Revelation · Chapter 4

V. 1. 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, Revelation 7:9; 19:1. By that expression, and after these things, they are distinguished, and yet connected, Revelation 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," Revelation 11:19; 15:5; and, at last, "heaven" itself, Revelation 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.

Verse 1. A door was opened in heaven] This appears to have been a visible aperture in the sky over his head.

Verse 1. The former vision which John saw, contained in the foregoing chapters, represented the state of the church at the time when the vision was given, or the things that then were, (Revelation 1:19,) and gave suitable directions to the churches, with their pastors, to encourage their faith and patience, and excite them to constancy and perseverance. Now the apostle records a second vision, in which the things were revealed to him that should be afterward, namely, to the end of time: or the things which were to come to pass, in successive order, from the time of the vision till the mystery of God should be finished. In order to raise the greater attention of the church, and to represent the certainty and great importance of the things revealed, both to the glory of God and the salvation of mankind, God himself is represented as seated on his heavenly throne, in the midst of his saints, and the whole general assembly of his church, and the glorious majesty and infinite perfections of God are set forth by very lively, expressive, and beautiful images, together with the high regard which the churches ought always to have for the counsels, designs, and dispensations of divine providence, declared and published in so solemn a manner.

After this — That is, after I had seen the foregoing vision, and had written as I was directed, the seven letters to the seven churches, from the mouth of Christ; I looked — Being directed so to do; and, behold, a door was opened in heaven — So it appeared to me, and hereby I understood that other heavenly discoveries, such as had not been made before, were about to be communicated to me, and that I should obtain a further insight into the divine counsels. Other openings like that here spoken of are successively mentioned. Here a door is opened; afterward, the temple of God in heaven, Revelation 11:19; 15:5; and, at last, heaven itself is opened, Revelation 19:11. By each of these openings, St. John gains a new and more extended prospect. He saw and heard, and then, it seems, immediately wrote down one part after another. By the particle and the several parts of the prophecy are usually connected: by the expression after these things, they are distinguished from each other, Revelation 7:9; 19:1; and by that expression, And after these things, they are both distinguished and connected, Revelation 7:1; 15:5; 18:1. And the first voice which I heard — Namely, that of Christ, (afterward he heard the voices of many others,) was as it were of a trumpet talking with me — There may probably be an allusion here to the custom of the Jewish Church, in which, upon opening the gates of the temple, the priests sounded their trumpets to call the Levites and priests to attend to their several offices; which said, Come up hither — Not in body, but in spirit, which was instantly done; and I will show thee things which must be hereafter — To such things, then future, the whole subsequent prophecy refers.

1. The scenery of the vision is the temple of God opened in heaven. The book with seven seals contains the seven trumpets, developed on opening the seventh seal; and the seventh trumpet contains the seven vials.

2. The second vision is the throne of God, the Lamb, the sealed book, and the opening of the seven seals, from the fourth to the eighth chapter.

1. After this—Rather, after these things; that is, the revelations of the entire previous chapters. There has been a brief cessation of the state expressed by the phrase in the Spirit, Revelation 1:10; which state is now resumed in verse 2. In that interval the seer is merely susceptible to impressions from the spiritual world, but not receiving them until the door opened appears; the entering of which is becoming in the Spirit. This inspired visional state continues uninterrupted through Parts Second and Third. Behold, a door was opened—Rather, there was an opened door. The door was already open when the seer’s eye first rested upon it. It was the symbolic entrance into the heaven of symbolic exhibition. For the scope of that heaven see note to verse 11. Dusterdieck denies that the door implies a temple, but rather God’s residential house. Our own view is, that the door implies that we in this physical world are outside, and that there is an inner, more real world, into which the spirit can be made to enter, where the limitations of sense and matter may be diminished and even fully removed, and the truths of eternity may be cognized. We attain this spiritual scene through the door of death: John entered it while in the body; yet being in the body he entered it only so far as to be capable of cognizance of truths through divinely-presented figures and sounds. Dusterdieck thinks that there is a clear distinction made by St. John between the formula After these things I saw, and, And I saw; the former being the introduction of a new scene, the latter an additional phase or point of the same scene. The distinction, however, cannot be very broadly made. The former phrase is used in Revelation 7:1, 10, but at verse 10 there is certainly a continuance of same scene. Same phrase at Revelation 15:5; 18:1. And I saw, is used Revelation 5:1, 6, 11; 6:1, 5, 8, 9, 12; 8:2, 13; 9:1; 10:1; 13:11; 14:6, 14; 15:1, 2; 17:6; 19:11, 17, 19; 20:1, 4, 11; 21:1. Revelation 13:1 and 17:3, introduce a new scene with, And I saw. Behold… the first voice which I heard—Rather, Lo, the voice which I heard at first; namely, at Revelation 1:10. The same unknown voice that introduced St. John to the Christophany, introduces him now to the Theophany. Come up hither—Ascend from the earth’s surface, at least in spiritual conception, and enter the scene of show. Which must be—A compound necessity is implied in this must be. They must be, partly because there will be free agents who will bring them into existence, and this is a dependent necessity, dependent on the free will of the agent possessing power to do otherwise. They must be, also, because the free nature of the agent and his free act being foreknown and assumed, the divine will has determined its own infinitely wise action in reference thereto. There is no absolute predestination in all this, except that divine predetermination to act wisely in view of the freedom. See notes on Romans 9. Hereafter—Literally, after these things; the these things differing from the these things in the first clause of the verse, and meaning the things of the present time.

