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启示录生命读经 · 第49篇

晚期的得胜者和七碗（一）

The Late Overcomers and The Seven Bowls (1)
壹 遭受并经过大灾难
I. HAVING SUFFERED AND PASSED THROUGH
MOST OF THE GREAT TRIBULATION
1启示录十五章二节说，『我又看见彷佛有搀杂著火的玻璃海，且看见那些胜了兽和兽像，以及兽名数字的人，都站在玻璃海上，拿著神的琴。』我们可以称这些人是晚期的得胜者，他们经过大灾难，且胜了敌基督，没有敬拜他。这些人也是十四章十二、十三节所说的人，他们要受敌基督的逼迫而殉道，然后复活，在千年国里与基督同王。（启二十4。）
1Revelation 15:2 says, “And I saw as it were a glassy sea mingled with fire, and those who had come off victorious from the beast and from his image and from the number of his name, standing on the glassy sea, having harps of God.” We may call those mentioned here the late overcomers, the believers who pass through most of the great tribulation and who overcome Antichrist and his worship. These are those referred to in 14:12 and 13, who will be martyred under the persecution of Antichrist, then resurrected to reign with Christ in the millennium (20:4
贰胜了兽和兽像，以及兽名的数字
II. HAVING OVERCOME THE BEAST, HIS IMAGE AND THE NUMBER OF HIS NAME
2晚期的得胜者要胜过兽和兽像，以及兽名的数字。他们虽然被敌基督所杀，在神看来，他们却是得胜的。由于他们是在较晚的时候得胜，所以我们称他们为晚期的得胜者。
2The late overcomers will overcome the beast, his image, and the number of his name. Although they are slain by Antichrist, in the eyes of God they are victorious. Because they will overcome at a later time, we speak of them as the late overcomers
参 站在玻璃海上
III. STANDING ON THE GLASSY SEA
一 从死人中复活
A. Resurrected from the Dead
3二节说，晚期的得胜者站在玻璃海上。这表征他们已经从死人中复活了。
3Verse 2 says that the late overcomers stand on the glassy sea. This firstly signifies that they have been resurrected from the dead
二 超脱神烈火的审判
B. Raptured to the Heavens
4在二节，使徒约翰『看见彷佛有搀杂著火的玻璃海。』晚期的得胜者站在玻璃海上，这事实也指明他们是被提超脱玻璃海所指的火湖，就是第二次的死，（启四6，二十14，）也就是超脱神永远烈火审判的，
4Secondly, it signifies that the late overcomers have been raptured to the heavens. In 4:6 there were no people standing on the glassy sea, but the late overcomers will stand there after they have been raptured to the heavens
5（启十四9～11，）审判和他们毫不相干。
5C. Above God’s Fiery Judgment
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6In verse 2 the apostle John “saw as it were a glassy sea mingled with fire.” The fact that the late overcomers stand upon the glassy sea also indicates that they are above all the judgments of God, which have nothing to do with them.
7这玻璃海不是满了水，乃是满了火。按照圣经，神先是用水，然后用火，来审判背叛的地、天使和人类。神用水审判了背叛的天使和地之后，这审判的水就变为海。火湖将是神用以审判背叛者之一切火的总结。因此，神施行审判所用的两个凭藉，水与火，要搀杂在一起，先是玻璃海，最终是火湖。玻璃海是火湖的前身，要发展成为火湖。洪水以后，神照著祂不再用水审判地和其上活物的应许，（创九15，）总是用火向人施行审判。（创十九24，利十2，民十一1，十六35，但七11，启十四，十八8，十九20，二十9～10，二一8。）神审判的宝座乃像火焰，从这火焰有火像河发出。（但七9～10。）神审判之火所发的火焰，要将整个宇宙中一切消极的事物，尽都扫入玻璃海中，至终这玻璃海要成为火湖，（启二十14，）那是神一切烈火审判的总和。
7This glassy sea is not of water, but of fire. According to the Bible, God exercises His judgment over the rebellious earth, angels, and mankind first by means of water and then fire. After God judged the rebellious angels and the earth with water, this judging water became the sea. The lake of fire will be the consummation of all the fires used by God to judge the rebellious things. Thus, the two means used by God to exercise judgment, water and fire, will be mingled together, firstly as the glassy sea and finally as the lake of fire. The glassy sea, the precursor of the lake of fire, will develop into the lake of fire. Since the deluge, God, in accordance with His promise not to judge the earth and living creatures again with water (Gen. 9:15), always exercises His judgment upon man with fire (Gen. 19:24; Lev. 10:2; Num. 11:1; 16:35; Dan. 7:11; Rev. 14:11; 18:8; 19:20; 20:9-10; 21:8). 10 God’s throne of judgment is like the fiery flame out of which a fiery stream issues (Dan. 7:9-10). The flame of God’s judging fire sweeps all negative things in the entire universe into this glassy sea, which eventually becomes the lake of fire (20:14), the aggregate of all God’s fiery judgment.
