ИЛИЯНА БЕНИНА НИКОЛА БЕНИН
Духовният път и поетическото наследство на Ана Мария ван Шурман: Поглед към едно ново двуезично издание
Личността и интелектуалната биография на нидерландската учена, поетеса и художничка Ана Мария ван Шурман (1607–1678) заемат изключително място в историята на европейската мисъл от Ранното модерно време. Преминала през драматичния диапазон от ранно признание като феноменален полиглот и femme savante („звездата на Утрехт“) до обществено остракиране поради разрива ѝ с Нидерландската реформирана църква и последвалото присъединяване към мистичната общност на Жан дьо Лабади, нейната фигура остава обект на интензивен научен интерес. Настоящото двуезично издание хвърля ценна светлина върху слабо проучения преходен период в нейния живот чрез критическо представяне на две нейни неиздавани приживе девоционални (духовни) поетически творби.
Завръщането към текста и интелектуалния контекст на Ван Шурман изисква отчитане на нейната двойствена рецепция. От една страна, тя придобива международна известност със своята новаторска защита на правото на жените на образование и с майсторството си в хуманитарните науки и визуалните изкуства. От друга страна, късните ѝ години са белязани от разочарование от светската слава и от радикален духовен обрат, довел до съставянето на апологитичния двутомен труд Eukleria („По-добрият избор“).
Основното предизвикателство пред изследователите на нейното творчество досега се състоеше в липсата на достатъчно извори за вътрешния ѝ живот в периода между оттеглянето ѝ от публичната сфера и нейното пълно обвързване с лабадисткото движение. Изданието успешно запълва тази празнина, демонстрирайки как нейните частни религиозни практики и богословска ерудиция са функционирали паралелно с лидерската ѝ роля в духовните кръжоци (conventicles) от онова време.
Представените в книгата две дълги духовни стихотворения разкриват няколко ключови аспекта от поетиката и мисълта на Ван Шурман:
Частна пиетичност и богословска проникновеност: Стиховете документират задълбочената ѝ богословска подготовка, изразена чрез умерена поетическа форма, далеч от догматичната сухота.
Художествено майсторство на нидерландски език: Творбите подчертават умението ѝ да борави с народния език като равностойно средство за изразяване на сложни духовни и метафизични понятия.
Социално-религиозна динамика: Поезията осветлява участието ѝ в неформални духовни общности, очертавайки приемствеността между нейния ранен хуманизъм и късния ѝ мистичен пиетизъм.
Особено внимание заслужава преводаческата концепция на двуезичното издание. Английският превод следва стриктно формата и структурата на нидерландския оригинал, като постига високо ниво на съответствие по отношение на:
Римуваните схеми и метриката: Съхранени са стихосложението и кадансът, което позволява пресъздаване на оригиналната ритмична структура.
Слуховата естетика (auditory aesthetics): Вниманието към акустичното въздействие на текста е от съществено значение за духовната поезия от XVII век, предназначена често за рецитиране в тесен кръг от вярващи.
Обобщено казано, двуезичното издание на духовните стихотворения на Ана Мария ван Шурман представлява значим филологически и историко-културен принос. То не само обогатява представата за интелектуалното развитие на една от най-значимите жени на XVII век, но и предлага академично издържан модел за превод и коментар на ранномодерна религиозна поезия. Изданието е ценен ресурс за изследователите в областта на женската история, богословието и нидерландската литература.
“Come, Lord Jesus”
A Study of the Book of Revelation
WATCHMAN NEE
Christian Fellowship Publishers, Inc.
New York
Copyright ©1976
Christian Fellowship Publishers, Inc.
New York
All Rights Reserved
ISBN 0-935008-16-0
Available from the Publishers at:
11515 Allecingie Parkway
Richmond, Virginia 23235
PRINTED IN U.S.A.
TRANSLATOR’S PREFACE
This study was given by Mr. Watchman Nee in the early years of
his ministry. Longhand notes which provided the gist of these
readings were taken at the time. They were copied and
mimeographed but never published in book form. In the study of
prophecy our brother followed the approach of such people as G. H.
Pember, Robert Govett and D. M. Panton, though he no doubt had
his own original views and interpretations. As one can never be
dogmatic in prophetic study, our brother merely presented here what
seemed to help and satisfy him most. His purpose was to provoke the
interest of God’s people on prophecy and to prepare them in meeting
the blessed Lord.
