Verse 2

And--omitted in the two oldest manuscripts, Vulgate, Syriac. I was, &c.--Greek, "I became in the Spirit" (see on Rev 1:10): I was completely rapt in vision into the heavenly world. was set--not was placed, but was situated, literally, "lay." one sat on the throne--the Eternal Father: the Creator (Rev 4:11): also compare Rev 4:8 with Rev 1:4, where also the Father is designated, "which is, and was, and is to come." When the Son, "the Lamb," is introduced, Rev 5:5-9, a new song is sung which distinguishes the Sitter on the throne from the Lamb, "Thou hast redeemed us to God," and Rev 5:13, "Unto Him that sitteth upon the throne, and unto the Lamb." So also in Rev 5:7, as in Dan 7:13, the Son of man brought before the Ancient of days is distinguished from Him. The Father in essence is invisible, but in Scripture at times is represented as assuming a visible form.

Verse 3

was--omitted in the two oldest manuscripts but supported by Vulgate and Coptic. to look upon--Greek, "in sight," or "appearance." jasper--From Rev 21:11, where it is called most precious, which the jasper was not, EBRARD infers it was a diamond. Ordinarily, the jasper is a stone of various wavy colors, somewhat transparent: in Rev 21:11 it represents watery crystalline brightness. The sardine, our cornelian, or else a fiery red. As the watery brightness represents God's holiness, so the fiery red His justice executing fiery wrath. The same union of white or watery brightness and fiery redness appears in Rev 1:14; Rev 10:1; Eze 1:4; Eze 8:2; Dan 7:9. rainbow round about the throne--forming a complete circle (type of God's perfection and eternity: not a half circle as the earthly rainbow) surrounding the throne vertically. Its various colors, which combined form one pure solar ray, symbolize the varied aspects of God's providential dealings uniting in one harmonious whole. Here, however, the predominating color among the prismatic colors is green, the most refreshing of colors to look upon, and so symbolizing God's consolatory promises in Christ to His people amidst judgments on His foes. Moreover, the rainbow was the appointed token of God's covenant with all flesh, and His people in particular. Hereby God in type renewed to man the grant originally made to the first Adam. The antitype will be the "new heavens and the new earth" restored to redeemed man, just as the earth, after the destruction by the flood, was restored to Noah. As the rainbow was first reflected on the waters of the world's ruin, and continues to be seen only when a cloud is brought over the earth, so another deluge, namely, of fire, shall precede the new heavens and earth: the Lord, as here, on His throne, whence (Rev 4:5) proceed "lightnings and thunderings," shall issue the commission to rid the earth of its oppressors: but then, amidst judgment, when other men's hearts fail them for fear, the believer shall be reassured by the rainbow, the covenant token, round the throne (compare DE BURGH, Exposition of Revelation). The heavenly bow speaks of the shipwreck of the world through sin: it speaks also of calm and sunshine after the storm. The cloud is the regular token of God's and Christ's presence, for example, in the tabernacle's holiest place; on Mount Sinai at the giving of the law; at the ascension (Act 1:9); at His coming again (Rev 4:7).

Verse 4

seats--rather as the Greek is translated in this very verse, "thrones," of course lower and smaller than the grand central throne. So Rev 16:10, "the seat (rather, throne) of the beasts," in hellish parody of God's throne. four and twenty elders--Greek, "the four and twenty (or as one oldest manuscript, 'twenty-four') elders": the well-known elders [ALFORD]. But TREGELLES translates, "Upon the twenty-four thrones (I saw: omitted in two oldest manuscripts) elders sitting": which is more probable, as the twenty-four elders were not mentioned before, whereas the twenty-four thrones were. They are not angels, for they have white robes and crowns of victory, implying a conflict and endurance, "Thou hast redeemed us": they represent the Heads of the Old and New Testament churches respectively, the Twelve Patriarchs (compare Rev 7:5-8, not in their personal, but in their representative character), and Twelve Apostles. So in Rev 15:3, "the song of Moses, and of the Lamb," the double constituents of the Church are implied, the Old Testament and the New Testament. "Elders" is the very term for the ministry both of the Old and New Testament, the Jewish and the catholic Gentile Church. The tabernacle was a "pattern" of the heavenly antitype; the holy place, a figure of HEAVEN ITSELF. Thus Jehovah's throne is represented by the mercy seat in the holiest, the Shekinah-cloud over it. "The seven lamps of fire before the throne" (Rev 4:5) are antitypical to the seven-branched candlestick also in the holiest, emblem of the manifold Spirit of God: "the sea of glass" (Rev 4:6) corresponds to the molten sea before the sanctuary, wherein the priests washed themselves before entering on their holy service; so introduced here in connection with the redeemed "priests unto God" (compare Note, see on Rev 15:2). The "four living creatures" (Rev 4:6-7) answer to the cherubim over the mercy seat. So the twenty-four throned and crowned elders are typified by the twenty-four chiefs of the twenty-four courses of priests, "Governors of the sanctuary, and governors of God" (Ch1 24:5; 1Ch. 25:1-31).