肆 拿著神的琴
IV. HAVING HARPS OF GOD
8晚期的得胜者要拿著神的琴；他们不再用地上的乐器。神要为他们准备这些琴，使他们可以赞美祂。
8The late overcomers will have harps of God. They will not have any earthly musical instruments. God will prepare these harps for them that they might praise Him
伍 唱摩西的歌
V. SINGING THE SONG OF MOSES
和羔羊的歌
AND THE SONG OF THE LAMB
9三节说，晚期的得胜者『唱著神奴仆摩西的歌、和羔羊的歌。』摩西的歌记在出埃及十五章一至十八节，赞美神藉著红海审判的水，施行得胜的拯救，胜过了法老的军队。当时摩西和以色列人在红海边唱这歌。现在这些晚期的得胜者，在玻璃海上再唱这歌，指明他们胜过了敌基督的权势，敌基督乃是神所要用玻璃海的火审判的。（启十九20。）摩西的歌指出神在祂百姓的仇敌身上得胜的审判，在消极方面为著神的审判赞美神；而羔羊的歌指出神的子民在仇敌面前所经历基督的救赎，在积极方面为著基督的救赎赞美神。晚期的得胜者得以站在玻璃海上，是因著神审判了仇敌，且因著基督救赎了祂的百姓。当这些晚期的得胜者赞美神的时候，他们要向全宇宙宣告，他们是在神对祂仇敌的审判之上，并且有分于基督的救赎。他们所经历的这两件事，就成了两种歌。
9Verse 3 says that the late overcomers “sing the song of Moses, the slave of God, and the song of the Lamb.” The song of Moses recorded in Exodus 15:1-19 praises God for victory over the forces of Pharaoh by His triumphant deliverance through the judging waters of the Red Sea. Moses and the children of Israel sang that song on the shore of the Red Sea. Now these late overcomers sing this song again on the glassy sea, indicating that they are victorious over the power of Antichrist, who is judged by God with the fire of the glassy sea (19:20). The song of Moses indicates God’s triumphant judgment over the enemy of His people, whereas the song of the Lamb indicates Christ’s redemption experienced by God’s people in the presence of their enemy. Thus, the song of Moses praises God for His judgment negatively, and the song of the Lamb praises Him for Christ’s redemption positively. The late overcomers are positioned to stand on the glassy sea because of God’s judgment over the enemy and because of Christ’s redemption of His people. In their praises to God, the late overcomers will declare to the whole universe that they are above God’s judgment on His enemies and that they have participated in the redemption of Christ. Their experience of these two things will become two kinds of songs.
10陆赞美神的作为和道路晚期的得胜者要唱摩西的歌和羔羊的歌，说，『主神，全能者，你的作为大哉、奇哉！万国之王，你的道路义哉、诚哉！主阿，谁敢不敬畏你，不荣耀你的名？因为独有你是圣的，万民都要来，在你面前敬拜，因你的判决已经显明出来了。』（启十五3～。）这里我们得知，晚期的得胜者要赞美神的作为和道路。
10VI. PRAISING GOD’S WORKS AND HIS WAYS As the late overcomers sing the song of Moses and the song of the Lamb, they will say, “Great and wonderful are Your works, Lord God the Almighty; righteous and true are Your ways, O King of the nations. Who will not fear, O Lord, and glorify Your name? For You alone are holy; for all the nations will come and worship before You, for Your righteous acts have been made manifest” (vv. 3-4). Here we see that the late 4 overcomers will praise God’s works and His ways.
