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英文原文
In this chapter the prophetical scene opens; and, as the epistolary part opened with a vision of Christ (Re 1:1-20), so this part is introduced with a glorious appearance of the great God, whose throne is in heaven, compassed about with the heavenly host. This discovery was made to John, and in this chapter he, I. Records the heavenly sight he saw, Re 4:1-7. And then, II. The heavenly songs he heard, Re 4:8-11.
1-8
The Vision of Heaven (95 AD)
天上的异象（公元95年）
¹ 此后我观看，见天上有门开了。我初次听见好像吹号的声音，对我说：你上到这里来，我要将以后必成的事指示你。
² 我立刻被圣灵感动，见有一个宝座安置在天上，又有一位坐在宝座上。
³ 那坐着的，好像碧玉和红宝石；又有虹围着宝座，好像绿宝石。
⁴ 宝座的周围又有二十四个座位；其上坐着二十四位长老，身穿白衣，头上戴着金冠冕。
⁵ 有闪电、声音、雷轰，从宝座中发出；又有七盏火灯在宝座前点着；这七灯就是神的七灵。
⁶ 宝座前好像一个玻璃海，如同水晶。宝座中和宝座周围有四个活物，前后遍体都满了眼睛。
⁷ 第一个活物像狮子，第二个像牛犊，第三个脸面像人，第四个像飞鹰。
⁸ 四活物各有六个翅膀，遍体内外都满了眼睛。
这里我们看见使徒约翰所蒙恩得着的第二个异象的记述：「此后」，即不仅「在我看见基督在金灯台中间行走的异象之后」，更是「在我从他口中领了他的信息，并照他的吩咐写给各教会之后，此后我又得了一个异象」。凡善用先前已得关于神的启示的人，便因此预备好领受更多，也可期待得着更多。请注意：
一、为使徒得此异象所作的预备。
1.「天上有门开了。」由此我们学得：(1) 凡地上所发生的事，都先在天上设计定规；神一切的工作都有其模型，因此都在他眼前，他也让天上的居民看见其中他们所当看的。(2) 我们对未来的事一无所知，除非神乐意向我们启示；这些事都在幔子之内，直到神开门。(3) 然而神既将他的旨意启示我们，我们就当领受，不可自作聪明，越过所启示的。
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为预备约翰见异象，有号筒吹响，他被召上天，要在那里看见此后必成的事。他被召入第三层天。(1) 有一条进入至圣所的路已经开通，神的众子可以借着信心与圣洁的情感如今进入，在他们离世时以其灵魂进入，并在末日以其全人进入。(2) 我们不可擅自闯入神同在的隐秘处，而当等候，直到蒙召上去。
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为预备这异象，「使徒被圣灵感动」。他如先前（启 1:10）那样处于狂喜之中，或在身内或在身外，我们不得而知；也许他自己也不能确定；然而一切身体的动作与感觉暂时都停息了，他的灵被预言的灵所充满，全然在神圣的影响之下。我们越是脱离一切属身体的事，便越适合与神相交；身体在心思与神交通时是遮蔽、云雾与累赘。我们进到主前尽本分时，当仿佛忘却它，并甘愿放下它，好升到他那里、到天上。这就是这异象的预备。如今请注意：
二、异象本身。它先从使徒所见的奇景开始，这些奇景如下：1. 他看见「一个宝座安置在天上」，是尊荣、权柄与审判之座。天是神的宝座；他在那里以荣耀居住，从那里向教会与全世界颁布律法，一切地上的宝座都在天上这宝座的管治之下。2. 他看见宝座上有一位荣耀者。这宝座并非空置；其上有一位充满它的，那就是神，此处以我们这世界中最为悦目、最为宝贵之物来描述他：「那坐着的，好像碧玉和红宝石」；他不是以任何人的形貌来描述，以至可用形像来代表，而是仅以他那超然的荣光。碧玉是透明的宝石，却向眼睛呈现最为鲜明多样的色彩，象征神荣耀的诸般完全；红宝石呈红色，象征神的公义，这本质属性他从不为任何人卸下，反而在治理世界——尤其是借着我们的主耶稣基督治理教会——时荣耀地运用它。这属性无论在赦免或在刑罚、在拯救或在毁灭罪人时，都同样彰显。3. 他看见「有虹围着宝座，好像绿宝石」，启 4:3。虹是神与挪亚及其后裔所立护理之约的印记与记号，也是神与基督——作教会的元首——以及在他里面的一切百姓所立应许之约的合宜象征；这约对神而言如挪亚的洪水，是永远的约，凡事坚立、确凿。这虹「好像绿宝石」；最显著的色彩是悦目的绿色，表明新约那复苏、令人舒爽的性质。4. 他看见宝座周围有「二十四个座位」，并非空置，而是坐着「二十四位长老」，很可能代表神的整个教会，包括旧约与新约时代的教会；不是教会的使者，而是百姓的代表。他们坐着表明他们的尊荣、安息与满足；他们围着宝座坐着，表明他们与神的关系、与他的亲近，以及他们得以见他与享受他。「他们身穿白衣」，就是圣徒的义——无论是归算的还是注入的；「他们头上戴着金冠冕」，表明神赐他们的尊荣与权柄，以及他们在他面前得享的荣耀。这一切在较低意义上可应用于地上敬拜聚会中的福音教会；在更高意义上则应用于天上得胜的教会。5. 他察觉有闪电与声音从宝座中发出；那就是神向教会所作关于他主权旨意与喜悦的可畏宣告。他昔日如此在西奈山颁布律法；而福音并不比律法少了荣耀与权威，尽管其性质更为属灵。6. 他看见「有七盏火灯在宝座前点着」，被解明为「神的七灵」（启 4:5），就是神的灵在基督的众教会中诸般的恩赐、恩典与运行；这一切都按那坐在宝座上之人的旨意与喜悦而分赐。7. 他看见「宝座前好像一个玻璃海，如同水晶」。正如圣殿中有一个盛满水的巨大铜器，祭司到主前事奉时要在其中洗濯（这器皿称为「铜海」），照样在福音教会中，那为洁净之用的海或洗濯盆，就是主耶稣基督的宝血，他洗净一切罪，甚至圣所的罪。