Revelation 4 commentary

After the Lord Jesus had instructed the apostle to write to the churches “the things that are,” there was another vision. The apostle saw a throne set in heaven, an emblem of the universal dominion of Jehovah. He saw a glorious One upon the throne, not described by human features, so as to be represented by a likeness or image, but only by his surpassing brightness. These seem emblems of the excellence of the Divine nature, and of God's awful justice. The rainbow is a fit emblem of that covenant of promise which God has made with Christ, as the Head of the church, and with all his people in him. The prevailing colour was a pleasant green, showing the reviving and refreshing nature of the new covenant. Four-and-twenty seats around the throne, were filled with four-and-twenty elders, representing, probably, the whole church of God. Their sitting denotes honour, rest, and satisfaction; their sitting about the throne signifies nearness to God, the sight and enjoyment they have of him. They were clothed in white raiment; the imputed righteousness of the saints and their holiness: they had on their heads crowns of gold, signifying the glory they have with him. Lightnings and voices came from the throne; the awful declarations God makes to his church, of his sovereign will and pleasure. Seven lamps of fire were burning before the throne; the gifts, graces, and operations of the Spirit of God in the churches of Christ, dispensed according to the will and pleasure of Him who sits upon the throne. In the gospel church, the laver for purification is the blood of the Lord Jesus Christ, which cleanses from all sin. In this all must be washed, to be admitted into the gracious presence of God on earth, and his glorious presence in heaven. The apostle saw four living creatures, between the throne and the circle of the elders, standing between God and the people. These seem to signify the true ministers of the gospel, because of their place between God and the people. This also is shown by the description given, denoting wisdom, courage, diligence, and discretion, and the affections by which they mount up toward heaven.

All true believers wholly ascribe their redemption and conversion, their present privileges and future hopes, to the eternal and most holy God. Thus rise the for-ever harmonious, thankful songs of the redeemed in heaven. Would we on earth do like them, let our praises be constant, not interrupted; united, not divided; thankful, not cold and formal; humble, not self-confident.

CHAPTER 4

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).

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.

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).

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).

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; Psa 119:105) and fiery purifier of the godly, and consumer of the ungodly (Mt 3:11).

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" (Psa 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.

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."

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 Is 6:3, as here, it occurs; also Psa 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 Is 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), Is 6:3.

The cherubim here have six wings, like the seraphim in Is 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, Is 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 Is 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]."

9-11. 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."

A door was opened in heaven - This appears to have been a visible aperture in the sky over his head.

I was in the Spirit - Rapt up in an ecstasy.

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.

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.

Seven lamps of fire - Seven angels, the attendants and ministers of the supreme King. See Rev 1:4, and the note there.

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.

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.

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.

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.

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.

After these things - As if he had said, After I had written these letters from the mouth of the Lord. By the particle and, the several parts of this prophecy are usually connected: by the expression, after these things, they are distinguished from each other, Rev 7:9; 19:1. By that expression, and after these things, they are distinguished, and yet connected, Rev 7:1; 15:5; 18:1. St. John always saw and heard, and then immediately wrote down one part after another: and one part is constantly divided from another by some one of these expressions. I saw - Here begins the relation of the main vision, which is connected throughout; as it appears from "the throne, and him that sitteth thereon;" "the Lamb;" (who hitherto has appeared in the form of a man;) " the four living creatures;" and " the four and twenty elders," represented from this place to the end. From this place, it is absolutely necessary to keep in mind the genuine order of the texts, as it stands in the preceding table. A door opened in heaven - Several of these openings are successively mentioned. Here a door is opened; afterward, "the temple of God in heaven," Rev 11:19; 15:5; and, at last, "heaven" itself, 19:11. By each of these St. John gains a new and more extended prospect. And the first voice which I had heard - Namely, that of Christ: afterward, he heard the voices of many others. Said, Come up hither - Not in body, but in spirit; which was immediately done.

And immediately I was in the spirit - Even in an higher degree than before, Rev 1:10. And, behold, a throne was set in heaven - St. John is to write "things which shall be;" and, in order thereto, he is here shown, after an heavenly manner, how whatever "shall be," whether good or bad, flows out of invisible fountains; and how, after it is done on the visible theatre of the world and the church, it flows back again into the invisible world, as its proper and final scope. Here commentators divide: some proceed theologically; others, historically; whereas the right way is, to join both together. The court of heaven is here laid open; and the throne of God is, as it were, the centre from which everything in the visible world goes forth, and to which everything returns. Here, also, the kingdom of Satan is disclosed; and hence we may extract the most important things out of the most comprehensive and, at the same time, most secret history of the kingdom of hell and heaven. But herein we must be content to know only what is expressly revealed in this book. This describes, not barely what good or evil is successively transacted on earth, but how each springs from the kingdom of light or darkness, and continually tends to the source whence it sprung: So that no man can explain all that is contained therein, from the history of the church militant only. And yet the histories of past ages have their use, as this book is properly prophetical. The more, therefore, we observe the accomplishment of it, so much the more may we praise God, in his truth, wisdom, justice, and almighty power, and learn to suit ourselves to the time, according to the remarkable directions contained in the prophecy. And one sat on the throne - As a king, governor, and judge. Here is described God, the Almighty, the Father of heaven, in his majesty, glory, and dominion.

And he that sat was in appearance - Shone with a visible lustre, like that of sparkling precious stones, such as those which were of old on the high priest's breastplate, and those placed as the foundations of the new Jerusalem, Rev 21:19,20. If there is anything emblematical in the colours of these stones, possibly the jasper, which is transparent and of a glittering white, with an intermixture of beautiful colours, may be a symbol of God's purity, with various other perfections, which shine in all his dispensations. The sardine stone, of a blood - red colour, may be an emblem of his justice, and the vengeance he was about to execute on his enemies. An emerald, being green, may betoken favour to the good; a rainbow, the everlasting covenant. See Gen 9:9. And this being round about the whole breadth of the throne, fixed the distance of those who stood or sat round it.

And round about the throne - In a circle, are four and twenty thrones, and on the thrones four and twenty elders - The most holy of all the former ages, Isa 24:23; Heb 12:1; representing the whole body of the saints. Sitting - In general; but falling down when they worship. Clothed in white raiment - This and their golden crowns show, that they had already finished their course and taken their place among the citizens of heaven. They are never termed souls, and hence it is probable that they had glorified bodies already. Compare Matt 27:52.

And out of the throne go forth lightnings - Which affect the sight. Voices - Which affect the hearing. Thunderings - Which cause the whole body to tremble. Weak men account all this terrible; but to the inhabitants of heaven it is a mere source of joy and pleasure, mixed with reverence to the Divine Majesty. Even to the saints on earth these convey light and protection; but to their enemies, terror and destruction.

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.

And the first - Just such were the four cherubim in Ezekiel, who supported the moving throne of God; whereas each of those that overshadowed the mercy - seat in the holy of holies had all these four faces: whence a late great man supposes them to have been emblematic of the Trinity, and the incarnation of the second Person. A flying eagle - That is, with wings expanded.

