1
Re 4:1-11.
繁體中文
英文原文
Re 4:1-11.
VISION OF GOD'S THRONE IN HEAVEN; THE FOUR AND TWENTY ELDERS; THE FOUR LIVING CREATURES.
Here begins the Revelation proper; and first, the fourth and fifth chapters set before us the heavenly scenery of the succeeding visions, and God on His throne, as the covenant God of His Church, the Revealer of them to His apostle through Jesus Christ. The first great portion comprises the opening of the seals and the sounding of the trumpets (fourth to eleventh chapters). As the communication respecting the seven churches opened with a suitable vision of the Lord Jesus as Head of the Church, so the second part opens with a vision suitable to the matter to be revealed. The scene is changed from earth to heaven.
1. After this--Greek, "After these things," marking the opening of the next vision in the succession. Here is the transition from "the things which are"
(Re 1:19),
the existing state of the seven churches, as a type of the Church in general, in John's time, to "the things which shall be hereafter," namely, in relation to the time when John wrote.
I looked--rather as Greek, "I saw" in vision; not as English Version means, I directed my look that way.
was--Omit, as not being in the Greek.
opened--"standing open"; not as though John saw it in the act of being opened. Compare
Eze 1:1; Mt 3:16; Ac 7:56; 10:11.
But in those visions the heavens opened, disclosing the visions to those below on earth. Whereas here, heaven, the temple of God, remains closed to those on earth, but John is transported in vision through an open door up into heaven, whence he can see things passing on earth or in heaven, according as the scenes of the several visions require.
the first voice which I heard--the voice which I heard at first, namely, in
Re 1:10;
the former voice.
was as it were--Omit was, it not being in the Greek. "Behold" governs in sense both "a door," &c., and "the first voice," &c.
Come up hither--through the "open door."
be--come to pass.
hereafter--Greek, "after these things": after the present time
(Re 1:19).
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無標題
繁體中文
2. 我立刻——兩份最古老的抄本、武加大譯本、敘利亞文譯本省略"我立刻"。
我等——希臘文作"我在聖靈裡"（見
Re 1:10
的註釋）：
我完全在異象中被提到屬天的世界。
有一個——不是"被放置"，而是"位於"，字面作"躺著"。
有一位坐在寶座上——永恆的父：創造主
（Re 4:11）：
又比較
Re 4:8
與Re 1:4，
那裏父也被稱為"昔在、今在、以後永在的"。當子——"羔羊"——被引入
Re 5:5-9
時，唱的是一首新歌——將坐在寶座上的與羔羊區分開來——"你曾被殺，用自己的血……買贖了我們，歸於神"；
Re 5:13，
"但願頌讚、尊貴、榮耀、權勢都歸給坐寶座的和羔羊"。又
Re 5:7，
如
Da 7:13，
那被帶到亙古常在者面前的人子與亙古常在者有別。父在本質上不能看見，但在聖經中有時被描述為取了可見的形狀。
英文原文
2. And--omitted in the two oldest manuscripts, Vulgate, Syriac.
I was, &c.--Greek, "I became in the Spirit" (see on
Re 1:10):
I was completely rapt in vision into the heavenly world.
was set--not was placed, but was situated, literally, "lay."
one sat on the throne--the Eternal Father: the Creator
(Re 4:11):
also compare
Re 4:8 with Re 1:4,
where also the Father is designated, "which is, and was, and is to come." When the Son, "the Lamb," is introduced,
Re 5:5-9,
a new song is sung which distinguishes the Sitter on the throne from the Lamb, "Thou hast redeemed us to God," and
Re 5:13,
"Unto Him that sitteth upon the throne, and unto the Lamb." So also in
Re 5:7,
as in
Da 7:13,
the Son of man brought before the Ancient of days is distinguished from Him. The Father in essence is invisible, but in Scripture at times is represented as assuming a visible form.
