Revelation 4

Notes on the verses

Chap. IV. Ver. 1. The first voice.—The Greek, (Phone,) signifies any kind of sound, and is applied to the roaring of waters, (Revelation 19:6)——Things which must be hereafter.—Doddridge, ‘‘ Shall be afterwards.” Woodhouse, “* must happen after these.” Compare (Revelation 1:19). b 16.15. 2 John seeth the throne of God in heaven, 4 The four and twenty elders. 6 The four beasts full of eyes before and behind. 10 The elders lay down their crowns, and c He.12.5,6. worship him that sat on the throne. g c.3.4,5. and twenty elders sitting, clothed in white £ raithe worshippers around it.—A grand scene presents itself before us: a door is opened in heaven—a trumpet sounds the invitation, and the Divine is instantly wrapped in prophetic vision, and carried up to heaven—whether “ in the body or out of the body,”

(as St. Paul says, (2 Corinthians 12:3),) we cannot tell, and perhaps he could not. The scene was, however, ineffably sublime and magnificent, strongly resembling the visions of Isaiah, (Revelation 6), and the opening of the prophecy of Ezekiel. A throne of infinite magnificence is seen in heaven! and One is seated thereon. In other instances, a glorious human form appears, no doubt meaning the Son of God, the only suitable representative of the Father: but as Christ was now to appear in a very different form (that of a lamb) before the eternal throne, he, of course, could not be seated on it. The only appearance exhibited of the divine Father is that of a glory indescribable. The precious stones here named were, the one pellucid as the light, and the other brilliant as the flame; and emblematically represent that God, who is light without a shade of darkness, and a flame purer than the radiant sun.

To enhance, if possible, the grandeur of the scene, from this flaming throne proceed the forked lightnings, the rolling thunders, and other sounds of terror; while the seven lambent flames, representing the Spirit of God, are burning before it. But to soften down all this glory to human bearance, a rainbow is spread around the throne, with all the sweet and temperate radiance of an emerald. If any object could add to the majesty of this scenery, it is obvious it must be a view of the mighty ocean— and here the ocean rolls beneath the Creator’s feet, not turbid, nor boisterous, but smooth as glass and clear as crystal. These objects are doubtless all emblematical. Light and fire are the established emblems of the divine purity and justice; the emerald rainbow is the well-known symbol of covenanted mercy; and the sea of glass may represent the infinite depth of the divine counsels and decrees.

The throne is evidently supposed to be semicircular, and the worshipping hosts of saints and angels are arranged in another semicircle, in the front; forming together an immense magnificent amphitheatre, with a sea of glass or crystal in the centre, on or over which, we are disposed to consider as placed the four mysterious living creatures, whose nature and employment we must now consider, in relation to the visions of Isaiah and Ezekiel, above referred to. We interpreted the latter exhibition as representing the machinery of divine Providence in the government of the world, by means of an infinite variety of agents, spiritual and material. The cherubim of Ezekiel are attended by prodigious wheels, full of eyes, guided by these living creatures; here the wheels are omitted, but the living creatures themselves are represented full of eyes, “before and behind,”

that is, all over. Thus, though the wheels are here omitted, (the throne now being stationary,) the symbols of intelligence are not wanting. What these living creatures (improperly called beasts) are here intended to signify, is not easy to determine. They answer to the description of the cherubim and seraphim under the Old Testament. Ver. 2. I was in the Spirit.—{In an ecstasy or trance; and the natural use of his faculties being suspended, his mind was supernaturally impressed with the ideas suited to illustrate the subjects they were employed to reveal. It should not therefore be supposed, that the objects afterwards mentioned have a real existence in heaven; being merely visionary emblems, suited to give instruction to the Apostle and his readers.

}—Bagster. Ver. 3. A Jasper, and a sardine stone.—The jasper, according to Woodhouse, is a pellucid gem, variously coloured; and the sardine, of a fiery tinge; the emerald is of a green hue.—A rainbow round about.—A rainbow is always considered as a semicircle—which here must be supposed to surround the throne as a glory. Ver. 4, Round about the throne—i. e. round the front of it: so, when we speak of surrounding the throne of a prince, the chair of a public teacher, or the bed of a sick friend, we never mean behind them.——Seats.—Doddridge, “thrones.” ‘These, as we understand it, formed a semicircle in front of the throne, but of course below it. Ver. 5. Lamps of fire.—Not lamp-bearers, as in (Revelation 1:12), but the lights themselves. — The seven spirits of God.—See (Revelation 1:4). Ver. 6. A sea of glass.—This we suppose to have been in the area, between the throne and the worshipping hosts in front. Woodhouse supposes this an allusion to the brazen sea in the court of the temple; and that it represented the purifying efficacy of the blood of Christ. Four beasts.—Doddridge and Woodhouse, “ living creatures.” The former says, “It was a most unhappy mistake in our translators, to render the word (zoa) ‘beasts.’ The word beast not only degrades the signification, but the animals here mentioned have parts and appearances which ‘beasts have not, [as wings, &c.] and are represented as in the highest sense rational.”

Ver. 7. The first beast (living creature) was like a lion.—Some of the Rabbies (as Aben Ezra) have represented the form of these creatures as borrowed from the standards of the camp of Israel; but of this, Lowman thinks there is very little evidence, (as does also Woodhouse;) and Witsius thinks the notion is ridiculous. —Like a calf.— Woodhouse, “ a steer, or young bullock;” which last is unquestionably the true meaning. See Schleusner. ~ Ver. 8. Each of them six wings about him.— Woodhouse alters the punctuation thus: “ And the four living creatures, having each of them six wings, are full of eyes around and within.”"—-And they rest not—i. e. they are perpetually moving, (as is usual with winged creatures,) and continually praising.

—“Holy, holy, holy,” &c.—See (Isaiah 6:2-3). ’ Ver. 9, 10. And when those beasts (or living creatures) give glory the elders fall down, &c……… and cast their crowns, &c.—Though these, Christian conquerors are exalted upon thrones, they are to be considered as tributary princes, casting all their honours at the feet of their Re-