Each of them hath six wings - As had each of the seraphim in Isaiah's vision. "Two covered his face," in token of humility and reverence: "two his feet," perhaps in token of readiness and diligence for executing divine commissions. Round about and within they are full of eyes. Round about - To see everything which is farther off from the throne than they are themselves. And within - On the inner part of the circle which they make with one another. First, they look from the centre to the circumference, then from the circumference to the centre. And they rest not - O happy unrest! Day and night - As we speak on earth. But there is no night in heaven. And say, Holy, holy, holy - Is the Three - One God. There are two words in the original, very different from each other; both which we translate holy. The one means properly merciful; but the other, which occurs here, implies much more. This holiness is the sum of all praise, which is given to the almighty Creator, for all that he does and reveals concerning himself, till the new song brings with it new matter of glory. This word properly signifies separated, both in Hebrew and other languages. And when God is termed holy, it denotes that excellence which is altogether peculiar to himself; and the glory flowing from all his attributes conjoined, shining forth from all his works, and darkening all things besides itself, whereby he is, and eternally remains, in an incomprehensible manner separate and at a distance, not only from all that is impure, but likewise from all that is created. God is separate from all things. He is, and works from himself, out of himself, in himself, through himself, for himself. Therefore, he is the first and the last, the only one and the Eternal, living and happy, endless and unchangeable, almighty, omniscient, wise and true, just and faithful, gracious and merciful. Hence it is, that holy and holiness mean the same as God and Godhead: and as we say of a king, "His Majesty;" so the scripture says of God, "His Holiness," Heb 12:10. The Holy Spirit is the Spirit of God. When God is spoken of, he is often named "the Holy One:" and as God swears by his name, so he does also by his holiness; that is, by himself. This holiness is often styled glory: often his holiness and glory are celebrated together, Lev 10:3; Isa 6:3. For holiness is covered glory, and glory is uncovered holiness. The scripture speaks abundantly of the holiness and glory of the Father, the Son, and the Holy Ghost. And hereby is the mystery of the Holy Trinity eminently confirmed. That is also termed holy which is consecrated to him, and for that end separated from other things: and so is that wherein we may be like God, or united to him. In the hymn resembling this, recorded by Isaiah, Isa 6:3, is added, "The whole earth is full of his glory." But this is deferred in the Revelation, till the glory of the Lord (his enemies being destroyed) fills the earth.

And when the living creatures give glory - the elders fall down - That is, as often as the living creatures give glory, immediately the elders fall down. The expression implies, that they did so at the same instant, and that they both did this frequently. The living creatures do not say directly, "Holy, holy, holy art thou;" but only bend a little, out of deep reverence, and say, "Holy, holy, holy is the Lord." But the elders, when they are fallen down, may say, "Worthy art thou, O Lord our God."

Worthy art thou to receive - This he receives not only when he is thus praised, but also when he destroys his enemies and glorifies himself anew. The glory and the honour and the power - Answering the thrice - holy of the living creatures, verse 9. Rev 4:9 For thou hast created all things - Creation is the ground of all the works of God: therefore, for this, as well as for his other works, will he be praised to all eternity. And through thy will they were - They began to be. It is to the free, gracious and powerfully - working will of Him who cannot possibly need anything that all things owe their first existence. And are created - That is, continue in being ever since they were created.

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 shew thee things which must be hereafter .

After I had the first Vision mentioned chap. 1. and had written, what it was the Pleasure of God I should write to the Churches, in a Book, perceiving the way God designed to reveal himself to me, was by Vision;

I looked again, hoping, and being desirous to see something further, as to the Mind of God.

I saw the Heavens opened, as Matth. 3.16. Acts 7.56.

He, doubtless, meaneth the third Heavens. Such a Vision, as to this particular, Iohn had at Christ's Baptism, Matth. 3. and Stephen when he was stoned.

He also heard the Voice of one speaking aloud to him, like the Voice he heard. ch. 1.10.

Which said, Come up hither into Heaven, the new Hierusalem which is above, as the old Hierusalem stood upon an Hill, or rising-ground, so as they who went thither, are constantly said to go up, Isa. 2.3. Acts 11.2. Gal. 1.17, 18. & 2.1.

Not which have been, (for to what purpose had that been?) but which shall happen hereafter both to my Church, and to her Enemies: from which appears, that God did not here shew his Prophet the Destruction of Hierusalem, (for that was already past in the time of Titus Vespasian the Roman Emperor, about the year 69, or 70, after the Incarnation) this (as all confess) was in Domitian's time, about the 11th, or 12th year of his Reign, about 26 or 27 years after that was past, which makes the Notion of two late Annotators very strange.

Marginal references: Chap. 1.10.

2 And immediately I was in the spirit , and behold, a throne was set in the heaven, and one sate on the throne .

In an Extasie, as Paul, 2 Cor. 12.2. and Peter, Acts 10.10. and Ezek. ch. 3.12. and himself was both before and after this, ch. 1.10. and 17.3. and 21.10.

God is constantly described in the Prophetical Visions, as sitting upon a Throne, to denote his Power and Dominion, that he is the King of Kings, and Lord of Lords. See Dan. 7.9, &c.

Marginal references: Ezek. 1.26. & 10.1.

3 And he that [illegible: 1 letter]ate, was, to look upon, like a jasper and sardine stone , and there was a rainbow round about the throne, in sight like unto an emerauld .

This is all but a Description of the Glory of God, as he appeared to Iohn in this Vision; the Iasper-stone is famous for its Transparency, and variety of Colours it offereth to the Eye, and may signifie the various, and infinite Perfections of God. The Sardi[illegible: 2 letters]-stone is red, and of a bloody Colour, which may signifie the Power, Justice, and Terror of God.

The Rain-bow was the sign of God's Covenant with Noah, signifying his being so far reconciled to the World, as that he would not again destroy it by Water, Gen. 9.13. The Emera[illegible: 1 letter]ld is green, and pleasant to the Eye, so as this Vision of God represents God powerful, just, and good, and of various and infinite Perfections.

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 .

Some think (and not improbably) that here is an Allusion to the twenty four Courses of the Priests and Levites, established by God for his Service in the Sanctuary and Temple of old, 1 Chron. 24.18. ch. 25.31. and that these twenty four Elders either typified the whole Church under the New-Testament, the Number of the Tribes of Israel, (which made up the Church under the Old-Testament) being doubled, to shew the Increase of the Churches Territories under the Gospel) or the Heads of the Church, either under the Old-Testament, or New (there being Twelve Patriarchs, and Twelve Apostles.) They are represented sitting, to denote their state of Rest and Ease.

And clothed in white Raiment, to denote their Purity and Holiness; or being clothed with Christ's Righteousness.

And having Crowns of Gold on their Heads, to denote that state of Dignity and Glory to which God had advanced them.

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 .

These words denote a very glorious, and terrible Appearance of God, denoting his Majesty, and Power over his Enemies. There is, possibly, an Allusion to God's Appearance at the giving of the Law, Exod. 19.16. only we read there but of one Voice, and that of a Trumpet inarticulate.

The Lamps of Fire before the Throne, have a correspondence with the seven Lamps of the Tabernacle, which gave light to the whole House of God, Exod. 27.20. and are here expounded to be,

the seven Spirits of God, that [illegible: 1 letter]s, the Holy Spirit in his seven-fold (that is, manifold) Dispensations of Grace, 1 Cor. 12.4, 5. by which he enlighteneth, quickneth, healeth, and comforteth the several Souls that are the true Members of his Church. See the Notes on ch. 1.4.

Marginal references: Chap. 6.18.; Chap. 1.4. & 5.6.

6 And before the throne there was a sea of glass like unto chrystal , and in the midst of the throne, and round about the throne, were four beasts full of eyes, before and behind .

The Throne mentioned before, v. 2, 3. upon which one sate, &c..

Another Allusion to the Tabernacle or Temple, in which was a Sea, that is, a large Vessel full of Water▪ it was for Aaron and his Sons to wash their Hands, and Feet, and Sacrifices in, Exod. 30.19. 1 King. 7.23. it was to O[illegible: 1 letter] bits broad, 5 Cubits high, and 30 Cubits about. Here it is said to have been Glass; this, probably, signified the Blood of Christ, in which all those Souls and Services must be washed, which are accepted of, and acceptable unto God. Its being represented here, as of Glass, may signifie the Purity, and Spotlesness of him, whose Blood it was. Other guesses there are many at the Significancy of this Sea of Glass, but this seems to me most probable, because the use of the Sea in the Temple is made good in Christ.

