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启示录生命读经 · 第17篇

基督升天后天上的景象

The Scene in Heaven after Christ’s Ascension
1所有的基督徒都如道基督已经升到天上，今天祂就在天上。然而，基督升天后，天上是甚么景象，却很少人熟悉。这景象相当特别，我们需要看得非常清楚。启示录四章一节说，『这些事以后，我观看，看哪，天上有门开了，我初次所听见那如吹号的声音，对我说，你上到这里来，我要将这些事以后必发生的事指示你。』神的计画是隐藏在天上的。当神在地上找著一个合祂心意的人时，天就向这人开启。天曾经向雅各、（创二八12～17、）以西结、（结一1、）耶稣、（太三16、）司提反（徒七56）和彼得（徒十11）开启过。在这里和十九章十一节，天也向本书的作者约翰开启。在永世里，天也要向所有在基督里的信徒开启。（约一51。）
1All Christians know that Christ has ascended into heaven and that He is in heaven today. However, not many are familiar with the scene in heaven after Christ’s ascension. This scene is quite particular, and we need to see it very clearly. Revelation 4:1 says, “After these things I saw, and behold, a door opened in heaven, and the first voice which I heard was like a trumpet speaking with me, saying. Come up here, and I will show you what must take place after these things.” God’s plan is hidden in heaven. When God finds a man on earth after His heart, heaven is opened to him. It was opened to Jacob (Gen. 28:12-17), to Ezekiel (Ezek. 1:1), to Jesus (Matt. 3:16), to Stephen (Acts 7:56), and to Peter (Acts 10:11). Here, and in 19:11, it is opened to John, the writer of this book, and it will be opened to all believers in the Lord in eternity (John 1:51
壹 一个宝座在天上
I. A THRONE IN HEAVEN
2二节说，『我立刻就在灵里；看哪，有一个宝座安置在天上，又有一位坐在宝座上。』在天上，先有一个宝座；启示录这卷书乃是以宝座为中心。本书从四章开始，揭示了神宇宙的行政。在启示录，神的宝座乃是神行政的中心。书信中的宝座是施恩的宝座，从这宝座我们可以受怜悯、得恩典。（来四16。）本书中的宝座乃是审判的宝座，从这宝座世界受审判。这是神在天上的宝座。整个宇宙，特别是地，都在这个宝座之下。无论撒但在空中作甚么，也不管人在地上作甚么，都是在神天上的宝座之下。今天，人好像可以为所欲为，但天上神的宝座，依然掌管著一切的人和一切的事。在神宝座的管治之外，没有一个人能作甚么，也没有一件事能发生。表面看来，这宝座是看不见的，是人所不知道的；但事实上，这宝座在背后掌管著每一个人和每一件事。按神的时间，并为著成就神的定旨，常有适当的审判从这宝座出来，临到人类和地上的事物。在启示录，最终的结局乃是在神的审判完全执行之后出现。这个审判从宝座发出，把天地间一切由撒但的背叛和人的堕落所引起的混乱，完全清理。
2Verse 2 says, “Immediately I was in spirit; and behold, there was a throne set in heaven.” In heaven, there is firstly a throne, and the book of Revelation is focused upon it. Beginning with chapter four, this book unveils God’s universal administration. The throne of God in Revelation is the center of God’sad ministration. While the throne in the Epistles is the throne of grace from which we receive mercy and find grace (Heb. 4:16), the throne here is the throne of judgment from which the world receives judgment. This is God’s throne in heaven. The whole universe, especially the earth, is under this throne. Whatever Satan does in the air and whatever man does on earth is under God’s throne in heaven. Today, man may do anything he likes, but the throne of God in heaven is still the authority over all men and all things. No one can do anything and nothing can happen outside of the rule of God’s throne. Apparently, this throne is invisible and is not realized by man, but actually it is behind the scene ruling over everyone and everything. In God’st i me and for the fulfillment of God’s purpose, the appropriate judgment always comes out of this throne to mankind and upon the things transpiring on earth. In the book of Revelation, the consummate issue comes from the completion of the execution of God’s judgment. This judgment proceeds from the throne and clears up the confusion both in heaven and on earth caused by Satan’s rebellion and man’s fall.
