这卷书是关于耶稣的，祂是上帝的羔羊，为救赎祂的子民而被杀。这是一卷关于盼望和上帝之信实的书。所以，我今日在此邀请所有的读者：“圣灵和新妇都说：‘来！’听见的人也该说：‘来！’口渴的人也当来；愿意的，都可以白白取生命的水喝。” (启22:17) 请注意这邀请——来！

本文来源:《传道者》杂志

翻译/朗读:TruthTV 小组

​一本关于耶稣的书

作者丹尼斯·福廷，博士，历史神学教授，美国安德烈大学基督复临安息日会神学院前院长。现居美国 密歇根州 贝林泉，亦是安德烈大学One Place团契的授课牧师。

逼迫时期

启示录自公元一世纪末问世至今，已经引起了人们极大的兴趣和诸多的解释。它缘何被撰写，我们当如何解读，它对今天的我们说了什么呢？

启示录是在公元一世纪以书信的形式写给小亚细亚七个教会的(启1:4,5)。这些小亚细亚（今土耳其西部）的基督徒，正在遭受迫害，因为他们没有参与罗马邪教及其他异教的社会活动。那些指向他们的谣言和虚假控告使他们的生活困苦不堪。

因此，他们需要鼓励，而这鼓励（即启示录）以一封费解的书信形式呈现，两千年来，其复杂的表号和意象一直挑战着读者的大脑。然而，启示录的主题极易理解，它为那些因信受逼迫的人带来了希望。1

希望的应许

启示录的写作目的之一是宣告基督再来的时日已近。在第一章的前几节，约翰两次提及基督复临的应许。“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。”(启1:3) 2 “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。” (参第7节)。

根据这一应许，启示录呼召人们对耶稣保持坚贞。这书告诉我们，未来看似前途未卜，满含敌意，但上帝仍在基督里与祂的子民永远同在。

启示录中的表号

然而，如何解释本书的表号和意象呢？启示录提供了一些线索，可以帮助我们理解。

首先，约翰使用了大量为人所熟知的旧约表号、意象和典故。例如，约翰两次提及上帝144,000名忠心的子民。这个数字极具象征意义，象征着出埃及时在旷野的以色列人。144000等于12×12×1000。“十二”是上帝圣约之子民的完美数字。雅各共有12个儿子，他们分别发展成为以色列的十二支派。十二使徒同样发展成了弥赛亚新约的众多子民。新耶路撒冷有十二支派命名的十二个珍珠门和以十二使徒命名的十二根基。这144,000人还唱摩西之歌，这是出埃及记第15章的典故，那时上帝用神迹使以色列民从法老的魔掌中得获解救。

启示录中所使用“蝗虫”和“号”的表号，也是出埃及记中的典故。启示录提到了许多《旧约圣经》中耳熟能详地名：所多玛、埃及、锡安山、巴比伦、幼发拉底河和哈米吉多顿。旧约中一些人名也被其以预表的方式引用，如耶洗别、大卫王、先知巴兰和摩押王巴勒。

启示录还与另一卷书颇有渊源——那就是但以理书。启示录第13章的第一个兽是但以理书7章的四个兽的结合；同样在第13章中的兽象，也与但以理书第3章三个希伯来人与火窑的故事形成了呼应。

那么，这些表号的用意如何呢？是为了建立读者的信心，使他们明白在将来，上帝必像以往一样大行拯救。在旧约时代为祂子民独行奇事的大能而信实的上帝，今日也必为他们照样施行，祂还使祂的子民笃信那关乎他们将来的应许。

罗马的背景

我们还须注意，这卷书的写作背景是在罗马帝国时期的小亚细亚。书中使用这些语言和意象都是为了使最初的读者理解。

一些对耶稣的描述形式是对知名异教神明的挑战。启示录1:18记载，耶稣拿着死亡和阴间的钥匙，很明显，这指的是被认为掌管天堂与冥界之门钥匙的希腊女神赫卡特。显然，耶稣承担着人们赋予异教神明的角色。

