破解《啟示錄》  啟示錄二十章1-6節Crackingthe Book of Revelation: Revelation 20:1-6

作者: Dennis Johnson  翻譯: 唐興

First published in Evangelium, Vol. 2, Issue 4

http://wscal.edu/resource-center/resource/cracking-the-book-of-revelation

http://www.zhaimen.org/3-3077235299218553103437636.html

前千禧年？後千禧年？或無千禧年？千禧年要討論的問題，通常是指那一段前所未有的和平時期，而這個問題反而成為一個幾千年之久的神學戰場。因為這個神學爭論，使宣教機構拒絕宣教士，使教會不接納牧師，以及使許多神學院開除教授，為的是他們沒有具備適合的千禧年論述立場。這些衝突矛盾也許會使我們對約翰的啟示異象具有退縮感，轉而偏好聖經中較清楚、安全的經文。然而，聖經中的最後一卷書卻對讀者和聽者應許了祝福（啟1：1-3），這是不容忽視的。卷書中的那些奇異景象是要寫給所有神的僕人——為了要堅固我們，不是要彼此爭戰，而是要與我們真正的仇敵爭戰。

Pre-mill? Post-mill? Or A-mill? The subject of the millennium, often portrayed as a period of unprecedented peace, ironically has been a theological battlefield for millennia. Missions agencies have refused missionaries, churches have rejected pastors, and seminaries have dismissed professors for lacking proper millennial credentials. Such conflict might tempt us to shun John’s Revelation visions and prefer Scripture’s clearer, safer waters. However, the Bible’s last book promises to bless both reader and hearer (Rev. 1:1-3) and should not be ignored. Its strange scenes are for allof God’s servants—to fortify us to fight, not each other, but our real enemy.

要破解《啟示錄》的密碼，我們必須認識它如何使用反合性（paradox）和重述法（recapitulation）。《啟示錄》提供了歷史帷幕背後的景象，使我們一瞥前所未見的事實真相。事物並非總是它們所表現的——亮麗的蘋果卻是有毒的，叫花子的衣服卻是國王的偽裝。同樣的，《啟示錄》中的圖像，是以反合性的方式來描述：羔羊的被殺表示了獅子的得勝，殉教者藉著為耶穌拋下頭顱，勝過了龍。

To crack Revelation’s code we must recognize how it uses paradox and recapitulation. Revelation offers a peek behind the veil of history, enabling us to glimpse unseen realities. Things are not always what they seem—the shiny apple is poisonous, and a beggar’s rags disguise a king. In the same way, Revelation’s pictures speak in paradox: the Lion triumphs as a Lamb slain, and martyrs defeat the dragon by losing their heads for Jesus.

重述法，如同電視體育節目中的片段重播，是文學中相對應的描述手法。電視觀眾可以從不同的角度，觀看美式足球的得分觸地：一個鏡頭把焦點放在四分衛上，另一個鏡頭專注在外接手上，第三個鏡頭注意在跑衛上——這些不是三個不同的觸地得分，而是從不同的角度看同一個觸地得分。同樣的，以《啟示錄》12章為例，其中講到從兩個不同的視點，來觀看同一個改變時代的衝突：就是龍確實被擊敗了，但是還未完全被毀滅。第一個鏡頭顯示，龍無法滅除天上婦人的兒子，所以彌賽亞的母親得以逃到安全之地（1-6節）。第二個鏡頭顯示，龍從天上被逐出，不能再控告聖徒。在絕望之餘，牠追趕逃到曠野安全之地的彌賽亞的母親（7-13節）。這兩個鏡頭所顯示的，是基督救贖之工的兩個不同的觀點——祂的道成肉身、順服、受苦、死亡、復活、和升天——趕出這個世界的王（約12：31）。這些異象宣告：撒旦無法藉著希律王的大屠殺、試探、或是羅馬的十字架擊敗我們的爭戰勇士與君王。牠無法再控告我們的罪，因為耶穌的血已經一次地洗淨了我們所有的罪。撒旦也不能藉著謊言和暴力敗壞神的子民——因為彌賽亞的母親安全的逃到曠野。