Iohn in this Vision also saw four Beasts, which Beasts are said, 1. to be in the midst of, and round about the Throne. 2. To be full of Eyes before, and behind. 3. They are, v. 7. said to have resembled a Lio[illegible: 1 letter], a Calf, a Man in the Fast, and a Flying-Eagle, v. 8. each of them had six Wings, and they were full of Eyes within, and incessantly glorified God. Q. Whom did these Beasts signifie? Sol. There are various Notions about them. Some judge them the four Evangelists; (but Iohn himself was one of these, and yet alive) some will have them four Apostles that were mostly at Hierusalem; (but I see no ground for that); some will have them Angels; others, glorified Saints, (but we shall afterwards find them distinguished from both these); others will have them the whole Church. But the most probable Sense is, that they represented the Ministers of the Church, who are living Creatures, whose place is betwixt God and his Church, as those Beasts are placed betwixt the Throne and the Elders; and who are but four to the twenty four Elders, being but few in comparison with the Multitude of Believers; and yet have Eyes on all sides, being enough to see to the Affairs of the whole Church of Christ on the Earth. In this Sense I rest, only here remains a Question; Quest. How these are said to be in the midst of the Throne, and yet round about the Throne? To which various Answers are given; that which pleaseth me best, is [non-Latin text not transcribed], in the middle, is not to be strained to [illegible: 1 letter]ignifie a place at equal distance from two Extreams, but more largely and proverbially for near the Throne, or near him who sate upon the Throne. See the several Notions about this Phrase in Mr. Pool's Latin Synops[illegible: 1 letter]s.

Marginal references: Chap. 15.2.

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 .

It is observed concerning these four living Creatures, (for so they were not Beasts in a strict Sense, as it is opposed to flying things; for the fourth was a Fowl) that they were the same mentioned in Ezekiel's Vision, Ezek. 1.10. only each one there is said to have had the four Faces of these Creatures; here each one had a single Face proper to it. 2. That these were the four Creatures whose Protraitures were in the four Ensigns of the Isaelites as they were marshelled into four Companies, allotting the Men of three Tribes to each Company. Iudah's Standard had a Lion in its Colours, according to Iacob's Prophecy of that Tribe, Gen. 49.9. Ephraim had an Ox, Reuben had a Man, Dan an Eagle. This the learned Mede proves from the Rabbins, who (tho fabulous enough) yet in such a thing may be credited. It is also thought they answered the four Cherubims in the Temple. Quest. But what is signified by these f[illegible: 1 letter]ur living Creatures? Sol. Some say the four Evangelists; others, four Apostles, &c. But certainly they judge best who say, That by them is signified the various Gifts with which God blesseth his Ministers, giving some more Courage and Fortitude, that they are like Lions; to others more Mildness and Meekness, that they are like Oxen or Calves; others have more Wisdom and Prudence, which most adorn a Man; others a more piercing insight into the Mysteries of God's Kingdom, rendring them like Eagles.

8 And the four beasts had each of them six wings about him , and they were full of eyes within , and they rest not day and night▪ saying, Holy, holy, holy, Lord God Almighty , which was, and is, and is to come .

The Seraphims in Isaiah's Vision, ch. 6.2. had so; there their use is declared,—with twain they covered, their Faces, with twain their Feet, and with twain they did fly. If we understand all the Wings here for Flight, they signifie the Readiness of God's Ministers to move every way that God will send them: if we understand them as interpreted by Isaiah, 6.2▪ they signifie their various Graces, their Fear, Dread, and Reverence of God; their Humility, and Modesty, their Agility or Readiness to obey all the Commands of God.

This denotes that large measure of Knowledge, and Diligence, and Watchfulness, which should be in a Minister of Christ.

This was the Song of the Seraphi[illegible: 1 letter]s, Isa. 6.3. and shews how much it should be the care of Ministers to make God known in all his Attributes, his Holiness especially, and his Power.

And his Eternity and Simplicity, as he is the same Yesterday, to day, and for ever, without variableness, or shadow of change.

Marginal references: Gr. they have no rest.; Chap. 1.4.

9 And when those beasts give glory, and honour, and thanks to him that sate on the throne, who liveth for ever and ever .

The living Creatures before expressed, signifying the Ministers of the Gospel.

When they praise God who is eternal.

10 The four and twenty elders fall down before him that sate on the throne, and worship him that liveth for ever and ever , and cast their crowns before the throne, saying ,

The whole Church also paid an Homage of Reverence and Adoration to the same God.

Acknowledging all the Good done to them, or wrought in them, to proceeed from God, and the Glory of it to be due unto God alone. The Ministers of the Gospel are, by their preaching unto People their Duty, an Occasion, or Instruments of that Homage and Adoration, which he hath from all his People.

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 .

All the Praises, Homages, and Acknowledgments of all the Creatures is thy due.

As thou are he who gavest the first Being to all Creatures.

And therefore gavest it them, that they might praise, honour, serve, and obey thee.

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.

CHAP. IV. Verſe 1. A door was opened in heaven]

THat is, Preparation was made for the manifeſtation of more heavenly myſteries.

Was as it were of a trumpet] To rouſe and raiſe up his attention. For it might fare with him, as with a drouſie perſon, who though awaked, and ſet to work, is ready to ſleep at it. Compare Zach. 4.1.

Come up hither] Not by locall motion, but by mentall illumination.

I will ſhew thee] That thou maiſt ſhew the Church, that they have a moſt glorious and almighty deliverer.

Verſe 2. I was in the spirit] See Chap. 1.10.

And behold a throne] So Iſaiah was prepared for his prophecy by ſuch a ſight, Chap 6.1. And Ezekiel (beſides that ſtupendious viſion, chap. 1.) heard behinde him a voice of great [illegible: 3 letters]hing; ſaying, Bleſſed be the glory of the Lord from his place Chap. 2.12.

Sat on the throne] As Judge of heaven and earth, Gen. 18 25.

Verſe 3. Like a Jasper and a Sardine] God is here reſembled (ſaith one) by three precious ſtones, holding forth the three perſons in Trinity. A Jaſper having (as they ſay) a white circle round about it, repreſenting the eternity of the Father. A Sardine-ſtone of a fleſhy colour repreſenting Jeſus Chriſt, who took our fleſh upon him. Cottons 7 viall, p. 5. out of Brigh[illegible: 1 letter]m An Emrald being of a green colour, refreſhing the eyes of them that look upon it, repreſenting the Spirit, who is (as the rain-bow) a token of fair weather, and is a comfortable refreſher, whereſoever he cometh.

Verſe 4. And round about] The Saints are round about God, Pſal. 76.11. a people near unto him, Pſal. 148.14.

Four and twenty Elders] A full Senate, a ſtately Amphitheatre of the firſt-born, whoſe names are written in heaven, cloathed as Prieſts, crowned as Kings and Conquerours.

Verſe 5.Iob 31.3. Iob 9.4. Lightnings and thunderings] Is not deſtruction to the wicked? and a ſtrange puniſhment to perſecutours? Who ever hardened himſelf againſt Gods Church and proſpered? Have theſe workers of in[illegible: 1 letter]quity no knowledge, who [illegible: 1 letter]at up Gods people as they eat bread, Pſal. 144? Sur[illegible: 1 letter]ly, if they had but ſo much wit for themſelves, as Pilates wife had in a dream they would take heed of having any thing to do with juſt men. If any man will hurt Gods Witneſſ[illegible: 1 letter]s, fire proceedeth out of their mouth, and devoureth their enemies, Revel. 11.5. It was therefore no ill counſel that a Martyr gave his perſecutour, If thou wilt not ſpare us, yet ſpare thy ſelf. It is a fearfull thing to fall into the puniſhing hands of the living God.

The ſeven spirits] See Chap. 1. verſe 4.

Verſe 6. A ſ[illegible: 1 letter]n of glaſſe] The Word, ſay ſome, the World, others.

Four beaſts] O[illegible: 1 letter] living wights: Not Angels, but Miniſters, [non-Latin text not transcribed] thoſe earthly Angels: who are ſet forth, 1. Full of eyes for their perſpicacity and vigilancy. 2. Furniſhed with ſix wings apiece for their pernicity and promptitude to ſcoure about for the peoples benefit. 3. Qualified with all neceſſary endowments, for the diſcharge of their duties, being bold as lions, painfull as oxen, prudent as men, delighted in high flying, as Eagles.