本书结尾对新耶路撒冷的描述也使人想起罗马人为建造一座理想、安适的城市而做的筹算。

在启示录第6章中，前四印描述了四名骑马者出来争战作恶。对于一世纪的罗马人而言，这是一个熟悉的形象，他们将皇帝骑马的形象刻在硬币上。

犹太人和基督徒读者能够理解这些来自旧约和一世纪希腊及罗马世界的表号，这就像是在教导他们，他们的信超越了他们眼前的环境，他们可以在考验和磨难中心怀盼望。

完美的数字

研究启示录的另一个关键点是它的文学架构。数字“七”的作用尤为凸显。

例如，启示录中有一连串数字“七”的预表性场景，每个场景均引自古希伯来圣所侍奉。

希伯来圣所预表着上帝在天国的居所。圣所分为三部分：一个设有燔祭坛的外院，一个被一分为二的帐幕。帐幕的第一部分是圣所，有三样器物：一个七盏灯的灯台，或称金灯台，放陈设饼的桌子和香坛。第二部分是至圣所，保护着存放十诫的约柜。这些器物从各个方面象征着祭司为上帝子民的代求和耶稣为我们的代祷。这些表号大都出现在启示录中，并引出了本书的七个不同部分：

1.第一部分(第1-3章)是给七教会的信(第2、3章)，以耶稣在七个金灯台间行走的异象起头(第1章)，这是希伯来圣所中七个金灯台的意象引用。

2.接下来是天上宝座的异象(第4、5章)和七印的开启(第6、7章)。

3.第三部分是七号的异象(第8-11章)，这是由一位天使在香坛上献香的异象引出下文。

4.第四部分以至圣所和约柜的异象开头(启示录11:19)，接下来是妇人与龙的争战，以及海兽、地兽与三天使的信息(第12-14章)。

5.第五部分以天上殿的异象起头，七位天使带着上帝最后七灾的忿怒从天上的殿中出来(第15-18章)。

6.第六部分开始是天上欢喜和赞美的场景(第19章)，随后基督骑着白马降临，善恶之争结束(第19、20章)。

7.第七部分，也是最后一部分，是以新天新地及新耶路撒冷的异象开始的(第21、22章)。

每个部分都以一个圣所或天上的场景开始，这些场景反应着对上帝对罪恶问题的回应在历史及表号之描述的演变。场景也从圣所转移到至圣所，再到最终所有的天使天兵和新耶路撒冷中上帝的新宝座。

这些场景使我们将天国作为上帝所有活动的中心。事实上，整卷启示录都是从天国本身的角度呈现的。我们注意到，上帝在地上所有的作为在天上的殿中都曾有过。

然而，所有这些惊人的意象意味着什么？

耶稣的启示

这卷书的第一句话很清楚：本书是关于耶稣的。“耶稣基督的启示，就是上帝赐给他，叫他将必要快成的事指示他的众仆人。”(启1:1)

此处的表达即指本书“来自耶稣”或“关于耶稣”或两者兼而有之。基督的特别启示就是本书的中心。

在许多启示录的研究中，试图解读所有的表号，探究它们在《圣经》历史、教会历史或当前世界大事件中的确切应用，已然成为惯例。所以人们在解释末日预言中关注伊斯兰所扮演的角色也不足为怪。一些人将他们的解释局限于历史早期的猜想，他们关注罗马帝国及其如何应验这些表号。另一些人认为中世纪教会与政权的争斗已然应验了这些表号，这两者时常发生冲突。

然而，这些猜想常常忽视本书的中心。启示录是来自耶稣且关乎耶稣的启示——关于祂在这些事件和世界历史结束中的角色，以及如何解决罪恶的问题。本书藉着表号告诉我们将必快成的事之前，先告诉我们耶稣在过去为救赎祂的子民所行的事，以及祂后来要成就的。

在第1章中，耶稣是阿拉法和俄梅戛，是世间万物和救赎计划的始末。在给七教会的信中(第2、3章)，耶稣使他们牢记，祂必与他们同在，且应许赏赐得胜的人。每一赏赐都是耶稣愿意给予信徒之救赎的一个方面。第4章详述了耶稣在天上的宝座，在第5章中，耶稣是被杀的羔羊，是配得“权柄、丰富、智慧、能力、尊贵、荣耀、颂赞的” (启5:12)。

在第6章中，耶稣揭开了地球历史末后事件之书卷的印，在第7章中，耶稣在上帝的宝座前聚集了许多将要得救的人，因为他们用羔羊的血把衣裳洗白净了。第8至11章：当上帝的审判倾倒在大地时，前景看起来十分严峻，但这毁灭随着弥赛亚之国的宣告而终结。在第12章，妇人生了一个男孩子——耶稣，因祂的出现龙被打败了。在第13章中，两个兽试图强迫地上的人拜兽像时，那些名字记在羔羊生命册上的人是平安的。在第14章，羔羊同着被救赎的144,000人站在锡安山上，传扬三天使信息，这信息使他们得以预备完全站在那里。在第15章，被救赎的144,000人唱摩西的歌和羔羊的歌。