Recapitulation is the literary counterpart of video replay in sports broadcasting. Television viewers see every touchdown from several perspectives: one camera focused on the quarterback, another on the wide receiver, a third on the running back cutting up the middle—not three touchdowns, but one viewed from different angles. Likewise, Revelation 12, for example, has two different perspectives on the epoch-changing conflict in which the dragon is decisively defeated but not utterly destroyed. The first camera angle shows that the dragon cannot consume the heavenly woman’s child, so Messiah’s mother flees for safety into the desert (vss. 1-6). The second camera angle shows the dragon expelled from heaven, disbarred from accusing believers. In frustration it pursues Messiah’s mother, who flees for safety into the desert (vss. 7-13). These are two perspectives on Christ’s redemptive work—his incarnation, obedience, suffering, death, resurrection, and ascension—expelling the prince of this world (John 12:31). These visions exclaim that Satan could not destroy our Warrior-King, whether it be through Herod’s holocaust, temptation, or Roman cross. He cannot accuse us of sin, for Jesus’ blood cleared our criminal record once-for-all. Nor can Satan destroy God’s people through lies or violence—Messiah’s mother is safe in the desert.

第20章中的千禧年異象，提供了我們另一個“鏡頭角度”來觀看12章中的爭戰。我們在這裡看到龍確實地被擊敗了——牠被捆綁、無法再迷惑外邦國度——但卻未被毀滅。牠的四個名字：“龍、古蛇、魔鬼、撒旦”在12章9節中被重複提到，加深了這兩個不同角度之間的關聯。這裡，如同在第12章一樣，講到基督第一次到來捆綁了龍，開始了約翰所看到的時代，這個時代以1000年作為象徵。就是基督的死、復活、和升天啟動了千禧年，因此，千禧年不是一個未來的盼望，而是現今的事實。

The millennial vision of chapter 20 gives us an additional “camera angle” of the same battle discussed above in Rev. 12. Here again we see the dragon decisively defeated—bound, prevented from deceiving Gentile nations—but not yet destroyed. His fourfold name, “dragon, ancient serpent, devil, Satan,” is repeated from Rev 12: 9 to reinforce the bond between these two visions. Here, as in chapter 12, it is Christ’s work in his first coming that binds the dragon, launching the era that John sees symbolized as 1,000 years. That is, Christ’s death, resurrection, and ascension inaugurated the millennium so that it is not a future hope, but a present reality.

然而，認為千禧年已經開始了，並且繼續存在著的這種看法，許多人會有反對的意見。回答這些反對的意見，可以幫助我們掌握《啟示錄》的意義，並且能激勵我們：

However, the mere suggestion that the millennium has already begun and continues to exist raises objections in many minds. Answering these objections will help us grasp both Revelation’s meaning and its encouragement to us: 

（1）“1000年”是指1000年嗎？有些人認為千禧年不可能開始於基督升天，因為若是如此，基督就會在祂升天後1000年回來！對這個問題的回答就是：《啟示錄》中的數字都是象徵性的。啟4：2和5所提供的例子，是每個人都同意的。約翰被“聖靈”帶到天上——神的聖靈。他在天上看到7燈檯，象徵神的7靈。這裡的7靈與聖靈是相同的。所謂的7靈，象徵祂與天上的神和地上的教會完全的同在。7的數字象徵完全或完成。同樣的，“一千年”必須理解為象徵性的而非字面性的意義。它表示一段很長的時間：從基督第一次到來捆綁撒旦開始，直到祂第二次到來的最後審判為止。

(1) Doesn’t “1,000 years” mean 1,000 years? Some argue that the millennium could not have begun with Christ’s ascension, or else Christ would have returned a mere 1,000 years later! The short answer is that numbers are symbolic in Revelation. Rev. 4:2 and 5 provide an example on which everyone agrees. John is caught up to heaven by “theSpirit”--one Spirit of God. In heaven he sees seven lamps that symbolize God’s sevenSpirits. Without ceasing to be one, the Spirit is seen as seven to signal that he is fully present with the Father in heaven and with the church on earth, seven being the number of fullness or completion. Likewise, “one thousand years” should not be taken literally but symbolically. It signifies a very long time between Christ’s binding of Satan at his first coming and his final judgment of Satan at his second coming.

