77 英翻中 (啟4-5章) Come, let usador Him! 來吧，讓我們崇拜主！ 6/4/2025

77 英翻中 (啟4-5章)        Come, let usador Him!        來吧，讓我們崇拜主！                    6/4/2025

CHAPTER FOUR      COME, LET US ADORE HIM!                Revelation 4—5                             第四課                        　來吧，讓我們崇拜主！                          啟示錄 4-5

True spiritual worship is perhaps one of the greatest needs in our individual lives and in our churches. There is a constant emphasis today on witnessing for Christ and working for Christ, but not enough is said about worshipping Him. To worship means “to ascribe worth” (see Rev. 4:11; 5:12). It means to use all that we are and have to praise God for all that He is and does.                真正的屬靈崇拜也許是我們個人生活，和教會中最大的需要之一。今天一直強調為基督作見證和為基督工作，但關於敬拜祂的說法還不夠。敬拜的意思是“配得權柄”（見  啟示錄  4:11；5:12）。這意味著使用我們的一切，並且必須為上帝的一切和所做的一切讚美祂。 

Heaven is a place of worship, and God’s people shall worship Him throughout all eternity. Perhaps it would be good for us to get in practice now! A study of Revelation 4—5 will certainly help us better understand how to worship God and give Him the glory that He deserves.                天堂是敬拜的地方，上帝的子民將永遠敬拜祂。或許我們現在就去操練會有好處！研究啟示錄 4至5 章肯定會幫助我們，更好地理解如何敬拜上帝，並把祂應得的榮耀歸給祂。 

If Revelation 1:19 is God’s inspired outline of this book, then Revelation 4 ushers us into the third division: “the things which shall be hereafter.” In fact, that is exactly what God said to John when He summoned him to heaven! It would appear that, in this experience, John illustrates what will happen to God’s people when the church age has run its course: heaven will open; there will be a voice and the sound of a trumpet; and the saints will be caught up to heaven (1 Cor. 15:52; 1 Thess. 4:13–18). Then, God’s judgment of the earth can begin.                                                              如果啟示錄 1 章 19 節是上帝所默示的這本書的大綱，那麼啟示錄 4 章將我們帶入第三部分：“以後必成的事”。事實上，這正是上帝召喚約翰到天堂時對他說的！ 看來，在這次經歷中，約翰說明了當​​教會時代結束時，上帝的子民會發生什麼：天堂會敞開；將有聲音和喇叭聲；聖徒將被提到天堂（哥林多前書  15:52；帖撒羅尼迦前書  4:13-18）。然後，上帝在世上的審判就可以開始了。 

But before God pours out His wrath, He gives us a glimpse into glory and permits us to hear the worshipping creatures in heaven as they praise God. Two aspects of their worship are presented or our instruction and imitation.                                                                                                                但在上帝發怒之前，祂讓我們瞥見祂的榮耀，讓我們聽到受造物在天上敬拜讚美祂的聲音。他們敬拜的兩個方面顯明，或是我們的指導和默念。 

They Worship the Creator (4)                                                                                                                    他們敬拜造物主 (4) 

The key word in this chapter is throne; it is used fourteen times. In fact, this is a key word in the entire book, appearing forty-six times. No matter what may happen on earth, God is on His throne and is in complete control. Various teachers interpret Revelation in different ways, but all agree that John is emphasizing the glory and sovereignty of God. What an encouragement that would be to the suffering saints of John’s day and of every age in history.                                          本章的關鍵詞是寶座 ; 使用了14次。事實上，這是全書的關鍵詞，出現了46次。無論地上發生什麼，上帝都坐在寶座上，完全掌權。不同的教師以不同的方式解釋啟示錄，但都同意約翰在強調上帝的榮耀和主權。這對約翰時代和歷史上各個時代受苦受難的聖徒來說是何等的鼓勵。

Using the throne as the focal point, we can easily underst and the arrangement of this exciting chapter. On the throne—Almighty God (vv. 2–3a). This is God the Father, since the Son approaches the throne in Revelation 5:6, and the Spirit is pictured before the throne in Revelation 4:5. There is no possible way for human words to describe what God is like in His essence. John can only use comparisons. Jasper is a clear gem (see Rev. 21:11) and the sardine is red. The Lord is robed in light, according to Psalm 104:2 and 1 Timothy 6:16. Both the jasper and the sardius (sardine) were found in the breastplate of the high priest (Ex. 28:17–21).                                          以寶座為聚焦點，我們很容易理解這激動人心的章節的安排。坐在寶座上是全能的上帝（2及3 節上半段）。這是父上帝，因為子上帝在啟示錄 5章6節記載祂才接近寶座，而在啟示錄 4章5節 中才描繪聖靈上帝在寶座前。用人的語言無法描述上帝本質上的樣式。約翰只能使用比較。碧玉是透明的寶石（見  啟示錄  21:11），紅瑪瑙是紅色的。根據詩篇 104章2節 和提摩太前書 6章16節的描述，主披著發光的長袍。在大祭司的胸牌上有碧玉和紅瑪瑙（出埃及記   28:17-21）。 

Around the throne—a rainbow (v. 3b). This rainbow was a complete circle, not merely an arc, for in heaven all things are completed. The rainbow reminds us of God’s covenant with Noah (Gen. 9:11–17), symbolic of His promise that He would never again destroy the earth with a flood. God’s covenant, as we shall see, was not only with Noah, but with all of His creation.                                寶座周圍有彩虹（第 3 節下半段）。這彩虹是完整的圓圈，而不僅僅是弧線，因為在天堂裡，一切都是整體的。彩虹讓我們想起上帝與挪亞的盟約（創世紀  9:11-17），象徵著祂不會再用洪水毀滅人類的承諾。正如我們將要看到的，上帝的盟約不僅與挪亞有關，而是與祂所有的創造都有關。 