V. 2. And immediately I was in the spirit-Even in an higher degree than before, Revelation 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.

Verse 2. I was in the Spirit] Rapt up in an ecstasy.

Verse 2. Immediately I was in the Spirit — Even in a higher degree than before. “This phrase,” says Doddridge, “signifies to be under a strong and supernatural impulse, caused by the miraculous operation of the Spirit of God acting on the imagination, in such a manner as to open extraordinary scenes, which had not any exact external archetype. And it is much illustrated by the view presented to Ezekiel, when he sat in his house among the elders of the people, (Ezekiel 8:1,) who probably saw nothing but the prophet himself, as one who was in a trance or ecstasy, or whose thoughts were so attentively fixed as to be insensible of what passed around him. We are not therefore to imagine that the person sitting on the throne, or the four animals, or the four and twenty elders, were real beings existing in nature, though they represented, in a figurative manner, things that did really exist. And, though it is possible that aerial scenes might, by divine or angelic power, have been formed, I think it much more probable that all that passed was purely in the imagination of St. John. This will keep us, in our interpretation, clear of a thousand difficulties, not to say absurdities, which would follow from a contrary supposition, namely, that there is in heaven an animal in the form of a lamb, to represent Christ, and that there are such living creatures as here described; and that God himself appears in a human form,” &c.

Behold, a throne was set in heaven — Representing that of the blessed God; and one sat on the throne — Of a majestic form and appearance, and arrayed in robes of glory as a king, governor, and judge. Here is described God, the Almighty, the Father of heaven, in his majesty, glory, and dominion.

2. Immediately—On ascending and entering the door. In the Spirit—If this means his own spirit, then the thought is, that his consciousness, withdrawing from all perceptions of the things of sense, concentrated itself into the higher realm of the spirit, and, entering into full sympathy with the divine Spirit, became fully perceptive of things in the supersensible world, and especially of a series of symbols presented by the divine Spirit to the eye of his spirit. A throne was set—Literally, was tying; again the thing is there in the position before seen by the seer. Bengel says, the term lying is applied to the throne, from its breadth; to which Dusterdieck replies, that the same term is used in the Septuagint, Jeremiah 24:1, in John 2:6, 19:29, and in the classics; and so is the ordinary term to express a throne’s position. Nevertheless, it may be, and probably is, we think, from the breadth of the ancient thrones, (upon which more than one could sit, Revelation 3:21,) that the term became ordinary. One sat—Unnamed: not merely (as Alford and others) because the writer strictly narrates “only what he saw,” though that was measurably true. The one was doubtless both unseen and unnamed for the same reason, namely, as says Herder, finely, “the mind has no figure and the tongue no word by which to express him.” The seer beholds and describes only the colours of the dense glory that indicates his presence. It is true, as Dusterdieck objects, that the same withholding of name appears with regard to Christ in Revelation 1:13-20, and following two chapters, also, perhaps, in the angelophany of chapter 10, where see note. And that, we reply, is from a similar reverent mystery suited to Christ, who is designated with a whole cluster of glorious paraphrases, but never by his proper name. Here the symbolic mystery of reverence as suited to God is sublimely expressed by Herder’s words. Nor is its reality at all affected, as Dusterdieck supposes, by the fact that elsewhere the occupant of the throne is explicitly named; see Revelation 7:10, 15; 12:5; 19:4; 22:1. The symbolic purpose is none the less intended here because it is not preserved elsewhere. The purpose is here the same as it was in the Holy of Holies—namely, to symbolize the truth of divine Personality and specialty of Presence, yet to refuse all specific form, which would authenticate idolatry.

V. 3. 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, Revelation 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 Genesis 9:9. And this being round about the whole breadth of the throne, fixed the distance of those who stood or sat round it.

Verse 3. And he that sat] There is here no description of the Divine Being, so as to point out any similitude, shape, or dimensions. The description rather aims to point out the surrounding glory and effulgence than the person of the almighty King. See a similar description Exodus 24:10, &c., and the notes there.

Verse 3. He that sat was to look upon like a jasper — Shone with a visible lustre, like that of sparkling precious stones, such as those which were of old on the high-priest’s breast-plate, and those placed as the foundations of the New Jerusalem, Revelation 21:19, 20. If there be any thing emblematical in the colours of these stones, possibly the jasper (one species, at least, of which, according to Pliny, is milky white, and according to Daubuz, of a white and bright shining colour) might 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, or with white and red strata, may be an emblem of his justice, and of the vengeance he was about to execute on his enemies. An emerald, being green, may betoken favour to the penitent and pious; and the rainbow, of an emerald colour, was undoubtedly intended to express the everlasting covenant of grace and peace, of which the rainbow was to Noah an appointed token. And this rainbow, being round about the whole breadth of the throne, fixed the distance of those who stood or sat round it.

3. The third vision is that of seven angels with trumpets, the sound of which was followed with great changes in the church, and in the government of the world.

3. Like a jasper—Not in solidity, but in picturesque hue. The jasper is a species of quartz, of various colours, and sometimes transparent as crystal, Revelation 21:11. Alford says, “It represents a watery crystalline brightness.” The sardine, or carnelian, is, says Epiphanius, “fire-red and blood-red.” Meyer, quoted by Hengstenberg, says: “The red colour is light in its intrinsic unfolding, light in warmth, light in love, or in its opposite, anger.” The crystalline jasper thus represents the purity of the divine nature; the red carnelian its sensibility—its wrath and its love exercised toward sin or holiness in responsible beings. The rainbow—symbol of the covenant—with its seven prismatic hues, yet with the soft green like unto an emerald predominant, represents the divine mercy. Round about the throne—Horizontally, says Hengstenberg; vertically, says Alford. We think the former clearly right. Around the nebulae of jasper and carnelian hues there circled a horizontal halo of soft green, in which the seven streaks of the rainbow were visible, leaving the throne somewhat visible, but no form of its Occupant. Thus far we have picture of the divine Presence; now for the attendants.