在《啟示錄》的開始和末了，基督都堅定的講到這些異象是關於將要發生的事，而非指與約翰在第一世紀的讀者相距甚遠的未來（1：1，3；22：10；對照但12：1-4）。對他的讀者而言，千禧年是一個現在的事實。然而這個“快要發生”的主題，只是事實的一部分。千禧年的終極完成還沒有到來。我們必須認識到主的耽延，是因為忍耐而非疏失，為了要將蒙揀選着帶入信心中（彼後3：9）。羔羊必須要聚集所有名字被寫在生命冊中的人，祂才會再來。在這同時，基督徒必須長時間的等候，並且大膽的見證福音，聖靈藉著這些福音的見證招聚耶穌的群羊。

At both ends of Revelation, Christ insists that its visions concern trends soon to commence, not events removed from John’s first-century readers in some distant future (1:1, 3; 22:10; contrast Dan 12:1-4). The millennium was a present reality for his readers. Yet this “soon-ness” theme is only part of the truth. The culmination of the millennium has yet to occur. Because God’s timing is not ours, God’s “soon” may not feel soon to us. We must recognize that the Lord’s apparent tardiness is not negligence but patience, as he woos all his elect to faith (2 Pet. 3:9). The Lamb will not return until he has gathered everyone whose name is written in his book of life. In the meantime, Christians must dig in for the long haul and boldly bear the gospel testimony by which the Spirit gathers Jesus’ sheep.

（2）難道阿米吉多頓的爭戰在千禧年前發生，而非在之後發生？有些人認為阿米吉多頓的爭戰（《啟示錄》19章末）必須發生在20章的千禧年之前。如果他們的看法是對的，為什麼千禧年在基督第一次來到時就開始了，而最後的爭戰還未發生？啟19章提供了最後爭戰的兩個視角中的一個。它顯示了列國為了爭戰聚集起來，以及獸和假先知災難的下場。在啟20：7-10中提供了同一個最後爭戰的第二個視角，清楚的描述千禧年之後的衝突。與第一個視角相同，我們看到列國受到迷惑而聚集爭戰。與第一視角不同的是，這裡的鏡頭專注在撒旦上面，牠是獸的作為和假先知的迷惑背後的大仇敵。牠企圖抹殺在地上為基督作見證的教會，但是，牠卻失敗了，被丟進火湖中。因此，啟19：19-21和啟20：7-10中的兩個鏡頭視角，使得讀者能夠完整地看到，在千禧年結束時所發生的最後爭戰。

(2) Doesn’t the battle at Armageddon come before and not after the millennium? Some argue that the battle at Armageddon (found at the end of Rev. 19) must precede the millennium of Rev. 20. If they are right, how could the millennium begin with Christ’s first coming when the battle at Armageddon has yet to occur?  However, the battle at Armageddon does not come before the millennium. We must keep in mind Revelation’s use of recapitulation or video replay.  Rev. 19 gives us the first of two viewsof the last battle. It shows us the nations gathered to wage the battle and its disastrous outcome for the beast and false prophet. The second view of the same last battle is found in Rev. 20:7-10 which clearly describes a conflict after the millennium. Just like the first view, we see nations deceived and gathered for the battle. Unlike the first view, this camera angle focuses on Satan, the archenemy behind the activity of the beast and the deception of the false prophet. He tries to erase Jesus’ testifying church from the earth, but he will fail and be thrown into the lake of fire. As a result, the two camera angles of Rev. 19:19-21 and Rev. 20:7-10 allow the reader to see the complete picture of the last battle that occurs at the end of the millennium.