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無標題
繁體中文
3. 好像——兩份最古老的抄本省略，但武加大譯本和科普特譯本支持。
看著——希臘文作"在眼前"或"外貌"。
碧玉——從
Re 21:11——
那裏被稱為極貴重的——而碧玉並非如此，埃布拉德推斷那是鑽石。通常碧玉是一種有波浪紋多色、略微透明的石頭：在
Re 21:11
它代表水般晶瑩的光輝。紅寶石即我們的紅玉髓，或為一種火紅色。正如水般的光輝代表神的聖潔，火紅色代表他執行烈怒的公義。同樣的白色或水般光輝與火紅的結合見於
Re 1:14; 10:1；Eze 1:4; 8:2；Da 7:9。
有虹圍著寶座——構成一個完整的圓（象徵神的完全和永恆：不像地上的虹只是半圓）垂直地環繞寶座。其各種顏色——合而為一純淨的太陽光線——象徵神護理之各個方面合為一和諧的整體。然而，在虹的各色中，以綠色為主——這是最令人舒暢的顏色——象徵神在審判仇敵之時對他百姓在基督裡的安慰應許。此外，虹是神與凡有血肉的立約——尤其是與他百姓——的指定記號。神藉此在預表中向人重新授予最初賜給第一個亞伯當的特許。其對應將是歸還給蒙贖之人的"新天新地"——正如地在大洪水毀滅之後歸還給挪亞。正如虹首先反映在世界毀滅的水上，且僅在雲遮蓋地上時才能看見，照樣另一場洪水——即火——將在新天新地之前；主——如這裏坐在寶座上，從那裏
（Re 4:5）
發出"閃電和雷轟"——將發出除滅地上壓迫者的命令；但那時在審判中，當別人的心因懼怕而失效，信者卻因圍繞寶座的虹——立約的記號——而得安（比較德·伯格，《啟示錄註釋》）。天上的虹述說世界因罪而破產；也述說風暴之後的平靜和陽光。雲是神和基督同在的常規記號——例如在會幕的至聖所中；在西奈山頒佈律法之時；在升天之時
（Ac 1:9）；
在他再來之時
（Re 4:7）。
英文原文
3. was--omitted in the two oldest manuscripts but supported by Vulgate and Coptic.
to look upon--Greek, "in sight," or "appearance."
jasper--From
Re 21:11,
where it is called most precious, which the jasper was not, EBRARD infers it was a diamond. Ordinarily, the jasper is a stone of various wavy colors, somewhat transparent: in
Re 21:11
it represents watery crystalline brightness. The sardine, our cornelian, or else a fiery red. As the watery brightness represents God's holiness, so the fiery red His justice executing fiery wrath. The same union of white or watery brightness and fiery redness appears in
Re 1:14; 10:1; Eze 1:4; 8:2; Da 7:9.
rainbow round about the throne--forming a complete circle (type of God's perfection and eternity: not a half circle as the earthly rainbow) surrounding the throne vertically. Its various colors, which combined form one pure solar ray, symbolize the varied aspects of God's providential dealings uniting in one harmonious whole. Here, however, the predominating color among the prismatic colors is green, the most refreshing of colors to look upon, and so symbolizing God's consolatory promises in Christ to His people amidst judgments on His foes. Moreover, the rainbow was the appointed token of God's covenant with all flesh, and His people in particular. Hereby God in type renewed to man the grant originally made to the first Adam. The antitype will be the "new heavens and the new earth" restored to redeemed man, just as the earth, after the destruction by the flood, was restored to Noah. As the rainbow was first reflected on the waters of the world's ruin, and continues to be seen only when a cloud is brought over the earth, so another deluge, namely, of fire, shall precede the new heavens and earth: the Lord, as here, on His throne, whence
(Re 4:5)
proceed "lightnings and thunderings," shall issue the commission to rid the earth of its oppressors: but then, amidst judgment, when other men's hearts fail them for fear, the believer shall be reassured by the rainbow, the covenant token, round the throne (compare DE BURGH, Exposition of Revelation). The heavenly bow speaks of the shipwreck of the world through sin: it speaks also of calm and sunshine after the storm. The cloud is the regular token of God's and Christ's presence, for example, in the tabernacle's holiest place; on Mount Sinai at the giving of the law; at the ascension
(Ac 1:9);
at His coming again
(Re 4:7).