V. 4. 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, Isaiah 24:23; Hebrews 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 Matthew 27:52.

Verse 4. Four and twenty elders] Perhaps this is in reference to the smaller Sanhedrin at Jerusalem, which was composed of twenty-three elders; or to the princes of the twenty-four courses of the Jewish priests which ministered at the tabernacle and the temple, at first appointed by David.

Clothed in white raiment] The garments of the priests.

On their heads crowns of gold.] An emblem of their dignity. The Jewish writers represent human souls as being created first; and before they enter the body, each is taken by an angel into paradise, where it sees the righteous sitting in glory with crowns upon their heads. Rab. Tanchum, fol. 39, 4.

Verses 4, 5. And round about the throne — In a circle; four and twenty seats — Greek, qronoi, thrones; and upon the thrones four and twenty elders — Signifying, perhaps, the most wise, holy, and useful of all the former ages, whether of the patriarchal, Jewish, or Christian Church, Isaiah 24:23; Hebrews 12:1. In the number, there seems to be an allusion to that of the patriarchs and apostles, and they may be called elders, because the presidency of elders was common among the Jews. Or, as Bishop Newton thinks, the allusion is to the princes of the four and twenty courses of the Jewish priests: and if so, these four and twenty elders must be considered as representing the Jewish Church. Indeed, their harps, and golden vials full of odours, (Revelation 5:8,) seem to intimate their connection with the ancient tabernacle service, in which such things were wont to be used. Sitting — In general; but falling down when they worshipped; clothed in white raiment — A habit resembling that of the Jewish priests, and emblematical of their purity; and on their heads crowns of gold — In token of their being made kings as well as priests unto God. And out of the throne proceeded lightnings, thunderings, voices — The usual concomitants of the divine presence, representing the awful majesty of the one true God, the King of Israel; and also emblematical of the revelations about to be given, and of the commotions and convulsions about to take place in the world and in the church. See on Revelation 8:5; 11:19. And there were seven lamps of fire, &c., which are the seven spirits — That is, which represent the various gifts and operations of God’s Holy Spirit. See on Revelation 1:4.

4. The fourth vision is appended to the third, and presents us with an angel, holding a long reed in his hand to measure the temple of God and its courts, and fixing the prophetic period, as to how long the courts should be trodden down of the gentiles. Daniel 12:5-13. The Mahomedan desolations, and the witnesses prophesying in sackcloth, are also foretold in chapter nine to eleven.

4. Round about the throne—Forming a full circle, at such distance from the throne as to make an area in the midst. Seats—Thrones: the same Greek word as for the throne just mentioned. For these elders are kings, with both thrones and crowns of gold—royal elders, “kings and priests.” Their lesser thrones surround the greater throne, as in fealty to the great King. Four and twenty—The twice twelve of the Old Testament and the New Testament Church, the patriarchal and apostolic twelve. See our note on symbolic numbers, at close of Luke 6. Says Bossuet, (quoted by Hengstenberg,) “It is the totality of the saints of the Old and New Testament Church who are here represented by their chiefs and elders. The same totality of saints is represented in the twelve gates of the holy city, on which were written the names of the twelve tribes, and in the foundation of that city, on which were written the names of the twelve apostles, Revelation 21:12, 14. In a word, one sees in these twenty-four elders the whole Church in its leaders.” And as throned and crowned, they represent the Church of all ages, both militant and triumphant. The delightful import of the symbol is, that the Church is very nigh and very dear to God in his administration of the governments of the world. Crowns—The crown proper of the New Testament (stefanov, from stefw, to wreathe or weave a garland or chaplet) was originally used for honour to a victor or ruler, and adopted as an ensign of royalty. Different was the diadem, (from dia, around, and dew, to bind,) which was originally a tie around the heads of oriental monarchs, and, being far more imperial, was adopted by the Emperor Diocletian and his successor as matter of regal pride. The Greek for diadem is used in only three passages in the New Testament, namely, Revelation 12:3, of the dragon; Revelation 13:1, of the beast; and Revelation 19:12, of the Messiah.

V. 5. 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.

Verse 5. Seven lamps of fire] Seven angels, the attendants and ministers of the supreme King. See Revelation 1:4, and the note there.

Verses 4, 5. And round about the throne — In a circle; four and twenty seats — Greek, qronoi, thrones; and upon the thrones four and twenty elders — Signifying, perhaps, the most wise, holy, and useful of all the former ages, whether of the patriarchal, Jewish, or Christian Church, Isaiah 24:23; Hebrews 12:1. In the number, there seems to be an allusion to that of the patriarchs and apostles, and they may be called elders, because the presidency of elders was common among the Jews. Or, as Bishop Newton thinks, the allusion is to the princes of the four and twenty courses of the Jewish priests: and if so, these four and twenty elders must be considered as representing the Jewish Church. Indeed, their harps, and golden vials full of odours, (Revelation 5:8,) seem to intimate their connection with the ancient tabernacle service, in which such things were wont to be used. Sitting — In general; but falling down when they worshipped; clothed in white raiment — A habit resembling that of the Jewish priests, and emblematical of their purity; and on their heads crowns of gold — In token of their being made kings as well as priests unto God. And out of the throne proceeded lightnings, thunderings, voices — The usual concomitants of the divine presence, representing the awful majesty of the one true God, the King of Israel; and also emblematical of the revelations about to be given, and of the commotions and convulsions about to take place in the world and in the church. See on Revelation 8:5; 11:19. And there were seven lamps of fire, &c., which are the seven spirits — That is, which represent the various gifts and operations of God’s Holy Spirit. See on Revelation 1:4.

