結構分析:-------啟2:1-7, 12-17
以弗所 |
士每拿 |
別迦摩 |
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1)差遣公式The Commissioning Formula: “Write and say to X, thus says Y.” |
[1]你要寫信給以弗所教會的使者，說， 那右手拿著七星，在七個金燈台中間行走的，說， |
[8]你要寫信給士每拿教會的使者說， 那首先的，末後的，死過又活的說， |
[12]你要寫信給別迦摩教會的使者，說， 那有兩刃利劍的說， |
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2)a.『我知道』(讚賞) |
[2]我知道你的行為，勞碌，忍耐，也知道你不能容忍惡人，你也曾試驗那自稱為使徒卻不是使徒的，看出他們是假的來• [3]你也能忍耐，曾為我的名勞苦，並不乏倦• [6]然而你還有一個可取的事，就是你恨惡尼哥拉一黨人的行為，這也是我所恨惡的• |
[9]我知道你的患難，你的貧窮，(你卻是富足的)也知道那自稱是猶太人所說的悔謗話，其實他們不是猶太人，乃是撒但一會的人• |
[13]我知道你的居所，就是有撒但座位之處•當我忠心的見證人安提帕在你們中間，撒但所住的地方被殺之時，你還堅守我的名，沒有棄絕我的道• |
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2)b. 『我知道』(責備) |
[4]然而有一件事我要責備你，就是你把起初的愛心離棄了• |
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[14]然而有幾件事我要責備你，因為在你那裡，有人服從巴蘭的教訓•這巴蘭曾教導巴勒將絆腳石放在以色列人面前，叫他們吃祭偶像之物，行姦淫的事• [15]你那裡也有人照樣服從了尼哥拉一黨人的教訓• |
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3)要求悔改 |
[5]所以應當回想你是從那裡墜落的，並要悔改，行起初所行的事•你若不悔改，我就臨到你那裡，把你的燈台從原處挪去• |
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[16]所以你當悔改•若不悔改，我就快臨到你那裡，用我口中的劍，攻擊他們• |
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4)a宣佈審判 |
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4)b應許救恩/獎賞 |
[4:7下]得勝的，我必將 神樂園中生命樹的果子賜給他吃• |
[10]你將要受的苦你不用怕•魔鬼要你們中間幾個人下在監裡，叫你們被試煉•你們必受患難十日•你務要至死忠心，我就賜給你那生命的冠冕• [2:11下] 得勝的，必不受第二次死的害• |
[17下]得勝的，我必將那隱藏的嗎哪賜給他•並賜他一塊白石，石上寫著新名•除了那領受的以外•沒有人能認識• |
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5) 要求留意 |
[2:7上]\聖/靈向眾教會所說的話，凡有耳的，就應當聽• |
[2:11上]\聖/靈向眾教會所說的話，凡有耳的，就應當聽• |
[17上]聖靈向眾教會所說的話，凡有耳的就應當聽• |
[啟2:1-啟 2:29]
1)差遣公式
那右手拿著七星，在七個金燈台中間行走的，說，
[參啟 1:20 論到你所看見在我右手中的七星，和七個金燈台的奧秘•那七星就是七個教會的使者•七個燈台就是七個教會•]
2)a.『我知道』(讚賞)
[2]我知道你的行為，勞碌，忍耐，也知道你不能容忍惡人，你也曾試驗那自稱為使徒卻不是使徒的，看出他們是假的來•
初期教會都同意，惟有經過察驗才能得著正確的教義和可靠的觀導(林前14:29; 帖前5:21; 約壹4:1) 註:當代的異端太多,信徒要小心。
[3]你也能忍耐，曾為我的名勞苦，並不乏倦•
2)b. 『我知道』(責備)
3)要求悔改
[6]然而你還有一個可取的事，就是你恨惡尼哥拉一黨人的行為，這也是我所恨惡的•
可能是教會內一種已與異教社會妥協的異端教派。按早期教會的解釋(例如:伊格拿丟、愛任紐、亞歷山大的革利免等)。這個名稱指敗德壞行的掛名基督徒。他們顯然教導說，屬靈自由給予他們足夠的餘地，可以事拜偶像不道德的勾當。他們與世界妥協。
在以弗所教會中，他們背離真道還只見於行為，但在別迦摩教會中，則已成為教訓（2:15）。
5) 要求留意
4)b應許救恩/獎賞