一 虹围著宝座，显出来的样子好像绿宝石
A. A Rainbow around the Throne in Appearance of an Emerald
3我们在三节看见，『又有虹围著宝座，显出来的样子好像绿宝石。』虹是神与人并活物立约的记号，说明祂不会再用洪水灭绝他们。（创九8～17。）在本书中，神要审判地和其上一切的居民。彩虹围著祂的宝座，表征神是立约的神，是信实的神，在祂审判地时，要遵守祂所立的约，不再用洪水审判人，也不再将全人类灭绝，乃要保留一些人，成为新地上的列国荣耀祂。（启二一24，26。）这彩虹指明神在祂对人类的行政管治上是信实的。在这一章里，神要对人类施行审判，但在执行审判时，祂仍记念与挪亚所立的约。祂是审判的神，也是守约的神。这虹『显出来的样子好像绿宝石。』绿宝石是草绿色的，表征地上的生命。这指明神在地上施行审判时，仍要记念祂的约，并保留一些生命在地上，如创世记九章十一节所指明的。绿宝石是一种坚硬的宝石；那题醒神遵守祂约的，是坚定不移的。这个坚定的题醒，围绕著宝座。
3In verse 3 we see that there is “a rainbow around the throne like an emerald in appearance.” The rainbow is a sign of God’s covenant with man and living creatures that He will not destroy them again with the flood (Gen. 9:8-17). In this book, God will judge the earth with all its inhabitants. The rainbow around His throne signifies that God is the covenanting God, the faithful God, who will keep His covenant while executing His judgment upon the earth in that He will not judge mankind again with a flood nor destroy all mankind, but will keep some to be the nations of the earth for His glory (21:24, 26). This rainbow indicates that God is faithful in His administration toward mankind. In this chapter, God is about to judge mankind, but in exercising His judgment, He will remember His covenant with Noah. He is the judging God and He is also the covenant-keeping God. This rainbow is “like an emerald in appearance.” An emerald is a precious stone having a grass green color, which signifies the lives on earth. This indicates that while God executes His judgment upon the earth, He will still remember His covenant and spare some of the lives on earth as indicated in Genesis 9:11. An emerald, being a precious stone, is solid. God’s reminder to keep His covenant is solid. There is this solid reminder around the throne
二 从宝座中发出闪电、声音、雷轰
B. Out of the Throne Coming Forth Lightnings, Voices, and Thunders
4五节告诉我们：『有闪电、声音、雷轰，从宝座中发出。』这一切都表征神审判中的忿怒。在书信中，从施恩的宝座出来神的怜悯和恩典，给一切藉著基督赎罪的血亲近神的人。但在这里，从审判的宝座有闪电、声音、雷轰发出来，作为向罪恶世界的警告。在启示录里，神执行了一切审判之后，神的宝座就成为永远生命供应的宝座，从那里流出来一道生命水的河，有生命树长在其中。所有今天来到神施恩的宝座，有分于神的怜悯和恩典的信徒，将会享受从神宝座出来的生命河与生命树，作他们生命的供应，直到永远；但那些要受神审判的宝座所审判的不信者，就与神那永远宝座所发出来的永远享受，无分无关。
4In verse 5 we are told that “out of the throne come lightnings and voices and thunders.” All these signify God’s wrath in His judgment. In the Epistles, out of the throne of grace come the mercy and grace of God for anyone who approaches Him through the redeeming blood of Christ. But here, out of the throne of judgment come forth lightnings, voices, and thunders as warnings to the sinful world. In the book of Revelation, after all God’s judgments have been executed, the throne of God will be the throne of eternal life supply, out of which will proceed the river of water of life with the tree of life growing in it. All the believers who are participating in God’s mercy and grace today by approaching God’s throne of grace will enjoy the river of life and the tree of life out of God’s throne as their life supply for eternity, while the unbelievers, who will be judged by God’s throne of judgment, will have no share in the eternal enjoyment issuing out of God’s eternal throne.