5. The fifth vision is very comprehensive; it is the war of the Lamb with the great red dragon, mentioned in the twelfth chapter. The beasts of the first and second order are represented in chapter thirteen and fourteen. This vision comprises the seven vials, and the judgment on the harlot church, followed with songs of victory, which will require several subdivisions, from chapter sixteen to eighteen.

5. Proceeded—Greek, in the present tense, go forth, as an ordinary or constant phenomenon. The lightnings, thunderings, and voices, (for such is the order of the words by the best reading,) are symbols of God’s omnipotence. Seven lamps—Torches. Fire—The emblem of the searching, purifying power of the Spirit. Note Matthew 3:11. The Sitter on the throne, the seven Spirits, and the Lamb, present the three divine personalities. Seven spirits—See note on Revelation 1:4.

V. 6. 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, Revelation 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, Revelation 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," Revelation 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, Ezekiel 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.

Verse 6. Four beasts] tessara zwa. 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.

Verses 6, 7. And before the throne there was a sea of glass like unto 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 water. We read again, Revelation 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, Revelation 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; and round about the throne — That is, toward the four quarters, east, west, north, and south; were four beasts — Or rather living creatures, as zwa means, (not beasts, certainly, any more than birds.) “It was a most unhappy mistake,” says Doddridge, “in our translators to render the word beasts, as it certainly signifies any other kind of animals; that is, of creatures which have animal life, as well as beasts. The word beasts not only degrades the signification, but the animals here mentioned have parts and appearances which beasts have not, and are represented in the highest sense rational.” It has been observed on verse 4, that the four and twenty elders may represent the Jewish Church. If so, these living creatures may represent the Christian Church. Their number, also, is symbolical of universality, and agrees with the dispensation of the gospel, which extends 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, (Revelation 5:9,) could not possibly suit the Jewish without the Christian Church; nor is it, in any respect, applicable to angels. The first living creature was like a lion — To signify undaunted courage; the second like a calf — Or ox, (Ezekiel 1:10,) to signify unwearied patience: the third with the face of a man — To signify prudence and compassion; the fourth like a flying 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. Two things may be observed here; 1st, That the four qualities, thus emblematically set forth in these four living creatures, namely, undaunted courage, unwearied patience under sufferings, prudence, and compassion, and vigorous activity, are found, more or less, in the true members of Christ’s church in every age and nation. 2d, That it may possibly be here intimated, that these qualities would especially prevail in succeeding ages of the church, in the order in which they are here placed; that is, that in the first age, true Christians would be eminent for the courage, fortitude, and success wherewith they should spread the gospel; that in the next age they would manifest remarkable patience in bearing persecution, when they should be killed all the day, like calves or sheep appointed for the slaughter: that in the subsequent age or ages, when the storms of persecution were blown over, and Christianity generally spread through the whole Roman empire, knowledge and wisdom, piety and virtue should increase, the church should wear the face of a man; and excel in prudence, humanity, love, and good works: and that in ages still later, being reformed from various corruptions in doctrine and practice, and full of vigour and activity, it should carry the gospel as upon the wings of a flying eagle, to the remotest nations under heaven; to every kindred, and tongue, and people.

6. The sixth vision comprises the binding of Satan, the resurrection of the dead, and the final judgment, as will appear in the twentieth chapter.

7. The seventh vision is that of the new Jerusalem coming down from heaven, which closes the two last chapters of this mysterious book. Verse 1. A door was opened in heaven, by Christ, who has the keys of his kingdom, and the keys of death and of hell. The voice of a speaking trumpet called John to take his stand in the celestial kingdom, and see the hierarchy of heaven, watching over the church below.

Ver. 3. He that sat was to look upon like a jasper and a sardine stone, which mystically designates the perfections of deity. A rainbow was round about the throne. All the colours of the iris are understood, but the green, as in the emerald, alone is named, the easiest colour for the eye to behold. This bow is a memorial of his covenant, as in Genesis 9:13; and a revelation of God clothed in aspects of grace and love, as was presignified by his throne of glory, the mercyseat in the Hebrew tabernacle. Ver. 4. I saw four and twenty elders sitting. These represent, as many say, the twenty four courses of the priests, each of which had some one as their head; but these were not princes. The grand council of the Hebrews consisted of seventy elders; and as these in the order of nature were often aged and sick, the council of twenty three, with the highpriest at their head, made the twenty four elders. Such was the council before which the Lord of glory was arraigned.

Ver. 5. Out of the throne proceeded lightnings, and thunderings, and voices, designating the conflicts which the gospel should excite, fighting against the rulers of the darkness of this world. And seven lamps of fire burning before the throne, which are the seven Spirits of God, or the manifold operations of the Holy Spirit in the illumination and adornings of the church. These Spirits being the eyes of the Lamb, cannot be seven created angels, as in Revelation 5:6.

