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启示录生命读经 · 第27篇

耶路撒冷被践踏与两个见证人的见证

The Treading of Jerusalem and the Testimony of the Two Witnesses
1十章和十一章的前半，是插在第六号与第七号之间的话。在十章有基督回来据有这地的一幅清楚异象。十一章里的异象，对本书的豫言非常重要。我们来看这异象时，必须记住三个主要项目：时间、地点和人物。这异象所包括的时间是四十二个月，（启十一2，）也就是一千二百六十天。（启十一3。）这个时间，毫无疑问的就是但以理书中所题到的三年半，就是七十个七末了一七的后半。（但十二7，七26，九。）但以理所说的，到了启示录就都应验了。这异象中所说的地点是耶路撒冷城，按照但以理书，这城要交给外邦人，主要的是交给敌基督。当敌基督撕毁与以色列国订立的七年盟约时，（但九，）他要逼迫犹太人，并且迫使他们停止对神的敬拜。（启十三7，但七21，八11～12。）从敌基督的那面看，他要强占耶路撒冷；但从神这面看，神要把耶路撒冷交给他。这就是说，神许可敌基督对耶路撒冷城为所欲为。在这四十二个月期间，耶路撒冷城内要出现两个见证人，他们就是耶两棵橄榄树和两个灯台。他们穿著麻衣，（启十一3～4，）并说豫言。我们将要看见，这两个见证人不是新的人物，乃是曾在旧约时期出现过的两个人物摩西和以利亚。在启示录十一章，这两个见证人是『立在全地之主面前的。』（启十一4。）当我们读这一处圣经的时候，要牢记这三件事─时间、地点和见证人。
1Chapter ten and the first part of chapter eleven are an insertion between the sixth and seventh trumpets. In chapter ten we have a clear vision of Christ coming back to take possession of the earth. In chapter eleven we have a vision crucial to the prophecy of this book. As we consider this vision, three main items must be kept in mind: the time, the place, and the people. The length of time covered in this vision is forty-two months (v. 2). These forty-two months are twelve hundred and sixty days (v. 3). Undoubtedly, this is a reference to the verses in the book of Daniel where there is mention of the three and a half years, the second half of the last of the seventy weeks (Dan. 12:7; 7:26; 9:27). In Revelation we have the 27 fulfillment of what is mentioned in Daniel. The place in this vision is the city of Jerusalem, which, according to the book of Daniel, will be given over to the Gentiles, mainly to Antichrist. When Antichrist breaks the agreement made with Israel for seven years (Dan. 9:27), he will persecute the Jews and 27 force them to discontinue the worship of God (Rev. 13:7; Dan. 7:21; 8:11-12). From the side of Antichrist, he will seize control of Jerusalem, but from God’s side, God will give Jerusalem over to him. This means God will allow Antichrist to do whatever he desires to the city of Jerusalem. During these forty - two months in the city of Jerusalem, there will be the two witnesses, who are the two olive trees and two lampstands and who, clothed in sackcloth (vv. 3-4), will prophesy. As we shall see, these two witnesses will not be new people, but two who were present in Old Testament times—Moses and Elijah. In Revelation 11 these two ─ witnesses “stand before the Lord of the earth” (v. 4). As we come to this portion of the Word, we must keep these three things in mind—the time, the place, and the witnesses.
壹 在大灾难时期
I. DURING THE GREAT TRIBULATION
2二节说，外邦人要『践踏圣城四十二个月。』在这世代的末了，敌基督要与犹太人立一七（七年）之约，就是神在但以理九章二十四至二十七节，为犹太国所命定七十个七的末一个七。在这末七之半（即前三年半之后），敌基督要毁约，并毁坏敬拜神的事，（但九27，）他要亵渎神，并逼迫神的子民三年半。（启十三5～7，但七25，十二7。）那三年半就是启示录十一章这里所说的四十二个月，一千二百六十天，也就是但以理九章二十七节所说末七的后半，那时敌基督也要毁坏圣城耶路撒冷。根据马太二十四章十五节、二十一节，这末后的三年半，乃是试炼一切住在地上之人（启三10）的大灾期。
2Verse 2 says that the nations “will trample under foot the holy city forty - two months.” At the end of this age, Antichrist will make a firm covenant with the Jews for a week (seven years), which will be the last week of the seventy weeks God appointed for the Jewish nation in Daniel 9:24-27. In the middle of the last week (that is, after the first half of the seven years), Antichrist will break the covenant and will destroy the worship of God (Dan. 9:27). Then he will blaspheme God and persecute His people for three and a half years (13:5-7; Dan. 7:25; 12:7), which will be the forty - two months, the twelve hundred sixty days, mentioned here and the last half of the last week in Daniel 9:27, when Antichrist will also destroy the holy city Jerusalem. According to Matthew 24:15 and 21, these last three and a half years must be the time of the great tribulation.