得勝的，我必將 神樂園[原是一個波斯名詞，形容一個令人賞心悅目的花園; 參路23:43]中生命樹的果子賜給他吃•
[8]你要寫信給士每拿教會的使者說，那首先的，末後的，死過又活的說，
士每拿這個城市在以弗所以北約４０公里處，曾有「亞西亞港口」之稱，因為它是愛琴海上一個優良的港口。這城的教會要和兩個敵對勢力爭戰: 一個是一群強烈反對基督教的猶太人，另一個是一群忠於羅馬、支持皇帝崇拜的非猶太人。在這樣的環境中，遭受迫害和為主受苦是無可避免的事。
[9]我知道你的患難，你的貧窮，(你卻是富足的) 也知道那自稱是猶太人所說的悔謗話，其實他們不是猶太人，乃是撒但一會的人•
[10]你將要受的苦你不用怕•魔鬼要你們中間幾個人下在監裡，叫你們被試煉•你們必受患難十日•你務要至死忠心，我就賜給你那生命的冠冕•
[11]\聖/靈向眾教會所說的話，凡有耳的，就應當聽•得勝的，必不受第二次死的害•
[12]你要寫信給別迦摩教會的使者，說，那有兩刃利劍的說，
今柏迦瑪；古代亞西亞省的首都，建於圓錐形的山上，該山高約三百公尺，四周有山谷環繞。這名字的希臘文原意為「城寨」。
它是一個文化城市，是希臘文化和教育的中心，有一個擁有２０萬卷藏書的圖書館。它也是四個異教的中心，與以弗所拜偶像之風不遑多讓。它主要是拜蛇神，認為牠具有醫治之能，故信眾從世界各地前往敬拜，尋求醫治。
在士每拿之北45哩處，此處曾為羅馬轄省小亞細亞之首都，城有一大圖書館，首倡用羊皮紙。教會之主說話的身份；有神的話(如兩 之劍)
指那是在亞西亞省推行「敬拜皇帝」運動的官方中心。指拜羅馬皇帝或祭祀丟斯ZEUS(參徒14:12)的祭壇，在市場中心。
亞西亞第一位殉道者。根據教會傳統，他是在多米田統治期間，被人放在一個銅鍋中慢火烤死的。
[14]然而有幾件事我要責備你，因為在你那裡，有人服從巴蘭的教訓•這巴蘭曾教導巴勒將絆腳石放在以色列人面前，叫他們吃祭偶像之物，行姦淫的事•
巴蘭曾教唆米甸婦人引誘以色列人誤入歧途（民25:1-2; 31:16; 參猶11）。說他是腐敗的假師傅的典型代表，十分恰當，這些假師傅與巴蘭一樣，騙誘信徒與世俗妥協。
應用: 當我們想參與一些明知是不正當的活動時，總會製造藉口，為自己的行辯護，說那並不如想像那樣壞，或說這無損我的信心。但基督要嚴嚴斥責那些尋找藉口犯罪的人。
應用: 巴蘭可怕的在甚麼地方呢？
他是巴勒王請來對付以色列人的：
甚至你的性格弱點，興趣，也可以成為你的危機。
[章／節-民 31:16]
[8]在所殺的人中，殺了米甸的五王，就是以未，利金，蘇珥，戶珥，利巴，又用刀殺了比珥的兒子巴蘭•
[9]以色列人擄了米甸人的婦女孩子，並將他們的牲畜，羊群，和所有的財物都奪了來，當作擄物，
[10]又用火焚燒他們所住的城邑和所有的營寨，
[11]把一切所奪的，所擄的，連人帶牲畜都帶了去，
[12]將所擄的人，所奪的牲畜，財物，都帶到摩押平原，在約旦河邊與耶利哥相對的營盤，交給摩西和祭司以利亞撒，並以色列的會眾•
[13]摩西和祭司以利亞撒，並會眾一切的首領，都出到營外迎接他們•
[14]摩西向打仗回來的軍長，就是千夫長，百夫長，發怒，
[15]對他們說，你們要存留這一切婦女的活命麼，
[16]這些婦女因巴蘭的計謀，叫以色列人在毗珥的事上得罪耶和華，以致耶和華的會眾遭遇瘟疫•
[15]你那裡也有人照樣服從了尼哥拉一黨人的教訓•
[16]所以你當悔改•若不悔改，我就快臨到你那裡，用我口中的劍，攻擊他們•
[17]聖靈向眾教會所說的話，凡有耳的就應當聽•得勝的，我必將那隱藏的嗎哪賜給他•並賜他一塊白石，石上寫著新名•除了那領受的以外•沒有人能認識•
白石: 用來象徵不同用途的某類石頭。在彌賽亞的筵席上，白石可能是用來作為赴筵的入場證。
新名：得勝者的名字(見賽62:2; 65:15)
[18]你要寫信給推雅推喇教會的使者，說，那眼目如火焰，腳像光明銅的 神之子，說，
[19]我知道你的行為，愛心，信心，勤勞，忍耐•又知道你末後所行的\善/事，比起初所行的更多•
[20]然而有一件事我要責備你，就是你容讓那自稱是先知的婦人耶洗別教導我的僕人，引誘他們行姦淫，吃祭偶像之物•
[21]我曾給他悔改的機會，他卻不肯悔改他的淫行•
[22]看哪，我要叫他病臥在床，那些與他行淫的人，若不悔改所行的，我也要叫他們同受大患難•
[23]我又要殺死他的黨類﹝黨類原文作兒女﹞，叫眾教會知道，我是那察看人肺腑心腸的•並要照你們的行為報應你們各人•
[24]至於你們推雅推喇其餘的人，就是一切不從那教訓，不曉得他們素常所說撒但深奧之理的人•我告訴你們，我不將別的擔子放在你們身上•
[25]但你們已經有的，總要持守，直等到我來•
[26]那得勝又遵守我命令到底的，我要賜給他權柄制伏列國•
[啟 3:1-啟 3:22]
我知道你的行為，按名你是活的，其實是死的•
[2]你要儆醒，堅固那剩下將要衰微的﹝衰微原文作死﹞•因我見你的行為，在我 神面前，沒有一樣是完全的•