Verſe 8. Full of eyes within] To look to themſelves alſo as well as to the flock, Act. 20.28. leſt whiles they preach to others, &c. 1 Cor. 9.27.

They reſt not] Gr. They have no rest, and yet they have no unreſt neither: the ſweet content they take in their continuall emploiment, is fitter to be believed then poſſible to be diſcourſed.

Holy, holy] This they double, treble and warble upon,In quibuſdam exemplaribus. nine times over.

Verſe 9. And when thoſe beaſts] When the Preachers are performing their office, as Heralds of Gods praiſes.

Verſe 10. The four and twenty Elders] The people yeeld their aſſent, and ſay Amen: the want whereof S. Paul accounts no ſmall loſſe, 1 Cor. 14.16.

And caſt their crowns] Canutus King of England ſet his crown upon the crucifix, and proclaimed, ſaying,Hen. Hunting[illegible: 2 letters] Let all the inhabitants of the world know, that there is no mortall man worthy the name of a King, but he to whoſe beck heaven, earth and ſea, by his laws eternall are obedient. When the great Turk cometh into his Temple, he laies by all his ſtate, and hath none to attend him all the while. Solomons mother ſet the crown upon his head (ſo doth the Church upon Chriſts head) in the day of his eſpouſals, Cant. 3.11.

Verſe 11. Thou art worthy] If we would have our ſouls ſet as a pearl in that fai[illegible: 1 letter] ring of heavenly courtiers, that compaſſe the lambs throne, let us praiſe God, as they do.

For thou haſt created] Our ſervice muſt not be raſh but reaſonable, Rom. 12.1. ſuch as whereof we can render a reaſon.Joh. 4. God hates a blinde ſacrifice, a Samaritan ſervice, when men worſhip they know not what, nor why.

And were created] Gods power put forth in the creation and adminiſtration of the world is twice here mentioned; as that which can never be ſufficiently admired and adored. See my Notes on Geneſis 1.

After this. Gr., "after these things;" that is, after what he had seen, and after what he had been directed to record in the preceding chapters, How long after these things this occurred, he does not say--whether on the same day, or at some subsequent time; and conjecture would be useless. The scene, however, is changed. Instead of seeing the Saviour standing before him, (chapter 1) the scene is transferred to heaven, and he is permitted to look in upon the throne of God, and upon the worshippers there.

I looked. Gr., I saw--ειδον. Our word look would rather indicate purpose or intention, as if he had designedly directed his attention to heaven, to see what could be discovered there. The meaning, however, is simply that he saw a new vision, without intimating whether there was any design on his part, and without saying how his thoughts came to be directed to heaven.

A door was opened. That is, there was apparently an opening in the sky, like a door, so that he could look into heaven.

In heaven. Or, rather, in the expanse above--in the visible heavens as they appear to spread out over the earth. So Eze 1:1, "The heavens were opened, and I saw visions of God." The Hebrews spoke of the sky above as a solid expanse; or as a curtain stretched out; or as an extended arch above the earth--describing it as it appears to the eye. In that expanse, or arch, the stars are set at gems, (Isa 34:4) through apertures or windows in that expanse the rain comes down, Gen 7:11; and that is opened when a heavenly messenger comes down to the earth, Mt 3:16. Compare Lk 3:21, Acts 7:56, 10:11. Of course, all this is figurative, but it is such language as all men naturally use. The simple meaning here is, that John had a vision of what is in heaven as if there had been such an opening made through the sky, and he had been permitted to look into the world above.

And the first voice which I heard. That is, the first sound which he heard was a command to come up and see the glories of that world. He afterwards heard other sounds--the sounds of praise; but the first notes that fell on his ear were a direction to come up there and to receive a revelation respecting future things. This does not seem to me to mean, as Professor Stuart, Lord, and others suppose, that he now recognised the voice which had first, or formerly spoken to him, (Rev 1:10) but that this was the first in contradistinction from other voices which he afterwards heard. It resembled the former "voice" in this that it was "like the sound of a trumpet," but besides that there does not seem to have been anything that would suggest to him that it came from the same source. It is certainly possible that the Greek would admit of that interpretation, but it is not the most obvious or probable.

Was as it were of a trumpet. It resembled the sound of a trumpet, Rev 1:10.

Talking with me. As of a trumpet that seemed to speak directly to me.

Which said. That is, the voice said.

Come up hither. To the place whence the voice seemed to proceed--heaven.

And I will shew thee things which must be hereafter. Gr., "after these things." The reference is to future events; and the meaning is, that there would be disclosed to him events that were to occur at some future period. There is no intimation here when they would occur, or what would be embraced in the period referred to. All that the words would properly convey would be, that there would be a disclosure of things that were to occur in some future time.

(a) "voice" Rev 1:10 (b) "come up" Rev 11:12

And immediately I was in the Spirit. Rev 1:10. He does not affirm that he was caught up into heaven, nor does he say what impression was on his own mind, if any, as to the place where he was; but he was at once absorbed in the contemplation of the visions before him. He was doubtless still in Patmos, and these things were made to pass before his mind as a reality; that is, they appeared as real to him as if he saw them, and they were in fact a real symbolical representation of things occurring in heaven.

And, behold, a throne was set in heaven. That is, a throne was placed there. The first thing that arrested his attention was a throne. This was "in heaven"--an expression which proves that the scene of the vision was not the temple in Jerusalem, as some have supposed. There is no allusion to the temple, and no imagery drawn from the temple. Isaiah had his vision (Isaiah 6) in the holy of holies of the temple; Ezekiel, (Eze 1:1)by the river Chebar; but John looked directly into heaven, and saw the throne of God, and the encircling worshippers there.

And one sat on the throne. It is remarkable that John gives no description of him who sat on the throne, nor does he indicate who he was by name. Neither do Isaiah or Ezekiel attempt to describe the appearance of the Deity, nor are there any intimations of that appearance given from which a picture or an image could be formed. So much do their representations accord with what is demanded by correct taste; and so sedulously have they guarded against any encouragement of idolatry.

(a) "in the spirit" Rev 17:3, 21:10, Eze 3:12-14 (b) "throne" Isa 6:1, Jer 17:12, Eze 1:26,28 (c) "sat" Dan 7:9, Heb 8:1

And he that sat was to look upon. Was in appearance; or, as I looked upon him, this seemed to be his appearance. He does not describe his form, but his splendour.

Like a jasper--ιασπιδι. The jasper, properly, is "an opaque, impure variety of quartz, of red, yellow, and also of some dull colours, breaking with a smooth surface. It admits of a high polish, and is used for vases, seals, snuff-boxes, etc. When the colours are in stripes or bands, it is called striped jasper."-- Dana, in Webster's Dic. The colour here is not designated, whether red or yellow. As the red was, however, the common colour worn by princes, it is probable that that was the colour that appeared, and that John means to say that he appeared like a prince in his royal robes. Compare Isa 6:1.

And a sardine stone--σαρδιω. This denotes a precious stone of a blood-red, or sometimes of a flesh-colour, more commonly known by the name of carnelian.--Rob. Lex. Thus it corresponds with the jasper, and this is only an additional circumstance to convey the exact idea in the mind of John, that the appearance of him who sat on the throne was that of a prince in his scarlet robes. This is all the description which he gives of his appearance; and this is

(a) entirely appropriate, as it suggests the idea of a prince or a monarch; and

(b) it is well adapted to impress the mind with a sense of the majesty of Him who cannot be described, and of whom no image should be attempted. Compare De 4:12: "Ye heard the voice of the words, but saw no similitude."