Ver. 6. A sea of glass, which the molten sea in the temple, containing three thousand baths, designated. This sea of glass, like the pavement of sapphire, the azure gem seen by Moses on the mount, refracted the uncreated glory. And round about the throne were four beasts. Fie, fie! oh Jerome, to call a seraph bestia, a beast. It should be, as in Ezekiel 1., “living creatures.”

6. There was (as it were) a sea of glass—The Old Testament passage to which this seems to be analogous is Exodus 24:10: “And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire-stone, and as it were the body of heaven in his clearness.” The idea, then, is, that this apparent sea of glass like unto crystal, is the transparent basis of the throne. God’s throne should not stand on base earth, but upon a condensed ethereality. So the Rabbies say: “The place on which his throne stands is seven clouds of glory.” The Orientals are proud to this day of the splendour of their tessellated pavements. The Koran (Sur. 27:44) tells us that the queen of Sheba mistook Solomon’s pavement, in his audience hall, for a sea. (See Stuart.) To the idea that this sea is a basal pavement of the throne, Dusterdieck objects that it is described as before the throne. But the seer being in the far front describes the part he more distinctly sees, the part which more specially isolates the occupant from the attendants surrounding him. This clear, tranquil sea symbolizes the divine purity and serenity; and, indeed, derives its character from his divine, everlasting nature. Hence, it may be held as the primal fountain of the crystal stream of life in Revelation 22:1. And its sympathy with the divine Mind is symbolized by the wrathful “fire,” infused into the glass, in Revelation 15:2. So small a crystal surface might hardly be called a sea; but our thought from this small revealed spot necessarily extends its existence beyond all limits. In the midst… round… the throne— Hengstenberg and Stuart represent the throne as upborne by the four beneath it. This is in clear contradiction to the words, ‘En mesw, which mean in midst, namely, of the circular area, whose circumference was formed by the thrones of the twenty-four, and which belonged as basis to, and was held by the seer as part of, the throne itself. Within this area, at each of the four corners of the structure of the throne, stood one of the cherubim. But Dusterdieck understands by in the midst, that the cherubim stood one at each of the four sides, (at the mid-point between the two ends of the side,) so as to be round about the throne. Four beasts—The word beasts presents one of the most unfortunate translations to be found in our English Bible. It is altogether a different word from the “beast,” qhrion, of chap. 13; being zwon, from which comes our word zoology, and comprehends every thing finite possessed of intelligent life. It is thence by some rendered living creatures; but better, by Alford, living beings. The creational number four immediately suggests that these beings must represent all the living beings of our creation. This is confirmed by the fact that the most eminent species of the animal world are selected to afford the four. Of wild beasts the lion is king; of tame, the ox; of birds, the eagle; and of all earthly creatures, man. Hence, their anthem of thanks sung with the elders, is thanks for our creation. And of the three series of seven symbols—the seals, the trumpets, and the vials, to be hereafter presented— it will be found that each first four (in which the four living beings are specially interested) will be mainly connected with points on earth, and of a creational character; while each last three rises into a more elevated and fuller strain, for good or evil more spiritual, and suited to the elders, as the previous song was to the beasts.

The beasts, or cherubim; the four and twenty elders, 7-11.

V. 7. 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.

Verse 7. The first beast was like a lion] It is supposed that there is a reference here to the four standards or ensigns of the four divisions of the tribes in the Israelitish camp, as they are described by Jewish writers. The first living creature was like a lion; this was, say the rabbins, the standard of JUDAH on the east, with the two tribes of Issachar and Zabulon. The second, like a calf or ox, which was the emblem of EPHRAIM who pitched on the west, with the two tribes of Manasseh and Benjamin. The third, with the face of a man, which, according to the rabbins, was the standard of REUBEN who pitched on the south, with the two tribes of Simeon and Gad. The fourth which was like a flying (spread) eagle, was, according to the same writers, the emblem on the ensign of DAN who pitched on the north, with the two tribes of Asher and Naphtali. This traditionary description agrees with the four faces of the cherub in Ezekiel’s vision. See my notes and diagrams on Num. ii. 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.

Verses 6, 7. And before the throne there was a sea of glass like unto 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 water. We read again, Revelation 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, Revelation 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; and round about the throne — That is, toward the four quarters, east, west, north, and south; were four beasts — Or rather living creatures, as zwa means, (not beasts, certainly, any more than birds.) “It was a most unhappy mistake,” says Doddridge, “in our translators to render the word beasts, as it certainly signifies any other kind of animals; that is, of creatures which have animal life, as well as beasts. The word beasts not only degrades the signification, but the animals here mentioned have parts and appearances which beasts have not, and are represented in the highest sense rational.” It has been observed on verse 4, that the four and twenty elders may represent the Jewish Church. If so, these living creatures may represent the Christian Church. Their number, also, is symbolical of universality, and agrees with the dispensation of the gospel, which extends 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, (Revelation 5:9,) could not possibly suit the Jewish without the Christian Church; nor is it, in any respect, applicable to angels. The first living creature was like a lion — To signify undaunted courage; the second like a calf — Or ox, (Ezekiel 1:10,) to signify unwearied patience: the third with the face of a man — To signify prudence and compassion; the fourth like a flying 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. Two things may be observed here; 1st, That the four qualities, thus emblematically set forth in these four living creatures, namely, undaunted courage, unwearied patience under sufferings, prudence, and compassion, and vigorous activity, are found, more or less, in the true members of Christ’s church in every age and nation. 2d, That it may possibly be here intimated, that these qualities would especially prevail in succeeding ages of the church, in the order in which they are here placed; that is, that in the first age, true Christians would be eminent for the courage, fortitude, and success wherewith they should spread the gospel; that in the next age they would manifest remarkable patience in bearing persecution, when they should be killed all the day, like calves or sheep appointed for the slaughter: that in the subsequent age or ages, when the storms of persecution were blown over, and Christianity generally spread through the whole Roman empire, knowledge and wisdom, piety and virtue should increase, the church should wear the face of a man; and excel in prudence, humanity, love, and good works: and that in ages still later, being reformed from various corruptions in doctrine and practice, and full of vigour and activity, it should carry the gospel as upon the wings of a flying eagle, to the remotest nations under heaven; to every kindred, and tongue, and people.

