Revelation 4

Revelation 4:1

Another scene now opens on the apostle John: in which God is represented as enthroned in celestial glory, surrounded with the hicroglyphical representation of angels, and the glorified church. Rev. IV. 1, to the end.

VII. REVELATION IV. 1. REV. IV. 1. AFTER these things, and after Jesus had dic- AFTER this, I tated to me these seven epistles, I saw, and looked, and be- Rev. IV. 1. held, a door was oiv. 1 behold, it seemed as if a door were opened in pened in heaven; and

saw a rainbow round the throne of God.

heaven, near to which I was brought; so that I was able to look in, and see what passed, and was transacted there. And the first voice which I heard before, [was] as loud as the sound of a trumpet; and while speaking to me, it seemed to issue out from thence; and it said, Come up hither; and having given thee this charge relating to present things, I will show thee what shall be afterwards. And immediately I was in the Spirit,ᵃ and an extraordinary vision presented itself to my intellectual view; for behold, and observe diligently a circumstance of so great importance; a throne was set in heaven, to represent that of the blessed God; and there was one sitting upon it, of a majestic form and appearance, and arrayed in robes of glory, suited to the situation in which he was. And he who sate [on it] was, in the form and lustre of his appearance, like a jasper and sardine stone;ᵇ and a rainbow, in which the bright green, in appearance like the vivid, though soft and agreeable colour of an emerald, [was] especially prevalent, appeared round about the throne; expressive of that propitiousness and kindness, and of that covenant relation to his people, which the blessed God is pleased to acknowledge in the midst of his transcendent glory. (Com-

ᵃ I was in the Spirit] This phrase 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, (Ezek. viii. 1,) who probably saw nothing but the prophet himself, as one, 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 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 are here described; and that God himself appears in a human form, &c. And this observation I make once for all, desiring that it may be remembered, and applied as occasions present.

ᵇ Like jasper, &c.] I do not suppose this refers so much to the colour of these stones, as to their lustre, and the radiancy of the light as reflected from them, when perfectly polished. The rainbow of emerald was, no doubt, to express a covenant of peace; of which the rainbow was, with Noah, an appointed token. And that lively and cheering colour seems to have been particularly mentioned, not to imply there were no other, but that the proportion of green was greater than ordinary. Compare Ezek. i. 26.

On twenty four thrones were as many

pare Gen. ix. 16.) And, in an extensive circle, round about the throne of God, [there were] twenty four other thrones; and on the thrones I saw twenty four elders sitting, as an emblem of the Old Testament church, and also of the New; and they were clothed in a habit somewhat resembling that of the Levites, or Priests, with white raiment; and, in token of their royal dignity, they had upon their heads golden crowns. And out of the throne there came flashes of vivid lightnings and thunders, and sometimes articulate voices; and seven lamps of fire, [were] burning continually before the throne; which are the seven spirits of God; that is, they represent a great variety of the Spirit’s operations, and those of good angels who act in subserviency to him. And before the throne [there was] correspondent to the brazen sea in Solomon’s temple, (1 Kings vii. 23,) a great laver, or sea, which was made all of pure pellucid glass, which was clear like crystal itself. And in the middle of the space between the throne and the circle about the throne, [there were] four living creatures: and to signify their intelligence, and quickness of observance, they appeared full of eyes, both before and behind. These four animals, of a very extraordinary form, seem to have been intended as hieroglyphical representations of the angelic nature: and the head of the first ani-

Twenty four elders.] The number seems to allude to that of the patriarchs and apostles; and they are called Elders, as the presidency of elders was common among the Jews. And these might be considered as representatives of the church, paying homage at the throne in the name of the rest.

Seven lamps of fire, &c.] Some think these are the seven Spirits of God, that is, angels spoken of afterwards, chap. v. 6, but I at present doubt, whether, they may not be distinguished, Lamps of fire, or lambert flames, like those that fell upon the apostles on the day of pentecost, (Acts ii. 3,) might perhaps be emblems of the blessed Spirit of God in its various and powerful operations; especially those by which the minds of intelligent created beings are illuminated and purified. And

the Spirits standing before the throne, might be distinct appearances of angelic forms; as it is certain some of them were, from the actions they afterwards performed, sounding the seven trumpets, &c.

Four living creatures.] It was a most unhappy mistake in our translators, to render the word fix, beasts: 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 as in the highest sense rational.

Hieroglyphical representations, &c.] It is well known, the ancients, (borrowing them I suppose from the Egyptians,)

round about the throne four living creatures;

mal, in this marvellous composition, [was] like a lion, to signify the courage and vigour with which these celestial beings execute the commands of God, and the irresistible strength with which they encounter and vanquish all opposition. And the head of the second animal [was] like a calf, or young bullock, to signify the firmness, patience, and perseverance with which they go through the labours which God has appointed them. And the third animal had a face like a man, to express, by the image of the only rational creature on this earth, the clearness of intelligence, and the strength of reason, with which, in a vastly superior degree, they are endowed. And the fourth animal was like a swift flying eagle, with its wings displayed, and with quickness in its eye and motion, to signify the sprightliness and activity, and incomparable velocity, with which these celestial spirits fly from world to world, to execute the commands they receive from their Sovereign. And, though the heads of these four wond mul living creatures were different, yet they had in the rest of their body, one form; and they had each of them six wings round about; so that their body seemed covered with the rich plumage of them. And within