And there was a rainbow round about the throne. This is a beautiful image, and was probably designed to be emblematical as well as beautiful. The previous representation is that of majesty and splendour; this is adapted to temper the majesty of the representation. The rainbow has always, from its own nature, and from its associations, been an emblem of peace. It appears on the cloud as the storm passes away. It contrasts beautifully with the tempest that has just been raging. It is seen as the rays of the sun again appear clothing all things with beauty--the more beautiful from the fact that the storm has come, and that the rain has fallen. If the rain has been gentle, nature smiles serenely, and the leaves and flowers refreshed appear clothed with new beauty; if the storm has raged violently, the appearance of the rainbow is a pledge that the war of the elements has ceased, and that God smiles again upon the earth. It reminds us, too, of the "covenant" when God did "set his bow in the cloud," and solemnly promised that the earth should no more be destroyed by a flood, Gen 9:9-16. The appearance of the rainbow, therefore, around the throne, was a beautiful emblem of the mercy of God, and of the peace that was to pervade the world as the result of the events that were to be disclosed to the vision of John. True, there were lightnings and thunderings and voices, but there the bow abode calmly above them all, assuring him that there was to be mercy and peace.

In sight like unto an emerald. The emerald is green, and this colour so predominated in the bow that it seemed to be made of this species of precious stone. The modified and mild colour of green appears to every one to predominate in the rainbow. Ezekiel (Eze 1:28) has introduced the image of the rainbow also in his description of the vision that appeared to him, though not as calmly encircling the throne, but as descriptive of the general appearance of the scene. "As is the appearance of the bow that is on the cloud in the day of rain, so was the appearance of the brightness round about." Milton also has introduced it, but it is also as a part of the colouring of the throne:-- "Over their heads a crystal firmament, Whereon a sapphire throne, inlaid with pure Amber, and colours of the showery arch." Paradise Lost, b. vii

And round about the throne were four and twenty seats. Or rather thrones--θρονοι--the same word being used as that which is rendered throne--θρονος. The word, indeed, properly denotes a seat, but it came to be employed to denote particularly the seat on which a monarch sat, and is properly translated thus in Rev 4:2-3. So it is rendered in Mt 5:34, 19:28, 23:22, 25:31, Lk 1:32; and uniformly elsewhere in the New Testament, (fifty-three places in all,) except in Lk 1:52, Rev 2:13, 4:4, 11:16, 16:10 where it is rendered seat and seats. It should have been rendered thrones here, and is so translated by Professor Stuart. Coverdale and Tyndale render the word seat in each place in verses 2-5. It was undoubtedly the design of the writer to represent those who sat on those seats as, in some sense, kings-- for they have on their heads crowns of gold--and that idea should have been retained in the translation of this word.

And upon the seats I saw four and twenty elders sitting. Very various opinions have been entertained in respect to those who thus appeared sitting around the throne, and to the question why the number twenty-four is mentioned. Instead of examining those opinions at length, it will be better to present, in a summary manner, what seems to be probable in regard to the intended reference. The following points, then, would appear to embrace all that can be known on this subject:

(1.) These elders have a regal character, or are of a kingly order. This is apparent

(a) because they are represented as sitting on "thrones," and

(b) because they have on their heads "crowns of gold."

(2.) They are emblematic. They are designed to symbolize or represent some class of persons. This is clear

(a) because it cannot be supposed that so small a number would compose the whole of those who are in fact around the throne of God, and

(b) because there are other symbols there designed to represent something pertaining to the homage rendered to God, as the four living creatures and the angels, and this supposition is necessary in order to complete the symmetry and harmony of the representation.

(3.) They are human beings, and are designed to have some relation to the race of man, and somehow to connect the human race with the worship of heaven. The four living creatures have another design; the angels (chapter 5) have another; but these are manifestly of our race--persons from this world before the throne.

(4.) They are designed in some way to be symbolic of the church as redeemed. Thus they say, (Rev 5:9) "Thou hast redeemed us to God by thy blood."

(5.) They are designed to represent the whole church in every land and every age of the world. Thus they say, (Rev 5:9) "Thou hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation." This shows, further, that the whole representation is emblematic; for otherwise in so small a number-- twenty-four--there could not be a representation out of every nation.

(6.) They represent the church triumphant; the church victorious. Thus they have crowns on their heads; they have harps in their hands, (Rev 5:8) they say that they are "kings and priests," and that they will "reign on the earth," Rev 5:10.

(7.) The design, therefore, is to represent the church triumphant-- redeemed--saved--as rendering praise and honour to God; as uniting with the hosts of heaven in adoring him for his perfections and for the wonders of his grace. As representatives of the church, they are admitted near to him; they encircle his throne; they appear victorious over every foe; and they come, in unison with the living creatures, and the angels, and the whole universe, (Rev 5:13) to ascribe powers and dominion to God.

(8.) As to the reason why the number "twenty-four" is mentioned, perhaps nothing certain can be determined. Ezekiel, in his vision, (Eze 8:16, 11:1) saw twenty-five men between the porch and the altar, with their backs toward the temple, and their faces toward the earth--supposed to be representations of the twenty-four "courses" into which the body of priests was divided, (1Chr 24:3-19) with the high priest among them, making up the number twenty-five. It is possible that John in this vision may have designed to refer to the church considered as a priesthood, (1Pet 2:9) and to have alluded to the fact that the priesthood under the Jewish economy was divided into twenty-four courses, each with a presiding officer, and who was a representative of that portion of the priesthood over which he presided. If so, then the ideas which enter into the representation are these:

(a.) that the whole church may be represented as a priesthood, or a community of priests--an idea which frequently occurs in the New Testament.

(b.) That the church, as such a community of priests, is employed in the praise and worship of God--an idea, also, which finds abundant countenance in the New Testament.

(c.) That, in a series of visions having a designed reference to the church, it was natural to introduce some symbol or emblem representing the church, and representing the fact that this is its office and employment. And

(d.) that this would be well expressed by an allusion derived from the ancient dispensation--the division of the priesthood into classes, over each one of which there presided an individual who might be considered as the representative of his class. It is to be observed, indeed, that in one respect they are represented as "kings," but still this does not forbid the supposition that there might have been intermingled also another idea, that they were also "priests." Thus the two ideas are blended by these same elders in Rev 5:10: "And hath made us unto our God kings and priests." Thus understood, the vision is designed to denote the fact that the representatives of the church, ultimately to be triumphant, are properly engaged in ascribing praise to God. The word elders here seems to be used in the sense of aged and venerable men, rather than as denoting office. They were such as by their age were qualified to preside over the different divisions of the priesthood.

Clothed in white raiment. Emblem of purity, and appropriate therefore to the representatives of the sanctified church. Compare Rev 3:4, 6:11, 7:9.

And they had on their heads crowns of gold. Emblematic of the fact that they sustained a kingly office. There was blended in the representation the idea that they were both "kings and priests." Thus the idea is expressed by Peter, (1Pet 2:9) "a royal priesthood" --βασιλειονιερατευμα.

(d) "four and twenty" Rev 11:16 (e) "white raiment" Rev 3:4,5 (f) "crowns" Rev 4:10

And out of the throne proceeded lightnings and thunderings and voices. Expressive of the majesty and glory of Him that sat upon it. We are at once reminded by this representation of the sublime scene that occurred at Sinai, (Ex 19:6) where "there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud." Compare Eze 1:13,24. So Milton- "Forth rushed with whirlwind sound The chariot of Paternal Deity, Flashing thick flames."

"And from about him fierce effusion rolled Of smoke, and lightning flame, and sparkles dire."

Paradise Lost. b. vi The word "voices" here connected with "thunders" perhaps means "voices even thunders "--referring to the sound made by the thunder. The meaning is, that these were echoing and re-echoing sounds, as it were a multitude of voices that seemed to speak on every side.

And there were seven lamps of fire burning before the throne. Seven burning lamps that constantly shone there, illuminating the whole scene. These steadily burning lamps would add much to the beauty of the vision.

Which are the seven Spirits of God. Which represent, or are emblematic of, the seven Spirits of God. On the meaning of the phrase, "the seven Spirits of God," Rev 1:4. If these lamps are designed to be symbols of the Holy Spirit, according to the interpretation proposed in Rev 1:4, it may be perhaps in the following respects:

(1.) They may represent the manifold influences of that Spirit in the world--as imparting light; giving consolation; creating the heart anew; sanctifying the soul, etc. They may denote that all the operations of that Spirit are of the nature of light, dissipating darkness, and vivifying and animating all things.