在第16至18章，在最后的七灾和巴比伦的毁灭中，羔羊和祂的子民被卷入一场争战，且羔羊必得胜，因为羔羊是万主之主、万王之王。在第19章，当上帝邀请所有被救赎的人参赴羔羊之婚筵时，群众在天上大声说“哈利路亚”。耶稣是骑在白马上的诚信真实的见证者，祂带领天上的众军来到地上，与上帝的敌人展开最后的争战。在第20章，被救赎的人与基督一同作王一千年。在第21章中，羔羊使新耶路撒冷由上帝那里从天降到更新的大地上。

最后，在第22章，一条生命之河从上帝和羔羊的宝座流出。耶稣显出祂的荣耀：“‘看哪，我必快来！赏罚在我，要照各人所行的报应他。 我是阿拉法，我是俄梅戛；我是首先的，我是末后的；我是初，我是终。’”

“‘那些洗净自己衣服的有福了！可得权柄能到生命树那里，也能从门进城……’”

“‘我——耶稣差遣我的使者为众教会将这些事向你们证明。我是大卫的根，又是他的后裔。我是明亮的晨星。’”(启22:12-16)

这卷书是关于耶稣的，祂是上帝的羔羊，为救赎祂的子民而被杀。这是一卷关于盼望和上帝之信实的书。所以，我今日在此邀请所有的读者：“圣灵和新妇都说：‘来！’听见的人也该说：‘来！’口渴的人也当来；愿意的，都可以白白取生命的水喝。” (启22:17) 请注意这邀请——来！

 ——————————–

1.一个优秀的卷是兰科·斯蒂法诺维奇，《耶稣基督的启示：启示录书的评论》（密歇根州 贝林泉，安德烈大学出版社），1-49。另一个是西格夫·K·顿塔德的《启示录》评论，派迪亚的新约评论(密歇根州 大急流城，贝克学术出版社，2019)，3–41。^

2.英文原文《圣经》均来自新国际版。^

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A BOOK ABOUT JESUS

By Denis Fortin, PhD, a professor of historical theology and a former dean of the Seventh-day Adventist Theological Seminary of Andrews University, Berrien Springs, Michigan, United States. He also serves as the teaching pastor of One Place Fellowship at Andrews University.

Since its appearance at the end of the first century even to this day, the book of Revelation has generated great interest and a multitude of interpretations. Why was this book written, how do we interpret it, and what does it say to us today?

A TIME OF PERSECUTION 

Revelation is written in the style of a letter addressed to a group of seven churches in Asia Minor in the first century AD (Rev. 1:4, 5). These Christians in Asia Minor, today western Turkey, were suffering persecution because they did not participate in Roman cults and other pagan social activities. The rumors and false reports circulated about them made their lives difficult and troubled.

These first-century believers, therefore, needed encouragement, and this encouragement came in the form of a complex letter whose intricate symbols and imagery have challenged readers for two thousand years. Yet, its major themes are easily understood and have provided hope to those facing persecution for their faith.1

A PROMISE OF HOPE 

Part of the purpose of the book of Revelation is to announce that the return of Christ will be very soon. Twice in the first few verses of chapter 1, John referred to the promise of Christ’s return. “Blessed is the one who reads aloud the words of his prophecy, and blessed are those who hear it and take to heart what is written in it, because the time is near” (Rev. 1:3).2 “ ‘Look, he is coming with the clouds,’ / and ‘every eye will see him, / even those who pierced him’; / and all peoples on earth ‘will mourn because of him’ ” (v. 7).

In light of this promise, Revelation is an invitation to remain strong and faithful to Jesus. Even if the future may appear gloomy and hostile, the book tells us that God in Christ will always be with His people.

APOCALYPTIC SYMBOLS 

How, though, does one interpret the book’s symbols and imagery? Revelation offers clues that can help us understand them.

First, John used a multitude of well-known Old Testament symbols, images, and allusions. For example, John twice referred to 144,000 faithful people of God. The number is highly symbolic, with references to the people of Israel in the wilderness during the Exodus. The number 144,000 is 12 × 12 × 1,000. Twelve is the perfect number of God’s covenant people. There were 12 sons of Jacob who formed the 12 tribes of Israel. There were 12 apostles who formed the new covenant people of the Messiah. The New Jerusalem has 12 pearly gates named after the 12 tribes of Israel and 12 foundations named after the 12 apostles. This group of 144,000 also sings the song of Moses, an allusion to Exodus 15, when God’s people were rescued miraculously from the clutches of Pharaoh.