Judgment is about to fall, but the rainbow reminds us that God is merciful, even when He judges (Hab. 3:2). Usually, a rainbow appears after the storm, but here, we see it before the storm.          審判即將來臨，但彩虹提醒我們上帝是仁慈的，即使在祂審判的時候（哈巴谷書 3:2）。通常，彩虹出現在暴風雨之後，但在這裡，我們却在暴風雨之前顯現。 

Around the throne—elders and living creatures (vv. 3–4, 6–7). The rainbow was around the throne vertically, while these heavenly beings were around the throne horizontally. They are, as it were, the king’s court.                                                                                                                                  圍繞著寶座有長老和活物（3-4、6-7等 節）。彩虹垂直圍繞著寶座，而這些天上人則橫著圍繞著寶座。誠然可以說是國王的法庭。 

Who are these twenty-four elders seated on thrones? It is unlikely that they are angels, because angels are not numbered (Heb. 12:22), crowned, or enthroned. Besides, in Revelation 7:11, the elders are distinguished from the angels (see also Rev. 5:8–11). The crowns they wear are the “victor’s crowns” (the Greek word stephanos; see Rev. 2:10), and we have no evidence that angels receive rewards.                                                                                                                                        坐在寶座上的24位長老是誰？ 他們不太可能是天使，因為天使沒有編號（希伯來 書 12:22）、加冕或登基。此外，在啟示錄 7章11節中，長老不同於天使（另見  啟示錄  5：8-11）。他們所戴的冠冕是“勝利者的冠冕”（希臘語語  “司提反 ‘stephanos’ ”；見  啟示錄  2:10），沒有證據表明天使會得到獎賞。 

These elders probably symbolize the people of God in heaven, enthroned and rewarded. There were twenty-four courses of priests in the Old Testament temple (1 Chron. 24:3–5, 18; see also Luke 1:5–9). God’s people are “kings and priests” (Rev. 1:6), reigning and serving with Christ. Note especially their praise (Rev. 5:9–10). When Daniel (Dan. 7:9) saw the thrones set up (not “cast down” as in the King James Version), they were empty, but when John saw them, they had been filled. Since there were twelve tribes of Israel and twelve apostles, perhaps the number twenty-four symbolizes the completion of God’s people.                                                                        這些長老可能像徵著上帝在天上的子民，登上寶座並獲得獎賞。舊約聖經的聖殿中有 24次祭司課程（歷代志上  24:3-5, 18；亦見  路加福音  1:5-9）。上帝的子民是“君王和祭司”（啟示錄  1:6），與基督一同掌權和侍奉。特別注意他們的讚美（啟示錄  5：9-10）。當但以理（但以理書  7:9）看到寶座被豎立起來（不像 欽定版中那樣“傾倒”），它們是空的，但當約翰看到它們時，已經填滿了。既然以色列有12個支派和12個使徒，那麼24這個數字也許象徵著上帝子民的完全數。 

The white robes and palm branches speak of victory (see Rev. 7:9). These are the “overcomers” who have conquered because of their faith in Christ (1 John 5:4–5).                                                  白色的長袍和棕櫚樹枝代表著勝利（見  啟示錄 7：9）。這些是因信基督而得勝的“得勝者”（約翰壹書  5:4-5）。 

Also around the throne, John saw four “living creatures” (“beasts” in the King James Version) who were nearer to God than the angels and the elders. They resemble the cherubim that the prophet Ezekiel saw (Ezek. 1:4–14; 10:20–22), but their praise (Rev. 4:8) reminds us of the seraphim of Isaiah 6. I believe that these special creatures symbolize God’s creation and are related to God’s covenant with Noah (Gen. 9:8–17). The faces of the living creatures parallel God’s statement in Genesis 9:10—His covenant is with Noah (the face of the man), the fowl (the face of the eagle), the cattle (the face of the calf), and the beasts of the earth (the face of the lion).    同樣在寶座周圍，約翰看到了四個“活物”（欽定版中的“野獸”），它們比天使和長老更接近上帝。它們類似於先知以西結看到的基路伯（以西結書  1:4-14；10:20-22），但它們的讚美（啟示錄  4:8）讓我們想起以賽亞書 6 章的六翼撒拉弗(seraphim)。我相信這些特殊的生物象徵上帝的創造，並與上帝和挪亞的立約有關（創世記  9:8-17）。活物的面孔與上帝在創世記 9章10節 中的陳述相似  — 他與挪亞（人的面孔）、飛鳥（鷹的面孔）、牛（牛的面孔）和地上的野獸（獅子的臉孔）。 

These creatures signify the wisdom of God (“full of eyes”) and proclaim the holiness of God. They are heavenly reminders that God has a covenant with His creation and that He rules His creation from His throne. The presence of the emerald rainbow further enhances this image, since the rainbow was given as the sign of the creation covenant. No matter what terrible judgments may fall on God’s earth, He will be faithful to keep His Word. Men may curse Him during the judgments (Rev. 16:9, 11, 21), but nature will praise Him and magnify His holiness.                        這些生物象徵著上帝的智慧（“長滿了眼睛”）並宣揚上帝的聖潔。它們提醒天上的事，上帝與祂的創造物立約，並且從祂的寶座上統治萬物和宇宙。翡翠色彩虹的存在，進一步增強了上帝創造萬物的形象，因為彩虹賦予了創造之約的標誌。無論有多麼可怕的審判要降臨在上帝的地上，都會忠實地遵守祂的話語。在審判期間，人可能會詛咒（啟示錄  16:9,11,21），但穹蒼會讚美，並尊崇祂的聖潔。