As his own spiritual life became more matured, he later on took a
more spiritual approach to the book of Revelation, without, however,
overturning his former basic understanding. In this connection, then,
the reader will notice that the translator has attempted to include in
the various translator’s notes whatever important improvements our
brother had made in his own interpretations.
Further, the reader should also be aware that in the original
Chinese longhand notes, mentioned above, that part of the study
dealing with Revelation 2.19-3.22 was found missing. For the sake of
completion, the translator has endeavored to fill in the gap by
translating and using the pertinent portion of Mr. Nee’s later work
which was entitled Church Orthodoxy.
CONTENTS
Part Title
ONE The Vision of the Glorious Lord (1.1-20) 9
TWO The Seven Churches (2.1-3.22) 21
THREE The Scenes at the Throne (4.1-5.14) 55
FOUR Opening Seals (6.1-8.5) 73
FIVE Sounding Seven Trumpets (8.6-11.19) 105
SIX The Trinity of Satan (12.1-13.18) 127
SEVEN The First Fruits, the Harvest, and the Vintage (14.1-20) 151
EIGHT Pouring Seven Bowls (15.1-16.21) 165
NINE Babylon and Her Destruction (17.1-20.6) 173
TEN After the Millennium (20.7-22.5) 215
ELEVEN The Last Warning (22.6-21) 247
P A R T O N E THE VISION OF THE GLORIOUS LORD
The Vision of the Glorious Lord
(1.1-20)
1.1-3 INTRODUCTORY WORD
This section draws attention to several things;
namely, (1) the meaning of this revelation, (2) the procedure by
which this revelation is given, and (3) the significance of this
revelation.
(1) The meaning of this revelation. “The Revelation of Jesus
Christ”—There is a difference between revelation and inspiration.
Revelation is the unveiling of God to men in order to make them see;
inspiration is the leading of God within men. The phrase “the
Revelation of Jesus Christ” has a dual meaning: (a) it is Jesus Christ
himself who unveils the things which must shortly come to pass, and
these are the things that are recorded in this book; and (b) this book
also reveals Jesus Christ himself—it discloses how He will
overcome, receive glory, and become King.
(2) The procedure by which this revelation is given. (a) “God gave
him Christ”—Herein are we shown the order in the universe. God is
the highest of all: “All things are of God” (2 Cor. 5.18). We are also
shown that even though the Lord has ascended to heaven He yet
keeps His place as a bond-servant. As He was on earth, so is He in
heaven (see John 5.19,20; 12.49,50; Mark 13.32). Not because He is
now in glory does He refuse to keep His place. How very different
He is from the archangel (Ez. 38.11-19).
(b) “And he sent and signified it by his angel”—Most of the
writings of the Scriptures come through the hands of the angels (Acts
7.38; Heb. 2.2); for the angels are ministering spirits (Heb. 1.14).
10 Come, Lord Jesus
(c) “Signified . . . unto his servant John”—“signified” means to
point out or to perform.
(d) “Who bare witness of the word of God, and of the
testimony of Jesus Christ, even of all things that he saw”—John
records the revelation he has received and delivers it to us. What he
delivers is the word of God and the testimony of Jesus Christ.
(3) The significance of this revelation. (a) “The things which must
shortly come to pass”—“Must” means not subject to any change.
“Shortly come” speaks of that which is not to be delayed. Yet we are
just too neglectful and too procrastinating about these things. (b) “To
show unto his servants”—This revelation is not concerned with a few
people; rather, it relates to all the servants. The word “servants” is
“bond-servants” in the original. We all are the bond-slaves of the
Lord because we have been bought by Him with His blood (1 Cor.
6.20). (c) Here is a promise: “Blessed is he that readeth, and they that
hear the words of the prophecy, and keep the things that are written
therein” (v.3). The same promise is given in 22.7, though there is no
more mention of “read” and “hear”; for as we reach the time of
chapter 22, all have read and heard; hence the primary thing in view
there is to “keep”.
“For the time is at hand”—“The time” is that of the second
coming of the Lord. A time which touches many aspects (11.15-18).
Here, though, it refers primarily to the blessings believers will
receive. Since the time is at hand, why do we not see it arriving now?
It is due to the fact of the long-suffering of the Lord towards the
world (2 Peter 3.8,9). Yet also, it is because the believers are not yet
ready. Consequently, the time is still to come. Nevertheless, the
conditions of the world as well as of the church at our day reassure
us that the time is at hand.