(2.) Perhaps their being placed here before the throne, in the midst of thunder and lightning, may be designed to represent the idea that amidst all the scenes of magnificence and grandeur; all the storms, agitations, and tempests on the earth; all the political changes, all the convulsions of empire under the providence of God, and all the commotions in the soul of man, produced by the thunders of the law, the Spirit of God beams calmly and serenely--shedding a steady influence over all--like lamps burning in the very midst of lightnings, and thunderings, and voices. In all the scenes of majesty and commotion that occur on the earth, the Spirit of God is present, shedding a constant light, and undisturbed in his influence by all the agitations that are abroad.

(a) "lightnings" Rev 8:5, 16:18 (b) "seven lamps" Gen 15:17, Ex 37:23, Zech 4:2 (c) "seven spirits" Rev 1:4

And before the throne there was a 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

And the first beast was like a lion. A general description has been given, applicable to all, denoting that in whatever form the Divine government is administered, these things will be found; a particular description now follows, contemplating that government under particular aspects, as symbolized by the living beings on which the throne rests. The first is that of a lion. The lion is the monarch of the woods, the king of beasts, and he becomes thus the emblem of dominion, of authority, of government in general. Compare Gen 49:9, Amos 3:8, Joel 3:16, Dan 7:4. As emblematic of the Divine administration, this would signify that He who sits on the throne is the ruler over all, and that his dominion is absolute and entire. It has been made a question whether the whole body had the form of a lion, or whether it had the appearance of a lion only as to its face or front part. It would seem probable that the latter only is intended, for it is expressly said of the "third beast" that it had "the face of a man," implying that it did not resemble a man in other respects; and it is probable that, as these living creatures were the supports of the throne, they had the same form in all other particulars except the front part. The writer has not informed us what was the appearance of these living creatures in other respects, but it is most natural to suppose that it was in the form of an ox, as being adapted to sustain a burden. It is hardly necessary to say that the thing supposed to be symbolical here in the government of God--his absolute rule--actually exists, or that it is important that this should be fairly exhibited to men.

And the second beast was like a calf. or, more properly, a young bullock, for so the word (μοσχος) means. The term is given by Herodotus (ii. 41; iii. 28) to the Egyptian god Apis, that is, a young bullock. Such an emblem, standing under a throne as one of its supports, would symbolize firmness, endurance, strength, (compare Prov 14:4) and, as used to represent qualities pertaining to him who sat on the throne, would denote stability, firmness, perseverance: qualities that are found abundantly in the Divine administration. There was clearly, in the apprehension of the ancients, some natural fitness or propriety in such an emblem. A young bullock was worshipped in Egypt as a god. Jeroboam set up two idols in the form of a calf, the one in Dan and the other in Bethel, 1Kgs 12:28-29. A similar object of worship was found in the Indian, Greek, and Scandinavian mythologies, and the image appears to have been adopted early and extensively to represent the divinity. A description of a calf-idol from the collection made by the artists of the French Institute at Cairo:

It is recumbent, with human eyes, the skin flesh-coloured, and the whole afterparts covered with a white and sky-blue drapery: the horns not on the head, but above it, and containing within them the symbolical globe surmounted by two feathers.

For some cause, the calf was regarded as an emblem of the divinity. It may illustrate this, also, to remark that among the sculptures found by Mr. Layard, in the ruins of Nineveh, were not a few winged bulls, some of them of large structure, and probably all of them emblematic. One of these was removed with great difficulty, to be deposited in the British Museum. See Mr. Layard's "Nineveh and its Remains," vol. 2 pp. 64--75. Such emblems were common in the East; and, being thus common, they would be readily understood in the time of John.

And the third beast had a face as a man. There is no intimation as to what was the form of the remaining portion of this living creature; but as the beasts were "in the midst of the throne," that is, under it as a support, it may be presumed that they had such a form as was adapted to that purpose--as supposed above, perhaps the form of an ox. To this living creature there was attached the head of a man, and that would be what would be particularly visible to one looking on the throne. The aspect of a man here would denote intelligence--for it is this which distinguishes man from the creation beneath him; and, if the explanation of the symbol above given be correct, then the meaning of this emblem is, that the operations of the government of God are conducted with intelligence and wisdom. That is, the Divine administration is not the result of blind fate or chance; it is founded on a clear knowledge of things, on what is best to be done, on what will most conduce to the common good. Of the truth of this there can be no doubt; and there was a propriety that in a vision designed to give to man a view of the government of the Almighty, this should be appropriately symbolized. It may illustrate this to observe, that in ancient sculptures it was common to unite the head of a man with the figure of an animal, as combining symbols. Among the most remarkable figures discovered by Mr. Layard, in the ruins of Nineveh, were winged, human-headed lions. These lions are thus described by Mr. Layard:--"They were about twelve feet in height, and the same number in length. The body and limbs were admirably portrayed; the muscles and bones, although strongly developed, to display the strength of the animal, showed, at the same time, a correct knowledge of its anatomy and form. Expanded wings sprung from the shoulder and spread over the back; a knotted girdle, ending in tassels, encircled the loins. These sculptures, forming an entrance, were partly in full, and partly in relief. The head and forepart, facing the chambers, were in full; but only one side of the rest of the slab was sculptured, the back being placed against the wall of sun-dried bricks."--Nineveh and its Remains, vol. i. p. 75. The head, indicating intelligence, and the wings denoting rapidity. On the use of these figures, found in the ruins of Nineveh, Mr. Layard makes the following sensible remarks--remarks admirably illustrating the view which I take of the symbols before us: "I used to contemplate for hours these mysterious emblems, and muse over their intent and history. What more noble forms could have ushered the people into the temple of their gods? What more sublime images could have been borrowed from nature by men who sought, unaided by the light of revealed religion, to embody their conceptions of the wisdom, power, and ubiquity of a Supreme Being? They could find no better type of intellect and knowledge than the head of a man; of strength, than the body of the lion; of rapidity of motion, than the wings of a bird. These winged, human-headed lions were not idle creations, the offspring of mere fancy; their meaning was written upon them. They had awed and instructed races which flourished 3000 years ago. Through the portals which they guarded, kings, priests, and warriors had borne sacrifices to their altars, long before the wisdom of the East had penetrated into Greece, and had furnished its mythology with symbols long recognised by the Assyrian votaries."-- Nineveh and its Remains, i. 75, 76.