贰 耶路撒冷被践踏
II. THE TREADING OF JERUSALEM
3我们在一、二节读到耶路撒冷被践踏；『有一根像量度之杖的苇子赐给我，又有话说，起来，将神的殿和坛、并殿中敬拜的人，都量一量。但殿外的院子，要丢弃不量，因为这是给了外邦人的，他们要践踏圣城四十二个月。』苇子是量度用的，（启二一，结四十3，四二16～19，）杖含示刑罚；（箴十13，赛十5，十一4；）因此，苇子当作杖，指明用刑罚来量度。量度的意思，就是圣别、保守并据有。（民三五2，5，结四五1～3，四二15，20，四八8，12，15。）一节的坛因为同殿在一起，所以是指金香坛，不是指铜祭坛，那是在殿外院子里的。（启十一2。）二节的院子是在地上。这里所说的圣城是指地上的耶路撒冷。（赛五二1，太二七53。）
3In verses 1 and 2 we read of the treading of Jerusalem: “And there was given to me a reed like a rod, and he said, Rise and measure the temple of God and the altar and those who worship in it. And the court which is outside of the temple cast out and do not measure it, because it has been given to the nations, and they will trample underfoot the holy city forty - two months.” A reed is for measuring (21:15; Ezek. 40:3; 15 42:16-19), whereas a rod implies punishment (Prov. 10:13; Isa. 10:5; 11:4). Hence, “a reed like a rod” here indicates measuring with punishment. To measure is to sanctify, to preserve, and to possess (Num. 35:2, 5; Ezek. 45:1-3; 42:15, 20; 48:8, 12, 15). The altar in verse 1 refers to the golden altar of incense, because it is with the temple, not the brass altar of sacrifice in “the court which is outside of the temple” (v. 2). The court in verse 2 is on the earth. The holy city here refers to the earthly Jerusalem (Isa. 52:1; Matt. 27:53).
4有话吩咐使徒约翰量度神的殿和祭坛。毫无疑问，这是指诸天之上的殿和祭坛。这样的量度，指明诸天要蒙保守免去毁坏。在这三年半期间，因为撒但从天上被摔到地上，所以天就蒙了保守。因著男孩子要被提到天上，天上就再没有撒但的地方。那里有得胜者，那里就没有撒但的地位。得胜者要一路打到天上，一旦到了那里，就与撒但争战。撒但要被打败，并摔到地上来。然后基督同得胜者要从天上打到地上，直至来到哈米吉顿，歼灭敌基督的军队。在末了的三年半中，天上不会有撒但的踪迹，天要完全蒙保守。那时，撤但、敌基督和假申言者，这一班邪恶的集团，要在地上尽其所能的败坏地。
4The apostle John was told to measure the temple of God and the altar. Undoubtedly, this is the temple and altar in the heavens. This measuring indicates that the heavens will be preserved from being damaged. During these three and a half years, heaven will be preserved because Satan will be cast out of heaven and down to earth. Because the man-child will have been raptured to heaven, there will no longer be any place for Satan there. Wherever the overcomers are, there is no room for Satan. The overcomers will fight upward into heaven, and, once there, war will rage between them and Satan. Satan will be defeated and cast down to earth. Then Christ and the overcomers will fight downward to the earth until they reach Armageddon and destroy the army of Antichrist. In the last three and a half years there will be no trace of Satan in heaven, and heaven will be wholly preserved. At that time, Satan, Antichrist, and the false prophet, a devilish company, will be on earth doing everything possible to corrupt it.
5当天上神的殿被量度时，『殿外的院子』却要『丢弃不量，』（启十一2，）『因为这是给了外邦人的，他们要践踏圣城四十二个月。』我们在此看见，地上的殿和地上的耶路撒冷要被交给敌基督和外邦人去毁坏。
5While the temple of God in heaven will be measured, “the court which is outside of the temple” will be “cast out” and not measured (v. 2) “because it has been given to the nations, and they will trample under foot the holy city forty-two months.” Here we see that the earthly temple, Jerusalem on earth, will be given over to destruction by Antichrist and the nations.