The cherubim described in Ezekiel 1 seem to have a part in the providential workings of God in the world, pictured by the “wheels within the wheels.” God uses the forces of nature to accomplish His will (Ps. 148), and all nature praises and thanks Him.                                                                  以西結書第 1 章中描述的基路伯，似乎參與了上帝在世上祂的天意作為，如“輪中套輪”所描繪的。上帝使用穹蒼的大能來完成祂的旨意（詩篇  148篇），所有的宇宙萬物都讚美和感謝祂。

Some students see in the four faces described (Rev. 4:7) an illustration of the fourfold picture of Christ given in the gospel accounts. Matthew is the royal gospel of the King, illustrated by the lion. Mark emphasizes the servant aspect of the Lord’s ministry (the calf). Luke presents Christ as the compassionate Son of Man. John magnifies the deity of Christ, the Son of God (the eagle).一些聖經學生從描述的四張活物的臉（啟示錄  4:7）中，看到了福音記載基督的四重形象畫面的例證。馬太福音是描述基督是  “王”，以獅子為標誌。馬可福音強調主似是僕人方面的職事（牛）。路加將基督描述為富有同情心的  “人子”。約翰則在他的福音書中擴大基督為上帝的兒子（鷹）的神性。 

Finally, the name used by these creatures, “Lord God Almighty,” emphasizes the power of God. As mentioned in chapter 1, the name Almighty is used nine times in Revelation. The only other such usage in the New Testament is 2 Corinthians 6:18, but it is found at least thirty-one times in Job, a book that magnifies the power of God in nature.                                                                      最後，這些生物使用的名稱“全能的主上帝”強調祂的大能。如第 1 章所述，全能者這個名字在《啟示錄》中使用了9次。新約中唯一的類似用法是在哥林多後書 6章18節，但在約伯記中至少出現了 31 次，約伯記展示上帝在穹蒼中的大能。 

Out of the throne—storm signals (v. 5a). “And from the throne proceed flashes of lightning and sounds and peals of thunder” (nasb). These are indications of a coming storm and reminders of God’s awesome power (see Ex. 9:23, 28; 19:16). These “storm signals” will be repeated during the time of judgment, always proceeding from the throne and temple of God (Rev. 8:5; 11:19; 16:18). God has indeed prepared His throne for judgment (Ps. 9:7; note also 77:18).                                  在寶座以外有風暴的標誌（第 5 節上半段）。 “從寶座發出閃電、大聲和雷聲”（新美國標準版）。這些都是風暴​​即將來臨的徵兆，並提醒我們上帝的大能（見  出埃及記  9:23、28；19:16）。這些“風暴標誌”將重複的在審判期間顯現，總是從上帝的寶座和聖殿發出（啟示錄  8:5；11:19；16:18）。上帝確實用心為祂的審判預備寶座（詩篇  9:7；另請注意  詩篇  77:18）。 

Our world does not like to think of God as a God of judgment. They prefer to look at the rainbow around the throne and ignore the lightning and thunder out of the throne. He certainly is a God of grace, but His grace reigns through righteousness (Rom. 5:21). This was made clear at the cross where God manifested both His love for sinners and His wrath against sin.                                      世界不喜歡從審判的上帝來認識祂。他們比較喜歡看寶座圍繞的彩虹，而不喜歡寶座外的閃電雷聲。上帝誠然是有恩典的上帝，但祂的恩典藉著公義施捨（羅馬書  5:21）。從十字架上基督受難的彰顯，可以清楚地表明上帝對罪人的愛，和對罪的憤怒。 

Before the throne—lamps and a sea (vv. 5b–6a). The seven lamps connote completeness and symbolize the Holy Spirit of God (Rev. 1:4; note also Ezek. 1:13). John also seems to suggest in Revelation that the “heavenly sanctuary” follows the pattern of the earthly tabernacle and temple (see Heb. 9:23). The parallels are as follows:                                                                                          在寶座前的燈和海（5節下 — 6節上）。七盞燈象徵著完整性，象徵著上帝的聖靈（啟示錄  1:4；另請注意  以西結書  1:13）。約翰在啟示錄中似乎也暗示“天上的聖所”遵循地上會幕和聖殿的模式（見  希伯來書  9:23）。相似之處如下： 

Earthly temple 人間聖殿                      Heavenly sanctuary  天上聖所

Holy of Holies  至聖                              The throne of God  神的寶座

Seven-branched candlestick　             Seven lamps of fire　before the throne                                 七支燭台                                                     七盞火燈在寶座前

Bronze laver青銅紫菜                           Sea of glass            玻璃海

Cherubim over the mercy seat              Four living creatures around the throne                                    基路伯在施恩座                                               四種生物圍繞寶座

Priests            牧師                                 Elders (kings and priests) 長老(王和牧師）

Brazen altar   銅祭                                 Altar (Rev. 6:9–11) 祭壇（啟示錄  6:9-11）

Incense altar 香壇                                  Incense altar (Rev. 8:3–5) 香壇 (啟示錄 8:3-5)

Ark of the covenant   約櫃                     Ark of the covenant (11：19) 約櫃(11：19)

There is no temple in heaven in a material sense. All of heaven is God’s sanctuary for those who serve before His holy throne (Rev. 7:15). However, John indicates in Revelation 15:5–8 that there is a special “sanctuary” of God (note also Rev. 11:19). In the eternal state, there will be no temple (Rev. 21:22).                                                                                                                                                  在天上的聖殿沒有物質上的意義。整體天庭都是，上帝為了在祂神聖寶座前侍奉人的聖所（啟示錄  7:15）。然而，約翰在啟示錄 15章5-8等節 中指出，上帝有特殊的“聖所”（另請注意  啟示錄  11：19）。在永恆中，不會有聖殿（啟示錄 21:22）。

