启示录 mp3录音04 战胜苦难 启1章1-9
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- Pic小孩子：天父爱耶稣，为什么要让耶稣受苦？PPic 耶稣掌管世界，为什么祂让我们受苦？
- 彼前2:21你们蒙召原是为此;因基督也为你们受过苦,给你们留下榜样,叫你们跟随他的脚踪行。
- 信耶稣要预备受苦！，主赐我们启示来战胜苦难!
- 背景：Pic 使徒约翰在拔摩的海岛上写给七间教会
- Pic 羅馬皇帝Domitian图密善[1]Ad 81-96 (在位)，时期书写的。
- Pic 图密善要求人要敬拜他为主为上帝！凶残，处死任何讥笑他的人. 逼迫基督徒
- O我们进入神的国，必须经历许多艰难。Xin xiang徒14:22
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- （ I ）战胜苦难：要遵守启示
- 1:1 耶稣基督的启示[2]，就是神赐给他，叫他将必要快成的事指示[3]他的众仆人。他就差遣使者晓谕他的仆人约翰。2 约翰便将神的道和耶稣基督的见证，凡自己所看见的都证明出来。3 念这书上预言的和那些听见又遵守其中所记载的，都是有福的，因为日期近了[4]。
- V1 …叫他将必要快成的事指示他的众仆人。
- 教会受苦，所以主把启示给约翰坚固他们，并把将来的事指示教会
- 明白会发生什么事，预备、警醒、盼望
- 注：启示录中所预言在不同时代中重演，直到终极的应验。
- 注：我们现在离那终极的应验，越来越近了。所以更要警醒
- V1b …他就差遣使者晓谕他的仆人约翰。
- 注：主耶稣没有直接晓谕信徒、或他们的牧师。
- 主差遣使者（天使），天使晓谕约翰，再透过约翰写在圣经中
- 早期教会所相信的启示，就是主耶稣借着使徒们所写下的圣经（V3、V11）。
- Pic谨慎：教会的牧者说神启示他们,一些甚至说他们就是基督 （东方闪电、韩国新天地）
- e.g.假的：昨晚有天使出现告诉我，神启示我 …
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- V3 念这书上预言的和那些听见又遵守[5]其中所记载的，都是有福的，因为日期近了。
- 在患难中神吩咐教会“念这书上预言”
- 不单我们需要读，我们还要“遵守其中所记载的”
- 提醒：启示录不是一本让我们胡乱猜测的书，书中的命令是主要我们遵守的！
- 要想战胜克服患难，需要遵守神的话。“是有福的”
- a.p. 害怕：一些弟兄姐妹没有阅读圣经的习惯。（每星期最少有3次灵修吗？）
- a.p. 千万不要因遇受苦，就放纵自己。因受苦就不愿遵守神的话
- V3 … 因为日期近了。
- 问：我们不是等了2000年吗？为什么约翰说日期近了？
- 约翰清楚明白他们已经在末世 last age
- 基督降世、受死、复活时。末世 last age 已开始(林前10:11、来9:26、约壹2:18)
- a.p.如今信徒等候了2000多年，现在时间是更加接近了！
- 启示录中所记载：天灾、敌基督、假先知、逼迫、都会有一个终极应验ultimate fufillment
- e.g.害怕看牙医（疼）
【1】主已得胜，祂是君王！（V5a）
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- 耶稣已得胜，祂从死里首先复活
- e.g.世上的一切都是由耶稣掌管。太28:18、林前15:24-26 新冠病毒也是耶稣掌管！
- O 约16:33 …在世上，你们有苦难；但你们可以放心，我已经胜了世界。
- 没有任何我们过不了的门槛! 因为耶稣是主
- 忧虑不能给帮助我们，唯有对主有信心，主能搭救我们
- V5…他爱我们…
- 【2】耶稣爱我们（V5b）
- e.g.信心软弱遇苦难,就误认为主不爱他们 欺骗：受苦就是神不爱我，是谎言！（罗5:3-5）
- 谨慎：一些不诚实的教会。有信心就不会受苦
- 受苦时：祷告：对主说，求主圣灵将神的爱浇灌在我心里 （罗5:5）
- V5 …他爱我们，用自己的血使我们脱离罪恶…
- 【3】主用祂的血使我们脱离罪恶 （V5b）
- O罗8:1 如今，那些在基督耶稣里的就不定罪了。
- V6 …又使我们成为国民，作他父神的祭司…
- 【4】我们是神国的子民，是尊贵的祭司 （V6）
- 注：我们信主的外邦人与信主的犹太人，如今进入神的国、成为祭司（出19:6）
- III ）战胜苦难：耐心等候主再来
- V7看哪,他驾云降临！众目要看见他,连刺他的人也要看见他;地上的万族都要因他哀哭[9]。这话是真实的。阿们！8 主神[10]说:「我是阿拉法,我是俄梅戛,是昔在、今在、以後永在的全能者。」
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- Pic 引用：但7:13、亚12:10。人子驾云，掌权世界的天上的王