And the fourth beast was like a flying eagle. All birds, indeed, fly; but the epithet flying is here employed to add intensity to the description. The eagle, is distinguished, among the feathered race, for the rapidity, the power, and the elevation of its flight. No other bird is supposed to fly so high; none ascends with so much power; none is so majestic and grand in his ascent towards the sun. That which would be properly symbolized by this would be the rapidity with which the commands of God are executed; or this characteristic of the Divine government, that the purposes of God are carried into prompt execution. There is, as it were, a vigorous, powerful, and rapid flight towards the accomplishment of the designs of God--as the eagle ascends unmolested towards the sun. Or, it may be that this symbolizes protecting care, or is an emblem of that protection which God, by his providence, extends over those who put their trust in him. Thus in Ex 19:4: "Ye have seen how I bare you on eagles' wings." Ps 17:8: "Hide me under the shadow of thy wings." Ps 63:7: "In the shadow of thy wings will I rejoice." De 32:11-12: "As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: so the Lord alone did lead him," etc. As in the case of the other living beings, so it is to be remarked of the fourth living creature also, that the form of the body is unknown. There is no impropriety in supposing that it is only its front aspect that John here speaks of, for that was sufficient for the symbol. The remaining portion "in the midst of the throne" may have corresponded with that of the other living beings, as being adapted to a support. In further illustration of this it may be remarked, that symbols of this description were common in the Oriental world. Figures in the human form, or in the form of animals, with the head of an eagle or a vulture, are found in the ruins of Nineveh, and were undoubtedly designed to be symbolic. "On the earliest Assyrian monuments," says Mr. Layard, (Nineveh and its Remains, ii. 348, 349,) "one of the most prominent sacred types is the eagle-headed, or the vulture- headed, human figure. Not only is it found in colossal proportions on the walls, or guarding the portals of the chambers, but it is also constantly represented in the groups on the embroidered robes. When thus introduced, it is generally seen contending with other mythic animals--such as the human-headed lion or bull; and in these contests it is always the conqueror. It may hence be inferred that it was a type of the Supreme Deity, or of one of his principal attributes. A fragment of the Zoroastrian oracles, preserved by Eusebius, declares that 'God is he that has the head of a hawk. He is the first, indestructible, eternal, unbegotten, indivisible, dissimilar; the dispenser of all good; incorruptible; the best of the good, the wisest of the wise; he is the father of equity and justice, self-taught, physical and perfect, and wise, and the only inventor of the sacred philosophy." Sometimes the head of this bird is added to the body of a lion. Under this form of the Egyptian hieraco-sphinx it is the conqueror in combats with other symbolical figures, and is frequently represented as striking down a gazelle or wild goat. It also clearly resembles the gryphon of the Greek mythology, avowedly an eastern symbol, and connected with Apollo, or with the sun, of which the Assyrian form was probably an emblem." If these views of the meaning of these symbols are correct, then the idea which would be conveyed to the mind of John, and the idea, therefore, which should be conveyed to our minds, is, that the government of God is energetic, firm, intelligent, and that in the execution of its purposes it is rapid like the unobstructed flight of an eagle, or protective like the care of the eagle for its young. When, in the subsequent parts of the vision, these living creatures are represented as offering praise and adoration to Him that sits on the throne, (Rev 4:8, 5:8,14) the meaning would be, in accordance with this representation, that all the acts of Divine government do, as if they were personified, unite in the praise which the redeemed and the angels ascribe to God. All living things, and all acts of the Almighty, conspire to proclaim his glory. The church, by her representatives, the "four and twenty elders," honours God; the angels, without number, unite in the praise; all creatures in heaven, in earth, under the earth, and in the sea, (Rev 5:13) join in the song; and all the acts and ways of God declare also his majesty and glory: for around his throne, and beneath his throne, are expressive symbols of the firmness, energy, intelligence, and power with which his government is administered.

And the four beasts had each of them six wings about him. An emblem common to them all, denoting that, in reference to each and all the things here symbolized, there was one common characteristic --that in heaven there is the utmost promptness in executing the Divine commands. Compare Isa 6:2, Ps 18:10, 104:3, Jer 48:40. No mention is made of the manner in which these wings were arranged, and conjecture in regard to that is vain. The Seraphim, as seen by Isaiah, had each one six wings, with two of which the face was covered, to denote profound reverence; with two the feet, or lower parts-- emblematic of modesty; and with two they flew--emblematic of their celerity in executing the commands of God, Isa 6:2. Perhaps without impropriety we may suppose that, in regard to these living beings seen by John, two of the wings of each were employed, as in Isaiah, to cover the face--token of profound reverence; and that the remainder were employed in flight--denoting the rapidity with which the Divine commands are executed. Mercury, the messenger of Jupiter among the heathen, was represented with wings, and nothing is more common in the paintings and bas-reliefs of antiquity than such representations.

And they were full of eyes within. Professor Stuart more correctly renders this, "around and within are full of eyes;" connecting the word "around" ["about"], not with the wings, as in our version, but with the eyes. The meaning is, that the portions of the beasts that were visible from the outside of the throne, and the portions under or within the throne, were covered with eyes. The obvious design of this is to mark the universal vigilance of Divine Providence.

And they rest not. Marg., have no rest. That is, they are constantly employed; there is no intermission. The meaning, as above explained, is, that the works and ways of God are constantly bringing praise to him.

Day and night. Continually. They who are employed day and night fill up the whole time--for this is all.

Saying, Holy, holy, holy. For the meaning of this, Isa 6:3.

Lord God Almighty. Isaiah (Isa 6:3) expresses it, "Jehovah of hosts." The reference is to the true God, and the epithet Almighty is one that is often given him. It is peculiarly appropriate here, as there were to be, as the sequel shows, remarkable exhibitions of power in executing the purposes described in this book.

Which was, and is, and is to come. Who is eternal--existing in all past time; existing now; and to continue to exist for ever. Rev 1:4.

(a) "six wings" isa 6:2 (1) "rest not" "have no rest"

And when those beasts give glory, etc. As often as those living beings ascribe glory to God. They did this continually, (Rev 4:8) and, if the above explanation be correct, then the idea is, that the ways and acts of God in his providential government are continually of such a nature as to honour him.

(b) "who liveth" Rev 5:14

The four and twenty elders fall down before him, etc. The representatives of the redeemed church in heaven (Rev 4:4) also unite in the praise. The meaning, if the explanation of the symbol be correct, is, that the church universal unites in praise to God for all that characterizes his administration. In the connexion in which this stands here, the sense would be, that as often as there is any new manifestation of the principles of the Divine government, the church ascribes new praise to God. Whatever may be thought of this explanation of the meaning of the symbols, of the fact here stated there can, be no doubt. The church of God always rejoices when there is any new manifestation of the principles of the Divine administration. As all these acts, in reality, bring glory and honour to God, the church, as often as there is any new manifestation of the Divine character and purposes, renders praise anew. Nor can it be doubted that the view here taken is one that is every way appropriate to the general character of this book. The great design was to disclose what God was to do in future times, in the various revolutions that were to take place on the earth, until his government should be firmly established, and the principles of his administration should everywhere prevail; and there was a propriety, therefore, in describing the representatives of the church as taking part in this universal praise, and as casting every crown at the feet of Him who sits upon the throne.

And cast their crowns before the throne. They are described as "crowned," (Rev 4:4) that is, as triumphant, and as kings, (compare Rev 5:10) and they are here represented as casting their crowns at his feet in token that they owe their triumph to Him. To his providential dealings, to his wise and merciful government, they owe it that they are crowned at all; and there is, therefore, a propriety that they should acknowledge this in a proper manner by placing their crowns at his feet.

(c) "crowns" Rev 4:4

Thou art worthy, 0 Lord. In thy character, perfections, and government, there is that which makes it proper that universal praise should be rendered. The feeling of all true worshippers is, that God is worthy of the praise that is ascribed to him. No man worships him aright who does not feel that there is that in his nature and his doings which makes it proper that he should receive universal adoration.

To receive glory. To have praise or glory ascribed to thee.

And honour. To be honoured; that is, to be approached and adored as worthy of honour.

And power. To have power ascribed to thee, or to be regarded as having infinite power. Man can confer no power on God, but he may acknowledge that which he has, and adore him for its exertion in his behalf and in the government of the world.

For thou hast created all things. Thus laying the foundation for praise. No one can contemplate this vast and wonderful universe without seeing that He who has made it is worthy to "receive glory and honour and power." Job 38:7.

And for thy pleasure they are. They exist by thy will--διατο θελημα. The meaning is, that they owe their existence to the will of God, and therefore their creation lays the foundation for praise. He "spake, and it was done; he commanded, and it stood fast." He said, "Let there be light; and there was light." There is no other reason why the universe exists at all than that such was the will of God; there is nothing else that is to be adduced as explaining the fact that anything has now a being. The putting forth of that will explains all; and consequently whatever wisdom, power, goodness is manifested in the universe, is to be traced to God, and is the expression of what was in him from eternity. It is proper, then, to "look up through nature to nature's God," and wherever we see greatness or goodness in the works of creation to regard them as the faint expression of what exists essentially in the Creator.

And were created. Bringing more distinctly into notice the fact that they owe their existence to his will. They are not eternal; they are not self-existent; they were formed from nothing.

