and the life. Thy dead men shall live, together with my dead body shall they arise. Or there may be a reference to the resurrection of Lazarus on the fourth day, when they thought it impossible. God's witnesses may be slain, but they shall rise again: not in their persons, till the general resurrection, but in their successors. God will revive his work, when it seems to be dead in the world. 2. The power by which they were raised: The spirit of life from God entered into them, and they stood upon their feet. God put not only life, but courage into them. God can make the dry bones to life; it is the Spirit of life from God that quickens dead souls, and shall quicken the dead bodies of his people, and his dying interest in the world. 3. The effect of their resurrection upon their enemies: Great fear fell upon them. The reviving of God's work and witnesses will strike terror into the souls of his enemies. Where there is guilt, there is fear; and a persecuting spirit, though cruel, is not a courageous, but a cowardly spirit. Herod feared John the Baptist.
VIII. The ascension of the witnesses into heaven and the consequences thereof, Re 11:12,13. Observe, 1. Their ascension. By heaven we may understand either some more eminent station in the church, the kingdom of grace in this world, or a high place in the kingdom of glory above. The former seems to be the meaning: They ascended to heaven in a cloud (in a figurative, not in a literal sense) and their enemies saw them. It will be no small part of the punishment of persecutors, both in this world and at the great day, that they shall see the faithful servants of God greatly honoured and advanced. To this honour they did not attempt to ascend, till God called them, and said, Come up hither. The Lord's witnesses must wait for their advancement, both in the church and in heaven, till God calls them; they must not be weary of suffering and service, nor too hastily grasp at the reward; but stay till their Master calls them, and then they may gladly ascend to him. 2. The consequences of their ascension—a mighty shock and convulsion in the antichristian empire and the fall of a tenth part of the city. Some refer this to the beginning of the reformation from popery, when many princes and states fell off from their subjection to Rome. This great work met with great opposition; all the western world felt a great concussion, and the antichristian interest received a great blow, and lost a great deal of ground and interest, (1.) By the sword of war, which was then drawn; and many of those who fought under the banner of antichrist were slain by it. (2.) By the sword of the Spirit: The fear of God fell upon many. They were convinced of their errors, superstition, and idolatry; and by true repentance, and embracing the truth, they gave glory to the God of heaven. Thus, when God's work and witnesses revive, the devil's work and witnesses fall before him.
14-19
The Seventh Trumpet (95 AD)
第七號（公元95年）
¹⁴ 第二樣災禍過去，第三樣災禍快到了。 ¹⁵ 第七位天使吹號，天上就有大聲音說：世上的國成了我主和主基督的國；他要作王，直到永永遠遠。 ¹⁶ 在神面前，坐在自己位上的二十四位長老，就面伏於地，敬拜神， ¹⁷ 說：昔在、今在的主神——全能者啊，我們感謝你！因你執掌大權作王了。 ¹⁸ 外邦發怒，你的忿怒也臨到了；審判死人的時候也到了。你的僕人眾先知和眾聖徒，凡敬畏你名的人，連大帶小得賞賜的時候也到了。你毀滅那些敗壞世界之人的時候也就到了。 ¹⁹ 當時，神天上的殿開了，在他殿中現出他的約櫃。隨後有閃電、聲音、雷轟、地震、大雹。
此處記載第七號、也是最後一號的吹響，前面照例以警告和留心聆聽的呼召為引言：第二樣災禍過去，第三樣災禍快到了。第七位天使吹號。 這號曾暫停了一段時間，直到使徒得以認識其間一些極為重要、值得他留意觀察的事件。但他先前所期待的，如今聽見了——第七位天使吹號。當留意這號吹響所產生的影響與後果。
一、此處有聖徒與天使在天上大聲而喜樂的歡呼。當留意：1. 他們敬拜的樣式：他們從座位上起來，面伏於地，敬拜神；他們以敬畏與謙卑而行。2. 他們敬拜的內容。（1）他們以感恩承認我們的神與救主有權治理、掌管全地：世上的國成了我主和主基督的國（啟11:15）。按創造與買贖而言，這權柄在名分上從來都是屬他的。（2）他們以感恩觀察他實際佔有這些國、治理這些國；他們向他獻上感謝，因他已執掌大權，主張自己的權利，施展自己的大能，將名分轉為實際的擁有。（3）他們為他這掌權永無止息而歡喜：他要作王，直到永永遠遠，直到一切仇敵都服在他腳下；無人能從他手中奪去權杖。
二、當神公義的顯現與作為之際，世人卻滿懷憤恨（啟11:18）：外邦發怒；不僅先前如此，如今仍然如此：他們的心向神悖逆；他們以自己的怒氣迎接神的忿怒。那時正是神向他自己百姓的仇敵施行公義報復、以患難報應那加患難於他們之人的時候。那時也正是他開始獎賞他百姓忠心的服侍與受苦的時候；他們的仇敵卻不能容忍，便向神發怒，於是罪上加罪，加速自己的毀滅。
三、另一個後果是神在天上的殿開了。這或許指如今天地之間有了更通達的交流，禱告與讚美更自由、更頻繁地上升，恩典與祝福更豐盛地降下。但更可能是指神在地上的教會，即屬天的聖殿。這是借用第一聖殿時期各種境況的比方。在拜偶像與行惡的君王治理下，聖殿被關閉、被冷落；但在敬虔、推行改革的君王治理下，聖殿便被開啟、被使用。照樣，在敵基督得勢期間，神的殿似乎被關閉了，而且在大程度上確實如此；但如今又再開啟。在這開啟之際當留意：1. 在那裏所看見的：神的約櫃。 這是在至聖所內；法版就存放在這約櫃之中。正如約西亞以前神的律法曾遺失，後又被尋見，照樣在敵基督的統治下，神的律法被擱置一旁，被人的遺傳與諭令所廢棄；聖經被向百姓封鎖，他們不得查考這些神聖的諭言；如今它們被打開了，被擺在眾人眼前。這是言語無法形容、無可比擬的特權；而這正如約櫃一樣，是神回到他百姓中間與他們同在的憑據，也是他在耶穌基督這挽回祭裏向他們所施的恩惠。2. 在那裏所聽見、所感覺到的：閃電、聲音、雷轟、地震、大雹。 改革運動所帶來的大福分，伴隨着極其可畏的護理之工；神要以可畏的公義成就大事，來應答在他這已開啟的聖殿中所獻上的禱告。世上一切重大的變革都是在天上籌劃的，也都是對聖徒禱告的應允。
英文原文
The Seventh Trumpet (95 AD)