Verse 5

proceeded--Greek, "proceed." thunderings and voices--The two oldest manuscripts transpose, "voices and thunderings." Compare at the giving of the law on Sinai, Exo 19:16. "The thunderings express God's threats against the ungodly: there are voices in the thunders (Rev 10:3), that is, not only does He threaten generally, but also predicts special judgments" [GROTIUS]. seven lamps . . . seven Spirits--The Holy Spirit in His sevenfold operation, as the light-and-life Giver (compare Rev 5:6, seven eyes . . . the seven Spirits of God; Rev 1:4; Rev 21:23; Psa 119:105) and fiery purifier of the godly, and consumer of the ungodly (Mat 3:11).

Verse 6

Two oldest manuscripts, A, B, Vulgate, Coptic, and Syriac read, "As it were a sea of glass." like . . . crystal--not imperfectly transparent as the ancient common glass, but like rock crystal. Contrast the turbid "many waters" on which the harlot "sitteth" (Rev 17:1, Rev 17:15). Compare Job 37:18, "the sky . . . as a molten looking-glass." Thus, primarily, the pure ether which separates God's throne from John, and from all things before it, may be meant, symbolizing the "purity, calmness, and majesty of God's rule" [ALFORD]. But see the analogue in the temple, the molten sea before the sanctuary (see on Rev 4:4, above). There is in this sea depth and transparency, but not the fluidity and instability of the natural sea (compare Rev 21:1). It stands solid, calm, and clear, God's judgments are called "a great deep" (Psa 36:6). In Rev 15:2 it is a "sea of glass mingled with fire." Thus there is symbolized here the purificatory baptism of water and the Spirit of all who are made "kings and priests unto God." In Rev 15:2 the baptism with the fire of trial is meant. Through both all the king-priests have to pass in coming to God: His judgments, which overwhelm the ungodly, they stand firmly upon, as on a solid sea of glass; able like Christ to walk on the sea, as though it were solid. round about the throne--one in the midst of each side of the throne. four beasts--The Greek for "beasts," Rev 13:1, Rev 13:11, is different, therion, the symbol for the carnal man by opposition to God losing his true glory, as lord, under Him, of the lower creatures, and degraded to the level of the beast. Here it is zoon, "living creatures"; not beast.

Verse 7

calf--"a steer" [ALFORD]. The Septuagint often uses the Greek term here for an ox (Exo 22:1; Exo 29:10, &c.). as a man--The oldest manuscripts have "as of a man."

Verse 8

about him--Greek, "round about him." ALFORD connects this with the following sentence: "All round and within (their wings) they are (so two oldest manuscripts, A, B, and Vulgate read) full of eyes." John's object is to show that the six wings in each did not interfere with that which he had before declared, namely, that they were "full of eyes before and behind." The eyes were round the outside of each wing, and up the inside of each when half expanded, and of the part of body in that inward recess. rest not--literally, "have no rest." How awfully different the reason why the worshippers of the beast "have no rest day nor night," namely, "their torment for ever and ever." Holy, holy, holy--The "tris-hagion" of the Greek liturgies. In Isa 6:3, as here, it occurs; also Psa 99:3, Psa 99:5, Psa 99:9, where He is praised as "holy," (1) on account of His majesty (Rev 4:1) about to display itself; (2) His justice (Rev 4:4) already displaying itself; (3) His mercy (Rev 4:6-8) which displayed itself in times past. So here "Holy," as He "who was"; "Holy," as He "who is": "Holy," as He "who is to come." He showed Himself an object of holy worship in the past creation of all things: more fully He shows Himself so in governing all things: He will, in the highest degree, show Himself so in the consummation of all things. "Of (from) Him, through Him, and to Him, are all things: to whom be glory for ever. Amen." In Isa 6:3 there is added, "the whole EARTH is full of His glory." But in Revelation this is deferred until the glory of THE LORD fills the earth, His enemies having been destroyed [BENGEL]. Almighty--answering to "Lord of hosts" (Sabaoth), Isa 6:3. The cherubim here have six wings, like the seraphim in Isa 6:2; whereas the cherubim in Eze 1:6 had four wings each. They are called by the same name, "living creatures." But whereas in Ezekiel each living creature has all four faces, here the four belong severally one to each. See on Eze 1:6. The four living creatures answer by contrast to the four world powers represented by four beasts. The Fathers identified them with the four Gospels, Matthew the lion, Mark the ox, Luke the man, John the eagle: these symbols, thus viewed, express not the personal character of the Evangelists, but the manifold aspect of Christ in relation to the world (four being the number significant of world-wide extension, for example, the four quarters of the world) presented by them severally: the lion expressing royalty, as Matthew gives prominence to this feature of Christ; the ox, laborious endurance, Christ's prominent characteristic in Mark; man, brotherly sympathy with the whole race of man, Christ's prominent feature in Luke; the eagle, soaring majesty, prominent in John's description of Christ as the Divine Word. But here the context best suits the view which regards the four living creatures as representing the redeemed election-Church in its relation of ministering king-priests to God, and ministers of blessing to the redeemed earth, and the nations on it, and the animal creation, in which man stands at the head of all, the lion at the head of wild beasts, the ox at the head of tame beasts, the eagle at the head of birds and of the creatures of the waters. Compare Rev 5:8-10, "Thou hast redeemed us by Thy blood out of every kindred . . . and hast made us unto our God kings and priests: and we shall reign on the earth"; and Rev 20:4, the partakers with Christ of the first resurrection, who conjointly with Him reign over the redeemed nations that are in the flesh. Compare as to the happy and willing subjection of the lower animal world, Isa 11:6-8; Isa 65:25; Eze 34:25; Hos 2:18. Jewish tradition says the "four standards" under which Israel encamped in the wilderness, to the east, Judah, to the north, Dan, to the west, Ephraim, to the south, Reuben, were respectively a lion, an eagle, an ox, and a man, while in the midst was the tabernacle containing the Shekinah symbol of the Divine Presence. Thus we have "the picture of that blessed period when--the earth having been fitted for being the kingdom of the Father--the court of heaven will be transferred to earth, and the 'tabernacle of God shall be with men' (Rev 21:3), and the whole world will be subject to a never-ending theocracy" (compare DE BURGH, Exposition of Revelation). The point of union between the two views given above is: Christ is the perfect realization of the ideal of man; Christ is presented in His fourfold aspect in the four Gospels respectively. The redeemed election-Church similarly, when in and through Christ (with whom she shall reign) she realizes the ideal of man, shall combine in herself human perfections having a fourfold aspect: (1) kingly righteousness with hatred of evil and judicial equity, answering to the "lion"; (2) laborious diligence in every duty, the "ox"; (3) human sympathy, the "man"; (4) the contemplation of heavenly truth, the "eagle." As the high-soaring intelligence, the eagle, forms the contrasted complement to practical labor, the ox bound to the soil; so holy judicial vengeance against evil, the lion springing suddenly and terribly on the doomed, forms the contrasted complement to human sympathy, the man. In Isa 6:2 we read, "Each had six wings: with twain he covered his face (in reverence, as not presuming to lift up his face to God), with twain he covered his feet (in humility, as not worthy to stand in God's holy presence), and with twain he did fly [in obedient readiness to do instantly God's command]."