- 提醒：主耶稣要回来这世界，审判世界
- 注：主耶稣要驾云降临！（太24:30、26:64、路21:27、帖前4:17、启11:12）
- e.g.东方闪电全能神邪教的基督是假基督。
- 主再来时我们的苦难就结束。但地上的万族更大的患难就开始。
- Pic 阿拉法，俄梅戛。希腊第一与最后字母（意思）主是人历史的开始与结束（启22:12-13）
- 盼望：主掌管人的历史，祂会再回来审判世界
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- （ IV ）战胜苦难：我不是唯一受苦的
- V9 我约翰就是你们的弟兄，和你们在耶稣的患难、国度、忍耐[11]里一同有分，为神的道，并为给耶稣作的见证，曾在那名叫拔摩的海岛上。
- 受苦的人经常认为，只有他自己很苦。看不见其它人受苦。
- 使徒约翰提醒信徒，他在耶稣的患难、国度、忍耐里一同有分
- 使徒们为了主耶稣受苦，早期的教会为了主耶稣受苦
- a.p.受苦的人，若是信心刚强，能像约翰一样去建立安慰人
- e.g.执事患癌症时，鼓励与安慰许多人。并继续传福音！
- 林后 1:4 我们在一切患难中，上帝都安慰我们，使我们能用他所赐的安慰，去安慰那些在各样患难中的人。5 我们既然多受基督所受的痛苦，就靠着基督多得安慰。
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- a.p.不要浪费主给我们遇见的苦难，去安慰建立人
- 结语：神在教会最艰难时，赐启示帮助他们战胜患难
- 今天我们也可以像7个教会一样阅读启示。Read and obey to overcome
- 启示百姓说他们是有福的、神是爱他们的、他们遵行神的话会蒙福
- 没有任何我们过不了的门槛！因为耶稣是主！
- 告诉自己：我在基督里是有福的、神是爱我的、我遵行神的话是有福的
[1] THE ANCIENT ROMAN HISTORIAN Suetonius writes of the emperor Domitian (A.D. 51–96), “after making free with the wives of many men, he went so far as to marry Domitia Longina, who was the wife of Aelius Lamia.”1 Suetonius also relates that when his brother Titus “was seized with a dangerous illness,” Domitian “ordered that he be left for dead, before he had actually drawn his last breath.”2 When Cornelia, the chief vestal virgin, was found guilty of having a lover, Domitian had her “buried alive; and her lovers were beaten to death with rods.”3 Domitian “slew Aelius Lamia for joking remarks, which were reflections on him, it is true, but made long before and harmless.”4 He seduced his niece, who was married, and eventually “became the cause of her death by compelling her to get rid of a child of his by abortion.”Domitian was a moral catastrophe of a man, and he was also physically unimpressive. There is an account of him vigorously scratching a festered wart on his forehead and drawing blood.6 He is described as being “sensitive about his baldness” and as having “a protruding belly, and spindling legs.”7 This weak and wicked Caesar insisted on being addressed as “Lord and God” (Dominus et deus) Hamilton, J. M., Jr.