参 两个见证人的见证
III. THE TESTIMONY OF THE TWO WITNESSES
一 两个见证人
A. The Two Witnesses
6现在我们来看两个见证人的见证。（启十一3～12。）所有研读圣经的人都同意，这两个见证人中，一个是以利亚；但是另一个是以诺还是摩西，意见却不尽相同。有些人认为以诺最有可能，因为除了以利亚之外，只有他未曾死过。按照希伯来九章二十七节，人命定只有一死。持这观点的人说，以诺和以利亚既然未曾死过，他们必定是大灾难时被杀的两个见证人。因为摩西已经死过了，他不能死第二次。但拉撒路的例子，你怎么说？那是与这种想法相反的，他死过复活，以后又死了。我们为甚么说这两个见证人是摩西和以利亚？因为我们有强力的圣经事实作根据。圣经启示我们，摩西和以利亚是神的两个见证人。在十一章五、六节，这两个人所作的，正与摩西和以利亚所作的一样。（出七17，19，九14，十一I，王下一10～12，王上十七1。）摩西曾使水变血，以利亚曾叫火从天降下。所以，根据他们的职事，这两个见证人必是摩西和以利亚。还有，他们曾在变化山上显在主面前。（太十七1～3。）代表律法的摩西，和代表申言者的以利亚，（路十六16，）都是为神作见证。旧约圣经所包括的著作，可由这两个人物来代表，一是律法，一是申言者。律法是藉著摩西颁赐的，以利亚乃是领头的申言者。因此，旧约又称作『律法和申言者。』（路十六16。）这两个职事，一直都是神的见证。历代以来，摩西所代表的律法，和以利亚所代表的申言者，都是神在地上的见证。圣经曾豫言以利亚要来的使命。（玛四5，太十七11。）
6Now we come to the testimony of the two witnesses (vv. 3-12). All Bible students agree that one of the two witnesses is Elijah. But there is some disagreement over the identity of the other, whether he is Enoch or Moses. Some argue in favor of Enoch because, besides Elijah, he is the only one who never died. According to Hebrews 9:27, it is appointed to man to die once. These who hold this view say that since Enoch and Elijah never died, they must be the two witnesses who will die once during the great tribulation. Because Moses already died, he cannot die the second time. But what about Lazarus? Contrary to this way of thinking, he died, was resurrected, and then died again. Why do we say that the two witnesses are Moses and Elijah? We say this because this claim is strongly based upon the facts of the Bible. The Bible reveals that Moses and Elijah are the two witnesses of God. What they do in 11:5 and 6 is just like the deeds of Moses and Elijah (Exo. 7:17, 19; 9:14; 11:1; 2 Kings 1:10-12; 1 Kings 17:1). Moses changed water into blood, and Elijah called down fire from heaven. Therefore, according to their ministry, the two witnesses must be Moses and Elijah. Furthermore, they appeared before the Lord on the mount of transfiguration (Matt. 17:1-3). Moses, representing the law, and Elijah, representing the prophets (Luke 16:16), both testify for God. The Old Testament is composed with writings representative of these two men, the law and the prophets. The law was given through Moses, and Elijah was the leading prophet. Hence, the Old Testament was called “the Law and the Prophets” (Luke 16:16). These two ministries have always been God’s testimony. For centuries, the law represented by Moses and the prophets represented by Elijah have been God’s witnesses on earth. Elijah’s mission was predicted (Mal. 4:5; Matt. 17:11
1 两棵橄榄树，两个灯台，和立在全地之主面前的两个油的儿子
1. The Two Olive Trees, the Two Lampstands, and the two sons of oil standing before the Lord of the earth
7这两个见证人就是那两棵橄榄树，两个灯台，和立在全地之主面前的两个油的儿子。（启十一4，亚四3，11～12，，和合本译作两个受膏者。）十一章四节说，『他们就是那两棵橄榄树，两个灯台，立在全地之主面前的。』四节里的橄榄树，出产点灯的油，灯台因橄榄树的油发光。撒迦利亚四章十四节告诉我们，他们是『两个油的儿子，站在全地之主的旁边。』（另译。）他们被称为油的儿子，因为他们满了油，就是满有那灵。因此，他们有几个名字─两个见证人、两个灯台、两棵橄榄树、和两个油的儿子。在召会时期，众召会乃是为著神见证的灯台，（启一，）但是在这世代末了的三年半，两个见证人乃是为著神见证的灯台。三节所说的一千二百六十天，就是二节所说的四十二个月，也就是敌基督亵渎神，（启十三5～6，）并逼迫神子民（启十二6，14）的期间。在他邪恶的权势与逼迫之下，这两个见证人说豫言，为神说话，作证反对敌基督的恶行。在大灾难期间，逼迫将要非常厉害而激烈，甚至敌基督要强迫犹太人放弃他们的宗教。因著逼迫这么厉害，神就打发满有那灵的摩西和以利亚回来，坚固犹太人，同时也坚固那些留在大灾难里的圣徒。按照启示录十四章，初熟的果子被提之后，敌基督立刻就要来逼迫神的子民，强迫他们敬拜他和他的像。（启十四9～12。）这个时候，两个见证人要坚固神的子民。同时，有一位天使要『飞在天空顶点』传『永远的福音。』（启十四6。）这个福音与生命的福音或国度的福音不同，乃是嘱咐地上的人敬畏神，含示不可逼迫神的子民；并要敬拜神，含示不可敬拜敌基督。因此，在大灾难的时候会有两种坚固，一种是藉著两个见证人，另一种是藉著永远福音的传扬。