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無標題
繁體中文
4. 寶座——按希臘文正如本節自己所譯——「寶座」——當然比中央大寶座為低、為小。照樣
Re 16:10，
「獸的座位」（更當作寶座）——對神寶座的邪惡拙劣模仿。
二十四位長老——希臘文作「那二十四（或如一份最古老的抄本作「二十四」）位長老」——即人所共知的長老[阿福德]。但特里格爾斯譯作：「在二十四個寶座上（我看見：兩份最古老的抄本省略）有長老坐著」——這更為可取，因為二十四位長老先前未曾提及，而二十四個寶座則已提及。他們不是天使，因為他們有白衣服和得勝的冠冕——暗示爭戰和忍耐，「你曾救贖了我們」：他們代表新舊約教會的首領——即十二位先祖（比較
Re 7:5-8，
不是個人的，而是其代表身份）和十二位使徒。照樣
Re 15:3，
「摩西和羔羊的歌」——暗示教會的雙重成分——舊約和新約。「長老」正是新舊約——猶太教會和普世外邦教會——事奉職分的用語。會幕是天上真體的「樣式」；聖所是天堂本身的影像。如此，耶和華的寶座由至聖所的施恩座——其上的捨吉拿雲彩——所代表。「寶座前的七盞火燈」
（Re 4:5）
是至聖所中七盞燈臺的真體——象徵神豐盛的靈：「玻璃海」
（Re 4:6）
對應聖所前的銅海——祭司在其中沐浴後方可開始聖事奉；所以此處在「作神祭司」的蒙贖者脈絡中引入（比較註，見
Re 15:2）。
「四個活物」
（Re 4:6, 7）
對應施恩座上的基路伯。照樣，二十四位坐在寶座上戴冠冕的長老，由二十四班祭司的首領所預表——「管理聖所、管理神的人」
（1Ch 24:5；25:1-31）。
英文原文
4. seats--rather as the Greek is translated in this very verse, "thrones," of course lower and smaller than the grand central throne. So
Re 16:10,
"the seat (rather, throne) of the beasts," in hellish parody of God's throne.
four and twenty elders--Greek, "the four and twenty (or as one oldest manuscript, 'twenty-four') elders": the well-known elders [ALFORD]. But TREGELLES translates, "Upon the twenty-four thrones (I saw: omitted in two oldest manuscripts) elders sitting": which is more probable, as the twenty-four elders were not mentioned before, whereas the twenty-four thrones were. They are not angels, for they have white robes and crowns of victory, implying a conflict and endurance, "Thou hast redeemed us": they represent the Heads of the Old and New Testament churches respectively, the Twelve Patriarchs (compare
Re 7:5-8,
not in their personal, but in their representative character), and Twelve Apostles. So in
Re 15:3,
"the song of Moses, and of the Lamb," the double constituents of the Church are implied, the Old Testament and the New Testament. "Elders" is the very term for the ministry both of the Old and New Testament, the Jewish and the catholic Gentile Church. The tabernacle was a "pattern" of the heavenly antitype; the holy place, a figure of HEAVEN ITSELF. Thus Jehovah's throne is represented by the mercy seat in the holiest, the Shekinah-cloud over it. "The seven lamps of fire before the throne"
(Re 4:5)
are antitypical to the seven-branched candlestick also in the holiest, emblem of the manifold Spirit of God: "the sea of glass"
(Re 4:6)
corresponds to the molten sea before the sanctuary, wherein the priests washed themselves before entering on their holy service; so introduced here in connection with the redeemed "priests unto God" (compare Note, see on
Re 15:2).
The "four living creatures"
(Re 4:6, 7)
answer to the cherubim over the mercy seat. So the twenty-four throned and crowned elders are typified by the twenty-four chiefs of the twenty-four courses of priests, "Governors of the sanctuary, and governors of God"
(1Ch 24:5; 25:1-31).
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繁體中文
5. 發出——希臘文作「發出」。
雷轟聲音——兩份最古老的抄本顛倒次序：「聲音、雷轟」。比較在西奈山頒佈律法之時，
Ex 19:16。
「雷轟表達神對不敬虔者的威脅：雷中有聲音
（Re 10:3）——
即他不僅一般性地威脅，還預告特定的審判」[格羅提烏斯]。
七盞燈……七靈——聖靈在他七重的運行中——作為賜光賜生命者（比較
Re 5:6，
七眼……神的七靈；
Re 1:4；21:23；Ps 119:105）
——以及敬虔者的烈火煉淨者、不敬虔者的烈火吞噬者
（Mt 3:11）。
英文原文
5. proceeded--Greek, "proceed."
thunderings and voices--The two oldest manuscripts transpose, "voices and thunderings." Compare at the giving of the law on Sinai,
Ex 19:16.