The book uses the symbols of locusts and trumpets, also allusions to the Exodus. Revelation refers to geographical places very familiar in the Old Testament: Sodom, Egypt, Mount Zion, Babylon, the river Euphrates, and Armageddon. It refers symbolically to Old Testament people as well, such as Jezebel, King David, the prophet Balaam, and the Moabite king Balak.

Revelation also has links to another apocalyptic book, Daniel. The first beast of Revelation 13 is a composite of the four beasts of Daniel 7; meanwhile, the image to the beast, also in chapter 13, echoes the story of the three Hebrews and the fiery furnace of Daniel 3.

What, then, is the purpose of these symbols? They were intended to build the reader’s faith knowing that God’s acts of salvation in the future will be very much like God’s acts of salvation in the past. The powerful and faithful God who did marvelous acts for His people in the Old Testament is the God who is doing the same for them now and is the God who gives His people the certainty of His promises concerning their future as well.

A ROMAN CONTEXT

We must also keep in mind that the setting of the book is in Asia Minor at the time of the Roman Empire. The language and imagery were intended to make sense to the original readers.

Some references to Jesus are shaped in the form of a challenge to well-known pagan deities. The description of Jesus as holding the keys of death and Hades in Revelation 1:18 is an unmistakable reference to the goddess Hekate, a Greek deity who was thought to possess the keys to the gates of heaven and Hades. Clearly, Jesus is assuming the roles ascribed to pagan gods.

The description of the New Jerusalem at the end of the book is reminiscent of Roman plans for an ideal and safe city.

In Revelation 6, the first four seals depict four riders on horses going out to conquer and cause evil. This was a familiar image for first-century Romans, whose coins depicted the emperor riding on a horse.

Jewish and Christian readers would have understood these symbols, coming from the Old Testament and from the Greek and Roman world of the first century, as teaching them that their faith transcends their immediate context and that they can have hope amid trial and tribulation.

THE PERFECT NUMBER 

Another key point in a study of the book of Revelation is its literary structure. The number seven plays a very prominent role.

For example, Revelation is a succession of seven symbolic scenes, each introduced by a reference to the ancient Hebrew sanctuary services.

The Hebrew sanctuary was a reflection of God’s abiding place in heaven. The sanctuary was built in three sections: an exterior courtyard with an altar for burnt offerings and a tent divided into two parts. The first part of the tent was the Holy Place with three pieces of furniture: a seven-branched candlestick, or menorah; a table for bread; and an altar of incense. The second part was the Most Holy Place, which guarded the ark of the covenant with the Ten Commandments. These pieces of furniture symbolized various aspects of the priest’s intercession on behalf of God’s people and Jesus’ intercession for us. Most of these symbols are present in Revelation and introduce seven different sections of the book:
1. The first section (chapters 1–3) with the letters to the seven churches (chapters 2, 3) is introduced by a vision of Jesus walking among seven candlesticks (chapter 1)—a visual reference to the seven-branched menorah in the Hebrew sanctuary.
2. This is followed by a vision of the heavenly throne room (chapters 4, 5) and the opening of the seven seals (chapters 6, 7).

3. The next section is the vision of the seven trumpets (chapters 8–11), which is introduced by a vision of an angel offering incense at the altar.

4. The fourth section is introduced with a vision of the Most Holy Place and its ark of the covenant (Rev. 11:19) and is followed by the conflict between the woman and the dragon, the beasts from the sea and the earth, and the three angels’ messages (chapters 12–14).

5. The fifth section is introduced with a vision of the heavenly temple, out of which come seven angels with the seven last plagues of God’s wrath (chapters 15–18).

6. The sixth section begins with a scene of rejoicing and praising in heaven (chapter 19), followed by the coming of Christ on a white horse and the end of the great conflict between good and evil (chapters 19, 20).

7. The seventh and last section begins with a vision of a new heaven and introduces the new earth and the New Jerusalem (chapters 21, 22).

Each of these sections begins with a sanctuary scene or heavenly scene that marks the development of some historical and symbolic representation of God’s response to the problem of evil. The scenes also move from the Holy Place to the Most Holy Place to finally encircle the entire celestial host of angels and God’s new throne in the New Jerusalem.

