05 不要惧怕 启1章9-20
启示录 mp3录音不要惧怕，主耶稣已得胜 启1章9-20
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- Pic当图密善王知道在他的国中有人称有一位王比他还大，你猜他会做什么？
- Pic问：爱国（e.g.several countries）。基督徒首先爱的是天国。有哪一位君王能够容纳？
- 基督徒有时会受到逼迫, 因效忠的王是耶稣基督，爱的是天国
- Pic人子的画像。问孩子们猜一猜画家画的是谁？
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- Pic所看见的，要写给7个教会（应该是按当时候书信传递的位置，今天的土耳其）
- Pic 7 是完全的数字。7个教会 = 象征是给所有的教会
- 注！当时受苦的教会是透过书信中的启示，来看见主耶稣！
- 耶稣没有向每一间教会的牧者显现。而是透过书写的启示来启示祂自己！
- 圣经的启示已经完毕，无人能够加添或较少 （启22:18）
- 警戒：一些牧者自称被上帝邀请到天上一日游。 我的劝告是你们最好不要相信他们所说的启示
- Pic曾有一个人告诉我他看见耶稣，我问他耶稣长什么样子，我讥笑的问他是不是金头发？
- 问：我们怎样知道约翰看到的耶稣是真的耶稣？
- Pic古代靠画像认人。警察认人是靠描述画像
- Pic现代版的耶稣画像？哪一位更像耶稣？
- Pic约翰所看见的这人子，与但以理先知与以西结先知中的人子一样
- （III）主耶稣是那旧约中的人子 (太26:64、但7:9-14[5]、但10:5-6、结1:24-28)
- V12 [6] 我转过身来，要看是谁发声与我说话；既转过来，就看见七个金灯台[7] [8]。13 灯台中间有一位好像人子，身穿长衣，直垂到脚，胸间束著金带。14 他的头与发皆白，如白羊毛，如雪；眼目如同火焰；15 脚好像在炉中锻炼光明的铜；声音如同众水的声音。16 他右手拿著七星，从他口中出来一把两刃的利剑；面貌如同烈日放光。
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- 图像：主耶稣（大祭司）在天上的圣殿，看守七个金灯台[9]（教会）
| 启1:12-16 | 但10:5-6 | 结1:24-28 |
| 好像人子 | 见有一人 | 彷佛人的形状 |
| 身穿长衣 | 身穿细麻衣 | |
| 束著金带 | 精金带 | |
| 头与发皆白如白羊毛 | （但7:9-14）头发如纯净的羊毛 | |
| 眼目如同火焰 | 眼目如火把 | 腰以上有彷佛光耀的精金 |
| 脚好像在炉中锻炼光明的铜 | 脚如光明的铜 | 腰以下有彷佛火的形状 |
| 声音如同众水的声音 | 说话的声音如大众的声音 | 像大水的声音（1:24、43:2） |
| 面貌如同烈日放光 | 面貌如闪电 |
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- 约翰看见的主耶稣就是先知(但以理与以西结)所看见的是同一位！
- 提醒：早期受苦的教会都没有看见主耶稣，唯有约翰看见，并把启示默示在圣经里
- 主耶稣要我们回到圣经见祂！
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- V16他右手拿著七星，从他口中出来一把两刃的利剑 …
- 七星预表所有天使（V20 ἄγγελος）= 象征所有的天使都必须听主耶稣的差遣
- 口中出来一把两刃的利剑[10]
- 引自：赛 11:4 描述基督审判（V16、2:16、19:15）
- 提醒：主已经得胜了，有一天祂会驾云回来审判世界。（太26:64、但7:13-14）
| 启1:17 | 但10:9 | 结1:28 |
| 我一看见，就仆倒在他脚前，像死了一样 | 一听见就面伏在地沉睡了 | 我一看见就俯伏在地 |
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- Pic《从天堂回来的男孩:一个真实的故事》[13]是一本2010年畅销的基督教书籍，该书讲述的是Alex Malarkey[14]在2004年的一次交通事故后在天堂的经历。（书中提到的被证实是造假）
- .（IV） 主耶稣是耶和华
- V17 我是首先的，我是末後的 （赛41:4; 44:6; and 48:12、启1:8、22:13*）
- 赛44: 6 ..万军之耶和华如此说：我是首先的，我是末後的；除我以外再没有真神。
- 主耶稣是耶和华上帝！
- .（V） 主耶稣掌管一切
- V18又是那存活的；我曾死过，现在又活了，直活到永永远远[15]；并且拿著死亡和阴间的钥匙。19 所以你要把所看见的，和现在的事，并将来必成的事，都写出来[16]。20论到你所看见、在我右手中的七星和七个金灯台的奥秘，那七星就是七个教会的使者 ἄγγελος，七灯台就是七个教会。
- O18 又是那存活的；我曾死过，现在又活了，直活到永永远远；并且拿著死亡和阴间的钥匙。
- 主活到永永远远、掌管人的死亡、与阴间
- O19 所以你要把所看见的，和现在的事，并将来必成的事，都写出来。
- 主掌管未来的事，把将来必成的事预先告诉教会 [17]
- O20..在我右手中的七星和七个金灯台的奥秘,那七星就是七个教会的使者,七灯台就是七个教会
- 主掌管：七星象征所有天使 ἄγγελος，七灯台象征所有教会
- 主掌管：死亡、阴间（V18）、未来的事（V19）、天使、教会（V20）
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- 主耶稣提醒教会不要惧怕
- 背景：那时的信徒惧怕：死亡、无法掌控的未来、魔鬼
- 主掌管：死亡、阴间（V18）、未来的事（V19）、天使、教会（V20）
- （1）有时惧怕是因为：我们害怕失去在意的事或人
- e.g.成绩、工作、健康、喜欢的人、健康、生命
- 你所抓住的东西或人超越上帝时。你就容易产生惧怕。
- 问：为什么抓住其它东西，容易产生惧怕？
- 因你紧紧抓住什么，就害怕失去它。
- e.g.害怕失去（教会、妻子、孩子、健康、金钱）？
- 在我最困难的日子里，我是抓住主耶稣。
- 祷告：祢可以把那些东西拿掉，只求祢不离开我。
- （2）因为我们想掌管自己的生命
- e.g.懂得驾车的人，坐在司机旁边是非常辛苦的事e.g.父亲e.g.妻子。唯有当你真正相信旁边的司机时你才不感到害怕。自己驾快车却不害怕。
- 我们忧虑惧怕，可能是因为不信主的安排。稍微不合我们的意，就害怕起来
- （3）问：你惧怕时，满脑想的是什么？
- Pic图密善（掌管罗马、军队）？
