Revelation 4:6

A door was opened in heaven - This appears to have been a visible aperture in the sky over his head. Verse 2 I was in the Spirit - Rapt up in an ecstasy. Verse 3 And he that sat - There is here no description of the Divine Being, so as to point out any similitude, shape, or dimensions. The description rather aims to point out the surrounding glory and effulgence than the person of the almighty King. See a similar description Num 24:10, etc., and the notes there. Verse 4 Four and twenty elders - Perhaps this is in reference to the smaller Sanhedrin at Jerusalem, which was composed of twenty-three elders; or to the princes of the twenty-four courses of the Jewish priests which ministered at the tabernacle and the temple, at first appointed by David. Clothed in white raiment - The garments of the priests. On their heads crowns of gold - An emblem of their dignity. The Jewish writers represent human souls as being created first; and before they enter the body, each is taken by an angel into paradise, where it sees the righteous sitting in glory with crowns upon their heads. Rab. Tanchum, fol. 39, 4. Verse 5 Seven lamps of fire - Seven angels, the attendants and ministers of the supreme King. See Rev 1:4, and the note there. Verse 6 Four beasts - Τεσσαρα ζωα· Four living creatures or four animals. The word beast is very improperly used here and elsewhere in this description. Wiclif first used it, and translators in general have followed him in this uncouth rendering. A beast before the throne of God in heaven sounds oddly. Verse 7 The first beast was like a lion - It is supposed that there is a reference here to the four standards or ensigns of the four divisions of the tribes in the Israelitish camp, as they are described by Jewish writers. The first living creature was like a lion; this was, say the rabbins, the standard of Judah on the east, with the two tribes of Issachar and Zabulon. The second, like a calf or ox, which was the emblem of Ephraim who pitched on the west, with the two tribes of Manasseh and Benjamin. The third, with the face of a man, which, according to the rabbins, was the standard of Reuben who pitched on the south, with the two tribes of Simeon and Gad. The fourth which was like a flying (spread) eagle, was, according to the same writers, the emblem on the ensign of Dan who pitched on the north, with the two tribes of Asher and Naphtali. This traditionary description agrees with the four faces of the cherub in Ezekiel's vision. See my notes and diagrams on Numbers 2. Christian tradition has given these creatures as emblems of the four evangelists. To John is attributed the Eagle; to Luke the Ox, to Mark the Lion, and to Matthew the Man, or angel in human form. As the former represented the whole Jewish Church or congregation, so the latter is intended to represent the whole Christian Church. Verse 8 The four beasts had each of them six wings - I have already observed, in the preface to this book, that the phraseology is rabbinical; I might have added, and the imagery also. We have almost a counterpart of this description in Pirkey Elieser. chap. 4. I shall give the substance of this from Schoettgen. "Four troops of ministering angels praise the holy blessed God: the first is Michael, at the right hand; the next is Gabriel, at the left; the third is Uriel, before; and the fourth is Raphael, behind him. The shechinah of the holy, blessed God is in the midst, and he himself sits upon a throne high and elevated, hanging in the air; and his magnificence is as amber חשמל, (chashmal), in the midst of the fire, Eze 1:4, On his head is placed a crown and a diadem, with the incommunicable name (יהוה Yehovah) inscribed on the front of it. His eyes go throughout the whole earth; a part of them is fire, and a part of them hail. At his right hand stands Life, and at his left hand Death; and he has a fiery scepter in his hand. Before him is the veil spread, that veil which is between the temple and the holy of holies; and seven angels minister before him within that veil: the veil and his footstool are like fire and lightning; and under the throne of glory there is a shining like fire and sapphire, and about his throne are justice and judgment. "The place of the throne are the seven clouds of glory; and the chariot wheels, and the cherub, and the living creatures which give glory before his face. The throne is in similitude like sapphire; and at the four feet of it are four living creatures, each of which has four faces and four wings. When God speaks from the east, then it is from between the two cherubim with the face of a Man; when he speaks from the south, then it is from between the two cherubim with the face of a Lion; when from the west, then it is from between the two cherubim with the face of an Ox; and when from the north, then it is from between the two cherubim with the face of an Eagle. "And the living creatures stand