三七 盏火灯在宝座前点著
C. Seven Lamps of Fire Burning before the Throne
5五节又告诉我们，『有七盏火灯在宝座前点著，这七灯就是神的七灵。』这指明神要藉著七灯，就是祂那焚烧、照亮、鉴察、搜寻并审判的七灵，来对付地。这里的七灯，是以出埃及二十五章三十七节和撒迦利亚四章二节灯台上的七灯为依据。七盏火灯，就是神的七灵，表征神七倍加强之灵的光照与鉴察。在出埃及二十五章和撒迦利亚四章，表征神的灵在神行动中所发光照的七灯，乃是为著神的建造，或为建造帐幕，或为重建圣殿。这里的七灯是为著神的审判，至终也要带进神的建造，就是新耶路撒冷的建造。当神执行祂审判的时候，祂那七倍加强的灵，就会藉著鉴察、光照、审判并传输，完成神永远的建造。这在以下各章中，有充份的发展；结果产生圣城新耶路撒冷这终极的完成。
5Verse 5 also tells us that “seven lamps of fire are burning before the throne, which are the seven Spirits of God.” This indicates that God will touch the earth by the seven lamps, by His seven Spirits which are burning, shining, observing, searching, and judging. The seven lamps here refer to the seven lamps of the lampstand in Exodus 25:37 and the seven lamps of the lampstand in Zechariah 4:2. The seven lamps of fire which are the seven Spirits of God signify the enlightening and searching of the sevenfold intensified Spirit of God. In Exodus 25 and Zechariah 4, the seven lamps, signifying the enlightening of the Spirit of God in God’s move, are for God’s building, either for the tabernacle or the building of the temple. Here the seven lamps are for God’s judgment, which will issue also in God’s building—the building of the New Jerusalem. While God executes His judgment, His sevenfold intensified Spirit will carry out God’s eternal building by searching, enlightening, judging, and infusing. This is fully developed in the following chapters. The issue is the consummation of the holy city, New Jerusalem
四 宝座前的玻璃海
D. A Glassy Sea before the Throne
6六节说，『宝座前好像一个玻璃海，如同水晶。』这个玻璃海，乃是个收集、容纳一切被神审判之物的地方。这玻璃海没有水，却有火。（启十五2。）洪水以后，神照著祂不再用水审判地和其上活物的应许，（创九15，）总是用火向人施行审判。（创十九24，利十2，民十一1，十六35，但七11，启十四11，十八8，十九20，二十9～10，二一8。）神审判的宝座乃像火焰，从这火焰有火像河发出。（但七9～10。）神审判之火所发出的火焰，要将整个宇宙中一切消极的事物，尽都扫入玻璃海中，至终这玻璃海要成为火湖。（启二十14。）玻璃海是神一切烈火审判的大汇集，如同水晶，表征一切消极的事物，在神的审判之下都透亮如水晶。凡是经过审判而留在玻璃海里的东西，都全然被暴露，丝毫不能隐藏。在这里，我们看见虹围绕神的宝座，表征神要遵守祂在创世记九章八至十七节的应许；又有搀著火的玻璃海，指明神仍要用火审判一切消极的事物。
6Verse 6 says, “And before the throne there was as it were a glassy sea like crystal.” The glassy sea is a collector and container of everything judged by God. This sea is not of water, but of fire (15:2). Since the deluge, God, in accordance with His promise not to judge the earth and living creatures again with water (Gen. 9:15), always exercises His judgment upon man with fire (Gen. 19:24; Lev. 10:2; Num. 11:1; 16:35; Dan. 7:11; Rev. 14:11; 18:8; 19:20; 20:9-10; 21:8). God’s throne of judgment is like the fiery flame out of which a fiery stream issues (Dan. 7:9-10). The flame of God’s judging fire sweeps all negative things in the entire universe into this glassy sea, which eventually becomes the lake of fire (20:14). The glassy sea, being the aggregate of all God’s fiery judgment, is “like crystal,” signifying that every negative thing under God’s judgment is crystal clear. Whatever is judged and kept in the glassy sea is fully exposed; nothing is hidden. In this chapter we have the rainbow around the throne of God, signifying that God will keep His promise in Genesis 9:8-17, and we also have the glassy sea of fire, indicating that God will still judge all negative things with fire.