- Pic 在天上的人子（掌管天国、天使）
- 要消除惧怕，需要回到神的话里见主耶稣。
- 不要惧怕！我是首先的，我是末後的！ （V17）
[1] Believers will conquer by refusing to compromise in the face of trials (2:9–11; 3:8–10), by suffering as John himself did (v. 9), and in general by pursuing Christlike character (chs. 2–3). Like Jesus’ beginning kingship, Revelation reveals that the saints’ reign consists in “overcoming” by not compromising their faithful witness in the face of trials (e.g., 2:9–11, 13; 3:8; 12:11), ruling over the powers of evil (e.g., see 6:8 in relation to 6:9–11), defeating sin in their lives (see chs. 2–3), as well as having begun to rule over death and Satan through their identification with Jesus (cf. 1:5–6, 18). Their endurance is part of the process of “overcoming” (see the concluding promise in each of the letters).Beale, G. K., & Campbell, D. H. (2015)
[2] In a previous case, the seven-member commission had found Phillips in violation of the state’s nondiscrimination laws for refusing service to a gay couple who ordered a wedding cake in 2012 (the Supreme Court overturned the commission’s decision in a narrow 2018 ruling, finding that its members displayed “clear and impermissible hostility” to religion). Masterpiece Cakeshop owner Jack Phillips is in court again, this time over allegations that his business unlawfully refused service to a transgender woman who requested trans-themed birthday cake. From nbcnews April 16, 2020
[3] John introduces his commissioning (I was in the Spirit) by using language similar to Ezekiel’s (Ezek. 2:2; 3:12, 14, 24), thus placing himself on a level with the OT prophets. Beale, G. K., & Campbell, D. H. (2015).
John records that he was “in the Spirit”—here in 1:10, in 4:2, in 17:3, and in 21:10 Each marks the beginning of a significant movement in John’s visionary experience. Hamilton, J. M., Jr. (2012.
[4] but it is apparent that the biblical significance of the number seven indicates these churches stand for all churches both then and now. Beale, G. K., & Campbell, D. H. (2015).
[5] 主耶稣要驾云降临！（太24:30、26:64、路21:27、帖前4:17、启11:12）
[6] 12–20 The vision related in vv. 12–20 follows the typical pattern of Old Testament visions (Isa. 6:1–7; Jer. 1:11–12, 13–14; Ezek. 2:9–3:11; Dan. 8:3–27; 10:2–12:3; 12:5–13; Zech. 4:1–3; 5:1–11; 6:1–8). First, the vision is related (vv. 12–16); next, the response of the one receiving the vision is given (v. 17a); then the interpretation of the vision follows (vv. 17b–20). The vision develops the themes of suffering, kingdom, and priesthood already found in vv. 1–9 and introduces the new theme of Christ as judge. Beale, G. K., & Campbell, D. H. (2015).
[7] Even as the OT priests tended the lamps and lampstands, so Christ is pictured here as a heavenly priest who tends the lampstands by correcting and exhorting them, as chs. 2 and 3 will unfold. Beale, G. K., & Campbell, D. H. (2015).