凡被接纳进入地上神恩典同在或天上荣耀同在的人，都必须在其中洗濯。8. 他看见「四个活物」，位于宝座与长老围成的圆圈之间（这似乎最为可能），站在神与百姓之间；这些活物似乎象征福音的使者，不仅因其位置更靠近神、介于他与代表基督徒百姓的长老之间，且其数目少于百姓，更因其在此处所描述的：(1) 多眼，表明洞察、警醒与周详。(2) 狮子般的勇气，极大的劳苦殷勤（如牛一般），如人一般的审慎与明智，以及高超的情感与默想，借此他们「如鹰展翅上腾」升向天上（启 4:7），这些翅膀内外都满了眼睛，表明他们在一切默想与事奉中都当按知识而行，尤其当熟识自己与自己灵魂的光景，看见自己在宗教的大道理与本分中自己的关切，既看顾百姓的灵魂，也看顾自己的灵魂。(3) 其不停歇的职事，就是赞美神，昼夜不息。长老坐着受人服事；这些活物站着服事：他们昼夜不得安息。如今这便引到这描述的另一部分。
英文原文
The Vision of Heaven (95 AD)
¹ After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will show thee things which must be hereafter.
² And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne.
³ And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald.
⁴ And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.
⁵ And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.
⁶ And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind.
⁷ And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.
⁸ And the four beasts had each of them six wings about him; and they were full of eyes within—
We have here an account of a second vision with which the apostle John was favoured: After this, that is, not only "after I had seen the vision of Christ walking in the midst of the golden candlesticks," but "after I had taken his messages from his mouth, and written and sent them to the several churches, according to his command, after this I had another vision." Those who well improve the discoveries they have had of God already are prepared thereby for more, and may expect them. Observe,
I. The preparation made for the apostle's having this vision.
1. A door was opened in heaven. Hence we learn, (1.) Whatever is transacted on earth is first designed and settled in heaven; there is the model of all the works of God; all of them are therefore before his eye, and he lets the inhabitants of heaven see as much of them as is fit for them. (2.) We can know nothing of future events but what God is pleased to discover to us; they are within the veil, till God opens the door. But, (3.) So far as God reveals his designs to us we may and ought to receive them, and not pretend to be wise above what is revealed.
2. To prepare John for the vision, a trumpet was sounded, and he was called up into heaven, to have a sight there of the things which were to be hereafter. He was called into the third heavens. (1.) There is a way opened into the holiest of all, into which the sons of God may enter by faith and holy affections now, in their spirits when they die, and in their whole persons at the last day. (2.) We must not intrude into the secret of God's presence, but stay till we are called up to it.