before the throne of glory; and they stand in fear, in trembling, in horror, and in great agitation; and from this agitation a stream of fire flows before them. Of the two seraphim one stands at the right hand of the holy blessed God, and one stands at the left; and each has six wings: with two they cover their face lest they should see the face of the shechina; with two they cover their feet lest they should find out the footstool of the shechinah; and with two they fly, and sanctify his great name. And they answer each other, saying Holy, holy, holy, Lord God of hosts; the whole earth is full of his glory. And the living creatures stand near his glory, yet they do not know the place of his glory; but wheresoever his glory is, they cry out and say, Blessed be the glory of the Lord in his place." In Shemoth Rabba, sec. 23, fol. 122, 4, Rabbi Abin says: "There are four which have principality in this world: among intellectual creatures, Man; among birds, the Eagle; among cattle, the Ox; and among wild beasts, the Lion: each of these has a kingdom and a certain magnificence, and they are placed under the throne of glory, Eze 1:10, to show that no creature is to exalt itself in this world, and that the kingdom of God is over all." These creatures may be considered the representatives of the whole creation. Verse 10 Cast their crowns before the throne - Acknowledge the infinite supremacy of God, and that they have derived their being and their blessings from him alone. This is an allusion to the custom of prostrations in the east, and to the homage of petty kings acknowledging the supremacy of the emperor. Verse 11 Thou art worthy, O Lord, to receive - Thus all creation acknowledges the supremacy of God; and we learn from this song that he made all things for his pleasure; and through the same motive he preserves. Hence it is most evident, that he hateth nothing that he has made, and could have made no intelligent creature with the design to make it eternally miserable. It is strange that a contrary supposition has ever entered into the heart of man; and it is high time that the benevolent nature of the Supreme God should be fully vindicated from aspersions of this kind. Introduction The book sealed with seven seals, which no being in heaven or earth could open, Rev 5:1-3. Is at last opened by the Lion of the tribe of Judah, Rev 5:4-8. He receives the praises of the four l

The Vision of Heaven. ( a. d. 95.) 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 ( ch. i. 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, v. 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 ( v. 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 ( v. 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.

And before the throne is a sea as of glass, like crystal - Wide and deep, pure and clear, transparent and still. Both the "seven lamps of fire" and this sea are before the throne; and both may mean "the seven spirits of God," the Holy Ghost; whose powers and operations are frequently represented both under the emblem of fire and of water. We read again, Rev 15:2, of "a sea as of glass," where there is no mention of "the seven lamps of fire;" but, on the contrary, the sea itself is "mingled with fire." We read also, Rev 22:1, of "a stream of water of life, clear as crystal." Now, the sea which is before the throne, and the stream which goes out of the throne, may both mean the same; namely, the Spirit of God. And in the midst of the throne - With respect to its height. Round about the throne - That is, toward the four quarters, east, west, north, and south. Were four living creatures - Not beasts, no more than birds. These seem to be taken from the cherubim in the visions of Isaiah and Ezekiel, and in the holy of holies. They are doubtless some of the principal powers of heaven; but of what order, it is not easy to determine. It is very probable that the twenty - four elders may represent the Jewish church: their harps seem to intimate their having belonged to the ancient tabernacle service, where they were wont to be used. If so, the living creatures may represent the Christian church. Their number, also, is symbolical of universality, and agrees with the dispensation of the gospel, which extended to all nations under heaven. And the "new song" which they all sing, saying, "Thou hast redeemed us out of every kindred, and tongue, and people, and nation," Rev 5:9, could not possibly suit the Jewish without the Christian church. The first living creature was like a lion - To signify undaunted courage. The second, like a calf - Or ox, Ezek 1:10, to signify unwearied patience. The third, with the face of a man - To signify prudence and compassion. The fourth, like an eagle - To signify activity and vigour. Full of eyes - To betoken wisdom and knowledge. Before - To see the face of him that sitteth on the throne. And behind - To see what is done among the creatures.