（3）世界的情勢似乎看不出撒旦已經被捆綁了。我們必須記得，撒旦仍然像獅子一樣的吼叫，尋找可吞吃的人（彼前5：8）。牠知道自己的日子近了，所以把怒氣發在神的兒女身上（啟12：12，17）。但是，我們要特別注意撒旦被捆綁，使得牠無法做到的事：牠不能像以前一樣迷惑列國。因此，牠不再能夠聚集列國，形成一股全球性的聯合，企圖除滅教會。許多新約的經文證實這件事。因為耶穌來到，祂捆綁了撒旦，並且釋放了被擄掠的人（太12：28-29），神的光照進了外邦人的黑暗（太4：15-16）。神曾經讓外邦人處於他們的無知之中，但不再如此了（徒14：15-16；徒17：30）。在基督裡，外邦列國看到神的榮耀，耶穌是世界的光（路2：32；徒13：47）。即使有所企圖，撒旦也無法防止福音傳到地極。

(3) World conditions don’t look as if Satan is bound. We must remember that Satan still prowls like a lion seeking prey (1 Pet. 5:8). Knowing that his days are numbered, he vents his rage on God’s children (Rev. 12:12, 17). But note, specifically, what the binding prevents him from doing: he cannot deceive the nations as he once did. Therefore he can no longer assemble the nations into a global coalition to try to snuff out the church. Other New Testament scriptures confirm this. Because Jesus came to bind Satan and release his captives (Matt 12:28-29), God’s light now shines into the Gentiles’ darkness (Matt 4:15-16). Formerly God had left the Gentiles in their ignorance, but no more (Acts 14:15-16; Acts 17:30). In Jesus, the light of the world, Gentile nations behold God’s glory (Luke 2:32; Acts 13:47). Try as he might, Satan cannot prevent the gospel from reaching the ends of the earth.

結論Conclusion

千禧年宣告：羔羊坐在寶座上，龍被捆綁，以及福音的亮光射入列國的黑暗中。當然，要看到這些，我們就必須超越表面的外貌。我們無法靠意見的調查、出席率的統計、文化的趨勢、選舉的結果、或是法律的行動，來評估宇宙衝突的得勝者是誰。但這並不會使我們感到驚奇。畢竟，猶大獅子的得勝並不像是勝利，反而像是囚犯受到可悲的處決。那一個黑暗的下午，撒旦似乎佔了上風；但是，在那樣的軟弱中，我們的得勝者逐出了控告者，捆綁了龍。福音的廣傳於萬民，證明了基督的十字架的確毀壞了撒旦對列國的束縛。福音的見證證明了現在就是千禧年。

The millennium declares that the Lamb is on the throne, the dragon is on its last legs, and the light of the gospel is piercing the nations’ darkness. To see this, of course, we must look past surface appearances. We cannot estimate who is winning the cosmic conflict by opinion polls, attendance statistics, cultural trends, election results, or legislative actions. But that should not surprise us. After all, the triumph of Judah’s Lion did not look like victory, but like the shameful execution of a criminal.  That dark afternoon Satan seemed to have the upper hand; but in such weakness our Champion disbarred the accuser and bound the dragon. The spread of the gospel among all peoples proves that Christ’s cross has indeed broken Satan’s stranglehold on the nations. Gospel witness proves that the millennium is now.

因此，《啟示錄》給予宣教士和教會的宣教事工極大的鼓勵。因為耶穌已經捆綁了壯士，所以我們可以滿有信心地，致力把福音傳到地極。我們處在耶穌的升天和祂的再來之間的時代，神在這個時代把迷惑列國的黑暗逐出。藉著受苦的教會和見證，耶穌 “從各國、各族群” 招聚了一群人，永遠的歌頌：“救恩屬於我們的神，祂是坐在寶座上的羔羊。”

Therefore, the book of Revelation gives great encouragement to missionaries and the church’s work of missions. Since Jesus has bound the strongman, we can throw ourselves confidently into gospel witness to the ends of the earth.  We inhabit the age between Jesus’ ascension and his return, the age in which God dispels the darkness that once engulfed the nations. Through his witnessing and suffering church, Jesus assembles a crowd “from every nation, tribe, people and language” to sing forever: “Salvation belongs to our God, who sits on the throne, and to the Lamb.”