"The thunderings express God's threats against the ungodly: there are voices in the thunders
(Re 10:3),
that is, not only does He threaten generally, but also predicts special judgments" [GROTIUS].
seven lamps . . . seven Spirits--The Holy Spirit in His sevenfold operation, as the light-and-life Giver (compare
Re 5:6,
seven eyes . . . the seven Spirits of God;
Re 1:4; 21:23; Ps 119:105)
and fiery purifier of the godly, and consumer of the ungodly
(Mt 3:11).
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繁體中文
6. 兩份最古老的抄本、A、B、武加大譯本、科普特譯本和敘利亞文譯本讀作「好像一個玻璃海」。
如同……水晶——不是如古代普通玻璃那樣不完全透明，而是像岩石水晶。與淫婦所「坐」的混濁「眾水」
（Re 17:1, 15）
相對。比較
Job 37:18，
「天空……如同鑄成的鏡子」。如此，首先所指的可能是分隔神寶座與約翰及其前面一切事物的純淨以太——象徵「神統治的純潔、平靜和威嚴」[阿福德]。但參見聖殿中的對應物——聖所前的銅海（見上文
Re 4:4
的註釋）。此海有深度和透明度，卻沒有天然之海的流動性和不穩定性（比較
Re 21:1）。
它堅立、平靜、清澈——神的審判被稱為「大深淵」
（Ps 36:6）。
在
Re 15:2
中它是「攙雜著火」的玻璃海。所以此處所象徵的是一切被作「神君王和祭司」之人的水和靈的潔淨洗禮。在
Re 15:2
中所指的是試煉之火的洗禮。二者都是一切君王祭司來到神面前所要經過的：他的審判——吞沒不敬虔者的——他們卻堅立其上，如同在堅固的玻璃海上；像基督一樣能在海上行走，如同海是堅固的。
寶座周圍——在寶座每一面的中間各一個。
四個活物——希臘文中，
Re 13:1, 11
「獸」一詞是不同的——therion——象徵因敵擋神而失去其真正榮耀（在他之下為低等受造之物之主），並降級到獸的水平的屬肉體之人。此處是zoon——「活物」，不是「獸」。
英文原文
6. Two oldest manuscripts, A, B, Vulgate, Coptic, and Syriac read, "As it were a sea of glass."
like . . . crystal--not imperfectly transparent as the ancient common glass, but like rock crystal. Contrast the turbid "many waters" on which the harlot "sitteth"
(Re 17:1, 15).
Compare
Job 37:18,
"the sky . . . as a molten looking-glass." Thus, primarily, the pure ether which separates God's throne from John, and from all things before it, may be meant, symbolizing the "purity, calmness, and majesty of God's rule" [ALFORD]. But see the analogue in the temple, the molten sea before the sanctuary (see on
Re 4:4,
above). There is in this sea depth and transparency, but not the fluidity and instability of the natural sea (compare
Re 21:1).
It stands solid, calm, and clear, God's judgments are called "a great deep"
(Ps 36:6).
In
Re 15:2
it is a "sea of glass mingled with fire." Thus there is symbolized here the purificatory baptism of water and the Spirit of all who are made "kings and priests unto God." In
Re 15:2
the baptism with the fire of trial is meant. Through both all the king-priests have to pass in coming to God: His judgments, which overwhelm the ungodly, they stand firmly upon, as on a solid sea of glass; able like Christ to walk on the sea, as though it were solid.
round about the throne--one in the midst of each side of the throne.
four beasts--The Greek for "beasts,"
Re 13:1, 11,
is different, therion, the symbol for the carnal man by opposition to God losing his true glory, as lord, under Him, of the lower creatures, and degraded to the level of the beast. Here it is zoon, "living creatures"; not beast.