A pure crystal sea symbolizes God’s holiness, and the mingled fire speaks of His holy judgment. The crystal “firmament” in Ezekiel’s vision also comes to mind (Ezek. 1:22); it was the foundation for God’s throne. We shall meet this “sea of glass” again in Revelation 15 where it is connected with Israel’s victory over Egypt.                                                                                                              純淨的水晶海象徵著上帝的聖潔，混合的火，說明祂神聖的審判。以西結異像中的水晶“穹蒼”也浮現在腦海中（以西結書  1:22）；它是上帝寶座的基礎。我們將在啟示錄 15 章再次遇到這個“玻璃海”，它與以色列戰勝埃及有關。 

Praise to the throne (vv. 9–11). Whenever the liv[1]ing creatures glorified God, the elders would fall before the throne and praise Him. The book of Revelation is filled with hymns of praise (Rev. 4:8, 11; 5:9–13; 7:12–17; 11:15–18; 12:10–12; 15:3–4; 16:5–7; 18:2–8; 19:2–6). The emphasis on praise is significant when you remember that John wrote this book to encourage people who were going through suffering and persecution!                                                                                                讚美寶座（9-11 等節）。每當活物榮耀上帝，長老們就會俯伏在寶座前讚美祂。啟示錄充滿了頌讚的讚美詩（啟示錄  4:8, 11；5:9-13；7:12-17；11:15-18；12:10-12；15:3-4；16 :5-7；18:2-8；19:2-6)。當你還記得，約翰寫啟示錄，是為了鼓勵那些正在經歷苦難和迫害的人時，他在本書中強調讚美就很必要！ 

The theme of this hymn is God the Creator, while in Revelation 5 the elders praise God the Redeemer. The praise in Revelation 4 is given to the Father on the throne, while in Revelation 5 it is directed to the Son (the Lamb) before the throne. The closing hymn (Rev. 5:13) is expressed to both, another proof of the deity of Jesus Christ.                                                                                      這首讚美詩的主題是造物主上帝，而在啟示錄第 5 章中，長老們讚美救贖主上帝。啟示錄 4 章讚美寶座上的父上帝，而啟示錄 5 章讚美寶座前的子上帝（羔羊）。結束的讚美詩（啟示錄  5:13）是同時向父子上帝表達的讚美，這是耶穌基督神性的另一個證明。

If the twenty-four elders typify the people of God in heaven, then we must ask, “Why should God’s people praise God the Creator?” If the heavens are declaring the glory of God, why shouldn’t God’s heavenly people join the chorus? Creation bears constant witness to the power, wisdom, and glory of God (Ps. 19). Acknowledging the Creator is the first step toward trusting the Redeemer (see Acts 14:8–18; 17:22–31). “All things were created by Him [Christ] and for Him… and by Him all things consist [hold together]” (Col. 1:16–17).                                                            若天上的二十四位長老代表上帝的子民，那我們一定要問， “上帝的子民為什麼要讚美造物主上帝呢？”   如果諸天頌揚上帝的榮耀，為什麼祂天上的子民不加入合唱呢？ 創造不斷見證上帝的大能、智慧，和榮耀（詩篇  19篇）。承認造物主是信靠救贖主的第一步（見  使徒行傳 14：8-18；17：22-31）。 “萬有都是由祂 [基督]造的，又是為祂造的……萬有都是靠祂 [保持在一起]”（歌羅西書  1:16-17）。 

But sinful man worships and serves the creature rather than the Creator, and this is idolatry (Rom. 1:25). Furthermore, sinful man has polluted and destroyed God’s wonderful creation, and he is going to pay for it (see Rev. 11:18). Creation is for God’s praise and pleasure, and man has no right to usurp that which rightfully belongs to God. Man plunged creation into sin, so that God’s good creation (Gen. 1:31) is today a groaning creation (Rom. 8:22), but because of Christ’s work on the cross, it will one day be delivered and become a glorious creation (Rev. 8:18–24).      但罪人崇拜和服侍受造物，而不是造物主，這是偶像崇拜（羅馬書  1:25）。此外，罪人已經污染和破壞了上帝奇妙的創造，他將為此要付出代價（見  啟示錄 11:18）。創造是為了讚美和取悅上帝，人無權搶奪本應屬於上帝的東西。人使受造物陷入罪中，甚至於上帝看為一切是好的創造物（創世記   1:31）受造物一同嘆息勞苦，直到如今（羅馬書8:22），但由於基督在十字架上的工作，有一天會拯救成為榮耀的受造物（羅馬書  8：18-24）。

It is unfortunate that the church today often neglects to worship the God of creation. The real answer to the ecological problem is not financial or legal, but spiritual. It is only when man acknowledges the Creator and begins to use creation to God’s glory that the problems will be solved.                                                                                                                                                          不幸的是，今天的教會常常忽略敬拜創造萬物宇宙的上帝。生態問題的真正答案不是財務或法律，而是屬靈性的。只有當人承認造物主，並開始使用受造物來榮耀上帝時，問題才會得到解決。 

They Worship the Redeemer (5)                                                                                                                他們敬拜救贖主 (5) 

The focus of attention now shifts to a seven-sealed scroll in the hand of God. The scroll could not be read because it was rolled up and sealed (like a Roman will) with seven seals. John could see writing on both sides of the scroll, which meant that nothing more could be added. What was written was completed and final.                                                                                                              力現在轉移到上帝手中的七印書卷上。書卷無法閱讀，因為書卷被捲起，並用七印封上（就像羅馬遺囑一樣）。約翰可以看到書卷的兩面都寫著字，這意味著不能再添加任何東西。寫的東西已經完成，並且是結束了。 