¹⁴ The second woe is past; and, behold, the third woe cometh quickly.
¹⁵ And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever.
¹⁶ And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God,
¹⁷ Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.
¹⁸ And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth.
¹⁹ And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail.
We have here the sounding of the seventh and last trumpet, which is ushered in by the usual warning and demand of attention: The second woe is past, and, behold, the third woe cometh quickly. Then the seventh angel sounded. This had been suspended for some time, till the apostle had been made acquainted with some intervening occurrences of very great moment, and worthy of his notice and observation. But what he before expected he now heard—the seventh angel sounding. Here observe the effects and consequences of this trumpet, thus sounded.
I. Here were loud and joyful acclamations of the saints and angels in heaven. Observe, 1. The manner of their adorations: they rose from their seats, and fell upon their faces, and worshipped God; they did it with reverence and humility. 2. The matter of their adorations. (1.) They thankfully recognize the right of our God and Saviour to rule and reign over all the world: The kingdoms of this world have become the kingdoms of our Lord and of his Christ, Re 11:15. They were always so in title, both by creation and purchase. (2.) They thankfully observe his actual possession of them, and reign over them; they give him thanks because he had taken to him his great power, asserted his rights, exerted his power, and so turned title into possession. (3.) They rejoice that this his reign shall never end: He shall reign for ever and ever, till all enemies be put under his feet; none shall ever wrest the sceptre out of his hand.
II. Here were angry resentments in the world at these just appearances and actings of the power of God (Re 11:18): The nations were angry; not only had been so, but were so still: their hearts rose up against God; they met his wrath with their own anger. It was a time when God was taking a just revenge upon the enemies of his people, recompensing tribulation to those who had troubled them. It was a time in which he was beginning to reward his people's faithful services and sufferings; and their enemies could not bear it, they fretted against God, and so increased their guilt and hastened their destruction.
III. Another consequence was the opening of the temple of God in heaven. By this may be meant that here is now a more free communication between heaven and earth, prayer and praises more freely and frequently ascending and graces and blessings plentifully descending. But it rather seems to intend the church of God on earth, a heavenly temple. It is an allusion to the various circumstances of things in the time of the first temple. Under idolatrous and wicked princes, it was shut up and neglected; but, under religious and reforming princes, it was opened and frequented. So, during the power of antichrist, the temple of God seemed to be shut up, and was so in a great degree; but now it was opened again. At this opening of it observe, 1. What was seen there: the ark of God's testament. This was in the holy of holies; in this ark the tables of the law were kept. As before Josiah's time the law of God had been lost, but was then found, so in the reign of antichrist God's law was laid aside, and made void by their traditions and decrees; the scriptures were locked up from the people, and they must not look into these divine oracles; now they are opened, now they are brought to the view of all. This was an unspeakable and invaluable privilege; and this, like the ark of the testament, was a token of the presence of God returned to his people, and his favour towards them in Jesus Christ the propitiation. 2. What was heard and felt there: Lightnings, voices, thunderings, an earthquake, and great hail. The great blessing of the reformation was attended with very awful providences; and by terrible things in righteousness God would answer those prayers that were presented in his holy temple, now opened. All the great revolutions of the world are concerted in heaven, and are the answers of the prayers of the saints.
本章記述：一、賜給使徒量度的葦子，用以量度聖殿的尺寸（啟 11:1,2）。二、神的兩個見證人（啟 11:3-13）。三、第七位天使吹號，以及隨之而來的事（啟 11:14-19 等）。