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無標題
繁體中文
7. 牛犢——「一隻公牛」〔ALFORD〕。《七十士譯本》常以此處的希臘文詞指一頭牛
（Ex 22:1; 29:10
等）。
如同人——最古老抄本作「如同人的」。
英文原文
7. calf--"a steer" [ALFORD]. The Septuagint often uses the Greek term here for an ox
(Ex 22:1; 29:10,
&c.).
as a man--The oldest manuscripts have "as of a man."
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繁體中文
8. 周圍——希臘文作「在他四圍」。阿福德（ALFORD）將此與下句相連：「裡外（他們的翅膀）都（兩份最古抄本A、B與武加大譯本如此讀）滿了眼睛」。約翰的用意是要表明，每個活物的六個翅膀並不妨礙他先前所宣告的——即他們「前後都滿了眼睛」。眼睛分布在每個翅膀的外側，以及翅膀半展時的內側，並那內凹處的身體部分。
不歇息——直譯為「沒有安息」。拜獸的人「晝夜不得安息」的原因何等可畏地不同——即「他們受痛苦的煙永遠往上冒」。
聖哉、聖哉、聖哉——希臘文禮儀中的「tris-hagion」（三聖哉）。在
Isa 6:3
中，正如此處一樣出現；又見於
Ps 99:3, 5, 9，
那裏祂因「聖」而受讚美：（一）因祂
（Re 4:1）
即將彰顯的威嚴；（二）因祂
（Re 4:4）
正在彰顯的公義；（三）因祂
（Re 4:6-8）
在過去所彰顯的憐憫。照樣此處：「聖哉」，作為「那昔在的」；「聖哉」，作為「那今在的」；「聖哉」，作為「那以後永在的」。祂在過去創造萬物之時，顯明自己是聖潔敬拜的對象；在治理萬有之時，更完全地顯明；祂在萬有的成全之時，將至高程度地顯明。「因為萬物都是本於他、倚靠他、歸於他：願榮耀歸給他，直到永遠。阿們。」在
Isa 6:3
中尚有「全地都充滿他的榮耀」。但在《啟示錄》中，這話被保留到主的榮耀充滿全地之時，因那時祂的仇敵已被消滅〔BENGEL〕。
全能者——與「萬軍之主」（Sabaoth）相對應，
Isa 6:3。
此處的活物有六個翅膀，如
Isa 6:2
中的撒拉弗；而
Eze 1:6
中的活物各有四個翅膀。他們都稱為「活物」。但在以西結書中，每個活物都有全部四張臉；此處四張臉分屬四個活物。見
Eze 1:6
的註解。這四個活物與四個獸所代表的四個世界強權恰成對比。教父們將他們與四福音等同：馬太是獅子，馬可是牛，路加是人，約翰是鷹：這些象徵如此觀看時，所表達的並非福音書作者個人的性情，而是他們各自所呈現基督與世界關係的多面（四是代表普世延伸的數字，例如地的四方）：獅子表達王權，因馬太特別凸顯基督的這一特徵；牛表達勞苦忍耐，這是馬可所凸顯基督的特徵；人表達對全人類的弟兄同情，這是路加所凸顯基督的特徵；鷹表達翱翔的威嚴，這是約翰描述基督為神的道所凸顯的。但此處的上下文最適合這樣的看法：將四個活物視為代表蒙救贖的選民教會，在他們作為事奉的君尊祭司對神的關係上，並作為對蒙贖之地、其上的列國、以及動物受造之物的施恩媒介上，其中人居萬物之首，獅子居野獸之首，牛居馴獸之首，鷹居飛鳥與水中之物之首。參
Re 5:8-10，
「你曾用血從各族贖了我們……又使我們成為國民，作我們神的祭司：我們將在地上掌權」；又
Re 20:4，
即與基督同有頭一次復活、與祂一同掌權治理在肉身中蒙贖之列國的人。關於低等動物世界甘心樂意的順服，參
Isa 11:6-8; 65:25; Eze 34:25; Ho 2:18。
猶太人傳統說，以色列在曠野安營所用的「四面旗幟」——東面猶大，北面但，西面以法蓮，南面流便——分別是獅子、鷹、牛、人，而當中是會幕，內有象徵神同在的舍金那。如此我們便看見「那蒙福時期的圖畫——全地既已成為父的國度，天庭便遷到地上，『神的帳幕在人間』
（Re 21:3），
全地都服在一個永無止境的神治之下」（參DE BURGH，《啟示錄釋義》）。上述兩種觀點的匯合點在於：基督是人理想的完全實現；基督在四卷福音中分別以其四方面呈現。照樣，蒙贖的選民教會在基督裡、並藉著基督（與祂一同掌權）實現人的理想之時，也將在自己裡面結合具有四方面的人性完全：（一）君尊的公義與對罪的恨惡並司法的公平，對應「獅子」；（二）在各樣本分上勤勞，即「牛」；（三）人的同情，即「人」；（四）對屬天真理的默觀，即「鷹」。正如高翔的洞察力——鷹——與繫於土地的實際勞作——牛——互為對比的補足；照樣，對罪的聖潔司法報應——突然可怕地撲向註定滅亡者的獅子——與人的同情——人——也互為對比的補足。在
Isa 6:2
中我們讀到：「各有六個翅膀：用兩個遮臉（出於敬畏，因不敢向神仰臉），用兩個遮腳（出於謙卑，因不配站在神的聖所中），用兩個飛翔〔出於順服，隨時預備立刻遵行神的命令〕」。
英文原文
8. about him--Greek, "round about him." ALFORD connects this with the following sentence: "All round and within (their wings) they are (so two oldest manuscripts, A, B, and Vulgate read) full of eyes." John's object is to show that the six wings in each did not interfere with that which he had before declared, namely, that they were "full of eyes before and behind." The eyes were round the outside of each wing, and up the inside of each when half expanded, and of the part of body in that inward recess.
rest not--literally, "have no rest." How awfully different the reason why the worshippers of the beast "have no rest day nor night," namely, "their torment for ever and ever."
Holy, holy, holy--The "tris-hagion" of the Greek liturgies. In
Isa 6:3,