7These two witnesses are the two olive trees, the two lampstands, and the two sons of oil standing before the Lord of the earth (v. 4; Zech. 4:3, 11-12, 14). Verse 4 says, “These are the two olive trees and the two 14 lampstands which stand before the Lord of the earth.” The olive trees mentioned in verse 4 produce oil for the lamps, and the lampstands give light with the oil of the olive trees. Zechariah 4:14 says that they are the “two sons of oil, that stand by the Lord of the whole earth” (Heb.). They are called the sons of oil because they are full of oil; they are full of the Spirit. Hence, they have several names—the two witnesses, the two lampstands, the two olive trees, and the two sons of oil. In the church age, the churches are the lampstands for God’s testimony (1:20), but in the last three and a half years of this age, the two witnesses will be the 20 lampstands for God’s testimony. The thousand two hundred and sixty days in verse 3 are the forty - two months mentioned in verse 2, the period of time when Antichrist blasphemes God (13:5-6) and persecutes His people (12:6, 14). While he exercises his evil power and persecution, the two witnesses prophesy, speak for God, and testify against the evil doings of Antichrist. During the great tribulation, the persecution will be severe and fierce. Because of this, God will send back Moses and Elijah who, being full of the Spirit, will strengthen the Jews who will be forced by Antichrist to give up their religion. They will also strengthen the saints left in the great tribulation. According to Revelation 14, immediately after the rapture of the firstfruit, Antichrist will persecute God’s people and compel them to worship him and his image (14:9-12). At this time, the two witnesses will strengthen God’sp eople. Simultaneously, an angel “flying in mid-heaven” will preach “an eternal gospel” (14:6). This gospel, which is different from the gospel of life or the gospel of the kingdom, will charge people to fear God, implying that they should not persecute His people, and to worship Him, implying that they should not worship Antichrist. Thus, during the great tribulation, there will be two kinds of strengthenings: the strengthening by the two witnesses and the strengthening by the preaching of the eternal gospel.
2 穿著麻衣
2. Clothed in Sackcloth
8三节说，『我要使我那两个见证人，穿著麻衣，说豫言一千二百六十天。』麻衣是哀悼的象征。（撒下三31。）两个见证人要穿丧服，作对地上居住之人的警告。他们不是传喜乐的福音，乃是警告人，要脱开对敌基督的敬拜，好免去神的审判。
8Verse 3 says, “And I will give authority to My two witnesses, and they shall prophesy a thousand two hundred and sixty days, clothed in sackcloth” (v. 3). Sackcloth is a symbol of mourning (2 Sam. 3:31). These two witnesses will wear funeral clothes as a warning to people. They will not preach the gospel of gladness, but will warn people to stay away from God’s judgment and from the worship of Antichrist.