The Vision of the Glorious Lord (1.1-20) 11
1.4-5a SALUTATION AND BLESSING
“John to the seven churches that are in Asia”—Although each of
the seven churches receives its own letter, at the same time John
sends the whole book to all seven churches in Asia. “Seven” is a
perfect number. The seven churches represent all the churches.
Therefore, the message is for us as well.
The words of salutation resemble those used by Paul: “Grace to
you and peace”. But the name of the triune God is different here
from that in the other New Testament epistles: (a) “From him who is
and who was and who is to come”—This is God’s name. He is the
same yesterday, today, and forever. The world is soon to undergo a
drastic change, but God never changes. For this reason, grace and
peace change not; (b) “And from the seven Spirits that are before his
throne”—The “seven Spirits” does not mean that there are seven
Spirits (Eph. 4); it merely indicates the manifold works of the one
Holy Spirit (Rev. 4.5; 5.6); (c) “And from Jesus Christ, who is the
faithful witness, the firstborn of the dead, and the ruler of the kings
of the earth”—This speaks of the work which the Lord has done on
earth, how He has overcome, and what glory He will have in the
future. We have such a triune God to grant us grace and peace.
1.5b-7 DOXOLOGY
As John arrives at this juncture in his writing, he cannot help but
burst forth in praise. He praises for two reasons: “Unto him that
loveth us”—The love of Christ is two-fold: (a) the past—“And
loosed us from our sins by his blood”, and (b) the present and future
experience—“And he made us to be a kingdom, to be priests unto his
God and Father”: what we now experience will be fully realized in
the future. And as we ourselves think of this, we will truly say with
John: “To him be the glory and the dominion for ever and ever.
Amen.”
12 Come, Lord Jesus
When John thinks upon the love which he has received, how can
he refrain from praises? Yet in the meantime he envisages the
situation of the world at the return of Christ, and so he gives a word
of warning in verse 7. “Behold” is a word to call our attention to
what is going to be proclaimed. “He cometh with the cloud”—Just as
He went up to heaven with a cloud, so shall He come back with the
cloud. The word here is in perfect accord with what is said in Acts
1.9-11. Then: “And every eye shall see him, and they that pierced
him; and all the tribes of the earth shall mourn over him. Even so,
Amen”—These words agree with Matthew 24.30.
1.8 THE TESTIMONY OF GOD
Here God bears witness concerning himself that He is the One
who is the same, and He is the Almighty One. The purpose of such a
declaration is to encourage us to wholly trust Him in time of
tribulation.
1.9-10a JOHN’S NARRATIVE OF HIS OWN CURRENT
SITUATION
(1) Concerning himself. “I John, your brother and partaker with
you in the tribulation and kingdom and patience”—Although John
has seen such tremendous visions, he still calls himself our brother.
How humble he is! At that time he is in tribulation, but he also
mentions the kingdom; for through many tribulations must we enter
the kingdom (cf. Acts 14.22). Since we have the hope of the
kingdom, we must therefore be patient. So then, this patience has in
it the meaning of patiently waiting for the kingdom. “Partaker with
you” indicates that the kingdom is the portion of all. Hence all must
share as well in tribulation and patience.
(2) His environment. “I . . . was in the isle called Patmos, for the
word of God and the testimony of Jesus”—He was at that time being
The Vision of the Glorious Lord (1.1-20) 13
persecuted for the sake of God’s word and was exiled to an island.
Though he was lonely, being shut in from all sides, the Lord was
nonetheless with him, the door to heaven was wide open towards
him, and he received new revelation. For this reason, tribulation is
our great blessing.
(3) The day on which John saw the vision was the Lord’s day, that
is to say, the first day of the seven-day week. Some suggest that it
was the day of the Lord, which is the day of Jehovah.∗
(4) The spirit of the visioner. “I was in the Spirit—“Though John
suffered much in the body, his spirit was strong and active.
1.10b-16 THE VISION OF THE GLORIOUS CHRIST
(1) The voice heard was a great voice as of a trumpet. A trumpet
is sounded to gather people together. Here the Lord was especially
calling John to write to the seven churches. These seven churches
actually existed at the time. They were specially chosen to serve as
types of the church throughout the ages.
(2) The sight seen was the seven golden candlesticks (or
lampstands), which are the seven churches (v.20). Such are the
churches in God’s view, which ought to be their spiritual reality,
since the churches are to illuminate this dark world for the Lord. Yet
the candlesticks themselves cannot give out light unless they are
filled with oil. And hence the churches need to be filled with the
Holy Spirit.