7. Lion… calf… man… eagle—These four are the cherubim, the precedent of which will be found in the first chapter of Ezekiel. But the old prophet’s cherubim had each one the four faces and the four wings. This, and the fact that in Revelation 5:8, they “fell down before the Lamb,” suggests that these were human in form and animal only in face. They thus symbolize the living creation in its highest aspects and its relations to its Creator.

Cognate to this interpretation was the view of the early Church writers, that the cherubim represent the four Gospels. These Gospels are an earth-wide gospel; a gospel to be preached to every creature. They are to be spread to the “four corners of the earth.” That the four cherubim represent the four Gospels is an idea, as Wordsworth well remarks, coming from the school of John, being found in Irenaeus, the pupil of the pupil of John. It may be more than a coincidence that the Gospels are the creational number, four. But when writers have proceeded to assign either one of the four symbols to either one Gospel the want of individual resemblance has produced a variety of assignments. Irenaeus makes the lion, John; the steer, Luke; the man, Matthew: and the eagle, Mark. Augustine makes the lion, Matthew; the man, Mark; the ox, Luke; and the eagle, John. We suppose that most modern critics would concede the eagle to the soaring John; to Luke, the broad, Pauline, humanitarian friend of the Gentiles, if not himself a Gentile, most would concede the man; to the concise and vigorous Mark, the lion; and to plain, substantial, ultra-Jewish Matthew, both the sturdiness and the sacrificial character of the ox.

V. 8. 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," Hebrews 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, Leviticus 10:3; Isaiah 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, Isaiah 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.

Verse 8. The four beasts had each of them six wings] I have already observed, in the preface to this book, that the phraseology is rabbinical; I might have added, and the imagery also. We have almost a counterpart of this description in Pirkey Elieser. chap. 4. I shall give the substance of this from Schoettgen. “Four troops of ministering angels praise the holy blessed God: the first is Michael, at the right hand; the next is Gabriel, at the left; the third is Uriel, before; and the fourth is Raphael, behind him. The shechinah of the holy, blessed God is in the midst, and he himself sits upon a throne high and elevated, hanging in the air; and his magnificence is as amber lmvj, (chashmal,) in the midst of the fire, Ezekiel 1:4, On his head is placed a crown and a diadem, with the incommunicable name (hwhy 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 sceptre 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, Ezekiel 1:10, to show that no creature is to exalt itself in this world, and that the kingdom of God is over all.” These creatures may be considered the representatives of the whole creation.

Verse 8. And the four living creatures — With an allusion to the seraphim represented in Isaiah’s vision; had each of them six wings about him — Which they used in part to express their reverence and humility, and in part to show readiness and expedition in performing the orders and commands of God. See on Isaiah 6:2, 3. And they were full of eyes within — Bengelius reads kukloqen kai eswqen gemousin ofqalmwn, round about and within they are full of eyes: round about signifying their attention to and knowledge of the state of the world and church in general; or rather, perhaps, their vigilance and circumspection, their attention to their duty to God and man, and their watchful observance of the designs, wiles, devices, and various motions and snares of their spiritual enemies; and they are said to be full of eyes within, to signify their self-knowledge, their diligent attention to the state of their own hearts, and the various workings of their passions and appetites, their affections and thoughts. And they rest not — O happy unrest! day and night — They are incessant in the spiritual worship, adoration, and praise of him who is a Spirit; and at all proper opportunities they unite in acts of solemn and external worship; saying — With their lips, as well as in their hearts; Holy, holy, holy, Lord God Almighty, which ever was, and now is, and is still to come — Or, for ever will be; the one true God, the everlasting Lord, the Supreme Governor of all beings.

There are two words in the original very different from each other, both which we translate holy. The one, osiov, means properly, merciful: but the other, agiov, which occurs here, implies much more. “This holiness is the sum of all the 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. 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. 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, Leviticus 10:3; Isaiah 6:4. 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, (Revelation 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.” — Wesley.

Ver. 8. Full of eyes within. Ezekiel says, the colour of a beryl, approaching that of burning coals. The word of Isaiah is “seraphim,” or burning ones, crying, Holy, holy, holy. The Hebrew grammarians call this song the super-superlative; the thrice holy Jehovah, the fountain of deity, Father, Son, and Spirit. We find five other songs in this book adapted to revelations of grace and justice in the government of the church: Revelation 5:8. 7:11, 12. 11:16-18. 12:10-12. 15:2-4.