3 烧灭及杀害他们的仇敌
3. Burning and Killing Their Enemies
9五节说，『若有人想要伤害他们，就有火从他们口中出来，烧灭仇敌。凡想要伤害他们的，都必这样被杀。』我们不像他们那样有这种能力，并且我们传福音时，不是去杀人或去烧灭人。但是这两个见证人却能说，『你们若企图伤害我们，就要被烧灭，被杀害。』
9Verse 5 says, “And if anyone desires to injure them, fire proceeds out of their mouth and devours their enemies. And if anyone desires to injure them, thus must he be killed.” Unlike them, we do not have this power, and in our preaching we do not kill people or burn them. But these two witnesses will be able to say, “If you attempt to injure us, you will be burned and killed
4 有权柄将天闭塞，将水变为血，并用各样的灾害击打地
4. Having Authority to Shut Heaven, to Turn the Waters into Blood, and to Smite the Earth with Every Plague
10六节说，『这二人有权柄，在他们说豫言的日子，将天闭塞，叫天不下雨；又有权柄掌管众水，将水变为血，并且能随时随意用各样的灾害击打地。』将天闭塞，叫天不下雨，很像以利亚所行的；（王上十七1，路四25；）将水变为血，并用各样的灾害击打地，又很像摩西所作的。（出七17，19，九14，十一1。）
10Verse 6 says, “These have the authority to shut heaven that no rain may fall during the days of their prophecy; and they have authority over the waters to turn them into blood, and to smite the earth with every plague as often as they desire.” To shut heaven that no rain may fall resembles what Elijah did (1 Kings 17:1; Luke 4:25). To turn the waters into blood and to smite the earth with plagues resembles what Moses did (Exo. 7:17, 19; Exo. 9:14; 11:1
5 被敌基督杀害
5. Killed by Antichrist
11神在祂的智慧里，要容让这两个见证人暂时被打败。七节说，『他们作完见证，那从无底坑上来的兽，必与他们争战，并且胜过他们，把他们杀了。』这里的兽就是敌基督。牠要从无底坑（启十七8）和海中（启十三）上来，与那两个见证人并与圣徒争战。（启十三7。）最后，连这两个最强的见证人，也要在敌基督的迫害下被杀。那时，敌基督不但攻击人，竟然也攻击神。他要一直的敌挡神，直到基督同祂的得胜者来临，直接击败他为止。到那个时候，地上真的有一个人出来，直接敌挡神；基督，就是神的具体化身，要带同一队得胜者降临，与敌基督，那『不法的人』（帖后二3）争战。在末了的三年半，叛逆的人类要在兽，就是那『不法的人』的领导下，与创造的主争战。在这种情形之下，就促使神在基督里，带同祂的得胜者，亲自直接的降临，与他们争战。
11In His wisdom, God will allow these two witnesses to be defeated temporarily. Verse 7 says, “And when they have completed their testimony, the beast who comes up out of the abyss shall make war with them and shall overcome them and kill them.” The beast here is Antichrist, who will come up out of the abyss (17:8) and out of the sea (13:1) and who will make1 war with the two witnesses and with the saints (13:7). Eventually, even the two strongest witnesses will be killed by the persecution under Antichrist. At that time, Antichrist will not only be fighting against man but also against God. He will continue to fight against God until Christ comes with His overcomers to fight against him directly. There will actually be a person on earth who will fight directly against God. Christ, the embodiment of God, will descend with an army of overcomers to fight against Antichrist, “the man of lawlessness” (2 Thes. 2:3). The last three and a half years will be a war between rebellious mankind under the leadership of the beast, “the man of lawlessness,” and the Creator. This will force God to come and fight directly, physically, in Christ with all His overcomers.