(3) “One like unto a son of man”—The Son of man was in the
midst of the candlesticks to inspect the churches (2.1). What was the
likeness of this Man? He looked like a son of man, which is to imply
∗
But this is unlikely.—Translator
14 Come, Lord Jesus
that He was somewhat different from what He had been on earth. So
the word “like” is used. As to His appearance, it was described as
follows:
(a) “Clothed with a garment down to the foot—“which
signifies the Lord’s glory, the glory that He had before His
incarnation (Is. 6.1). He is now being restored to His former glory.
The garment not only signifies His original glory, it also indicates
His priesthood; for He is now our high priest (Heb. 8.1).
(b) “And girt about at the breasts with a golden girdle”—which
attests to His righteousness and faithfulness (Is. 11.5).
(c) “And his head and his hair were white as white wool, white
as snow”—which shows how He is in possession of glory (Prov.
16.31, 20.29) and holiness (Dan. 7.9).
(d) “And his eyes were as a flame of fire”—which fire is used
for proving (1 Peter 1.7) so that whatever is good or bad may be
manifested. With His eyes as a flame of fire everything will be
exposed immediately by His look. The fire referred to in 1
Corinthians 3.13 is the fire of the Lord’s eyes. The meaning of 1
Corinthians 4.5 likewise agrees with what is expressed here.
(e) “And his feet like unto burnished brass”—feet are for
walking and brass in the Bible typifies judgment. Wherever the
brazen feet go, there goes judgment. Since the Lord’s feet are now in
the church, the Lord is presently judging His church first (1 Peter
4.17).
(f) “And his voice as the voice of many waters”—which
denotes that His voice is full of majesty and power (Ps. 29.4).
(g) “And he had in his right hand seven stars”—which stars are
the angels (or messengers) of the seven churches (v.20). Their being
The Vision of the Glorious Lord (1.1-20) 15
in the Lord’s hand means that they are being used, controlled, and
protected by the Lord.
(h) “And out of his mouth proceeded a sharp two-edged
sword”—which sword is used to deal with the world as well as with
the church (19.15-21, 1.16).
(i) “And his countenance was as the sun shineth in his
strength”—the Lord was manifested in the same way on the mount of
transfiguration (Matt. 17.2). The scene on the mount of
transfiguration typifies the kingdom, because the Lord is most
glorious in the kingdom.
1.17-20 THE LORD’S COMMISSION
Each time the Lord appears to man, it is accompanied by His
commission. And this time is not any different from the other times.
“And when I saw him, I fell at his feet as one dead”—The glory of
Christ is such that when John saw it he became as one dead. This was
not only true of John, it was likewise true of Isaiah (6.1-5), of Job
(42.5,6) and of Daniel (10.2-9).
John was not only a saved person but also one who had been most
intimate with the Lord; and yet, when he saw the Lord of Glory he
fell as one dead. What, then, would happen to the unsaved or carnal
person if he should see the Lord? Hence the Scriptures make clear
that the man of flesh cannot inherit the kingdom of God (Gal. 5.19-
21) nor can the unregenerated ever see it (John 3.3). How meaningful
this is! A carnal or unclean person is truly unfit to see the Lord of
Glory. Indeed, when Christ shall come in the future His glory will be
even greater than that of today; no wonder many will faint for fear
and cry to the mountains to hide them (Rev. 6.16; Luke 21.26).
“And he laid his right hand upon me, saying, Fear not”—How
merciful! Though He is in glory, His love has not diminished. If the
16 Come, Lord Jesus
future glory were not mingled with love we would not be able to be
benefited much by it. The hand that on earth once touched many a
sick person touches still; the word which once comforted many a
broken-hearted one yet speaks. His hand and His word not only
comforted John but also gave strength (cf. Dan. 8.17,18;
10.9,10,18,19). Hand to give strength and word by which to feel
comforted. When John realized that the Lord’s love remained the
same as before, fear naturally left him and strength and comfort
became his portion instead.
“I am the first . . . the keys of death and of Hades”—Here we find
that the Lord used two ways to reveal himself:
(1) with His glory. As soon as John saw it, he knew.
(2) with His word. This pertains to what is inward, that which
John could not see with his physical eyes. Hence the Lord also had to
use words to unveil himself. From what He said we can gather three
things about Him.