3. To prepare for this vision, the apostle was in the Spirit. He was in a rapture, as before (Re 1:10), whether in the body or out of the body we cannot tell; perhaps he himself could not; however all bodily actions and sensations were for a time suspended, and his spirit was possessed with the spirit of prophecy, and wholly under a divine influence. The more we abstract ourselves from all corporeal things the more fit we are for communion with God; the body is a veil, a cloud, and clog to the mind in its transactions with God. We should as it were forget it when we go in before the Lord in duty, and be willing to drop it, that we may go up to him in heaven. This was the apparatus to the vision. Now observe,
II. The vision itself. It begins with the strange sights that the apostle saw, and they were such as these:— 1. He saw a throne set in heaven, the seat of honour, and authority, and judgment. Heaven is the throne of God; there he resides in glory, and thence he gives laws to the church and to the whole world, and all earthly thrones are under the jurisdiction of this throne that is set in heaven. 2. He saw a glorious one upon the throne. This throne was not empty; there was one in it who filled it, and that was God, who is here described by those things that are most pleasant and precious in our world: His countenance was like a jasper and a sardine-stone; he is not described by any human features, so as to be represented by an image, but only by his transcendent brightness. This jasper is a transparent stone, which yet offers to the eye a variety of the most vivid colours, signifying the glorious perfections of God; the sardine-stone is red, signifying the justice of God, that essential attribute of which he never divests himself in favour of any, but gloriously exerts it in the government of the world, and especially of the church, through our Lord Jesus Christ. This attribute is displayed in pardoning as well as in punishing, in saving as well as in destroying sinners. 3. He saw a rainbow about the throne, like unto an emerald, Re 4:3. The rainbow was the seal and token of the covenant of the providence that God made with Noah and his posterity with him, and is a fit emblem of that covenant of promise that God has made with Christ as the head of the church, and all his people in him, which covenant is as the waters of Noah unto God, an everlasting covenant, ordered in all things and sure. This rainbow looked like the emerald; the most prevailing colour was a pleasant green, to show the reviving and refreshing nature of the new covenant. 4. He saw four-and-twenty seats round about the throne, not empty, but filled with four-and-twenty elders, presbyters, representing, very probably, the whole church of God, both in the Old-Testament and in the New-Testament state; not the ministers of the church, but rather the representatives of the people. Their sitting denotes their honour, rest, and satisfaction; their sitting about the throne signifies their relation to God, their nearness to him, the sight and enjoyment they have of him. They are clothed in white raiment, the righteousness of the saints, both imputed and inherent; they had on their heads crowns of gold, signifying the honour and authority given them of God, and the glory they have with him. All these may in a lower sense be applied to the gospel church on earth, in its worshipping assemblies; and, in the higher sense, to the church triumphant in heaven. 5. He perceived lightnings and voices proceeding out of the throne; that is, the awful declarations that God makes to his church of his sovereign will and pleasure. Thus he gave forth the law on mount Sinai; and the gospel has not less glory and authority than the law, though it be of a more spiritual nature. 6. He saw seven lamps of fire burning before the throne, which are explained to be the seven Spirits of God (Re 4:5), the various gifts, graces, and operations of the Spirit of God in the churches of Christ; these are all dispensed according to the will and pleasure of him who sits upon the throne. 7. He saw before the throne a sea of glass, like unto crystal. As in the temple there was a great vessel of brass filled with water, in which the priests were to wash when they went to minister before the Lord (and this was called a sea), so in the gospel church the sea or laver for purification is the blood of the Lord Jesus Christ, who cleanses from all sin, even from sanctuary-sins. In this all those must be washed that are admitted into the gracious presence of God on earth or his glorious presence in heaven. 8. He saw four animals, living creatures, between the throne and the circle of elders (as seems most probable), standing between God and the people; these seem to signify the ministers of the gospel, not only because of this their situation nearer to God, and between him and the elders or representatives of the Christian people, and because fewer in number than the people, but as they are here described, (1.) By their many eyes, denoting sagacity, vigilance, and circumspection. (2.) By their lion-like courage, their great labour and diligence (in which they resemble the ox), their prudence and discretion becoming men, and their sublime affections and speculations, by which they mount up with wings like eagles towards heaven (Re 4:7), and these wings full of eyes within, to show that in all their meditations and ministrations they are to act with knowledge, and especially should be well acquainted with themselves and the state of their own souls, and see their own concern in the great doctrines and duties of religion, watching over their own souls as well as the souls of the people. (3.) By their continual employment, and that is, praising God, and not ceasing to do so night and day. The elders sit and are ministered unto; these stand and minister: they rest not night nor day. This now leads to the other part of the representation.