as here, it occurs; also
Ps 99:3, 5, 9,
where He is praised as "holy," (1) on account of His majesty
(Re 4:1)
about to display itself; (2) His justice
(Re 4:4)
already displaying itself; (3) His mercy
(Re 4:6-8)
which displayed itself in times past. So here "Holy," as He "who was"; "Holy," as He "who is": "Holy," as He "who is to come." He showed Himself an object of holy worship in the past creation of all things: more fully He shows Himself so in governing all things: He will, in the highest degree, show Himself so in the consummation of all things. "Of (from) Him, through Him, and to Him, are all things: to whom be glory for ever. Amen." In
Isa 6:3
there is added, "the whole EARTH is full of His glory." But in Revelation this is deferred until the glory of THE LORD fills the earth, His enemies having been destroyed [BENGEL].
Almighty--answering to "Lord of hosts" (Sabaoth),
Isa 6:3.
The cherubim here have six wings, like the seraphim in
Isa 6:2;
whereas the cherubim in
Eze 1:6
had four wings each. They are called by the same name, "living creatures." But whereas in Ezekiel each living creature has all four faces, here the four belong severally one to each. See on
Eze 1:6.
The four living creatures answer by contrast to the four world powers represented by four beasts. The Fathers identified them with the four Gospels, Matthew the lion, Mark the ox, Luke the man, John the eagle: these symbols, thus viewed, express not the personal character of the Evangelists, but the manifold aspect of Christ in relation to the world (four being the number significant of world-wide extension, for example, the four quarters of the world) presented by them severally: the lion expressing royalty, as Matthew gives prominence to this feature of Christ; the ox, laborious endurance, Christ's prominent characteristic in Mark; man, brotherly sympathy with the whole race of man, Christ's prominent feature in Luke; the eagle, soaring majesty, prominent in John's description of Christ as the Divine Word. But here the context best suits the view which regards the four living creatures as representing the redeemed election-Church in its relation of ministering king-priests to God, and ministers of blessing to the redeemed earth, and the nations on it, and the animal creation, in which man stands at the head of all, the lion at the head of wild beasts, the ox at the head of tame beasts, the eagle at the head of birds and of the creatures of the waters. Compare
Re 5:8-10,
"Thou hast redeemed us by Thy blood out of every kindred . . . and hast made us unto our God kings and priests: and we shall reign on the earth"; and
Re 20:4,
the partakers with Christ of the first resurrection, who conjointly with Him reign over the redeemed nations that are in the flesh. Compare as to the happy and willing subjection of the lower animal world,
Isa 11:6-8; 65:25; Eze 34:25; Ho 2:18.