贰 坐在宝座上的神
II. GOD SITTING ON THE THRONE
一 显出来的样子好像碧玉和红宝石
A. In Appearance of a Jasper Stone and a Sardius
7当约翰看见安置在天上的宝座时，他看见『有一位坐在宝座上。那位坐著的，显出来的样子好像碧玉和红宝石，又有虹围著宝座，显出来的样子好像绿宝石。』在宝座上的神显出来的样子好像碧玉。照二十一章十一节看，碧玉乃是『极贵的宝石；…明如水晶。』牠必是深绿色的，表征丰盛的生命。这里的碧玉，就如二十一章十一节所指明的，表征神在祂丰富生命里可传输的荣耀。（约十七22，。）碧玉是神显出的样子，也是圣城新耶路撒冷显出的样子。（启二一11。）城墙和第一根基也是用碧玉造的。（启二一18～19。）在圣经里，绿色表征生命。因此，碧玉的颜色，指明那位坐在宝座上的神，乃是生命的神。神的颜色首先说是绿的，见证祂是生命的源头。在宝座上的神显出来的样子也好像红宝石。红宝石是一种极贵的宝石，是红色的，表征救赎。今天，神不单是生命的神，也是救赎的神。碧玉指明那在祂丰富生命中之荣耀的神；红宝石表征这位神是救赎的神。因为我们这些神所创造的人堕落了，祂就藉著基督的血来救赎我们。因此，祂有两种颜色，生命的颜色和救赎的颜色。祂是赐生命的神，也是救赎的神。在旧约里，镶在大祭司胸牌上的宝石，第一块是红宝石，最后一块是碧玉。（出二八17，20。）这表征作神的赎民，是开始于神的救赎，完成于神生命的荣耀。
7When John saw the throne set in heaven, he saw “One sitting upon the throne, and He who was sitting was like in appearance to a jasper stone and a sardius, and there was a rainbow around the throne like an emerald in appearance.” God on the throne has the appearance of a jasper stone. According to 21:11, jasper is “a most precious stone... clear as crystal.” Its color must be dark green, which signifies life in its richness. Jasper here, as 21:11 indicates, signifies God’s communicable glory in His rich life (John 17:22, 2). It is the appearance of God, which will also be the 2 appearance of the holy city, New Jerusalem (21:11). The city’s wall and first foundation are built with it (21:18-19). In the Bible green signifies life. Thus, the color of jasper indicates that the God who is sitting on the throne is the very God of life. God’s color firstly is green, testifying that He is the source of life. God on the throne is also in the appearance of a sardius stone. Sardius is a most precious stone, red in color, which signifies redemption. Today, God is not only the God of life, but also the God of redemption. While jasper indicates God as the God of glory in His rich life, sardius signifies God as the God of redemption. Because we, His created ones, fell, He came in to redeem through the blood of Christ. Therefore, He has two colors—the color of life and the color of redemption. He is the life-giving God and also the redeeming God. On the breastplate of the high priest in the Old Testament, the first stone was sardius and the last jasper (Exo. 28:17, 20). This signifies that God’s redeemed people have their beginning in God’s redemption and their consummation in God’s glory of life.