[3]所以要回想你是怎樣領受，怎樣聽見的•又要遵守，並要悔改•若不儆醒，我必臨到你那裡如同賊一樣•我幾時臨到，你也決不能知道•
[4]然而在撒狄你還有幾名是未曾污穢自己衣服的•他們要穿白衣與我同行•因為他們是配得過的•
[5]凡得勝的，必這樣穿白衣•我也必不從生命冊上塗抹他的名•且要在我父面前，和我父眾使者面前認他的名•
[6]\聖/靈向眾教會所說的話，凡有耳的，就應當聽•
[7]你要寫信給非拉鐵非教會的使者，說，那聖潔，真實，拿著大衛的鑰匙，開了就沒有人能關，關了就沒有人能開的，說，
[8]我知道你的行為，你略有一點力量，也曾遵守我的道，沒有棄絕我的名•看哪，我在你面前給你一個敞開的門，是無人能關的•
[9]那撒但一會的，自稱是猶太人，其實不是猶太人，乃是說謊話的，我要使他們來在你腳前下拜，也使他們知道我是已經愛你了•
[10]你既遵守我忍耐的道，我必在普天下人受試煉的時候，保守你免去你的試煉•
[11]我必快來，你要持守你所有的，免得人奪去你的冠冕•
[12]得勝的，我要叫他在我 神殿中作柱子，他也必不再從那裡出去•我又要將我 神的名，和我 神城的名，(這城就是從天上從我 神那裡降下來的新耶路撒冷) 並我的新名，都寫在他上面•
[13]聖靈向眾教會所說的話，凡有耳的，就應當聽•
[14]你要寫信給老底嘉教會的使者，說，那為阿們的，為誠信真實見證的，在 神創造萬物之上為元首的，說，
[15]我知道的行為，你也不冷也不熱•我巴不得你或冷或熱•
[16]你既\如/溫\水/，也不冷也不熱，所以我必從我口中把你吐出去•
[17]你說，我是富足，已經發了財，一樣都不缺•卻不知道你是那困苦，可憐，貧窮，瞎眼，赤身的•
[18]我勸你向我買火煉的金子，叫你富足•又買白衣穿上，叫你赤身的羞恥不露出來•又買眼藥擦你的眼睛，使你能看見•
[19]凡我所疼愛的，我就責備管教他•所以你要發熱心，也要悔改•
[20]看哪，我站在門外叩門•若有聽見我聲音就開門的，我要進到他那裡去，我與他，他與我一同坐席•
[21]得勝的，我要賜他在我寶座上與我同坐，就如我得了勝，在我父的寶座上與他同坐一般•
THE PROPHETIC LETTERS OF REV 2-3
The seven letters might give the impression of being an isolated part of the book. But this is not true. The connection to the vison in 1:12-20 has already been pointed out. The letters echo a number of theological perspective, motives and conflicts found elsewhere in Rev: the short perspective of time (2:16); an ongoing battle with both external and internal enemies.
These letters are written to a geographical district that we know from Paul's letters about one generation earlier. In Ignatius's letters (about 110 A.D.) we have an important source for the same district some years after Rev.
The number of seven congregations has called many to see in them a reference to the universal church. No doubt there is a universal/general aspect in them: "Let anyone who has an ear listen to what the Spirit is saying to the churches". But this was hardly John's perspective. He wrote these letters to historical congregations. There are a number of historical references in them: C.J. Hemer, The Letters of the seven Churches of Asia in Their Local Setting, JSNT Suppl. Ser. 11, Sheffield 1986.