8. Six wings—Like the seraphim of Isaiah 6:2; which with two of their wings covered the face in reverence before Jehovah; with two, their feet, as a decorum; and with the intermediate two they flew. John, however, makes no such distinction; the six wings apparently symbolize intense activity in obeying the behests of the Creator. About him—A period should be put after wings, closing the sentence. Him should be struck out, and the reading should be: around and within (the wings) they (the cherubim) were full of eyes. In verse 6, their bodies were described as full of eyes before and behind. Here they are described as to their wings; which wings were also full of eyes; both around, that is, on their outer side, and within, that is, on their inner side, coming in contact with the body when closed, and revealed to John’s eye when expanded. So are these cherubim most swift, as is symbolized by their six wings; and most divinely perceptive, both in their nature, as symbolized by their many-eyed bodies, and in their activities, as symbolized by their many-eyed wings. These living beings represent, not merely the animal kingdom, but also the very structure of the earth, and all things known under physical philosophy. This is shown by their number four, which refers to the cardinal points, and so to the physical system. The term zwon implies that the whole mundane system is, as Hengstenberg terms it, “inspirited.” The Spirit of God is the soul of nature. The whole is impregnate with his all-wise power, and is thereby enabled to move by the law of its true development. Each and every particle of matter thereby sees, with divine eyes, which way to move to incorporate itself into an organism; and so physiology and generative races are possible. Each chemical element sees how to act to carry out God’s prescribed affinities, and with all its six wings hasten to be in exact time. And so it is that matter and motion, under rule of intelligence, form a systematic universe.

The living beings and the elders are here both present at the throne in this day of the divine levee, because the purpose of the day is to unfold the future of both the living world and the living Church. And to the eye and ear of faith, the creation and the Church are a perpetual choir, offering an endless anthem to the Creator. They rest not—A faulty translation, as suggesting weariness in the truly tireless. The literal Greek is, they have no cessation—no pause in their movements, no silence of their hymn. Day and night creation moves in rhythmic measures, and day and night the universal Church rolls up its trisagion. Saying—It may seem strange to some that it is not the Church, but creation, that first offers its praise to God. Not so thought the psalmist, (Psalms 145:10

Psalm 145:10,) “All thy works shall

praise thee, O Lord; and thy saints shall bless thee.” There is a desperate pessimism at present infecting our age, which finds in creation no proof of the goodness of God. The blessed faith of our Bible teaches a more benign philosophy. It holds that this is, on the whole, the best possible system, and beholds the world rejoicing in its existence and blessing its Creator. The permission of moral evil, and the partial production of natural evil, are methods and means of producing a higher result than could have existed without them. Holy, holy, holy—This trine ascription (called the trisagion, or thrice-holy) is based on Isaiah 6:3, but carried out to a New Testament and trinitarian completeness. The trinality is emphasized by the thrice-three of the entire verse. Stuart remarks that he would not “rest” or “risk” a leading doctrine on this verse. But there is no “risk” in corroborating the proof of the trinity derived from a whole body of texts, making three a number for the divine by this, which is perhaps a crowning instance.

The word holy, thrice uttered, cannot well be applied to the three persons severally, as is shown by the fact that the second and third three in the verse cannot. It is the repetition of intensity. The divine holiness, omnipotence, and eternity, are sublimely recognised by the creational representatives.

V. 9, 10. 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."

Verses 9-11. And when those living creatures give glory, &c., the elders fall down — That is, as often as the living creatures begin their song of adoration and praise, the elders immediately 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, say, Thou art worthy, O Lord, to receive glory — This he receives, not only when he is thus praised, but also when he destroys his enemies, and glorifies himself anew; glory, &c. — In the Greek, (which has the article with each noun,) it is, the glory, and the honour, and the power; answering the thrice holy of the living creatures, verse 9. For thou hast created all things — By thine almighty energy. Creation is the ground of all the works of God. Therefore for this, as well as for all his other works, he must and will be praised to all eternity. And for thy pleasure — Dia to qelhma sou, on account of thy will; they are — They exist; and were at first created — Their first production and continued existence are owing to the riches of thy free goodness; and therefore they are all under the strongest obligations, according to their respective natures, to subserve the purposes of thy glory.

Ver. 9-11. When those four living creatures give glory — to him that sits on the throne, the four and twenty elders fall down, and give glory, honour, and power to him who has not only made the heavens and the earth, but who created all this righteousness. The word “holy,” thrice repeated, is the same in the Spanish copies as in ours, and designates the adorable Trinity which fills the eternal throne.

9. Glory and honour and thanks—A threefold divine ascription.

V. 9, 10. 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."

Verse 10. Cast their crowns before the throne] Acknowledge the infinite supremacy of God, and that they have derived their being and their blessings from him alone. This is an allusion to the custom of prostrations in the east, and to the homage of petty kings acknowledging the supremacy of the emperor.

Verses 9-11. And when those living creatures give glory, &c., the elders fall down — That is, as often as the living creatures begin their song of adoration and praise, the elders immediately 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, say, Thou art worthy, O Lord, to receive glory — This he receives, not only when he is thus praised, but also when he destroys his enemies, and glorifies himself anew; glory, &c. — In the Greek, (which has the article with each noun,) it is, the glory, and the honour, and the power; answering the thrice holy of the living creatures, verse 9. For thou hast created all things — By thine almighty energy. Creation is the ground of all the works of God. Therefore for this, as well as for all his other works, he must and will be praised to all eternity. And for thy pleasure — Dia to qelhma sou, on account of thy will; they are — They exist; and were at first created — Their first production and continued existence are owing to the riches of thy free goodness; and therefore they are all under the strongest obligations, according to their respective natures, to subserve the purposes of thy glory.