二 右手中有书卷
B. On His Right Hand a Scroll
8按五章一节，那位坐宝座的右手中有书卷。这位赐生命并救赎的神，手中握著一个奥秘。这奥秘关系宇宙的定命，是被七印封严了的。这宇宙的奥秘，秘密，乃是握在这位生命和救赎之神的手里。
8According to 5:1, in the hand of Him who sits upon the throne there was a scroll. This life-giving and redeeming God has a mystery which is held in His hand. This mystery concerns the destiny of the universe and is sealed with seven seals. The mystery, the secret, of the universe is held by the God of life and redemption
9参宝座的周围，有二十四位长
9III. TWENTY-FOUR ELDERS SITTING ON TWENTY FOUR THRONES AROUND THE THRONE
老坐在二十四个宝座上
10四节说，『宝座的周围，又有二十四个宝座，其上坐著二十四位长老，身穿白衣，头戴金冠。』这节的长老不是召会的长老，乃是天使的长老，因为在这里给我们看见，他们在主再来以前，已经坐在宝座上。（参太十九28，启二十4。）在神的造物中，天使是最古老的。圣经中有各种不同的长老，有以色列人的长老，召会的长老，以及这里所题天使的长老。天使的长老是神整个造物中的长老。他们坐在宝座上，头戴金冠，指明他们必是管理宇宙的，直到千年国来到。那时管理这地的权柄要交给得胜的圣徒。（来二5～9，启二26～27，二十4。）他们身穿白衣，表明这些天使的长老是无罪的，不像蒙救赎的圣徒，需要羔羊的血洗净。（启七14。）
10Verse 4 says, “And around the throne were twenty-four thrones, and on the thrones twenty-four elders sitting, clothed in white garments, and golden crowns on their heads.” The elders in this verse are not the elders of the church, but the elders of the angels, because here, before the Lord’s second coming, they are sitting on thrones already (cf. Matt. 19:28; Rev. 20:4). In God’s creation, angels are the most ancient ones. In the Bible there are different types of elders: the elders of the Israelites, the elders of the churches, and, as here, the elders of the angels. The elders of the angels are the elders of the whole creation of God. That they sit on thrones with golden crowns on their heads indicates that they must be the rulers of the universe until the millennial kingdom, when the authority to rule the earth will be given to the overcoming saints (Heb. 2:5-9; Rev. 2:26-27; 20:4). The white garments with which they are clothed reveal that these angelic elders are sinless, having no need of the washing by the blood of the Lamb as do the redeemed saints (7:14).
11这二十四位长老，身穿白衣，头戴金冠冕。他们穿著白衣，又拿著琴，和盛满了香的金炉，（启五8，）指明现今他们在神面前也是祭司；而在千年国，掌权的得胜者都要作神和基督的祭司。（启二十6。）这二十四位长老，必是宇宙的祭司。他们的金冠冕指明他们也是掌权者。所以他们是祭司事奉神，也是君王管治神的造物。在神创造人之前，就有领头的天使作神的祭司，并管治的凭藉。按以西结二十八章，撒但在堕落之先，就是这样一个领头的天使。撒但原是神的祭司，也是一个君王。甚至以后魔鬼撒但试诱主耶稣时，也曾『霎时间将天下万国都指给他看。』魔鬼对主说，『这一切权柄及其荣耀，我都要给你；因为这原是交付我的，我愿意给谁就给谁。』（路四5～6。）在亚当以前的世代，这世界曾经交给了撒但。所以曾有一个世代，神将权柄交付撒但，使他为王，掌管那时候的宇宙。照样，这里的二十四位长老，乃是神的祭司和君王。天使的长老有二十四位，这数目是十二乘二所成的。十二指明神行政的完整。（太十九28。）大卫曾把祭司与利未人分成二十四个班次，（代上二四～二五，）执行神行政中的职务。二十四这数目，指明在召会顶替天使的二十四位长老之前，这二十四位长老是在执行神的行政。十二乘二表明加倍的加强，指明天使中二十四位长老所执行的神圣行政乃是刚强的。
11These twenty-four elders are clothed in white garments and have golden crowns on their heads. That they are clothed in white garments and have “a harp and golden bowls full of incense” (5:8) indicates that now they are also priests before God, whereas, in the millennial kingdom, the reigning overcomers will be the priests of God and of Christ (20:6). These twenty-four angels must be the universal priests. Their golden crowns indicate that they are also ruling ones. They are priests serving God and kings reigning over His creation. Before the creation of man, God had the leading angels as His priests and ruling instruments. According to Ezekiel 28, before Satan fell, he was such a one. He was God’s priest and also a king. Even when the Devil, Satan, tempted the Lord Jesus, showing Him “all the kingdoms of the inhabited earth in a moment of time,” he said, “To You I will give all this authority and their glory, because to me it has been delivered, and to whomsoever I want I give it” (Luke 4:5-6). The world was given him before the Adamic age. Thus, there was an age during which God gave authority to Satan, making him a king to reign over that universe. Likewise, these twenty-four elders were God’s priests and kings. The number of the angelic elders, twenty-four, is composed of two times twelve. Twelve is the number of the completion of God’sad ministration (Matt. 19:28). David divided both the priests and the Levites into twenty-four groups (1 Chron. 