The scroll represents Christ’s “title deed” to all that the Father promised Him because of His sacrifice on the cross. “Ask of me, and I shall give thee the heathen [nations] for thine inheritance, and the uttermost parts of the earth for thy possession” (Ps. 2:8). Jesus Christ is the “Heir of all things” (Heb. 1:2). He is our beloved “Kinsman-Redeemer” who was willing to give His life to set us free from bondage and to restore our lost inheritance (see Lev. 25:23–46; the book of Ruth; Jer. 32:6–15).                                                                                                                                                      書卷代表基督的“所有權契約”，是對天父因祂在十字架上的犧牲而應許祂的一切事。 “祢求我，我就將外邦  [列國]  賜給祢為基業，將地極賜祢為田產”（詩篇 2:8）。耶穌基督是“承受萬有者”（希伯來書  1:2）。祂是我們心愛的“至親拯救者”，祂願意為我們捨命，使我們擺脫罪的束縛，並恢復我們失去的產業（見    利未記   25：23-46；路得記；耶利米書   32：6-15 ）。 

As Christ removed the seals, various dramatic events took place. The seventh seal introduced the seven trumpet judgments (Rev. 8:1–2). Then, when the seventh trumpet had blown, the great day of God’s wrath was announced, ushering in the “vial [bowl] judgments” that brought to a climax the wrath of God (Rev. 11:15ff.; 15:1). It is possible that the trumpet judgments were written on one side of the scroll and the bowl judgments on the other.                                                                  當基督揭開封印時，各種戲劇性的事件發生了。第七印介紹了七號審判（啟示錄 8:1-2）。然後，當第七個號角吹響時，上帝忿怒的大日子宣告了，迎來了將上帝忿怒推向高潮的“小瓶 [碗] 審判”（啟示錄  11:15比照研讀；啟示錄15:1）。七號的審判可能寫在捲軸的一側，而七碗的審判則寫在另一側。 

A title deed or will can be opened only by the appointed heir, and this is Jesus Christ. No one in all the universe could be found worthy enough to break the seals. No wonder John wept, for he realized that God’s glorious redemption plan for mankind could never be completed until the scroll was opened. The redeemer had to be near of kin, willing to redeem, and able to redeem. Jesus Christ meets all of the qualifications. He became flesh, so He is our Kinsman. He loves us and is willing to redeem, and He paid the price, so He is able to redeem.                                          所有權狀或遺囑只能由指定的繼承人開啟，就是耶穌基督。整個宇宙中找不到足以拆開封印的人。難怪約翰哭了，因為他意識到，只有翻開書卷才能完成上帝對人類榮耀的救贖計劃。拯救者必須是近親，願意去救贖，並且能夠救贖。耶穌基督符合所有條件。祂道成肉身，所以祂是我們的至親。祂愛我們，願意救贖，祂付出了代價，所以祂能救贖。 

Now we are able to enter into the worship experience described in the remainder of Revelation 5. And we’ll discover four compelling reasons why we worship Jesus Christ.                                        現在我們可以進入啟示錄 5 章其餘部分所描述的敬拜經歷。我們會發現我們敬拜耶穌基督的四個令人信服的理由。 

Because of who He is (vv. 5–7). Three unique titles are given to our Lord to describe who He is. First, He is the Lion of the tribe of Judah. The reference here is to Genesis 49:8–10, where Jacob prophetically gave the scepter to Judah and made it the tribe of the kings. (God never meant for Saul to establish a dynasty, because he came from the tribe of Benjamin. God used him to discipline Israel because the people asked for a king; then He gave them David from the tribe of Judah.)                                                                                                                                                        因為主耶穌祂是 “He is”（5-7 等節）。我們的主，具有三個獨特的頭銜來顯示 “祂是”。首先，祂是猶大支派的獅子。這裡指的是創世記 49 章 8-10 等節，雅各預言性地將權杖交給了猶大，並使其成為王的支派。 （上帝從來沒有打算讓來自便雅憫支派的掃羅建立王朝。因為人們要求上帝賜一個國王，上帝用掃羅來管教以色列人，；然後祂給了他們來自猶大支派的大衛。） 

The image of “the lion” speaks of dignity, sovereignty, courage, and victory. Jesus Christ is the only living Jew who can prove His kingship from the genealogical records. “Son of David” was a title often used when He was ministering on earth (see Matt. 1).                                                    “獅子”的形象代表著尊嚴、主權、勇氣和勝利。耶穌基督是唯一活在世的猶太人，可以從家譜記錄中證明祂的王權。 “大衛的子孫”是祂在世上事奉時經常使用的名稱（見  馬太福音 第1章）。 

But He is also the Root of David, which means He brought David (and David’s line) into existence. As far as His humanity is concerned, Jesus had His roots in David (Isa. 11:1, 10), but as far as His deity is concerned, Jesus is the Root of David. This speaks, of course, of our Lord’s eternality; He is indeed the “Ancient of Days.” How the Messiah could both be David’s Lord and David’s son was a problem Jesus presented to the Pharisees, and they could not (or would not) answer Him (Matt. 22:41–46).                                                                                                                                       但耶穌也是大衛的根，意思是祂帶來了大衛（和大衛的血統）。就祂的人性而言，耶穌的根在大衛裡（以賽亞書  11:1, 10），但就祂的神性而言，耶穌是大衛的根。當然，這說明了我們主的永恆神性；祂確實是“亙古常在。”彌賽亞為何既是大衛的主，又是大衛的兒子，是耶穌向法利賽人提出的問題，他們不能（或不願）回答祂（馬太福音  22：41-46）。 