Jewish tradition says the "four standards" under which Israel encamped in the wilderness, to the east, Judah, to the north, Dan, to the west, Ephraim, to the south, Reuben, were respectively a lion, an eagle, an ox, and a man, while in the midst was the tabernacle containing the Shekinah symbol of the Divine Presence. Thus we have "the picture of that blessed period when--the earth having been fitted for being the kingdom of the Father--the court of heaven will be transferred to earth, and the 'tabernacle of God shall be with men'
(Re 21:3),
and the whole world will be subject to a never-ending theocracy" (compare DE BURGH, Exposition of Revelation). The point of union between the two views given above is: Christ is the perfect realization of the ideal of man; Christ is presented in His fourfold aspect in the four Gospels respectively. The redeemed election-Church similarly, when in and through Christ (with whom she shall reign) she realizes the ideal of man, shall combine in herself human perfections having a fourfold aspect: (1) kingly righteousness with hatred of evil and judicial equity, answering to the "lion"; (2) laborious diligence in every duty, the "ox"; (3) human sympathy, the "man"; (4) the contemplation of heavenly truth, the "eagle." As the high-soaring intelligence, the eagle, forms the contrasted complement to practical labor, the ox bound to the soil; so holy judicial vengeance against evil, the lion springing suddenly and terribly on the doomed, forms the contrasted complement to human sympathy, the man. In
Isa 6:2
we read, "Each had six wings: with twain he covered his face (in reverence, as not presuming to lift up his face to God), with twain he covered his feet (in humility, as not worthy to stand in God's holy presence), and with twain he did fly [in obedient readiness to do instantly God's command]."
9
無標題
繁體中文
9-11. 此處讚美的根據是神的永恆，以及神在為自己的旨意創造萬有中所彰顯的大能與榮耀。創造是神其他一切大能、智慧與慈愛之作的根基，故此構成受造之物感恩的第一個主題。在這首頌歌中，以及在緊接其後、以他們蒙救贖為根據的新歌
（Re 5:8-10）
中，四個活物都領先於二十四位長老。
當——即每當：每逢。活物與長老同時將榮耀歸給神。
將——一份最古抄本作「將要把」。
永永遠遠——希臘文作「世世代代」。
英文原文
9-11. The ground of praise here is God's eternity, and God's power and glory manifested in the creation of all things for His pleasure. Creation is the foundation of all God's other acts of power, wisdom, and love, and therefore forms the first theme of His creatures' thanksgivings. The four living creatures take the lead of the twenty-four elders, both in this anthem, and in that new song which follows on the ground of their redemption
(Re 5:8-10).
when--that is, whensoever: as often as. A simultaneous giving of glory on the part of the beasts, and on the part of the elders.
give--"shall give" in one oldest manuscript.
for ever and ever--Greek, "unto the ages of the ages."
10
無標題
繁體中文
10. 俯伏——隨即。希臘文作「要俯伏」：暗示這頌讚要持續重複直到永遠。照樣，「要敬拜……要摘下冠冕」，即承認他們冠冕（不是君王的冠冕，而是得勝者的花冠）的一切功勞都歸於祂。
英文原文
10. fall--immediately. Greek, "shall fall down": implying that this ascription of praise shall be repeated onward to eternity. So also, "shall worship . . . shall cast their crowns," namely, in acknowledgment that all the merit of their crowns (not kingly diadems, but the crowns of conquerors) is due to Him.