24 and 25) to carry out God’s administrative service. The number twenty-four indicates that, before the church is installed to replace them, the angelic elders are the ones who carry out God’sad ministration. Twelve times two signifies strengthening by doubling, indicating that the divine administration carried out by the angelic elders is strong
肆 在宝座中
IV. FOUR LIVING CREATURES
和周围有四活物
IN THE MIDST OF AND AROUND THE THRONE
12在圣经中，活物的数目是四，代表四个方向，包括了整个宇宙或全地。创世记二章十节说到那一道河成为四道，达到全地。耶利米四十九章三十六节说到天的四方，而以赛亚十一章十二节，启示录七章一节和二十章八节，说到地的四角。因此，活物的数目启示，他们代表天上和地上一切受造之物，只有二十四位长老所代表的天使除外。
12In the Bible, the number of the living creatures, four, always stands for the four ends that cover the whole universe or the whole earth. In Genesis 2:10 the one river became four heads to reach the entire earth. In Jeremiah 49:36 are the four quarters of heaven, and in Isaiah 11:12; Revelation 7:1; and 20:8 are the four corners of the earth. Hence, the number of the living creatures reveals that they represent all the creatures on earth and in heaven except the angels, who are represented by the twenty-four elders
一 前后里面统满了眼睛
A. Full of Eyes in Front, Behind, and Within
13六节说，『宝座中、和宝座周围有四个活物，前后满了眼睛。』照著八节，他们又是『周围和里面统满了眼睛。』四活物最显著的特点是他们的眼睛。他们前后里面统满了眼睛，所以他们不用转身，就能看到四面八方的东西。眼睛是给活物接受光和景象的。四活物不仅前后满了眼睛，翅膀周围和里面也都满了眼睛，（启四8，）指明他们绝非不透明，乃是各方面透亮如水晶。基督徒也该如此，满了眼睛。我们满了眼睛时，也就透亮了。一个人若没有眼睛，他就全然不透亮；我们的眼睛使我们透亮。我们全身里里外外若有千百个眼睛，我们全人必然透亮。我们蒙救赎的人，在神面前应当如此。
13Verse 6 says that “in the midst of the throne and around the throne” there were “four living creatures full of eyes in front and behind.” According to verse 8, they are also “full of eyes around and within.” The most striking feature of the four living creatures is their eyes. They are full of eyes in front, behind, and within, and they can see in any direction without turning. Eyes are for living things to receive light and vision. That the four living creatures are full of eyes indicates that they are absolutely not opaque, but are crystal clear on every side and in every aspect. Christians should be like that, full of eyes. When we are full of eyes, we are transparent. If a person has no eyes, he is completely opaque. Our eyes make us transparent. If we had hundreds of eyes over our body, both within and without, our whole being would be transparent. In the presence of God, we, the redeemed people, should be like this
二 各有六个翅膀
B. Having Each Six Wings
14八节说，『四活物各个都有六个翅膀。』在外表上，四活物好像以西结一章五至1:5-十节和十章十四至十五节的基路伯；按他们有六个翅膀（启四8）看，又像是以赛亚六章二节的撒拉弗。（出埃及二十五章二十节和王上六章二十七节的基路伯，有两个翅膀；以西结一章六节的基路伯，有四个翅膀。）四活物必是基路伯和撒拉弗的组合。他们是撒拉弗，是为神的圣别，（赛六3，）指神的性情；他们是基路伯，是为神的荣耀，（结十18～19，来九5，）指神的彰显。因此，四活物代表神的性情和彰显。
14Verse 8 says, “And the four living creatures, each one of them having six wings.” In appearance, the four living creatures resemble the cherubim in Ezekiel 10 and 10:14-15. According to their six wings, they are like the seraphim in Isaiah 6:2. (The cherubim in Exodus 25:20 and 1 Kings 6:27 have two wings, and the cherubim in Ezekiel 1:6 have four wings.) They must be a combination of the cherubim and the seraphim. As the seraphim, they are for God’s holiness (Isa. 6:3), referring to God’s nature, and as the cherubim, they are for God’s glory (Ezek. 10:18-19; Heb. 9:5), referring to God’sex press i on. Hence, they stand for God’s nature and expression.