一 神的作为是祂的判决
A. God’s Works Being His Acts
11许多人不会区别神的作为和神的道路。神的作为就是祂的判决，在显明时是伟大的，在性质上是奇妙的。神的作为在这里主要的是指神在敌基督和跟随他之人身上的审判、判决。（启十四17～20。）那些审判、判决在显明时
11Many are not able to differentiate God’s works from God’sways. God’s works are His acts, which are great in manifestation and wonderful in nature. God’s works here mainly refer to His judgment upon Antichrist. All those judgments will be great in manifestation and wonderful in nature
12都是伟大的，在性质上又都是奇妙的。
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13二神的道路是祂管治的法则神的作为是祂的判决，神的道路是祂管治的法则。摩西认识神的道路（法则），但以色列人只晓得神的作为。（诗一○三7。）神的道路在祂的法则上是公义的，在祂的应许上是真诚的。你若认识神的道路，就不用等著看祂的作为。虽然祂的作为尚未来到，你却知道这必定会来，因为你认识神行事的管治法则。我们已经指出，按著神的法则，神的道路是公义的。这些殉道者遭受苦难和逼迫时，他们知道神是公义的；并且知道按著神公义的管治法则，有一天祂必要来干豫，审判敌基督，好为他们伸流血的冤。虽然这审判还未执行，这些殉道者却认识神的法则，且赞美神的道路，就是祂对待百姓的管治法则。就著神的应许，这些法则也是真诚的。神应许祂的百姓，祂要审判作恶的人，表白祂的道路，并为祂的百姓伸流血的冤。
13B. God’sWays Being His Governing Principles God’s works are His acts, whereas God’sways are His governing principles. Moses knew God’sways, but the children of Israel knew only His acts (Psa. 103:7). God’sways are righteous in His principles and true in His promises. If you know God’sways, you do not need to wait to see His works. Although His works have not yet come, you know that they will come because you know the governing principles by which God does things. We have pointed out that God’sways are righteous according to God’s principles. As these martyrs undergo suffering and persecution, they will know that God is righteous and that according to His governing principle of righteousness, He will intervene one day to judge Antichrist and to avenge their blood. Although this judgment has not yet come, the martyrs know God’spr i nciple and praise Him for His ways, for His governing principles in dealing with people. These principles are also true in God’s promises. God promises His people that He will judge the evildoers, vindicate His way, and avenge the blood of His people
14因著得胜者认识神的道路，他们确信神必要成就祂所应许的。
14Because the overcomers know God’s ways, they are assured that He will do what He has promised.
15我们在四节看到，得胜者赞美神，说，『因为独有你是圣的。』这一节里的圣，原文指各种适合并形成神圣品性之特质的总和。因此，圣是指神的性情，义是指神的法则。柒与基督同王一千年
15In verse 4 the overcomers praise God, saying, “For You alone are holy.” The Greek word rendered holy in this verse refers to the sum of the qualities which suit the divine character and form it. Hence, “holy” refers to God’s nature, whereas “righteous” refers to His principles. VII. REIGNING WITH CHRIST A THOUSAND YEARS
16在启示录十五章里，晚期的得胜者也要包含在那些活了，与基督一同作王一千年（启二十4）的人中。启示录二十章六节进一步指明，晚期的得胜者要与那些『在头一次复活有分，』那些『要作神和基督的祭司，并要与基督一同作王一千年』的人在一起。晚期的得胜者有福了，圣别了，第二次的死在他们身上没有权柄；（启二十6；）他们要作神和基督的祭司，并要与基督一同作王一千年，在要来的国度里与祂一同辖管列国。我们从启示录十四和十五章看见神的智慧，祂如何对待各种的人，并以不同的方式顾到祂的子民。死去的得胜者是男孩子，活著的得胜者是初熟的果子，而那些在大灾难期间殉道的人是晚期的得胜者。大多数的信徒要经过大灾难，他们被算在庄稼之内。至终，我们看见主要收聚葡萄，就是作恶的人，在大灾难结束时把他们放进酒醡里，并且要踹神烈怒的酒醡。现在我们来看七碗。（启十六1～21。）
16The late overcomers in Revelation 1 5 will be included among those who will live and reign with Christ a thousand years (20:4). Revelation 20:6 further indicates that the late overcomers will be with those who have “part in the first resurrection,” those who “shall be priests of God and of Christ and shall reign with Him a thousand years.” The late overcomers will be blessed and holy, and the second death will have no authority over them (20:6). They will be priests of God and of Christ and co - kings with Christ, reigning with Him over the nations in the coming kingdom. In Revelation 14 and 15 we see God’s wisdom in dealing with various peoples and in caring for His people in different ways. The dead overcomers will be the man - child, the living overcomers will be the firstfruit, and those who are martyred during the great tribulation will be the late overcomers. Most of the believers who pass through the greater part of the great tribulation will be included in the harvest. After the rapture of the harvest, the Lord will still need to gather the gleanings, those who ripen after the harvest and who need more sunshine to burn them into ripeness. Finally, we have seen that the Lord will gather the grapes, the evildoers, into the winepress at the end of the great tribulation and will tread the winepress of the fury of the wrath of God. Now we come to the seven bowls (16:1-21).
壹 末了的七灾
I. THE LAST SEVEN PLAGUES
17在八章十三节，有一只鹰在天空顶点飞著，说，『三位天使要吹那其余的号，由于这号声，住在地上的人，祸哉，祸哉，祸哉。』末三号的三样灾祸，（启九12，十一14，）是大灾难（太二四）最严重的灾祸。第一样灾祸是九章的第五号；第二样灾祸是第六号，也在九章；第三样灾祸（启十一）是七碗，是第七号消极内容的一部分；这七碗就是末了的七灾。（启十五1。）第六印加上第七印的头四号，可视为大灾难的起头，而大灾难最严重的灾祸是由第五号、第六号以及第七号的部分消极内容所组成的。
17In 8:13 an eagle flying in mid-heaven says, “Woe, woe, woe, to those who dwell on the earth because of the remaining sounds of the trumpet of the three angels who are about to trumpet.” The three woes of the last three trumpets (9:12; 11:14) will be the woes of the great tribulation (Matt. 24:21). The first woe is the fifth trumpet in chapter nine, and the second woe is the sixth trumpet, also in chapter nine. The third woe (11:14), part of the negative contents of the seventh trumpet, is the seven bowls. These seven bowls are the last seven plagues (15:1). The sixth seal plus the first four trumpets of the seventh seal may be considered as a preliminary to the great tribulation, but the great tribulation itself is composed of the fifth trumpet, the sixth trumpet, and part of the negative contents of the seventh trumpet.