6 他们的尸首要倒在耶路撒冷的街上三天半
6. Their Corpses Being Left in the Street of Jerusalem for Three and a Half Days
12九、十节说，『有人从各民族、各支派、各方言、各邦国，来观看他们的尸首三天半，又不许把尸首放在坟墓里。住在地上的人，就为他们欢喜快乐，彼此餽送礼物，因为这两位申言者曾叫住在地上的人受痛苦。』他们的尸首不会被埋葬，反而要留在那大城的街道上，就是他们的主钉十字架的地方，被人羞辱。那大城是指二节的圣城，就是地上的耶路撒冷，这城按灵意要成为所多玛和埃及，就是他们的主钉十字架的地方。一九四八年以色列复国后，返回祖国的犹太人仍旧不信。他们要像所多玛那样罪恶，（参赛一9～10，三9，耶二三14，）像埃及那样属世，（参结二三3，8，，27，）直到他们的弥赛亚基督回来，那时『以色列全家都要得救。』（罗十一26。）最属世的人，竟在这小小的以色列国里找到。到这世代的末了，在神眼中，耶路撒冷要像所多玛那样罪恶，像埃及那样属世。为这缘故，在这末了的三年半中，神要放弃这城。神似乎说，『任凭她罢。我要把她交在敌基督手里，让他任意对待这罪恶和属世的耶路撒冷。』
12Verses 9 and 10 say, “And those of the peoples and tribes and tongues and nations see their corpses three and a half days, and they will not allow their corpses to be placed in a tomb. And those who dwell on the earth rejoice over them and make merry; and they will send gifts to one another, because these two prophets tormented those who dwell on the earth.” Their corpses will not be buried but will be left on the street of the great city, where their Lord was crucified, for a show of shame. The “great city” refers to “the holy city” in verse 2, which is the earthly Jerusalem and which will spiritually become Sodom and Egypt, where their Lord was crucified. In the restoration of the nation of Israel, which began in 1948, the Jews returned to their father’s land in unbelief. They will become as sinful as Sodom (cf. Isa. 1:9-10; 3:9; Jer. 23:14) and as worldly as Egypt (cf. Ezek. 23:3, 8, 19, 27) until the return of 19 Christ, their Messiah, when “all Israel will be saved” (Rom. 11:26). The most worldly people are found in the little nation of Israel. At the end of this age, in the eyes of God, Jerusalem will be as sinful as Sodom and as worldly as Egypt. Because of this, God will give up this city for the last three and a half years. God will seem to say, “Let her go. I will give her into the hands of Antichrist that he may do whatever he pleases to this sinful and worldly Jerusalem.”
13主后七十年，罗马帝国的太子提多，毁坏了耶路撒冷城。在但以理书和新约中，这太子乃是敌基督的豫表。但以理九章二十六至二十七节，把二者算为一个。你若仔细读但以理九章，就看见耶路撒冷会被毁坏两次。第一次是被提多毁坏，第二次是被敌基督毁坏。在但以理书的豫言里，二者好像是一个，其实不是一个。敌基督要毁坏耶路撒冷，像提多所作的一样。原则上，豫表的应验总是比豫表本身更完全。所以说到大灾难的厉害时，主告诉我们，从先前直到如今，没有这样的灾难，后来也必没有。甚至在马太二十四章和路加二十一章，主的豫言也没有把提多毁坏耶路撒冷与敌基督毁坏耶路撒冷，清楚区别出来。二者是合在一起的。为这缘故，第六十九个七与第七十个七之间，有一段长时间的间隔。这段长时间悬搁在那里，然后第七十个七才来到。第六十九个七过了以后，就有提多带来的毁坏；而在第六十九个七与第七十个七之间相隔的时间过了以后，才是敌基督带来的毁坏。但圣经题到这两次的毁坏，几乎把牠们看作一个。在提多的时候，耶路撒冷是充满罪恶的，到敌基督的时候，耶路撒冷要更加充满罪恶。启示录十一章甚至不称那城为耶路撒冷，而称之为那大城，说牠是主钉十字架的地方。（启十一8。）主被钉死当然不在所多玛，也不在埃及，乃是钉死在耶路撒冷。当敌基督兴起逼迫和毁坏时，耶路撒冷要像所多玛那样罪恶，像埃及那样属世。我们何等需要为犹太人祷告，使他们能悔改。在犹太人中间，仍有十四万四千人是忠信的。当两个见证人被提以后，就接近主带著祂的军队来临，在哈米吉顿打败敌基督的时候了。
13In A. D. 70 Titus, the prince of Rome, destroyed the city of Jerusalem. Both in Daniel and in the New Testament, that prince was a type of Antichrist. Daniel 9:26-27 considers the two as being one. If you read Daniel 9 carefully, you will see that there will be two destructions of Jerusalem. The first was by Titus and the second will be by Antichrist. In the prophecy of Daniel, the two are mentioned seemingly as one, but actually they are not one. Antichrist will destroy Jerusalem in a way similar to what Titus did. According to principle, the fulfillment of a type is always more complete than the type. This is why the Lord said that the great tribulation will be more severe than anything that has preceded it or that will follow after it. Even in Matthew 24 and Luke 21, the Lord’s prophecy did not clearly distinguish the destruction of Jerusalem under Titus from that under Antichrist. The two are combined. For this reason, the seventy weeks have a long gap between the sixty-ninth and seventieth weeks. There is a long period of suspension until the time of the seventieth week arrives. After the sixty - ninth week, there was a destruction under Titus, and after the gap between the sixty - ninth and the seventieth weeks, there will be the destruction under Antichrist. But in the Bible these two destructions are mentioned nearly as one. At the time of Titus, Jerusalem was sinful, and at the time of Antichrist, it will be even more sinful. Revelation chapter eleven does not even call the city Jerusalem but “the great city,” referring to it as the place where the Lord was crucified (v. 8). The Lord, of course, was crucified neither at Sodom nor at Egypt; He was crucified at Jerusalem. At the time of the persecution and destruction by Antichrist, Jerusalem will have become as sinful as Sodom and as worldly as Egypt. How we need to pray for the Jews that they might repent. Among them there will be the faithful ones — the one hundred forty - four thousand. After the rapture of the two witnesses, the time will be close to the Lord’s coming with His army to defeat Antichrist in the war at Armageddon.