11
無標題
繁體中文
11. 主——兩份最古抄本A、B，武加大譯本與敘利亞譯本加「我們的神」。「我們的」是因創造，特別是因救贖。一份最古抄本B與敘利亞譯本加「那聖者」。但另一份A抄本、武加大譯本與科普特譯本將其略去，如英文聖經版本那樣。
榮耀等——「那榮耀……那尊貴……那權能」。
你——在希臘文中是強調的：「創造的是你」。
萬物——希臘文作「那萬物」：即宇宙。
因等——希臘文作「因為」；「因你的旨意」或「因你的喜悅」。英文聖經版本是良好的希臘文。雖然上下文更適合：是因你的旨意，「他們才有了」（如此一份最古抄本A、武加大譯本、敘利亞譯本與科普特譯本所讀，取代英文聖經版本的「是」；另一份最古抄本B讀作「他們本沒有，又被創造」，即從無到有被創造），即存在，與他們先前的不存在相對。在神，旨意就是成就：定意就是施行。照樣在
Ge 1:3，
「要有光，就有了光」：在希伯來文中是一種富有表達力的重複，「要有」與「就有了」用的是同一個字、同一時態、同一字母，標示著旨意與效果的同時性與同一性。朗吉努斯（D. LONGINUS）〔《論崇高》，9〕，一位異教徒，稱讚「猶太人的立法者、絕非等閒之輩」對神能力的這段描述，認為它配得上這主題。
被創造——藉著你在確定時間的確定創造之舉。
英文原文
11. O Lord--The two oldest manuscripts, A, B, Vulgate, and Syriac add, "and our God." "Our" by virtue of creation, and especially redemption. One oldest manuscript, B, and Syriac insert "the Holy One." But another, A, Vulgate, and Coptic omit this, as English Version does.
glory, &c.--"the glory . . . the honour . . . the power."
thou--emphatic in the Greek: "It is THOU who didst create."
all things--Greek, "the all things": the universe.
for, &c.--Greek, "on account of"; "for the sake of Thy pleasure," or "will." English Version is good Greek. Though the context better suits, it was because of Thy will, that "they were" (so one oldest manuscript, A, Vulgate, Syriac, and Coptic read, instead of English Version "are": another oldest manuscript, B, reads, "They were not, and were created," were created out of nothing), that is, were existing, as contrasted with their previous non-existence. With God to will is to effect: to determine is to perform. So in
Ge 1:3,
"Let there be light, and there was light": in Hebrew an expressive tautology, the same word and tense and letters being used for "let there be," and "there was," marking the simultaneity and identity of the will and the effect. D. LONGINUS [On the Sublime, 9], a heathen, praises this description of God's power by "the lawgiver of the Jews, no ordinary man," as one worthy of the theme.
were created--by Thy definite act of creation at a definite time.
Re 4:1-11.
天上神寶座的異象；二十四位長老；四個活物。
此處開始正式的啟示；首先，第四和第五章向我們展示隨後異象的天上場景，以及坐在寶座上的神——作為他教會的立約之神——藉著耶穌基督向他的使徒啟示這些異象。第一大部分包括開印和吹號（第四至第十一章）。正如關於七教會的信息以合宜的主耶穌為教會元首之異象開始，第二部分也以合乎所要啟示之事的異象開始。場景從地上轉到天上。
1. 此後——希臘文作"這些事以後"，標誌著下一段異象的開始。此處是從"現在的事"
（Re 1:19）
——即七教會作為約翰時代普世教會之預表的現狀——到"將來必成的事"——即相對於約翰寫作之時的將來——的過渡。
我觀看——更確切地如希臘文作"我看見"異象中；不是如英文譯本所暗示的——我將目光轉向那方。
見——當省略，因希臘文中沒有。
開——"站著開了"；不是約翰看見它正在被打開。比較
Eze 1:1；Mt 3:16；Ac 7:56; 10:11。
但在那些異象中，天開了，向下面地上的人展示異象。然而此處，天——神的殿——對地上的人保持關閉，約翰卻在異象中被接到一扇敞開的門上到天上，從那裡他可以看見地上或天上發生的事——按各異象場景的需要。
我所聽見的第一個聲音——即我起初所聽見的聲音，就是在
Re 1:10
所聽見的；先前的聲音。
好像——當省略見，因希臘文中沒有。"看哪"在意義上管轄"一扇門"等和"第一個聲音"等。
上到這裡來——穿過那扇"開了的門"。
成——發生。
以後——希臘文作"這些事以後"：即現今之後
（Re 1:19）。