贰 倒下七碗前
II. THE SCENE IN HEAVEN
天上的景象
BEFORE THE OUTPOURING OF THE SEVEN BOWLS
18天上的景象在七印之前曾显示出来，在七号之前再次显示出来，到了七碗之前，又再显示出来。揭开七印以前，在四、五章里描绘了一个景象，在此我们看见天上有一个宝座，有一位坐在宝座上，有虹围绕著宝座，又有二十四位长老坐在二十四个宝座上，还有四活物以及那是配的狮子羔羊。（启四2～8，五5～6。）这景象指明，神在宝座上，藉著那是配的狮子羔羊，就是那彀资格揭开神隐藏经纶的一位，执行祂的经纶。在这个景象里，神行政的宝座主要的是为著审判。在八章三至五节，我们看见吹七号之前天上的景象。在这景象里，天上寂静约有半小时。（启八1。）在此，基督是另一位天使，如同大祭司，来向神尽职，将众圣徒的祷告带给神，并且加上香，使这些祷告能蒙神悦纳。藉著祂的香，圣徒的祷告成为馨香之气达到神面前，并将神的审判带到地上。这景象显示神将要以七号的审判，答应众圣徒那藉著基督并同著基督所献上的祷告。在十五章五至八节，我们看见七碗倒下以前天上的景象。在这时候，已有许多事发生了：第六印、前六枝号、甚至第七号的一部分。现在该是神的烈怒发尽的时候。（启十五1。）16:1十五章一节和七节，以及十六章一节所题神的忿怒，指明神向祂的仇敌发怒，特别是对敌基督和他的国发怒。虽然神已经施行了祂大部分的审判，祂所要作的每件事也差不多成就了，祂的忿怒却尚未发尽。祂的烈怒仍要倒下来。不过，在这事发生以前，天上显出另一个景象。现在我们要来看这景象的各面。
18The scene in heaven is revealed before the seven seals, again before the seven trumpets, and again before the seven bowls. Prior to the opening of the seven seals, we have the scene portrayed in chapters four and five. In this scene we see a throne set in heaven, One sitting on the throne, a rainbow around the throne, twenty-four elders sitting on twenty-four thrones, four living creatures, and the worthy Lion- Lamb (4:2-8; 5:5-6). This scene indicates that God on the throne is administrating His economy through the worthy Lion- Lamb, the One who is qualified to open God’s hidden economy. The throne of God’sad ministration in this scene is primarily for judgment. In 8:3-5 we have the scene in heaven prior to the sounding of the seven trumpets. In this scene all heaven becomes silent for about half an hour (8:1). Here Christ as another Angel comes to minister as the High Priest to God by bringing the prayers of the saints to God and by adding incense to them that these prayers might be acceptable to Him. Through His incense, the saints’ prayers become a sweet savor to God and bring in His judgment upon the earth. This scene reveals that God is about to answer the saints’ prayers, offered by Christ and with Christ, by the judgments of the seven trumpets. In 15:5-8 we have the scene in heaven before the outpouring of the seven bowls. By this time many things have transpired: the sixth seal, the first six trumpets, and even a portion of the seventh trumpet. Now is the time for the fury of God to be finished (15:1). The fury of God mentioned in 15:1, 7 and indicates that God is angry with His enemy, especially with Antichrist and his kingdom. Although God has executed a great portion of His judgment and has accomplished nearly everything He must do, His fury has not yet been exhausted. The fury of His wrath remains to be poured out. Before this takes place, however, another scene in heaven is revealed. Now we need to consider the aspects of this scene.