When John turned to see, he saw not a lion but a lamb! Jesus Christ is called “the Lamb” at least twenty-eight times in the book of Revelation (the Greek word used means “a little pet lamb”) and the emphasis is not hard to miss. God’s wrath is “the wrath of the Lamb” (Rev. 6:16). Cleansing is by “the blood of the Lamb” (Rev. 7:14). The church is “the bride of the Lamb” (Rev. 19:7; 21:9).當約翰轉身看時，他看到的不是獅子而是羔羊！ 耶穌基督在《啟示錄》中至少有28次稱為“羔羊”（所用的希臘詞的意思是“小寵物羔羊”），重點很清楚。上帝的憤怒是“羔羊的憤怒”（啟示錄  6:16）。潔淨是靠“羔羊的血”（啟示錄  7:14）。教會是“羔羊的新娘”（啟示錄  19:7；21:9）。 

The theme of “the Lamb” is an important one throughout Scripture, for it presents the person and work of Jesus Christ, the Redeemer. The Old Testament question, “Where is the lamb?” (Gen. 22:7) was answered by John the Baptist who cried, “Behold the Lamb of God, which taketh away the sin of the world” (John 1:29). The choirs of heaven sing, “Worthy is the Lamb” (Rev. 5:12).                                                                                                                                                        “羔羊”在整本聖經中都是重要的主題，因為它顯示救贖主耶穌基督的位格和作為。舊約聖經的問題，“羔羊在哪裡？” （創世記   22:7）施洗約翰回答說，“看哪，上帝的羔羊，除去世人罪孽的”（約翰福音  1:29）。天上的詩班高唱，“羔羊是配得的”（啟示錄   5:12）。 

The description of the Lamb (Rev. 5:6), if produced literally by an artist, would provide a grotesque picture, but when understood symbolically, conveys spiritual truth. Since seven is the number of perfection, we have here perfect power (seven horns), perfect wisdom (seven eyes), and perfect presence (seven Spirits in all the earth). The theologians would call these qualities omnipotence, omniscience, and omnipresence; and all three are attributes of God. The Lamb is God the Son, Christ Jesus!                                                                                                                          對羔羊的描述（啟示錄  5:6），如果由藝術家按字面意思製作，將提供一幅怪異的畫面，但如果以象徵性的方式理解，則傳達了屬靈的真理。因為七是完美的數字，所以在這裡擁有完美的力量（七角）、完美的智慧（七眼）和完美的臨在（全地的七靈）。神學家將這些品質稱為無所不能、無所不知、無所不在。這三者都是上帝的屬性。羔羊是上帝的兒子，基督耶穌！ 

We worship Jesus Christ because of who He is. But there is a second reason why we worship Him.我們敬拜耶穌基督是因為 “祂是”。但我們敬拜祂還有第二個原因。 

Because of where He is (v. 6). To begin with, Jesus is in heaven. He is not in the manger, in Jerusalem, on the cross, or in the tomb. He is ascended and exalted in heaven. What an encouragement this is to suffering Christians, to know that their Savior has defeated every enemy and is now controlling events from glory! He too suffered, but God turned His suffering into glory.                                                                                                                                                          因為祂的 “臨在”（第 6 節）。首先，耶穌此時在天堂。祂不在馬槽裡，不在耶路撒冷，不在十字架上，也不在墳墓裡。祂升天並被高舉在天堂。這對受苦的基督徒來說是何等的鼓勵，知道他們的救主已經打敗了所有的敵人，現在榮耀的掌權！祂也受苦，但上帝將祂的受苦變為榮耀。 

But where is Christ in heaven? He is in the midst. The Lamb is the center of all that transpires in heaven. All creation centers in Him (the four living creatures), as do all of God’s people (the elders). The angels around the throne encircle the Savior and praise Him.                                          但是天上的基督在哪裡？ 祂在萬有之中。羔羊是天上一切發散的中心。所有的創造都以祂（四活物）為中心，所有上帝的子民（長老）也是如此。寶座周圍的天使環繞著救主並讚美祂。 

He is also at the throne. Some sentimental Christian poetry and hymnody dethrones our Savior and emphasizes only His earthly life. These poems and songs glamorize “the gentle Carpenter” or “the humble Teacher,” but they fail to exalt the risen Lord! We do not worship a babe in a manger or a corpse on a cross. We worship the living, reigning Lamb of God who is in the midst of all in heaven.                                                                                                                                                        祂也在寶座上。一些感傷的基督教詩篇和讚美詩貶低了我們的救主，只強調祂的塵世生活。這些詩和歌曲美化“溫柔的木匠”或“謙卑的老師”，卻未能高舉復活的主！我們不崇拜馬槽裡的嬰兒或十字架上的屍體。我們敬拜在天上萬有之中的上帝活著的、掌權的羔羊。 

Because of what He does (vv. 8–10). When the Lamb came and took the scroll (see Dan. 7:13–14), the weeping ended and the praising began. God’s people and the representatives of God’s creation joined their voices in a new song of praise. Note that praise and prayer were united, for incense is a picture of prayer rising to the throne of God (Ps. 141:2; Luke 1:10). We shall meet the “incense prayers” of the saints again (Rev. 6:9–11; 8:1–6).                                                                                    因為祂所做的（8-10 等節）。當羔羊來取書卷時（見  但以理  7：13-14），哭泣結束，讚美開始。上帝的子民和祂創造的代表加入了他們的一塊，唱起新的讚美之歌。請注意，讚美和祈禱是結合在一起的，因為香是祈禱升到上帝寶座前的圖像（詩篇  141:2；路加福音  1:10）。我們將再次遇到聖徒的“焚香祈禱”（啟示錄 6：9-11；8：1-6）。 