Prophetic letters - a written prophecy. Usually a prophecy is an oral message, but in cases of geographical distance, we have some examples in the OT of prophetic written messages: 2 Chron 21:12-15; Jer 29; The Letter of Jeremiah (apocryphical writing); syrBar 77-87. The seven letters have many formal features of OT prophecy.
Structure:
1) Commission: "write"
messenger-formula
Christological formula identifying Christ who speaks
2) "I know": praise or blame - this is the part of these letters that vary acc. to the local situation.
3) Urging the addresses to repent
4) Future judgment or salvation - connected to "I am coming soon"
5) A claim for attention - a stereotype in these letters cf. Amos 7:16; Jer 29:20; Ezek 6:3). The close relationship between the messenger-formula and this cry for attention: the first mentions Christ as speaking, while the second Spirit: Christ through the prophet (cf. 1 Thess 5:19-20; 1 Cor 14:32; Acts 21:11).
6) To this claim for attention is attached a saying of victory; it goes like an encouragement.
These letters represent examples of Early Christian prophecy:
the nature of prophecy: reveal hidden things ("I know") cf. John 4:17-19; 21:15-17; Luke 7:39, 1 Cor 14:23-25
the aim of prophecy: parenetical - 1 Cor 14:3
Rev 2:12-17 The Letter to Pergamon
Pergamon was an important city in the province of Asia. The capital was Ephesos. P. was well-known in Antiquity for its religious significance. It was a religious centre for the cult of Zeus, Athene, Dionysios and Asklepios. In addition it also became the centre for the Emperor worship in MA. The emperor Augustus, who was scetical to worshipping the Emperor while alive, finally accepted one temple to be raised in Rome, and one in Pergamon.
V.12/
Who is the angel? Is this an earthly being: In LXX aggelos may simply refer to a messenger cf. Luke 9:52; Jas 2:25; Matt 11:10: the leader of the congregation.
- but in Rev "angel" refers to heavenly beings throughout
- the "angel" in these letters is not a messenger; on the contrary he reprents the addressee. The messenger is John himself.