(a) His position. “I am the first and the last”—This is the title
of Jehovah found in the Old Testament (Is. 41.4, 44.6, 48.12). It
distinguishes Him as the God who changes not.
(b) His life. “And the Living one; and I was dead, and behold, I
am alive for evermore”—This shows that He has the eternal life.
Though He once died for the sins of men, yet now is He resurrected;
and He will die no more, since He ever lives.
(c) His authority. “And I have the keys of death and of
Hades”—Let us look closely at this point. “Death” is related to the
physical body, whereas “Hades” is related to the soul. Immediately
after one dies, his soul enters Hades. Hades means the nether regions,
located at the center of the earth (Matt. 12.40; Num. 16.30-33).
Hades is divided into two compartments: one is the place of torture
The Vision of the Glorious Lord (1.1-20) 17
for the unsaved, the other is the place of rest for the saved (Luke
16.19-31). Yet such a division is temporary because eternal
separation exists between the new heaven and the new earth on the
one hand and the lake of fire on the other. “Keys” are used to open
doors, thus indicating that both death and Hades have doors which
may be closed (Matt. 16.18; Acts 2.24). Whoever holds these keys
likewise has the authority. Formerly the power of death and Hades
was in Satan’s hand (Heb. 2.14; Matt. 16.18), but since the Lord was
raised from the dead, Hades and death have lost their power, and the
keys to them are now delivered into the Lord’s hand. Oh, what a
victory this is! For this reason, the Lord is able at the millennial
kingdom to release freely those who belong to Him.
“Write therefore the things which thou sawest, and the things
which are, and the things which shall come to pass hereafter”—The
meaning of “therefore” is to continue on with what has been said
already. Because of the victory of the Lord, “therefore” these things
ought to be written. Moreover, this verse lays clearly before us the
division of this book: (1) the things seen (the past), (2) the things
which are (the present), and (3) the things which shall come to pass
hereafter (the future). The word “sawest” in the original is in perfect
form, which indicates that something has already been seen. This
refers to the vision which John saw as recorded in chapter 1. The
things which are mean the things which are now existing, and hence
these are the things that exist during the church age as reported in
chapters 2 and 3. The things which shall come to pass hereafter are
those things that will continue to happen after the church age. All the
chapters after chapter 4 up to chapter 19 are the descriptions of these
things which are to come.
“The mystery of the seven stars which thou sawest in my right
hand and the seven golden candlesticks. The seven stars are the
angels of the seven churches: and the seven candlesticks are seven
churches”—Even though the book of Revelation contains a large
number of mysteries, they become clear revelations as these
18 Come, Lord Jesus
mysteries are explained by the book itself. The candlesticks are the
churches; this is easily acknowledged. And the seven stars are the
seven angels. But who are these angels? Some commentators explain
that the angels refer to pastors or bishops. If this is so, then what do
the churches themselves refer to, since their angels refer to
something else? If the churches are churches, then the angels should
simply be angels too. Furthermore, the angels themselves are the
interpretation of the mystery of the stars. If we were to explain the
angels in this manner as referring to pastors or bishops we would be
interpreting mystery by means of mystery. We are fairly certain that
the Lord does not intend it that way. What, therefore, should we say
regarding the angels? The most plausible answer is: these angels are
angels, just as the churches are churches.
Yet what kind of angels are they? For according to the Scriptures
there are two kinds: angels in heaven (Matt. 22.30) and human
messengers (Hag. 1.13). The angels here cannot point to those in
heaven because (a) the angels in heaven, though they may minister to
the church, are unable to bear responsibility of the church; (b) the
angels in heaven are spiritual beings, and thus they cannot receive
physical letters; (c) inasmuch as this book is signified to John by the
Lord through His angel, how can the angel write about himself? and
(d) the Lord calls upon the angel in Smyrna to be faithful unto death
(2.10), but this is something impossible for an angel in heaven to
experience.
Since, then, these are not angels in heaven, they must be human
messengers. The Bible supplies us with examples, such as in 2
Corinthians 8.23 and Philippians 2.25. A further point which we need
to notice here is the fact that messengers are representatives. They
are able to represent the churches. Thus they are symbolized in the
form of stars before the Lord, for stars give light; therefore they show
forth the spiritual conditions of the various churches. And finally, the
stars being in the Lord’s hand signifies that they are being used by
Him and are thus given authority.