Ver. 9-11. When those four living creatures give glory — to him that sits on the throne, the four and twenty elders fall down, and give glory, honour, and power to him who has not only made the heavens and the earth, but who created all this righteousness. The word “holy,” thrice repeated, is the same in the Spanish copies as in ours, and designates the adorable Trinity which fills the eternal throne.

10. Fall down—It is remarkable that all the Greek verbs of this verse are in the future tense, and should have been so rendered. The seer tells what will be according to divine rule. The verse reads like a rubric to the celestial liturgy. Cast… crowns before… throne—In token that they belonged to him who sat thereon, and are worn by themselves in fealty to him. This was the custom of petty kings toward their superior sovereigns. Thus, Tacitus tells us that Tiridates laid down his crown before the statue of Nero, in token that he held his throne in subjection to the emperor.

V. 11. 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, Revelation 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.

Verse 11. Thou art worthy, O Lord, to receive] Thus all creation acknowledges the supremacy of God; and we learn from this song that he made all things for his pleasure; and through the same motive he preserves. Hence it is most evident, that he hateth nothing that he has made, and could have made no intelligent creature with the design to make it eternally miserable. It is strange that a contrary supposition has ever entered into the heart of man; and it is high time that the benevolent nature of the Supreme God should be fully vindicated from aspersions of this kind.

REVELATION

Verses 9-11. And when those living creatures give glory, &c., the elders fall down — That is, as often as the living creatures begin their song of adoration and praise, the elders immediately 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, say, Thou art worthy, O Lord, to receive glory — This he receives, not only when he is thus praised, but also when he destroys his enemies, and glorifies himself anew; glory, &c. — In the Greek, (which has the article with each noun,) it is, the glory, and the honour, and the power; answering the thrice holy of the living creatures, verse 9. For thou hast created all things — By thine almighty energy. Creation is the ground of all the works of God. Therefore for this, as well as for all his other works, he must and will be praised to all eternity. And for thy pleasure — Dia to qelhma sou, on account of thy will; they are — They exist; and were at first created — Their first production and continued existence are owing to the riches of thy free goodness; and therefore they are all under the strongest obligations, according to their respective natures, to subserve the purposes of thy glory.

Ver. 9-11. When those four living creatures give glory — to him that sits on the throne, the four and twenty elders fall down, and give glory, honour, and power to him who has not only made the heavens and the earth, but who created all this righteousness. The word “holy,” thrice repeated, is the same in the Spanish copies as in ours, and designates the adorable Trinity which fills the eternal throne.

11. Hast created—As response to the creational representatives; it is the creation that the elders now celebrate. For thy pleasure—A decidedly incorrect translation. The Greek signifies, on account of thy will. The creation is the consequence of the divine volition. They are—They now exist. Were created—Were brought into existence at first. This verse is quoted in Dr. Hodge’s Theology to prove that God’s end in creation was solely his own good pleasure and glory. But, whether that doctrine is true or not, it is not contained in these words. The text only traces the creation to the divine volition, without explicitly declaring what was the end or motive of the volition. But the thanks rendered certainly imply that a moving influence was the divine goodness, and a moving end was the happiness of the created.

SCENERY AND SCOPE OF THE APOCALYPTIC VISION.—For a clear

understanding of the movements of the book, it is all important to keep in mind the following view of the visional world into which John now enters. The door in heaven admits John into the symbolic heaven, or region and scene of Apocalyptic evolutions. The divine throne and state were on an ideal plain of vision from which a wide range on all sides can be seen. Above is the firmament, or firmamental heaven, in which the dragon is first seen, Revelation 12:2; and from which the angel of chap. 10, and Christ in Revelation 19:11, descend; and a midheaven where the birds fly. See note Revelation 19:17; 8:13; 14:6. Above the firmament is the highest heaven, whence the New Jerusalem comes down, Revelation 21:2. Below, in more or less distant view, are the earth and sea, and even the crater of the bottomless pit, (Revelation 9:1, 20:3,) and lake of fire, Revelation 20:10. Near at hand are Mount Zion, Revelation 9:1, and the temple, Revelation 9:10, with its court, sanctuary, and altar,

11. This divine throne in regal state maintains its permanent position through the whole Apocalypse. Even when the old heaven and earth disappear, and the great white throne of judgment (Revelation 20:11) and the new earth appear, (Revelation 21:1,) this throne of Revelation remains in its moveless, ideal position. And St. John is supposed to stand permanently in its front, at due distance to command, with his observant eye, the whole scene. We imagine the throne to be in the Holy of Holies, yet so as to be usually unconcealed by curtain or wall from the seer’s eye. But once does our seer leave the presence of the Apocalyptic throne; namely, when he visits the wilderness of the harlot, 17. Perhaps, also, a second time, when he scales the top of a high mountain to survey the New Jerusalem, Revelation 21:10.

In the following passages John’s symbolic or scenic heaven is meant: Revelation 4:1, 2; 8:1; 14:17; 15:5; 16:17.

In the following, the astronomic, firmamental, or atmospheric heaven: Revelation 5:3, 13; 6:13, 14; 8:10; 9:1; 10:1, 4, 5, 6, 8; 11:6, 12, 13, 15, 19; 12:1, 3, 4, 7, 8, 10, 12; 13:6, 13; 15:1; 16:11, 21; 18:1, 4, 5, 20; 19:1, 11, 14, 17; 20:1, 9, 11; 21:1. On this heaven, as a place of superhuman beings, see Ephesians 2:2; 4:9, 10. Highest heavens, God’s residence, Revelation 21:2, 3, 10. God’s throne, 12:5.