sea of glass. An expanse spread out like a sea composed of glass: that is, that was pellucid and transparent like glass. It is not uncommon to compare the sea with glass. See numerous examples in Wetstein, in loc. The point of the comparison here seems to be its transparent appearance. It was perfectly clear--apparently stretching out in a wide expanse, as if it were a sea. Like unto crystal. The word crystal means properly anything congealed and pellucid--as ice; then anything resembling that, particularly a certain species of stone distinguished for its clearness-as the transparent crystals of quartz; limpid and colourless quartz; rock or mountain quartz. The word crystal now, in mineralogy, means an inorganic body which, by the operation of affinity, has assumed the form of a regular solid, by a certain number of plane and smooth faces. It is here used manifestly in its popular sense to denote anything that is perfectly clear like ice. The comparison, in the representation of the expanse spread around the throne, turns on these points: (1.) It appeared like a sea--stretching afar. (2.) It resembled, in its general appearance, glass; and this idea is strengthened by the addition of another image of the same character --that it was like an expanse of crystal, perfectly clear and pellucid. This would seem to be designed to represent the floor or pavement on which the throne stood. If this is intended to be emblematical, it may denote (a) that the empire of God is vast--as if it were spread out like the sea; or (b) it may be emblematic of the calmness, the placidity of the Divine administration--like an undisturbed and unruffled ocean of glass. Perhaps, however, we should not press such circumstances too far to find a symbolical meaning. And in the midst of the throne. ενμεσωτουθρονου. Not occupying the throne, but so as to appear to be intermingled with the throne, or "in the midst" of it, in the sense that it was beneath the centre of it. The meaning would seem to be, that the four living creatures referred to occupied such a position collectively that they at the same time appeared to be under the throne, so that it rested on them, and around it, so that they could be seen from any quarter. This would occur if their bodies were under the throne, and if they stood so that they faced outward. To one approaching the throne they would seem to be around it, though their bodies were under, or "in the midst" of it as a support. The form of their bodies is not specified, but it is not improbable that though their heads were different, their bodies, that were under the throne, and that sustained it, were of the same form. And round about the throne. In the sense above explained--that, as they stood, they would be seen on every side of the throne. Were four beasts. This is a very unhappy translation, as the word beasts by no means conveys a correct idea of the original word. The Greek word (ζωον) means properly a living thing --and it is thus indeed applied to animals, or to the living creation; but the notion of their being living things, or living creatures, should be retained in the translation. Professor Stuart renders it, "living creatures." Isaiah, (chapter 6) in his vision of Jehovah, saw two Seraphim; Ezekiel, whom John more nearly resembles in his description, saw four "living creatures"-- ( Eze 1:5 )--that is, living, animated, moving beings. The words "living beings" would better convey the idea than any other which could be employed. They are evidently, like those which Ezekiel saw, symbolical beings; but the nature and purpose of the symbol is not perfectly apparent, The "four and twenty elders" are evidently human beings, and are representatives, as above explained, of the church. In Rev 5:11, angels are themselves introduced as taking an important part in the worship of heaven; and these living beings, therefore, cannot be designed to represent either angels or men. In Ezekiel, they are either designed as poetic representations of the majesty of God, or of his providential government, showing what sustains his throne: symbols denoting intelligence, vigilance, the rapidity and directness with which the Divine commands are executed, and the energy and firmness with which the government of God is administered. The nature of the case, and the similarity to the representation in Ezekiel, would lead us to suppose that the same idea is to be found substantially in John; and there would be no difficulty in such an interpretation, were it not that these "living creatures" are apparently represented in Rev 5:8-9, as uniting with the redeemed from the earth in such a manner as to imply that they were themselves redeemed. But perhaps the language in Rev 5:9, "And they sung a new song," etc., though apparently connected with the "four beasts" in Rev 4:8, is not designed to be so connected. John may intend there merely to advert to the fact that a new song was sung, without meaning to say that the "four living beings" united in that song. For, if he designed merely to say that the "four living beings" and the "four and twenty elders" fell down to worship, and then that a song was heard, though in fact sung only by the four and twenty elders, he might have employed the language which he actually has done. If this