(d) "worthy" Rev 5:12 (e) "power" Col 1:16

As if St. John had said, After my first vision was over, being desirous farther to understand and know the mind of God, I looked upwards to heaven, from whence divine revelations come, and it was represented to me as if a door were opened into the third heavens; and I apprehended, that I heard that former voice, which spake to me in the first chapter, now speaking to me again, namely, the voice of Christ, sounding like a trumpet in my ear, and saying, Come up hither, and I will show thee, or give thee a clear representation of, things that shall be hereafter.

Where note, 1. That such a soul as has tasted the sweetness of communion with Christ, does long for the farther and fuller enjoyment of him. After this I looked: it was a gracious vision he had of Christ in the first chapter, but it did only whet his desires after more communion with him, and clearer manifestations from him.

Note, 2. That the knowledge which advances and improves a man's understanding on earth, comes all from heaven, thither we must look up, and from thence seek, if we will know the things of God: I looked, and behold, a door was opened in heaven.

I was in the Spirit; that is, in an ecstasy in a trance, in a rapture of delight and joy, ravished in spirit. This vision was represented to his mind more lively than any corporeal objects could be to his outward senses, which were now all bound up.

Observe here, 1. The vision itself, a throne set in heaven; St. John's mind was not taken up with earthly matters: worldly crowns and sceptres were now poor things in his esteem, and will be so in the estimation of all others who have a prospect of a throne in heaven, as our apostle had.

Observe, 2. The person whom he saw sitting upon his throne: God the Father in royal majesty, whose power and glory was represented by the similitude of precious stones, particularly by the jasper and sardine stone; which stone, say some, being of a red and fiery colour, represented how terrible God is in judgment, clothed with omnipotent power inflexible justice; but to allay the terror of this vision, St. John saw a rainbow round about the throne, in sight like unto an emerald; this was very comforting, for the rainbow was of old a token of God's covenant, Gen 9:12-17 that he would never more drown the world by water; here it denotes the covenant of grace, whereby the church is secured from the deluge of God's wrath by the blood of a mediator: and mark, this rainbow was round about the throne; let God look which way he will, here is that which reminds him of his covenant and promise; and the colour of this rainbow was like an emerald, that is, of a most pleasant and delightful greenness: signifying, That Almighty God, in mindfulness of his covenant, takes unspeakable delight and pleasure in the exercise of mercy towards his children, even then when he appears clothed with terror, to judge and sentence an impenitent world.

Blessed be God, that he that sitteth upon the throne of judgment has a rainbow about him, giving full assurance, that for his covenant-sake, the floods of his wrath shall not overwhelm his children, when his enemies are swept away with the deluge of destruction.

St. John having described Almighty God as sitting upon his throne in the former verse, here he declares whom he saw about the throne as assessors with him, namely, Four and twenty elders; by which some understand the patriarchs and apostles, as representatives of the Jewish and Christian church; others understand hereby the whole body of private Christians, a certain number being put for an uncertain, who are represented,

1. As round the throne, to denote their nearness unto God, and their communion with him.

2. As sitting, to signify their state of rest and ease, and to denote their settled and secure condition of happiness which they now enjoy.

3. As clothed in white raiment, to represent their priestly dignity, that they were all priests unto God; as also their celestial purity and glory.

4. As having on their heads crowns of gold; this kingly dignity implying, that as kings they do and shall reign with Christ for ever and ever, who having loved them and washed them from their sins, in his blood, has made them kings and priests unto God.

5. They are called elders, to signify their great wisdom and experience; such as with patriarchs and apostles have done the greatest services to God on earth, shall share with him in the highest dignity and honour in heaven, sitting nearer the throne than others: St. John saw the elders not only near the throne, but sitting round about it.

By the throne God is represented as a judge: by the thunderings, and lightnings, and voices, is represented the terribleness of God in judging sinners. As the law was delivered upon mount Sinai in lightning and thunder, so will there be the same, nay, far greater dread and terror, when God comes to judge and plead with sinners for their willful and repeated transgressions of that law.

By the seven lamps of fire burning before the throne, some understand the Holy Spirit of God in its manifold gifts and graces; enlightening, quickening, warming, comforting the church of God; others understand the holy angels, who are continually waiting upon this judge, and attending of this judicature, who are as his eyes and feet, that is, his ready instruments to execute his pleasure. God, in the judgment of the great day, will be attended by his saints as assessors, by his angels as assistants.

By this sea of glass there seems to be an allusion to that large vessel of water in the temple called the brazen sea, in which Aaron and his sons did wash themselves before they administered in holy things: signifying that purity which is required in all the worshippers, but especially in all the ministers of God: and because the use of this sea, in the temple, is made good in Christ, the laver of his blood might by signified by the sea of glass here represented, which is compared to crystal; denoting the spotless innocency of his person and sufferings, and the purity and clearness of his justified members.

Others, by this sea of glass, will have the world represented to St. John's visionary view; the world (say they) is compared to a sea for its instability, tempestuousness, and uncertain motion; to a sea of glass, for its slipperiness, and for its brittleness: glass yields no good footing to any that stand upon it, nor does the world to any that stay themselves upon it; and to a sea of glass like crystal, because of the clearness and transparency of it to God; he sees quite through it, all the counsels and actions of men being naked and open before God and the throne.

By the four beasts here understand the four evangelists in special, and all gospel ministers in general, who went forth to preach the word in all the quarters of the world: and here we have a most stately emblem of true gospel ministers; they have the courage of the lion, the strength of the ox, the loftiness of the eagle, the face, that is, the prudence and discretion of a man.

Farther, they are described as full of eyes; they have eyes looking before them to God for direction, looking behind them to the flocks they lead, and within them to their own hearts.

They have also six wings; with two they cover their faces, manifesting their deep reverence of God, with two they cover their feet, manifesting the humble sense of their infirmities, and with two they fly with cheerful expedition to the service of God.

Observe next, what was represented to St. John, as the perpetual employment and work of heaven; namely, incessantly to admire, love and praise, the holiness of God, which is the excellency of all his other excellences. They rest not day and night, saying, Holy, holy, holy, Lord God Almighty.

Learn hence, That the celebrating of the praises of the most high and holy God, is the incessant work of glorified saints and angels in heaven, and a very great part of the work and duty of the faithful ministers of God here on earth.

Again learn, 2. From this example, how much it is the duty of the ministers of Christ to study and endeavour to make God known in all his glorious attributes, particularly in his holiness and his power; as also in his eternity and simplicity, as he is the same yesterday, to-day, and for ever, without variation and shadow of changing.

Observe here, 1. How St. John saw both beasts and elders, representing ministers and people, unitedly joining together; and with one consent sounding forth the high praises of their God; intimating, how the whole body of sincere Christians ought heartily to join with their faithful ministers in that blessed work of praising and worshipping the eternal God.

Observe, 2. That as a farther act of homage and adoration, the four and twenty elders cast their crowns down to the ground; not in a way of contempt and disdain, as if they slighted the glory conferred upon them by God, but in a way of humble gratitude; attributing their victory and reward to God, and not to themselves of it, that they may put honour upon God; professing hereby, that all the goodness wrought in them, or done by them, does proceed from God's free grace and mercy, and that the glory of it is entirely due to him.

Observe, 3. The hymn of thanksgiving itself, which was jointly sung among them. Worthy art thou O Lord, to receive glory, and honour, and power. As if they had said, That God thou art, unto whom all the homage and adoration of thy creatures are justly and peculiarly due; for thou hast created all things by thy omnipotent power, and for thy pleasure and the manifestation of thy glory, they are still preserved as they were at first created.

Where remark, That every moment's preservation is virtually a new creation, and that the same omnipotent power is necessary every moment to preserve us, which was at first requisite to create us.

Therefore worthy art thou, O Lord, to receive glory, and honour, and everlasting praises, as thou art He who givest being to all creatures, and therefore givest it them, that they might love and laud, magnify and bless, glorify and serve, honour and obey, thee, their great creator and gracious preserver. Amen.