8-11
The Vision of Heaven (95 AD)
天上的异象（公元95年）
⁸ 四活物昼夜不住地说：圣哉！圣哉！圣哉！主神是昔在、今在、以后永在的全能者。 ⁹ 每逢四活物将荣耀、尊贵、感谢归给那坐在宝座上、活到永永远远者的时候， ¹⁰ 那二十四位长老就俯伏在坐宝座的面前敬拜那活到永永远远的，又把他们的冠冕放在宝座前，说： ¹¹ 我们的主，我们的神，你是配得荣耀、尊贵、权柄的；因为你创造了万物，并且万物是因你的旨意被创造而有的。
我们已经思想了使徒在天上所看见的景象；现在让我们留意他所听见的歌声。因为天上不仅有使成圣的眼睛大为喜悦的景象可看，也有使成圣的耳朵大大欢欣的声音可听。基督在地上的教会也是如此——她是地上的天堂；到了天上之天中那完全的教会里，这情形更将显明无遗。
一、他听见四活物——即教会众牧者——所唱的诗歌，此诗引用先知以赛亚的异象（赛6:1-13）。在此，1. 他们敬拜独一的神，且惟独一位——「主神全能者」，永不改变、永无穷尽。2. 他们在这位独一神里敬拜三重的圣——圣父、圣子、圣灵；这三位是同一无限圣洁、永恒的自存者，坐在宝座上，「活到永永远远」。先知正是在这荣耀中看见了基督，并论到他。
二、他听见「二十四位长老」的敬拜，也就是他们所代表的基督徒会众的敬拜；牧者领先，会众跟随，一同赞美神（启4:10,11）。在此请留意：
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他们敬拜的对象，与牧者所敬拜的相同：「那坐在宝座上的」，即永恒永活的神。神真正的教会有同一的敬拜对象。两个不同的敬拜对象——无论同等或从属——都会使敬拜混乱，使敬拜者分裂。与那些错误认识或增添敬拜对象的人一同进行敬拜，是不合法的。只有一位神，惟独他作为神，才被地上和天上的教会所敬拜。
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敬拜的举动。（1）他们「俯伏在坐宝座的面前」；他们表现出最深切的谦卑、敬畏与敬虔的敬畏。（2）他们「把冠冕放在宝座前」；他们将荣耀归给神，因神曾在地上以圣洁加冕他们的心灵，又在天上以尊贵与福乐加冕他们。他们一切的恩典与荣耀都归功于他，并承认他的冠冕无限胜过他们的冠冕；而他们的荣耀，正是在于荣耀神。
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敬拜的言语：他们说：「我们的主，我们的神，你是配得荣耀、尊贵、权柄的」（启4:11）。请留意，（1）他们没有说「我们将荣耀、尊贵、权柄归给你」；因为任何受造物岂能假装将什么赐给神呢？他们乃是说「你配得荣耀」。（2）他们由此含蓄地承认，神被高举，远超过一切称颂与赞美。他配得荣耀，但他们却不配赞美他，也无法照着他无限的丰盛来赞美他。
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我们看到他们敬拜的根据与理由，共有三重：（1）他是万物的创造者，是第一因；惟有万物的创造者当受敬拜，任何受造之物都不能成为敬虔敬拜的对象。（2）他是万物的保全者，他的保全就是持续的创造；万物仍因神的托住权能而被造。除神以外，一切存有都仰赖神的旨意与权能，而任何仰赖他者的存有都不当被立为敬虔敬拜的对象。最优秀的仰赖者所当尽的本分，是作敬拜者，而非受敬拜者。（3）他是万物的终极因：「万物是因你的旨意被创造而有的」。创造万物是出于他的旨意与喜悦，并非被别人的意志所驱使；世上没有所谓「从属的创造者」在别人的意志与权能之下行事；即使有，他也不当受敬拜。神既随自己的喜悦创造了万物，也就为自己的喜悦而创造万物，要随己意对待它们，并借它们这样那样地荣耀自己。虽然他不喜悦罪人死亡，宁可他们回头存活，「然而他所造的万物都是为他自己造的」（箴16:4）。如果这些是敬虔敬拜真实而充分的根据，且唯独适用于神，那么基督必是神，与父和圣灵为一，当受如此敬拜；因为我们发现同样的因果性也归给他。西1:16-17：「万有都是借着他造的，又是为他造的；他在万有之先，万有也靠他而立。」
英文原文
The Vision of Heaven (95 AD)
⁸ And they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.