一 殿开了
A. The Temple Being Opened
19启示录十五章五节说，『这些事以后，我看见在天上那见证之帐幕的殿开了。』『见证之帐幕的殿』这辞不容易明白，因为就历史说，帐幕在殿之先，并由殿取代了。实际上，帐幕和殿乃是一。『殿』一辞，原文不是泛指殿，而是指内殿，就是至圣所。因此，帐幕的殿意即帐幕的至圣所。旧约的帐幕是由圣所和内部的至圣所组成的。这一节里的殿是指殿的内部，就是至圣所，其中有约柜。见证是指神的律法，就是那见证神，并放在约柜里的律法。（出二五16。）因著约柜是放在帐幕里，帐幕就称为见证的帐幕。这里我们看见，天上那见证之帐幕的殿开了。牠不再是隐藏的，乃是显示给全宇宙看的。十五章五节是十一章十九节的延续，联起来读就能明瞭。启示录十一章十九节说，『于是，神天上的殿开了，在祂殿中现出祂的约柜。』四章二至三节有虹围著的宝座，乃是六至十一章神对地所执行之一切审判的中心，这是消极的一面；至于有约柜的殿，乃是十二至二十二章神在宇宙中所完成之一切成就的中心，这是积极的一面。所以，启示录的头一段，一至十一章，启示的中心是有虹围著的宝座；第二段，十二至二十二章，启示的中心不再是有虹围著的宝座，乃是有约柜的殿。有虹围著的宝座主要的是为著神对地的审判，有约柜的殿主要的却是为著神的建造，以彰显祂自己。换句话说，殿和约柜乃是为著神的见证。神的见证就是神藉著祂的建造彰显祂自己。在十一章的末了有一次大地震，这可能是历史上最大的地震。但在第二段的末了却有新耶路撒冷，那是神的建造，神的彰显，也是神的见证。整个新耶路撒冷就是至圣所。这城是立方的，长宽高都是一万二千斯泰底亚。（启二一16。）（这大概是一千三百哩，差不多是从洛杉矶到达拉斯的距离。）这是扩大的殿，是启示录后十一章的终结。前十一章总结于大地震，后十一章却总结于新耶路撒冷。这是何等的对比！
19Revelation 15:5 says, “And after these things I saw, and the temple of the tabernacle of the testimony in heaven was opened.” It is somewhat difficult to understand the phrase “the temple of the tabernacle of the testimony” because historically the tabernacle preceded the temple and was replaced by it. Actually, the tabernacle and the temple are one. The Greek word for temple, naos, does not mean the general temple, but the inner temple, the Holy of Holies. Hence, the temple of the tabernacle means the Holy of Holies of the tabernacle. The tabernacle in the Old Testament was composed of the Holy Place and the inner part, the Holy of Holies. The temple in this verse is the inner part of the temple, the Holy of Holies, where the ark is. The testimony is the law of God which testifies God and which was put into the ark (Exo. 25:16). Because the ark was put in the tabernacle, the tabernacle was called the tabernacle of the testimony. Here we see that the temple of the tabernacle of the testimony in heaven was opened. It is no longer hidden, but unveiled for all the universe to see. Verse 5 is the continuation of 11:19 and must be understood in relation to it. Revelation 11:19 says, “And the temple of God which is in heaven was opened, and the ark of His covenant was seen in His temple.” The throne with the rainbow in 4:2-3 is the center of all the judgment executed over the earth in chapters six through eleven, on the negative side; whereas the temple with the ark is the center of all God’s accomplishments in the universe carried out in chapters twelve through twenty - two, on the positive side. Hence, in the first section of the book of Revelation, chapters one through eleven, the center of the revelation is the throne with the rainbow. In the second section, chapters twelve through twenty-two, the center of the revelation is no longer the throne with the rainbow, but the temple with the ark. The throne with the rainbow is mainly for God’s judgment on the earth, but the temple with the ark is mainly for God’s building to express Himself. In other words, the temple and the ark are for God’s testimony. God’s testimony is God’s express i on of Himself through His building. At the end of chapter eleven there is a great earthquake, probably the greatest earthquake in history. But at the end of the second section there is the New Jerusalem, which is God’s building, God’sex press i on, and God’s testimony. The entire New Jerusalem is the Holy of Holies. This city will be a cube twelve thousand stadia (approximately thirteen hundred miles, about the distance from Los Angeles to Dallas) in length, width, and height (21:16). This is the enlarged temple, the issue of the last eleven chapters of the book of Revelation. The first eleven chapters consummate with a great earthquake, and the last eleven chapters consummate with the New Jerusalem. What a contrast!