7 复活
7. Resurrected
14十一节说，『过了这三天半，有生命之气从神那里进入他们里面，他们就站起来，叫看见的人大大害怕。』他们站起来，指明他们复活了。他们的复活与帖前四章十六节所豫言的复活，是分开1的。主耶稣是死后三天复活，拉撒路是四天以后复活，这两个见证人却是在三天半以后复活。这三天半该是包括在他们说豫言为主作见证的一千二百六十天内；否则就会超过大灾期。
14Verse 11 says, “And after the three and a half days, the spirit of life out of God entered into them, and they stood on their feet; and great fear fell upon those beholding them.” That “they stood on their feet” indicates that they were resurrected. Their resurrection is separate from that mentioned in Thessalonians 4:16. The Lord Jesus was resurrected after three days, and Lazarus was resurrected after four days. But these two witnesses will be resurrected after three and a half days.
8 被提到天上
8. Raptured to Heaven
15十二节接著说，『两位申言者听见有大声音从天上来，对他们说，上到这里来。他们就驾著云上了天，他们的仇敌也看见了。』他们上了天，指明他们被提了。他们被杀、复活、和被提都是见证，都该是在他们尽职那一千二百六十
15Verse 12 continues, “And they heard a loud voice out of heaven saying to them, Come up here. And they went up into heaven in the cloud, and their enemies beheld them.” That “they went up into heaven” indicates that they were raptured. Their rapture is also separate from that predicted in 1 Thessalonians 4:17
16天内。这样，他们被提必是在他们这尽职的末一天，也就是大灾期的末一天，与帖前四章十七节所豫言的被提同一天，甚或同时或较后。
16
二 他们的见证
B. Their Testimony
17七节告诉我们，两个见证人已『作完见证。』他们的见证是为著那在全地作主的神，（启十一4，）并且是抵挡敌基督。在大灾难期间，两个见证人要为神作充分的见证，抵挡敌基督。（申十七6，十九15，太十八16。）
17Verse 7 says that the two witnesses “completed their testimony.” Their testimony will be for God as the Lord of the earth (v. 4) and against Antichrist. During the great tribulation, the two witnesses will give an adequate testimony for God and against Antichrist (Deut. 17:6; 19:15; Matt. 18:16).