[2] The word revelation (or “apocalypse,” Greek apokalypsis) expresses the subject and nature of the book. The book is a heightened form of prophecy, which can be referred to as “apocalyptic,” as apparent from the use of “revelation” and “prophecy” in vv. 1–3 and in 22:7. Beale, G. K., & Campbell, D. H.
[3] The roots of this verse are in Dan. 2:28–30, 45–47, where in the Greek translations of the OT the verb “revealed” appears five times, the verb “show” (“signify,” “communicate,” Greek sēmainō [only in OG]) twice and the phrase “what must come to pass” three times. Beale, G. K., & Campbell, D. H..
[4] John views the death and resurrection of Christ as inaugurating the long-awaited kingdom of the end times that the OT books (such as Daniel) predicted and that will continue to exist throughout the church age. He sees the end-time kingdom of Daniel as having arrived in the person of Jesus Christ. Beale, G. K., & Campbell, D. H.
[5] The message of Revelation, as it unfolds, is not designed to provide fodder for intellectual speculation about the end times but is rather a series of commands addressed to the present-day lives of all who read it. Prophecy in the OT generally had two time references: it was a forth-telling of God’s word for His people in the present, and a foretelling of events to happen in the future. Revelation maintains these two features of prophecy. Those who read and those who hear and obey its message will be blessed. That the book has an ultimate ethical aim is borne out by the conclusion in 22:6–21, which is an intentional expansion of the prologue in 1:1–3, and especially of the ethical emphasis of 1:3. The prophecy of v. 3 is not a set of predictions but, in the biblical tradition, a word from God calling for obedient response in the lives of believers. Beale, G. K., & Campbell, D. H.
[6] The complete threefold clause is a reflection of Exod. 3:14 together with twofold and threefold temporal descriptions of God in Isaiah (cf. Isa. 41:4; 43:10; 44:6; 48:12), which themselves may be developed reflections on the divine name in Exod. 3:14. All these phrases are used in their respective OT contexts to describe God not merely as present at the beginning, middle, and end of history, but as the incomparable, sovereign Lord over history, who is therefore able to bring prophecy to fulfillment and deliver His people despite overwhelming odds, whether from Egypt, Babylon, or other nations.Beale, G. K., & Campbell, D. H. .
[7] John is quoting Ps. 89:27, 37, where all three phrases are used…. “Firstborn” from the Psalm is defined clearly as firstborn from the dead. Christ has gained a sovereign position over the cosmos. This is not to be understood in the sense that He is recognized as the first created being of all creation nor even as the origin of creation, but rather that He is the inaugurator of the new creation by means of His resurrection. Beale, G. K., & Campbell, D. H.
[8] That John sees Exod. 19:6 as fulfilled in the church indicates that the church now continues the true Israel as the inheritor of God’s promises and as His covenant people, while unbelieving Jews are described not as true Jews but as a synagogue of Satan (2:9) Beale, G. K., & Campbell, D. H.
[9] The first is from Dan. 7:13, referring to the enthronement of the Son of man over the nations. John sees this verse as fulfilled in the enthronement of Christ at the right hand of the Father. The second is from Zech. 12:10, which refers to the end-time victory of Israel over the nations and the repentance of Israel before the Lord, whom the people of Israel have pierced. Zechariah also speaks of mourning for a firstborn son, which echoes the quotation from Psalm 89 in v. 5. But the Zechariah text has been universalized, for in the original it speaks only of the house of David mourning over Him as a result of the Spirit of grace poured out upon them, whereas John speaks of all the peoples of the earth doing so, and also adds the phrase every eye will see Him. What is applied in Zechariah 12 to Israel is now transferred in Revelation to all the peoples of the earth, specifically those peoples who, having received the Holy Spirit and His grace (see v. 4), that is, all true believers in Jesus, mourn over what they have done to Him. This continues the same trend of application seen with the use of Exod. 19:6 in v. 6. Beale, G. K., & Campbell, D. H.
[10] The greetings section is concluded by the Lord’s description of Himself using the first and last letters of the Greek alphabet, the Alpha and the Omega. Beale, G. K., & Campbell, D. H.
[11] Only one Greek article precedes these three words, which conveys the idea that all three are part of the same reality. Beale, G. K., & Campbell, D. H