The best solution is to take "angel" here as the protecting angel of the congregations: Rev 12:7 cf. Dan 10:13.21; 12:1. The heavenly representant of the congregations.
tade legei reflects the Hebrew formula "Thus says the Lord" cf. Acts 21:11. The one speaking is Christ as depicted in his majesty in the inaugural vision: "he who has the sharp two-edged sword": 1:16; 2:16; 19:15.21. A traditional metaphor for the judging power of God's Word (Isa 49:2; Jer 23:29; Heb 4:12; Wisdom 18:15-19). The this is mentioned in the letter to Pergamon quite likely depends on the power of the empire that was very concretely felt in this city: ius galdii - which was the official name for the power of Roman officials to execute death-penalty. Christ, not the Roman officials, is having the real power oover life and death (cf. the motto in 1:7-8 and v. 12). The self-presentation of Christ through his prophet John actually addresses the situation in which the Christians in P. found themselves.
vv.13-15/ "I know..."
The fundamental conflict in Rev (God and Satan) is here seen from a local perspective: "you live where Satan's throne is" - what is the reference? - 2:9; 3:9 - a reference to the synagogue? It is more likely to take this as a reference to the role of P. in the emperor worship. Pergamon is thus the "Rome" (13:2, 16:10) of the eastern part of the empire.
The congregation has denied to join the worship in P.; a climax in this conflict was what happened to a Christian brother, Antipas. He is called "my faithful witness". The Greek word martys is not in itself a reference to his death. This word sums up the attitude of the Christians who denied to join this cult. The verb "deny/arneisthai" seems to refer to a public event (cf. Matt 10:28-33) where these Christians denounced the worship in P. : a similar situation in 4Makk 8:7; 10:15 where Antiochus as judge urges the seven brothers to denounce their jewish faith. The government in P. has probably killed Antipas in order to set an example for Christians who refuse to take part in the worship there.
Vv. 14-15 mention what Christ has against the Christians in P. What does the teaching of Balaam and the Nicolaitans refer to (cf.2:20ff)? This probably refer to the same: "the teaching of Balaam" is a Biblical way of speaking of the nicolaitans. What is this teaching about: The word "teaching" may give the impression that it refers to a theology, a misconcept of theology. But that is too theoretical; it refers to a way of living - a practical attitude: If we combine Num 25:1ff and 31:16, we see that Balaam in the OT is accused for having led astray the Isrealites to idolatry. V.14 is probably not a historical reference, but refers to the Biblical tradition John here uses. Balaam is a Biblical pattern for leaders who led astray by compromising with the enemy and their worship (cf. Jude 11; 2 Pet 2:15). On this background we may deduce information about the Nicolaitans: a liberal attitude to the political and religious power of the empire. A friendly co-existence with the Roman officials. A typical attitude in times of occupation and war in a country.
The prophetic message addresses the congregation, and urges them to stand firm against this attitude. This is acc. to v.16 not just a battle, it is decisive for remaining an insider.
V.17/
For those who fight this battle there is a promise of victory: the Nicolaitans they eat food offered for the idols, but these will be eating Mannah : a conscious contrast.
Manna: Background is Exod 16:32-34 (cf. Heb 9:4) - some of the Manna was kept for the later generations to see. See 2 Makk 2:4-7 and syrBar 6:7-10: an eschatological use of this concept. In the end-time the faithful will be given this food to eat: an eschatological banquet with Mannah on its menu.
"I will give him a white stone, and a new name written on it" - the stone is really a mystery. May be the prophecy is here referring to invitation-stones (tessera) which gave admission to banquets and feast: entrance ticket.
Some interpreters say that the stone has the name of God written on it - this is based upon 3:12. The emphasized individual perspective found in 2:17 does not support this, in my opinion. An eschatological use of the tradition of receiving a new name: Isa 62:2, 65:15 cf. Peter -Kephas. Some say that it refers to the custom of giving a new name in baptism. But 2:17 speaks in future tense.