dealt much in hieroglyphics, by which natural and moral truths were expressed. Dr. Middleton, in his curious collection of antiquities, presents us with one so remarkable, that I cannot forbear mentioning it here. It is a copy of a gem, in which a man’s face, an elephant’s head, a peacock, and a sceptre, are joined together. He thinks it was intended as an hieroglyphic, or emblematical representation of Socrates: as the face bears a strong resemblance to the pictures usually given of him. He supposes the human face to represent that of Socrates, and the other figures, those beautiful and Divine images which were in his mind. The peacock, being the most beautiful bird, may denote the beauty of his virtues; the sceptre, his majesty and authority; the elephant, the strength and fortitude of his mind. And for the same reason he observes, it might be used to express the character of a philosopher in general; but especially, the stoic’s wise man, who was furnished with all kinds of virtues and exactions, being

the only beautiful and valiant man, and a king, whatever his circumstances might happen to be. Middleton’s Antiq. Tab. xxi. § 10, p. 243—245. There can, I think, be no doubt, but these are the cherubim described by Ezekiel, chap. i. which therefore should be carefully compared with this representation. To consider this appearance as an emblem of Deity, which is the scheme of Mr. Hutchinson and his followers, appears to me a very great absurdity. Nor can I think, with Mr. Jackson, that they are merely intended to signify the homage paid to God by all terrestrial creatures. Another peculiar and extraordinary hypothesis, with regard to them, has been proposed to me, and may perhaps be laid before the world; and therefore I think it most respectful to the reverend and ingenious author, not to anticipate his own design. Some have thought these animals represent spirits of an order superior to angels, taken up wholly in contemplation. See Reynolds of angels, p. 6.

Who gave glory to him that sat on the throne.

[they were] all full of eyes, to signify their quick discernment of every object around them. And they rest not day nor night; but they stand in the Divine presence, saying with united voices, (as the seraphim, represented in the vision which Isaiah saw, Isa. vi. 2, 3,) “Holy, holy, holy, Lord God Almighty, who wast, and art, and art to come:” thus giving to God, in continual acts of adoration, the glory of his natural and moral perfections, and acknowledging their immutability from everlasting and to everlasting. And while the living creatures are thus giving glory and honour, and thanks to him that sits upon the throne, and addressing their sublime and harmonious anthems of praise to him, who liveth for ever and ever, with unwearied vigour and activity of mind, The four and twenty elders, whom I described before as themselves sitting on majestic thrones, fall down in the Divine presence, even before him that sitteth upon the throne, and worship him that liveth for ever and ever; and they cast down their crowns before the throne, in token of their homage to that transcendently glorious being, from whose sovereign grace and unparalleled munificence they received them; saying, at the same time, Worthy art thou, O Lord, to receive the ascription of glory, and honour, and power; for thou hast, by thine Almighty energy, created all things, and for thy sovereign will, they are and were created; their first production, and continued existence, is owing to the riches of thy free goodness; and therefore, they are all under the strictest obligations, according to their respective natures, to subserve the purposes of thy glory.

IMPROVEMENT.

AND should not we likewise fall down with the angels and glorified spirits, and pay some homage to the Sovereign Majesty of heaven, though it be impossible for us to equal theirs. For ever adored be the Divine grace, that a door is opened in

s Holy, holy, holy, &c.] This anthem many other hymns recorded in this book is that which Isaiah tells us he heard the are borrowed from the Old Testament seraphim sing; and it is observable, that

Reflections on the worship paid by the living creatures.

heaven; in consequence of which, even before we enter, we are allowed to look in; and thus to confirm our faith, and to animate our devotion; which, alas! after all, is too ready to decline and languish. That it may be greatly invigorated, let us look up to the throne, and to him that sitteth thereupon; and rejoice to see that peaceful emblem, with which the seat of his glory is surrounded, the rainbow of vivid and pleasant green: signifying, that the majestic Being who fills it, is the covenant God of all his believing and obedient people, and that mercy and love reign triumphant, in the whole constitution of that perpetual covenant.

Let us contemplate with veneration the blessed angels, the ministers of God, who do his pleasure, represented here under hieroglyphical characters, as possessed of amazing strength and courage, resolution and patience, of the sublimest reason, and the most deep and penetrating sagacity, active and pure as flames of fire; and with these lofty ideas in our minds, let us ardently pray that the will of God may be so done on earth, as it is done in heaven. Let us also remember the elders here mentioned, the representatives of the church of the Redeemed, seated on glorious thrones, clothed in that white raiment, which is the righteousness of the saints, and adorned with crowns of glory. And let us especially consider, how the angels and the saints are employed: they rest not day nor night from breathing out the most ardent devotion; they feel nothing of that weariness and languor with which we are too frequently invaded in this state of mortality, even in our best moments, and divinest frames; but they cry continually, Holy, holy, holy, Lord God Almighty, who art, and wast, and art to come; they give glory, and honour, and thanksgiving to him that sitteth on the throne. And infinitely worthy he is to receive it: He who is the Almighty Creator, He who is the ever present, and ever gracious Supporter of all! Thou art worthy, O Lord, thou alone art worthy; and though thou withholdest from us the face of thy throne, while we dwell in these tabernacles of clay, yet as we are thy creatures, thy rational creatures, we partake of thy protection and bounty; and, feeble as our faculties are, and dark as the world is in which we dwell, we are able to discover thee as our Almighty Creator, our constant Preserver, our never failing Benefactor. And, as such, may we daily worship and adore thee, with our feeble voices in this state of mortality; that when we are duly prepared, we may begin a nobler song, and join in the sublimer anthems and hallelujahs above. Amen.

VOL. 6.

St. John saw a Book in his hand, who sat on the throne;