20十一章末了的地震来自那有虹围著的宝座。神虽然掀起了这巨大的地震，却不毁灭所有的人类。反之，那围绕宝座的虹使祂想起祂所立的约。这虹乃是基督。十章一节告诉我们，另一位大力的天使，就是基督，要披著云彩，从天降下，祂的头上有虹。基督是宇宙的虹。当神在忿怒中对背叛的人类施行审判时，披著云彩的基督便成为虹，使神想起祂曾与挪亚所立的约。主耶稣是虹，祂似乎说，『神阿，我同意你公义的忿怒，但是我也要以你的信实题醒你。你不能忘记你同挪亚所立的约。我是云彩中的虹。』最终，当神施行审判的时候，因著虹的题醒，便宽容了那些成为马太二十五章之『绵羊』的人，这些人要作千年国里的万民。若没有这道虹，就没有一个人能生还，成为要来国度里的万民。殿同著约柜就是神的彰显同著神的基督。殿是神的居所，神的彰显；约柜是基督作神的见证。启示录的后十一章是为著神的彰显和神的基督，所以这一段的中心是神的殿和神的约柜。最终，新耶路撒冷要成为扩大的殿，其中有约柜，就是作为羔羊的基督。所以，我们看见永远的殿同永远的约柜，作为神在十二至二十二章之作为的结果。要明白启示录，我们必须有这样包罗的观点。惟有具备这样的观点，我们才知道我们在那里。为著神的殿和神的约柜，妇人和男孩子是不可或缺的。光明的妇人是为著新耶路撒冷。最终，那座城要成为妇人；她是一位『城妇，』要作羔羊的妻。（启二一9～10。）
20The earthquake at the end of chapter eleven comes from the throne with the rainbow. Although God will cause this tremendous earthquake, He will not destroy all mankind. Rather, the rainbow encompassing the throne reminds Him of His covenant. This rainbow is Christ. In 10:1 we are told that another strong Angel, who is Christ, will come down out of heaven clothed with a cloud and with a rainbow upon His head. Christ is the universal rainbow. As God in His fury is carrying out His judgment upon rebellious mankind, Christ in the cloud will be the rainbow to remind God of His covenant with Noah. It seems that, as the rainbow, the Lord Jesus will say, “God, I agree with Your righteous fury, but I remind You of Your faithfulness. You cannot forget the covenant You made with Noah. I am the rainbow in the cloud.” Eventually, God’s judgment, carried out with the remembrance of the rainbow, will spare those who become the “sheep” of Matthew 25, who will be the nations in the millennial kingdom. If it were not for this rainbow, none would survive to be the nations in the coming kingdom. The temple with the ark is God’sex press i on with God’s Christ. The temple is God’s dwelling, God’sex press i on, and the ark is Christ as God’s testimony. Because the last eleven chapters of Revelation are for God’sex press i on and His Christ, the center of this section is God’stem ple and God’s ark. Ultimately, the New Jerusalem will be the enlarged temple, and in it will be the ark, Christ, as the Lamb. Therefore, as the issue of God’s acts in chapters twelve through twenty-two, we see the eternal temple with the eternal ark. In order to know the book of Revelation, we must have such an all-inclusive view. Only by having this view do we know where we are. The woman and the man-child are necessary for God’stem ple and God’s ark. The bright woman is for the New Jerusalem. Eventually, that city will be the woman, for, as a city-woman, she will be the wife of the Lamb (21:9-10
21在消极的一面，神也要使用龙来完成祂的定旨。等到神不再使用撒但时，祂要对他说，『撒但，下到火湖里去罢！』神是伟大而主宰一切的。这卷书启示出撒但完全是在神的手中。不要认为神如此使用撒但是不公平的，神是公平的，祂比你公平多了。谁敢与祂争辩？在罗马九章二十和二十一节，保罗说，『人哪，你是谁，竟向神顶嘴？被塑造者岂能对塑造他者说，你为甚么这样造我？窑匠难道没有权柄，从同一团泥里，拿一块作成贵重的器皿，又拿一块作成卑贱的器皿么？』你若敢与神争辩，祂可以回答你说，『我是塑造者，你是泥土。你难道不知道我有权柄造任何我所喜欢的东西么？我有能力把你作成我所要的东西。你是谁，竟敢与我争辩？』神是主宰一切的。在我一次又一次读过启示录之后，我只能说，『神阿，因著你的主宰我敬拜你。我敬拜你，拣选我作你的儿女，甚至作你的仆人。』哦，我们当如何敬拜祂！
21God will also use the dragon negatively to accomplish His purpose. When He has no further use for Satan, He will be ready to say, “Satan, go to the lake of fire.” God is great and He is sovereign. This book reveals that Satan is wholly in the hands of God. Do not think that it is unfair of God to use Satan. God is more fair, much fairer than you are. Who can presume to argue with Him? In Romans 9:20 and 21 Paul said, “But, Oman, who are you that replies against God? Shall the thing formed say to him who formed it, Why did you make me thus? Or has not the potter authority over the clay, out of the same lump to make one vessel to honor and another to dishonor?” If you would dare to argue with God, He might reply, “I am the Maker, and you are the clay. Don’ty ou know that I have the authority to make anything I please? I have the power to make of you anything I want. Who are you to argue with Me?” God is sovereign. After reading the book of Revelation again and again, I can only say, “O God, I worship You for Your sovereignty. I worship You that You have chosen me to be one of Your children and even to be one of Your servants.” Oh, how we all must worship Him!