These scenes keep our focus on heaven as the center of all divine activities. In fact, the entire book of Revelation is presented from the vantage point of heaven itself. We note that all divine actions on earth are preceded by scenes of divine actions in the heavenly temple.

What, however, does all this amazing imagery mean?

A REVELATION OF JESUS 

The first words of the book make it clear: This book is about Jesus. “The revelation from [or of] Jesus Christ, which God gave him to show his servants what must soon take place” (Rev. 1:1).

The expression used here means that the book is from Jesus or about Jesus or both. A special revelation of Christ is the center of the book of Revelation.

It has become customary in many studies of the book of Revelation to attempt to decode all the symbols and find their clear application in biblical history, church history, or current world events. It is not unusual to read about interpretations that focus on the role of Islam in end-time prophecies. Others limit their interpretations to schemes from earlier periods of history and focus on the Roman Empire and how it fulfilled these symbols. Others see the fulfillment of these symbols in conflicts between the medieval church and political powers that it often clashed with.

Yet, these schemes are often missing a major point of what this book is about. This is a revelation from Jesus and about Jesus—about His role in these events and the consummation of history and how the problem of evil will be resolved. Before this book tells us symbolically what future events will be, it tells us what Jesus has done for His people’s salvation in the past and what He will do in the future as well.

In chapter 1, Jesus is the Alpha and Omega, the beginning and the end of all things and of the plan of redemption. In the letters to the seven churches (chapters 2 and 3), Jesus reminds them that He is with them and promises rewards to the overcomer. Each reward is an aspect of the redemption Jesus is more than willing to give to those who are faithful. Chapter 4 details Jesus’ throne in heaven and in chapter 5, Jesus is the Lamb who was slain and is worthy to “receive power and wealth and wisdom and strength and honor and glory and praise” (Rev. 5:12).

In chapter 6, Jesus opens the seals of the book of the last events of earth’s history and in chapter 7, Jesus assembles before the throne of God a large multitude of all those who will be saved because they have washed their robes and made them white in the blood of the Lamb. The outlook in chapters 8 to 11 looks very grim while God’s judgments are poured on the earth, but this devastation ends with a proclamation of the kingdom of the Messiah. In chapter 12, the woman gives birth to a child, Jesus, and His presence defeats the dragon. In chapter 13, while the two beasts attempt to enforce the worship of their image, those whose names are written in the Lamb’s book of life are safe. In chapter 14, the Lamb stands on Mount Zion with the 144,000 redeemed and declares the threefold message that prepares them to stand there. In chapter 15, the redeemed are singing the song of Moses and of the Lamb.

In chapters 16 to 18, during the seven last plagues and the destruction of Babylon, war is waged against the Lamb and His people, but the Lamb will triumph because He is King of kings and Lord of lords. In chapter 19, a great multitude shouts praises to God as He invites all the redeemed to come to the wedding supper of the Lamb. Jesus is the Faithful and True Witness riding on a white horse, and, with the armies of heaven, He comes to earth to wage one last battle against God’s enemies. In chapter 20, the redeemed reign with Christ for a thousand years. In chapter 21, the Lamb brings the New Jerusalem down from heaven on a restored new earth.

Finally, in chapter 22, a river of life flows from the throne of God and of the Lamb. And Jesus presents Himself: “ ‘Look, I am coming soon! My reward is with me, and I will give to each person according to what they have done. I am the Alpha and the Omega, the First and the Last, the Beginning and the End.

“ ‘Blessed are those who wash their robes, that they may have the right to the tree of life and may go through the gates of the city. . . .

“ ‘I, Jesus, have sent my angel to give you this testimony for the churches. I am the Root and the Offspring of David, and the bright Morning Star’ ” (Rev. 22:12–16).

This book is about Jesus, the Lamb of God slain for the redemption of His people. It is a book about hope and God’s faithfulness. So the invitation is given to all readers today: “The Spirit and the bride say, ‘Come!’ And let the one who hears say, ‘Come!’ Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life” (Rev. 22:17). Heed the invitation—come!

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1. An excellent volume is Ranko Stefanovic, The Revelation of Jesus Christ: Commentary on the Book of Revelation (Berrien Springs, MI: Andrews University Press, ), 1–49. Another noteworthy commentary is Sigve K. Tonstad, Revelation, Paideia Commentaries on the New Testament (Grand Rapids, MI: Baker Academic, 2019), 3–41. ^

2. Scripture is from the New International Version. ^

 Please find the original article at https://www.ministrymagazine.org/archive/2021/07/a book about Jesus