18虽然许多人要看见这两个见证人的复活和被提，但他们仍不悔改。这指明我们不该信靠神迹。许多人都有个错误观念，以为神迹必使人信服。但这两个见证人肉身被杀，以后突然神奇的复活，又被提到天上，可是人仍旧不悔改。
18While many will see the resurrection and rapture of the two witnesses, they will not repent. This indicates that we should not trust in miracles. Many hold the wrong concept that others will be convinced by miracles. But these two witnesses, who will be physically killed, will be suddenly and miraculously resurrected and raptured to the heavens. Nevertheless, the people will not repent
肆 地大震动
IV. A GREAT EARTHQUAKE
19十二节说，『正在那时候，地大震动，城就倒塌了十分之一，因地震而死的人有七千名，其余的都惊恐，将荣耀归与天上的神。』这里的城指八节的大城，就是耶路撒冷。因著这次地震，耶路撒冷城的十分之一要倒塌。到了十六章十九节，这城的剩余部分，要在最后一次地震中裂为三段。十三节也告诉我们，『因地震而死的人有七千名。』『名』含示有名望的人。他们是七千位著名的人物。那时，在以色列国中将有许多有名望的人，其中七千人要因这次地震而死，因为他们领头不相信主耶稣。今天，许多犹太哲学家、医生、政治家、财政专家都不相信主耶稣，且是罪恶、属世的。今天的以色列国，完全在这班有名望之人的掌管之下。在有名望的以色列人中间，几乎没有一个是相信主的。最近，我听说以色列政府已决定排除一切在以色列国里基督教的传道工作。这个决定就是出自那些有名望的人。这次地震发生时，死去的主要将是著名的人物。
19Verse 13 says, “And in that hour there was a great earthquake, and the tenth part of the city fell; and the names of the men who were killed in the earthquake were seven thousand and the rest became terrified and gave glory to the God of heaven.” The city here refers to “the great city” in verse 8, which is Jerusalem. The tenth part of the city of Jerusalem will fall because of this earthquake, and the rest of the city will be divided into three parts at the last earthquake in 16:19. Verse 13 says that “the names of the men who were killed in the earthquake were seven thousand.” The phrase “names of men” implies people of renown. They will be seven thousand famous people. At that time, many among the nation of Israel will be people of renown. Seven thousand of them will be killed by this earthquake because they take the lead not to believe in the Lord Jesus. Today, so many Jewish philosophers, doctors, political scientists, and financiers are sinful and worldly, not believing in the Lord Jesus. Today the nation of Israel is absolutely under the control of these people of renown. Nearly none of the Israelites who have a name will believe in the Lord. Recently, I heard that the government of Israel has decided to frustrate all Christian missionary work in Israel. This decision was made by the people of renown. When this earthquake strikes, it will mainly be the famous people who will be killed by it
20这一段话乃是一个窗口，从这里我们可以看见，在这世代末了犹太人可怜的光景。这是大逼迫发生的原因。今天阿拉伯国家不管怎样企图消灭以色列国，都不会成功，因为主看顾以色列国。但这并不是说，犹太人真心向著主。不，他们会继续犯罪并属世，直等有一天神说，『我要放弃你了。天要量归我，我却要把耶路撒冷交在敌基督的手中，他要毁坏这城，比提多所作的更厉害。』照著撒迦利亚十二章，这逼迫将使受逼迫的犹太人不得不仰望他们所扎的那一位。在千钧一发的时候，基督就回来了，圣地的各支派都要看见两千年前他们所扎的那位救赎主。他们向祂仰望的时候，就向祂哀哭并悔改。（亚十二10～。）但是，这个哀哭稍嫌过迟了，因为在这之前，许多人已被敌基督屠杀了。这是豫言的话。我们当怎么样？我们只能为他们祷告，并且为著主来提接我们的时刻豫备好。
20This portion of the Word is a window through which we can see the deplorable situation among the Jews at the end of this age. This is why a great persecution will transpire. In whatever the Arab nations attempt to do to destroy the nation of Israel today, they will not succeed, because the Lord takes care of Israel. But this does not mean that the Jews are truly for the Lord. No, they will continue to be sinful and worldly until one day God will say, “I shall give you up. Heaven will be measured, but I shall leave Jerusalem to the hands of Antichrist. He will damage this city more than Titus did.” According to Zechariah 12, this persecution will bring the persecuted Jews to the point of looking to the One whom they pierced. At this juncture, Christ will come back, and all the tribes of the Holy Land will see the very Redeemer they pierced two thousand years ago. When they look upon Him, they will mourn for Him and repent (Zech. 12:10-14). But this mourning 14 will be somewhat late, for, prior to it, many will be slaughtered by Antichrist. This is the word of prophecy. What can we do except pray for them and be prepared for that hour when the Lord will take us away?
21七千位有名望的人因这次地震而死以后，其余的人都要惊恐，将荣耀归与神。即使不是全部，也有好些人要悔改，当主回到他们那里时，他们要接受他们所扎的主。
21After the seven thousand men of renown are killed by this earthquake, the rest of the people will be terrified and will give glory to God. A number of them, if not all, will repent and, at His return to them, will receive the Lord whom they pierced