二七 位天使从殿中出来
B. Seven Angels Coming out of the Temple
22六节说，『那掌管七灾的七位天使，从殿中出来，穿著洁净明亮的细麻衣，胸间束著金带。』这七位天使的穿著好像祭司，（结四四17，）并不像兵丁。依照我的看法，倒下七碗的天使应当穿著军服。他们穿著祭司的衣服，这事是很有意义的。这指明七位天使倒下七碗，是对那些站在搀杂著火之玻璃海上晚期得胜者之赞美的反应。晚期的得胜者站在玻璃海上，用他们的赞美敬拜神。在那时候，祷告过去了，赞美已经开始。在第五印，我们看见殉道圣徒的呼喊和祷告，（启六9～11，）但在十五章不再有呼喊或祷告，只有赞美。晚期的得胜者不用祷告，说，『主阿，敌基督逼迫我们，且杀害我们。现在你必须伸流我们血的冤，毁灭他的国。』晚期的得胜者并不这样祷告，他们反倒赞美神。紧接著他们赞美的记载之后，立刻揭示七碗倒下之前天上的景象。有七位掌管七灾的天使，从天上见证之帐幕的殿中出来。这些天使的穿著不像是兵丁，乃像是祭司，来完成他们的职事。这不再仅是审判的事，因为这里的审判已经调和著神经纶的完成，使神得著彰显。
22Verse 6 says, “And the seven angels who had the seven plagues came out of the temple, clothed in pure bright linen, and girded around the breasts with golden girdles.” The seven angels are clothed like priests (Ezek. 44:17), not like soldiers. According to my opinion, the angels who are to pour out the seven bowls should be clothed in military uniforms. The fact that they are clothed in priests’ garments is very significant. This indicates that the outpouring of the seven bowls by the seven angels is the response to the praises of the late overcomers on the glassy sea mingled with fire. The late overcomers standing on the glassy sea will worship God with their praises. At that time, prayer will be over and praise will have begun. In the fifth seal we saw the cry, the prayer, of the martyred saints (6:9-11). But there is no cry or prayer in chapter fifteen; instead, there are praises. The late overcomers do not pray, saying, “O Lord, Antichrist has persecuted and martyred us. Now, You must come in to avenge our blood and to destroy his kingdom.” Instead of praying in this way, the late overcomers praise God. Immediately after the record of their praises, there is the unveiling of the scene in heaven before the outpouring of the seven bowls. Out of the temple of the tabernacle of the testimony in heaven come the seven angels with the seven plagues. These angels are not dressed as soldiers, but as priests who come to fulfill their ministry. It is no longer merely a matter of judgment, for here judgment is mingled with the accomplishment of God’secon o my so that God may have His expression.
23关于这一点，我们要特别注意十六章十七节。这节说，『第七位天使把碗倒在空中，就有大声音从殿中的宝座上出来，说，成了！』请注意，在这一节有两样事物是调和的，就是殿和宝座。这一节的文法结构不容易明白。有声音『从殿中的宝座出来，』这是甚么意思？我们已经看见，在本书的前一段中，神的作为是出于宝座；在第二段里，祂的作为是发自殿。启示录首先显明神审判的中心是宝座，然后显明神见证的中心是殿。在这一节里，宝座和殿结合一起。如今，神的审判与神的彰显，神的见证相调和。殿是为著神的见证，宝座是为著神的审判，殿中的宝座说明神的审判是出于神的见证，也是为著神的见证。这原则今天也可以应用到我们身上。我们若要为著神的殿，神的彰显，我们就必须受审判。启示录前十一章的中心原则必须应用在我们的日常生活、公开生活和召会生活中。我们里面有许多的东西仍需要受审判！我们的生活里有许多的『蝎子、』『蛇』和『青蛙。』在我们的家庭生活和婚姻生活中仍有许多的『蝎子』在爬行；在我们的召会生活中仍有一些『青蛙』在肆虐。所有这些『蝎子』和『青蛙』都必须受审判。这个审判的结果，便
23At this point we need to pay close attention to 16:17. This verse says, “And the seventh poured out his bowl upon the air; and a loud voice came out of the temple from the throne, saying, It is done.” Notice that in this verse two things are mingled—the temple and the throne. It is difficult to understand the grammatical construction of this verse. What does it mean to say that a voice came “out of the temple from the throne”? We have seen that God’s acts in the first section of this book come out of the throne and that His acts in the second section proceed from the temple. The book of Revelation firstly shows that the center of God’s judgment is the throne and then that the center of God’s testimony is the temple. In this verse the throne and the temple are combined. Now God’s judgment is mingled with God’sex press i on, with God’s testimony. In other words, God’s testimony comes out of God’s judgment, and God’s judgment is for God’s testimony. The temple comes out of the throne, and the throne is for the temple. This principle is applicable to us today. If we would be for God’stem ple, God’sex press i on, we must be judged. The central principle of the first eleven chapters of Revelation must be applied in our daily life, in our public life, and in our church life. How many things in us still need to be judged! There are many “scorpions,” “snakes,” and “frogs” in our lives. Many “scorpions” are still creeping in our family life and married life, and some “frogs” are still plaguing the church life. All these “scorpions” and “frogs” must be judged. The issue of this judgment will be the testimony “out of the temple from the throne