What kind of song did they sing? To begin with, it was a worship hymn, for they said, “Thou art worthy!” To worship means “to ascribe worth,” and Jesus alone is worthy. When I was in the pastorate, I tried to open each morning worship service with a hymn that lifted the congregation’s minds and hearts upward to the Lord Jesus Christ. Too many contemporary songs are “I” centered rather than “Christ” centered. They so emphasize the believer’s experience that they almost ignore the Lord’s glory. Certainly there is a place for that kind of song, but nothing can compare with adoring Christ in spiritual worship.                                                                              他們唱的是什麼歌？ 首先，這是一首敬拜讚美詩，因為他們說，“祢是配得！”敬拜的意思是“給予價值”，只有耶穌才是配得的。當我作牧師時，試著用一首讚美詩來開啟每天早上的敬拜儀式，讓會眾的思想和心靈向上仰望主耶穌基督。太多的當代歌曲以“我”為中心，而不是以“基督”為中心。他們如此強調信徒的經歷，以至於幾乎忽略了主的榮耀。當然，這種歌曲有一席之地，但沒有什麼能比得上在靈中崇拜基督。 

But this song was also a gospel song! “Thou wast slain, and hast redeemed us [some texts read them] by thy blood.” The word translated slain means “violently slain” (Rev. 5:6). Heaven sings about the cross and the blood! I read about a denomination that revised its official hymnal and removed all songs about the blood of Christ. That hymnal could never be used in heaven, because there they glorify the Lamb slain for the sins of the world.                                                                  但這首歌也是一首福音歌曲！ “祢被殺了，用祢的血救贖了我們  [有些上下文讀成它們(them)]。”被翻譯為“被殺”是表示“殘忍地殺死”（啟示錄  5:6）。天堂歌唱十字架和血！ 我讀到的官方讚美詩被一個教派修改了它，並刪除了所有關於基督寶血的歌曲。那首讚美詩永遠不能在天堂使用，因為，在那裡他們榮耀為世人的罪而被殺的羔羊。 

In Genesis 22, a ram was substituted for Isaac, a picture of Christ giving His life for the individual (see Gal. 2:20). At Passover, the lamb was slain for each family (Ex. 12:3). Isaiah states that Jesus died for the nation of Israel (Isa. 53:8; see also John 11:49–52). John affirms that the Lamb died for the whole world! (John 1:29) The more you meditate on the power and scope of Christ’s work on the cross, the more humbled and worshipful you become.                                                              在創世記 22 章，一隻公羊代替了以撒，這是一幅基督為個人捨命的圖畫（見  加拉太書  2:20）。在逾越節，每個家庭都要宰殺羔羊（出埃及記  12:3）。以賽亞說耶穌為以色列國而死（以賽亞書  53：8；亦見  約翰福音  11：49-52）。約翰肯定羔羊為全世界而死！ （約翰福音  1:29）當你越默想基督在十字架上作為的大能和範圍，你就會變成越謙卑和敬拜祂。 

This song was also a missionary song. Sinners were redeemed “out of every kindred, and tongue, and people, and nation” (Rev. 5:9). Kindred refers to a common ancestor and tongue to a common language. People means a common race, and nation a common rule or government. God loves a whole world (John 3:16), and His desire is that the message of redemption be taken to a whole world (Matt. 28:18–20).                                                                                                                              這首歌也是一首傳教歌曲。罪人從“各族、各語言、各民、各國中”得到救贖（啟示錄  5:9）。親屬是指共同的祖先，語言是指共同的語言。各民意味著共同的種族，國家意味著共同法律或政府。上帝愛全世界（約翰福音  3：16），祂的願望是將救贖的信息傳播到整個世界（馬太福音   28：18-20）。

Perhaps you heard about the Christian who was against foreign missions but somehow happened to attend a missionary rally. When they passed the offering plate, he told the usher, “I don’t believe in missions!” “Then take something out,” said the usher. “It’s for the heathen.”                    也許你聽說過這樣的一個基督徒，他反對外國傳教，但不知何故碰巧參加了一次傳教集會。當他們經過什一奉獻盤時，他對帶引座位的人說：“我不相信宣教！” 引座員說，“那就把你奉獻的拿出來吧， 這是給異教徒的。” 

This heavenly hymn was also a devotional hymn, for it announced our unique position in Christ as “a kingdom of priests.” Like Melchizedek of old, believers are kings and priests (Gen. 14:17ff.; Heb. 7; 1 Peter 2:5–10). The veil of the temple was torn when Jesus died, and the way is opened to God (Heb. 10:19–25). We “reign in life” as we yield to Christ and allow His Spirit to work in us (Rom. 5:17).                                                                                                                                              這首天上的讚美詩也是一首靈修的讚美詩，因為它宣告了我們在基督裡，作為“祭司的國度”的獨特地位。就像古代的麥基洗德一樣，信徒是國王和祭司（創世記  14:17 比照研讀；希伯來書  第7章；彼得前書  2:5-10）。耶穌死後，聖殿的幔子從上到下，撕成兩半，通往上帝的道路就打開了（希伯來書  10:19-25）。當我們順服基督並讓祂的靈在我們裡面工作時，我們就“在生命中作王”（羅馬書  5:17）。 