interpretation be admitted, then the most natural explanation to be given of the "four living beings" is to suppose that they are symbolical beings designed to furnish some representation of the government of God--to illustrate, as it were, that on which the Divine government rests, or which constitutes its support--to wit, power, intelligence, vigilance, energy. This is apparent (a) because it was not unusual for the thrones of monarchs to be supported by carved animals of various forms, which were designed undoubtedly to be somehow emblematic of government --either of its stability, vigilance, boldness, or firmness. Thus Solomon had twelve lions carved on each side of his throne--no improper emblems of government-- 1Kgs 10:19-20. (b) These living beings are described as the supports of the throne of God, or as that on which it rests, and would be, therefore, no improper symbols of the great principles or truths which give support or stability to the Divine administration. (c) They are, in themselves, well adapted to be representatives of the great principles of the Divine government, or of the Divine providential dealings, as we shall see in the more particular explanation of the symbol. (d) Perhaps it might be added, that, so understood, there would be completeness in the vision. The "elders" appear there as representatives of the church redeemed; the angels in their own proper persons render praise to God. To this it was not improper to add, and the completeness of the representation seems to make it necessary to add, that all the doings of the Almighty unite in his praise; his various acts in the government of the universe harmonize with redeemed and unfallen intelligences in proclaiming his glory. The vision of the "living beings," therefore, is not, as I suppose, a representation of the attributes of God as such, but an emblematic representation of the Divine government--of the throne of Deity resting upon, or sustained by, those things of which these living beings are emblems--intelligence, firmness, energy, etc. This supposition seems to combine more probabilities than any other which has been proposed; for, according to this supposition, all the acts, and ways, and creatures of God unite in his praise. It is proper to add, however, that expositors are by no means agreed as to the design of this representation. Professor Stuart supposes that the attributes of God are referred to; Mr. Elliott, (i. 93,) that the "twenty-four elders and the four living creatures symbolize the church, or the collective body of the saints of God; and that as there are two grand divisions of the church, the larger one that of the departed in Paradise, and the other that militant on earth, the former is depicted by the twenty-four elders, and the latter by the living creatures;" Mr. Lord, (pp. 53, 54,) that the living creatures and the elders are both of one race: the former perhaps denoting those like Enoch and Elijah, who were translated, and those who were raised by the Saviour after his resurrection, or those who have been raised to special eminence--the latter the mass of the redeemed; Mr. Mede, that the living creatures are symbols of the church worshipping on earth; Mr. Daubuz, that they are symbols of the ministers of the church on earth; Vitringa, that they are symbols of eminent ministers and teachers in every age; Dr. Hammond regards him who sits on the throne as the metropolitan bishop of Judaea, the representative of God, the elders as diocesan bishops of Judaea, and the living creatures as four apostles, symbols of the saints who are to attend the Almighty as assessors in judgment! See Lord on the Apocalypse, pp. 58, 59. Full of eyes. Denoting omniscience. The ancients fabled Argus as having one hundred eyes, or as having the power of seeing in any direction. The emblem here would denote an ever-watchful and observing Providence; and in accordance with the explanation proposed above, it means that, in the administration of the Divine government, everything is distinctly contemplated; nothing escapes observation; nothing can be concealed. It is obvious that the Divine government could not be administered unless this were so; and it is the perfection of the government of God that all things are seen just as they are. In the vision seen by Ezekiel, ( Eze 1:18 ) the "rings" of the wheels on which the living creatures moved are represented as "full of eyes round about them," emblematic of the same thing. So Milton-- "As with stars their bodies all, And wings were set with eyes; with eyes the wheels Of beryl, and careening fires between." Before. In front. As one looked on their faces, from whatever quarter the throne was approached, he could see a multitude of eyes looking upon him. And behind. On the parts of their bodies which were under the throne. The meaning is, that there is universal vigilance in the government of God. Whatever is the form of the Divine administration; whatever part is contemplated; however it is manifested--whether as activity, energy, power, or intelligence--it is based on the fact that all things are seen from every direction. There is nothing that is the result of blind fate or of chance. (d) "sea" Rev 15:2 (e) "four beasts" Eze 1:5, 10:14 Verse 7. And the first beast was like a lion. A genera