24有见证『从神殿中的宝座出来。』
24
25我们已经指出，带著七碗的七位天使不是兵丁，而是祭司；并且他们倒下七碗，乃是回应晚期得胜者的赞美。神回应晚期得胜者的赞美，不仅仅是从宝座上，也是从殿里。这就是说，神的回应不是仅仅为著审判，更是为著祂的见证和祂的彰显，就是祂的殿。因著这七位带著七碗的天使不是仅仅为著神的审判，更是为著神的见证，所以他们从殿中出来。他们不只是从审判的宝座出来，也是从那作为神彰显的殿中出来。等到最后一碗倒下之后，每一件消极的事都被除净；紧接著新妇就出现了。（启十九7～9。）
25We have pointed out that the seven angels with the seven bowls are not soldiers, but priests, and that their outpouring of the seven bowls is in response to the praising of the late overcomers. God responds to the praising of the late overcomers, not just from the throne, but also from within the temple. This means that God’s answer is not merely for judgment, but even the more for His testimony and for His expression, His temple. Because the seven angels with the seven bowls are not merely for God’s judgment, but especially for God’s testimony, they come out of the temple. They do not proceed just from the throne of judgment, but also out of the temple for God’sex press i on. After the last bowl has been poured out, every negative thing will have been eradicated. Immediately after that, the Bride appears (19:7-9).
26十九章是十六章的延续。十七章和十八章是插入的话，进一步详述巴比伦的两方面，宗教的巴比伦与物质的巴比伦；十九章才是真正接著十六章七碗的倒出。这进一步指明，七碗不仅是为著从宝座而来的审判，更是为著从神殿中出来神的见证。这就是『从殿中的宝座出来』的意义。
26Chapter nineteen is the continuation of chapter sixteen. Chapters seventeen and eighteen are inserted to give further details regarding the two aspects of Babylon, religious Babylon and material Babylon. However, chapter nineteen is the actual continuation of the outpouring of the bowls in chapter sixteen. This is a further indication that the seven bowls are not simply for judgment from the throne, but even the more for God’s testimony out of His temple. This is the meaning of the phrase “out of the temple from the throne
三 有七个金碗给了那七位天使
C. Seven Golden Bowls Given to the Seven Angels
27七节说，『四活物中有一个，把盛满了活到永永远远之神烈怒的七个金碗，给了那七位天使。』四活物中的一个所给的七碗，盛满了神的烈怒。这些碗很小，表征限制。这末后的七灾，虽是神终极的烈怒，却是有限的；否则全地及其上的居民都要毁灭了。神为了完成祂永远的定旨，在审判地的时候，仍限制祂终极的烈怒。神倒出祂的忿怒来，是极其严肃的，但仍然有所限制。神是富有怜悯的。兽、兽的百姓、以及兽的整个国度，应当毫无限制的彻底毁灭，但神还是使祂忿怒的倒出局限在小的范围内。为此我们要感谢主！
27Verse 7 says, “And one of the four living creatures gave to the seven angels seven golden bowls full of the fury of God, who lives forever and ever.” The seven bowls given by one of the four living creatures are full of the fury of God. The bowls, being small, signify limitation. Although the last seven plagues are the ultimate fury of God, His fury is nonetheless limited; otherwise, the entire earth and all its inhabitants would be destroyed. For the fulfillment of His eternal purpose, God still exercises limitations in His ultimate fury in judgment upon the earth. This outpouring of God’s wrath is extremely serious, but it is still limited. God is merciful. The beast, his citizens, and his entire kingdom deserve to be utterly destroyed without limitation, but God still limits the outpouring of His wrath to a small scale. Thank the Lord for this
四 由于神的荣耀和能力，殿中充满了烟
D. The Temple Being Filled with the Smoke from God’s Glory and Power
28八节说，『由于神的荣耀，并由于祂的能力，殿中充满了烟，于是没有人能进殿，直等到那七位天使所降的七灾完毕了。』这就是说没有人能进殿祷告，平息神的烈怒，直到神的烈怒完全倾倒在那些受撒但煽动，并受敌基督影响的背叛者身上。
28Verse 8 says, “And the temple was filled with smoke from the glory of God and from His power, and no one could enter into the temple until the seven plagues of the seven angels should be finished.” This means that no one can enter the temple to pray to appease the fury of God until it is fully poured out upon the rebellious people instigated by Satan and influenced by Antichrist