三 外表像狮子、牛犊、人、飞鹰
C. In Appearance of a Lion, a Calf, a Man, and a Flying Eagle
15七节说，『第一个活物像狮子，第二个活物像牛犊，第三个活物脸面像人，第四个活物像飞鹰。』在神宝座周围的二十四位长老，代表所有的天使；四活物代表所有其他的活物。第一活物像狮子，代表野兽；第二活物像牛犊，代表牲畜；第三活物脸面像人，代表人类；第四活物像飞鹰，代表飞禽。在神所造的六类活物中，（创一20～28，）有两类在这里没有代表，就是地上的爬物和水中的活物。在爬物中为首的是蛇，是神的仇敌撒但的表征；他既被扔进火湖里，在新天新地里就不再有地位了。水中的活物是在神审判的水中，在新天新地里，这水也不再有了。（启二一1。）因此，这两类的活物在神面前没有代表，直到永远。
15Verse 7 says, “And the first living creature was like a lion, and the second living creature like a calf, and the third living creature having the face like that of man, and the fourth living creature like a flying eagle.” Around the throne of God, the twenty-four elders represent all the angels, whereas the four living creatures represent all other living creatures. The first living creature, like a lion, represents the beasts; the second, like a calf, represents the cattle; the third, like a man, represents mankind; and the fourth, like an eagle, represents the fowl. Of the six categories of living things created by God (Gen. 1:20-28), two are not represented here—the creeping things on earth and the living things in the water. The head of the creeping things is the serpent, a symbol of God’se ne my, Satan, who, having been cast into the lake of fire, will have no place in the new heaven and the new earth; and the living things in the water are in the water of God’s judgment which will no longer be in the new heaven and the new earth (21:1). Hence, these two categories are not represented before God for eternity
16在四活物中，牛犊是洁净的，狮子和鹰却是不洁净的，（利十一3，27，13～，）但牠们蒙了救赎，也都成为洁净的。（徒十11～16。）在四活物中，牛犊和人是柔和温顺，狮子和鹰却是凶猛残暴。藉著救赎，他们能住在一起。（赛十一6～9。）基督的救赎不仅是为著人，也是为著万有，（西一20，）因祂为样样尝了死味。（来二9。）
16Among the four living creatures, the calf is clean, but the lion and the eagle are unclean (Lev. 11:3-8, 13-19). Having been redeemed, they have all become clean 19 (Acts 10:11-16). Among them, the calf and the man are meek and gentle, but the lion and the eagle are wild and fierce. Through redemption, they can dwell together (Isa. 11:6-9). Christ’s redemption is not only for man but for “all things” (Col. 1:20), because He died on behalf of “everything” (Heb. 2:9).