[8] 金灯台（引自 撒迦利亚4）The lampstand Zechariah saw points to the successful rebuilding of the temple and the renewal of God’s presence among his people (4:4–10).12 The two olive trees are explained as “the two anointed ones [lit., ‘two sons of oil’] who stand by the Lord of the whole earth” (4:11–14). In Zechariah these two anointed ones are the anointed priest, Joshua (cf. 3:1–10), and the descendant of David, Zerubbabel (4:1–14).13 This text and others like it seem to have given rise to the expectation of two messiahs, one priestly and one royal, as seen in the documents found at Qumran (cf. e.g., 1QS 9:11). In Zechariah the vision means that God will accomplish his purpose in the rebuilding of the temple: “Not by might, nor by power, but by my Spirit, says the LORD of hosts” (4:6). The “two olive trees,” anointed and empowered, will be the means God uses to bring this about. Hamilton, J. M., Jr. .
That the witnesses are called olive trees as well as lampstands comes from the vision of Zechariah, who saw two witnesses like olive trees standing before the lampstand (Zech. 4:12–14). The olive trees provided the oil to light the lamps. As in Revelation, Zechariah’s two witnesses (in context representing Joshua the high priest and Zerubbabel the king) are described as standing in the presence of the Lord of the earth (Zech. 4:14). God would provide His fruitful Spirit (the oil) and cause it to issue forth from the priest and king (the olive trees) to lead the process of successfully completing the temple. Beale, G. K., & Campbell, D. H. (2015).
[9] Most of the references to lampstands in the Old Testament are references to the lampstand in the tabernacle or the ten lampstands that Solomon prepared for the temple.10 But the most important background for what John relates here about Jesus in the midst of the seven lampstands is what Zechariah saw as stated in Zechariah 4:1–14. John’s experience of Jesus in 1:9–20 fulfills Zechariah 4 in significant ways.Hamilton, J. M., Jr. (2012)..
[10] (cf. Isaiah 11:4; 49:2; Ephesians 6:17; Hebrews 4:12; Revelation 2:12; 19:15, 21).
[11] John relates, “When I saw him, I fell at his feet as though dead” (1:17). The glory of Jesus overpowered John in a way that no Roman emperor could imitate. John’s audience is thus encouraged by the fact that they serve one whose glory surpasses that of mere human power.Hamilton, J. M., Jr. (2012).
[12] The Son of man describes Himself as the first and the last, using the same words God attributes to Himself in Isa. 41:4; 44:6; and 48:12 and also in Rev. 1:8. This phrase refers to the complete sovereignty of God over human history from beginning to end, and its use by the exalted Christ here shows that He too is Lord over history, thus removing any doubt that He too is divine. This transferral is enlarged on in 22:13 in such a way that Christ there (and here) must be understood as such.Beale, G. K., & Campbell, D. H. (2015)..
[13] 《从天堂回来的男孩:一个真实的故事》是一本2010年畅销的基督教书籍，该书讲述的是Alex Malarkey在2004年的一次交通事故后在天堂的经历。 2015年他写信承认他撒谎。2018年他起诉出版社利用他的书赚钱。
[14] 《從天堂回來的男孩》故事主角是現年20歲的亞歷斯.馬拉其 (Alex Malarkey)。2004年只有6歲的亞歷斯因一次可怕的車禍而陷入昏迷，兩個月後他甦醒過來，跟父母說自己曾到天堂一遊，見到耶穌和撒旦。2010年他的父母凱文(Kevin)和貝絲(Beth) 將兒子的故事編成書，由著名基督教出版社丁道爾出版社（Tyndale House）出版。據悉該書銷量超過一百萬冊，並一度登上《紐約時報》最暢銷書榜。2015年1月，亞歷斯通過其個人博客宣稱，這個故事是一個謊言，他並沒有死亡，也沒有去過天堂，當時編造只是為了引起關注。丁道爾出版社不得不即時採取行動，將該書及其他相關產品全部下架並停印。
[15] （申32:40 参新译本）
[16] John seems to have understood that just as Daniel’s vision concerned “the latter days” (10:14) but Daniel was instructed to “shut up the words and seal the book, until the time of the end” (12:4), so now he, John, was receiving a vision that concerned “the things that must soon take place” (1:1). Unlike Daniel, John was told, “Do not seal up the words of the prophecy of this book, for the time is near” (22:10). Thus, what was prophesied by Daniel is fulfilled in Revelation. The relationship between Daniel 10 and Revelation 1:12–20 can be seen in the sequence of events in the two chapters and in the descriptions of those revealed in the two chapters:Hamilton, J. M., Jr. (2012)
compare Revelation chpt one with Daniel Chapetr 10
[17] 但以理要隐藏这话，封闭这书，直到末时（但12:4）但约翰要把所看见的，和现在的事，并将来必成的事，都写出来（启1:19）