⁹ And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever,
¹⁰ The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying,
¹¹ Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.
We have considered the sights that the apostle saw in heaven: now let us observe the songs that he heard, for there is in heaven not only that to be seen which will highly please a sanctified eye, but there is that to be heard which will greatly delight a sanctified ear. This is true concerning the church of Christ here, which is a heaven upon earth, and it will be eminently so in the church made perfect in the heaven of heavens.
I. He heard the song of the four living creatures, of the ministers of the church, which refers to the prophet Isaiah's vision, Isa 6:1-13. And here, 1. They adore one God, and one only, the Lord God Almighty, unchangeable and everlasting. 2. They adore three holies in this one God, the Holy Father, the Holy Son, and the Holy Spirit; and these are one infinitely holy and eternal Being, who sits upon the throne, and lives for ever and ever. In this glory the prophet saw Christ, and spoke of him.
II. He heard the adorations of the four-and-twenty elders, that is, of the Christian people represented by them; the ministers led, and the people followed, in the praises of God, Re 4:10,11. Here observe,
1. The object of their worship, the same with that which the ministers adored: Him that sat on the throne, the eternal everliving God. The true church of God has one and the same object of worship. Two different objects of worship, either co-ordinate or sub-ordinate, would confound the worship and divide the worshippers. It is unlawful to join in divine worship with those who either mistake or multiply the object. There is but one God, and he alone, as God, is worshipped by the church on earth and in heaven.
2. The acts of adoration. (1.) They fell down before him that sat on the throne; they discovered the most profound humility, reverence, and godly fear. (2.) They cast their crowns before the throne; they gave God the glory of the holiness wherewith he had crowned their souls on earth and the honour and happiness with which he crowns them in heaven. They owe all their graces and all their glories to him, and acknowledge that his crown is infinitely more glorious than theirs, and that it is their glory to be glorifying God.
3. The words of adoration: they said, Thou art worthy, O Lord, to receive glory, and honour, and power, Re 4:11. Observe, (1.) They do not say, We give thee glory, and honour, and power; for what can any creature pretend to give unto God? But they say, thou art worthy to receive glory. (2.) In this they tacitly acknowledge that God is exalted far above all blessing and praise. He was worthy to receive glory, but they were not worthy to praise, nor able to do it according to his infinite excellences.
4. We have the ground and reason of their adoration, which is threefold:—(1.) He is the Creator of all things, the first cause; and none but the Creator of all things should be adored; no made thing can be the object of religious worship. (2.) He is the preserver of all things, and his preservation is a continual creation; they are created still by the sustaining power of God. All beings but God are dependent upon the will and power of God, and no dependent being must be set up as an object of religious worship. It is the part of the best dependent beings to be worshippers, not to be worshipped. (3.) He is the final cause of all things: For thy pleasure they are and were created. It was his will and pleasure to create all things; he was not put upon it by the will of another; there is no such thing as a subordinate creator, that acts under and by the will and power of another; and, if there were, he ought not to be worshipped. As God made all things at his pleasure, so he made them for his pleasure, to deal with them as he pleases and to glorify himself by them one way or other. Though he delights not in the death of sinners, but rather that they should turn and live, yet he hath made all things for himself, Pr 16:4. Now if these be true and sufficient grounds for religious worship, as they are proper to God alone, Christ must needs be God, one with the Father and Spirit, and be worshipped as such; for we find the same causality ascribed to him. Col 1:16,17, All things were created by him and for him, and he is before all things, and by him all things consist.
预言的场景在本章展开；正如书信部分以基督的异象为开端（启 1:1-20），这一部分也以伟大之神的荣耀显现为引言，他的宝座在天上，被天上的众军环绕。这启示向约翰揭开，本章他：一、记录他所看见的天上景象，启 4:1-7。二、记录他所听见的天上的诗歌，启 4:8-11。