伍 对神的敬拜
V. THE WORSHIP OF GOD
17在四章八至十一节，我们看见对神的敬拜。这里还没有对羔羊的敬拜，因为要到五章羔羊才出现。四章只陈明基督升天所进入的景象。这里由四活物代表所有受造之物，（启四8～9，）以及二十四位10-长老代表所有天使，（启四10～，）来向神敬拜。在这景象里，一切受造之物都在敬拜神。在八节四活物说，『圣哉，圣哉，圣哉，主神是昔是今是以后永是的全能者。』这里三次说到圣哉，与以赛亚六章三节者同，含示神是三一的。用三种时态说到神的存在，也含示神是三一的。四活物（启四9）和二十四位长老（启四11）的赞美，都由三件事组成，含示他们是在赞美三一的神。在两处的赞美中，前两项荣耀、尊贵是相同的，最后一项却不同。在四活物的赞美中，最后一项是感谢，因为他们是蒙救赎的，对神恩典的救赎心存感激；但在二十四位长老的赞美中，最后一项是能力，因为他们不是蒙救赎的受造之物，乃是靠神的能力管理宇宙的，所以他们珍赏神的能力。
17In 4:8-11 we see the worship of God. Here we do not yet have the worship of the Lamb, for the Lamb does not appear until the next chapter. This chapter only presents the scene into which Christ ascended. The worship of God here is by the four living creatures representing all the creatures (vv. 8-9) and by the twenty-four elders representing all the angels (vv. 11). In this scene, all the creatures are worshipping 11 God. In verse 8 the living creatures say, “Holy, holy, holy, Lord God the Almighty, who was, and who is, and who is coming.” The mention of “holy” three times as in Isaiah 6:3 implies the thought of God being triune. Also, the mention of God’s existence with three tenses implies the thought of His being triune. The praises of both the four living creatures (v. 9) and the twenty-four elders (v. 11) are composed of three things, implying that they are praising the Triune God. The first two things, “glory and honor,” are the same in both places, but the last one is different. In the praises of the four living creatures, the last one is “thanks,” because they are redeemed and are grateful for the redemption of God’s grace, whereas, in the praises of the twenty - four elders, the last one is “power,” because, as the rulers of the universe and not the redeemed creatures, they appreciate the power of God by which they rule.
18在十一节，二十四位长老说，『我们的主，我们的神，你是配得荣耀、尊贵、能力的，因为你创造了万有，并且万有是因你的旨意存在并被创造的。』神是一位有定旨的神，有祂自己喜悦的旨意。祂为著自已的旨意，创造了万有，好成就并完成祂的定旨。本书揭示神宇宙的行政，给我们看见神的定旨。因此，当二十四位长老为著神的创造而赞美时，说出祂的创造与祂的旨意有关。这二十四位天使的长老，乃是宇宙中神行政的执行者，在他们的赞美中，说出了神在创造中的旨意。人很容易认识神的创造，但是难得有人知道神在创造中的旨意和定旨。天使长老的赞美，乃是本书内容的介言，这卷书启示出神在创造中的旨意和定旨，乃是要得到一个永远的居所，就是圣城新耶路撒冷，作为神的满足和彰显。神创造的旨意，要在新耶路撒冷里得到完全的启示和完成。在新耶路撒冷里，并藉著新耶路撒冷，神得到心满意足，也得到完满的彰显。这是神在创造里的旨意，也是启示录这卷书的目标。天使长老的赞美向我们指出这一点，启示录这卷书也向这点进展，最终将我们带到这点上，就是神在创造里之旨意的终极完成。
18In verse 11 the twenty-four elders say, “You are worthy, our Lord and God, to receive the glory and the honor and the power, for You have created all things, and because of Your will they were and have been created.” God is a God of purpose, having a will of His own pleasure. He created all things for His will that He might accomplish and fulfill His purpose. This book, unveiling God’s universal administration, shows us the purpose of God. Hence, in the praise of the twenty- four elders concerning His creation, His creation is related to His will. As the ones who carry out God’sad ministration in the universe, the twenty-four angelic elders speak out in their praises the will of God’s creation. People can easily realize the creation of God, but they scarcely know the will, the purpose, of God’s creation. The praise of the angelic elders is an introduction to the contents of this book, which unveil the will, the purpose, of God’s creation—to have an eternal habitation for God’s satisfaction and expression. This is the holy city, New Jerusalem. In the New Jerusalem, God’s will in creation will be completely revealed and fulfilled. God will be fully satisfied and wholly expressed in and through the New Jerusalem. This is God’s will in His creation and it is the goal of the book of Revelation. The praise of the angelic elders points us to this, and Revelation proceeds on toward this and eventually brings us to this, the ultimate consummation of God’s will in His creation