Finally, this song was a prophetic hymn: “We shall reign on the earth” (Rev. 5:10). When Jesus Christ returns to earth, He will establish His righteous kingdom for 1,000 years, and we shall reign with Him (Rev. 20:1–6). The prayers of the saints, “Thy kingdom come!” will then be fulfilled. Creation shall then be set free from bondage to sin (Isa. 11:1–10; Rom. 8:17–23), and Christ shall reign in justice and power.                                                                                                    最後，這首歌是一首預言性的讚美詩：“我們要在地上作王”（啟示錄  5:10）。當耶穌基督再來時，祂將建立祂的公義王國一千年，我們將與祂一起作王（啟示錄  20：1-6）。聖徒的祈禱，“願祢的國降臨！”然後就會實現。然後，受造物將擺脫罪惡的束縛（以賽亞書  11:1-10；羅馬書  8:17-23），基督將在公義和大能中掌權。 

What a marvelous hymn! How rich would be our worship if only we would blend all these truths in honoring Him!                                                                                                                                      多麼美妙的讚美詩！如果我們能融合所有這些真理來榮耀祂，我們的敬拜該會多麼豐富！ 

Because of what He has (5 :11–14). In this closing burst of praise, all the angels and every creature in the universe joined together to worship the Redeemer. What a cascade of harmony John heard! In this hymn, they stated those things that Jesus Christ deserved to receive because of His sacrificial death on the cross. When He was on earth, people did not ascribe these things to Him, for many of these things He deliberately laid aside in His humiliation.                                                  因為祂所有的（5 :11-14 等節）。在這最後的讚美之聲中，所有的天使和宇宙中的萬物都聯合起來敬拜救贖主。約翰聽到了多麼和諧的小瀑布聲！在這首讚美詩中，它們陳述了耶穌基督，因在十字架上犧牲，而配得的榮耀。當祂在地上的時，人們並沒有把這些榮耀歸於祂，因為祂在屈辱中故意把這些事物放在一邊。 

He was born in weakness and died in weakness, but He is the recipient of all power. He became the poorest of the poor (2 Cor. 8:9), and yet He owns all the riches of heaven and earth. Men laughed at Him and called Him a fool, yet He is the very wisdom of God (1 Cor. 1:24; Col. 2:3).   耶穌的降世，和死去都在軟弱中，但祂是所有大能的承受者。祂成為窮人中最窮的人（哥林多後書  8:9），但祂擁有天地間所有的財富。人們嘲笑耶穌，稱祂為傻瓜，但祂正是上帝的智慧（哥林多前書  1:24；歌羅西書  2:3）。

He shared in the sinless weaknesses of humanity as He hungered, thirsted, and became weary. Today in glory, He possesses all strength. On earth, He experienced humiliation and shame as sinners ridiculed and reviled Him. They laughed at His kingship and attired Him in a mock robe, crown, and scepter. But all of that is changed now! He has received all honor and glory!                當耶穌飢餓、口渴和疲倦時，祂分擔了人類無罪的弱點。今天在榮耀裡，祂擁有一切的大能。在地上，當罪人嘲笑和辱罵祂時，祂經歷了屈辱和羞辱。他們嘲笑祂的王權，給祂穿上仿製的長袍、冠冕和權杖。但現在這一切都改變了！耶穌獲得了所有祂的尊崇和榮耀！

And blessing! He became a curse for us on the cross (Gal. 3:13), so that we can never be under the curse of the broken law. (Some translations read “praise” instead of “blessing,” but the Greek word carries both meanings.) He is worthy of all praise!                                                                      並且受祝福！耶穌在十字架上成為我們的咒詛（加拉太書  3:13），因此我們永遠不會受到違反律法的咒詛。 （有些人翻譯“讚美”而不是“祝福”，但希臘詞具有兩種含義。）祂配得所有讚美！ 

The worship service climaxed with the entire universe praising the Lamb of God and the Father seated on the throne!                                                                                                                                敬拜的高潮是全宇宙讚美上帝的羔羊和坐在寶座上的天父！ 

And there was even a loud “Amen!” from the four living creatures! In heaven, we are permitted to say “Amen!”                                                                                                                                          甚至還有響亮的“阿門！”來自四活物！在天堂，我們可以說“阿門！” 

Keep in mind that all of this praise centered on the Lord Jesus Christ, the Redeemer. It is not Christ the Teacher, but Christ the Savior, who is the theme of their worship. While an unconverted person could praise the Creator, he certainly could not sincerely praise the Redeemer.                                                                                                                                                  記住，所有這些讚美都集中在救世主耶穌基督身上。他們敬拜的主題不是教師基督，而是救主基督。一個未悔改的人雖然可以讚美造物主，但他當然不能真誠地讚美救贖主。 

All of heaven’s praise came because the Lamb took the scroll from the Father’s hand. God’s great eternal plan would now be fulfilled and creation would be set free from the bondage of sin and death. One day the Lamb will break the seals and put in motion events that will eventually lead to His coming to earth and the establishment of His kingdom.                                                                    因為羔羊從天父手中接過書卷，所以天上所有的讚美都來了。上帝偉大的永恆計劃現在將實現，創造物將擺脫罪惡和死亡的束縛。有一天，羔羊將揭開封印，最終將導致祂再來到世上，並建立祂的國度的作為。 

As you share in these heavenly worship services, do you find your own heart saying “Amen!” to what they have sung? You may believe in Christ as the Creator, but have you trusted Him as your Redeemer?                                                                                                                                                    當你分享這些屬天的崇拜時，你是否發現自己的心在說，“阿門！”他們唱的是什麼歌？你可能相信基督是創造者，但你是否相信祂是你的救贖主？ 

If not, will you do so right now?                                                                                                                  如果沒有，你現在會這樣做嗎？ 

“Behold, I stand at the door and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me” (Rev. 3:20).                                                              “看哪，我站在門外敲門。若有人聽見我的聲音就開門，我就進到他那裡，我與他，他與我一同座席”（啟示錄  3:20）。