Verse 9

The ground of praise here is God's eternity, and God's power and glory manifested in the creation of all things for His pleasure. Creation is the foundation of all God's other acts of power, wisdom, and love, and therefore forms the first theme of His creatures' thanksgivings. The four living creatures take the lead of the twenty-four elders, both in this anthem, and in that new song which follows on the ground of their redemption (Rev 5:8-10). when--that is, whensoever: as often as. A simultaneous giving of glory on the part of the beasts, and on the part of the elders. give--"shall give" in one oldest manuscript. for ever and ever--Greek, "unto the ages of the ages."

Verse 10

fall--immediately. Greek, "shall fall down": implying that this ascription of praise shall be repeated onward to eternity. So also, "shall worship . . . shall cast their crowns," namely, in acknowledgment that all the merit of their crowns (not kingly diadems, but the crowns of conquerors) is due to Him.

Verse 11

O Lord--The two oldest manuscripts, A, B, Vulgate, and Syriac add, "and our God." "Our" by virtue of creation, and especially redemption. One oldest manuscript, B, and Syriac insert "the Holy One." But another, A, Vulgate, and Coptic omit this, as English Version does. glory, &c.--"the glory . . . the honour . . . the power." thou--emphatic in the Greek: "It is THOU who didst create." all things--Greek, "the all things": the universe. for, &c.--Greek, "on account of"; "for the sake of Thy pleasure," or "will." English Version is good Greek. Though the context better suits, it was because of Thy will, that "they were" (so one oldest manuscript, A, Vulgate, Syriac, and Coptic read, instead of English Version "are": another oldest manuscript, B, reads, "They were not, and were created," were created out of nothing), that is, were existing, as contrasted with their previous non-existence. With God to will is to effect: to determine is to perform. So in Gen 1:3, "Let there be light, and there was light": in Hebrew an expressive tautology, the same word and tense and letters being used for "let there be," and "there was," marking the simultaneity and identity of the will and the effect. D. LONGINUS [On the Sublime, 9], a heathen, praises this description of God's power by "the lawgiver of the Jews, no ordinary man," as one worthy of the theme. were created--by Thy definite act of creation at a definite time. Next: Revelation Chapter 5

Verse 1

After this I looked,.... After John had seen the vision of Christ, in the midst of the golden candlesticks, with seven stars in his right hand; after he was bid to write what he had seen, and what were, and should be hereafter; and after he had by order written the seven epistles to the seven churches, he looked about him to see what else he could, having his desires and expectations raised of seeing more, and other things, for the eye is never satisfied with seeing; though this is to be understood, not of looking with the eyes of his body, but with the eyes of his mind; of his beholding things in a visionary way, as the prophets did, whence they are called "seers", and their prophecies "visions": how long this was after the first vision is not certain, it may be but a few minutes; and it is to be observed, that as the first chapter of this book, with the vision in it, is the preface or introduction to the church prophecy delivered out in the seven epistles; so this and the following chapter, with the vision therein, contain the preface or introduction to the book prophecy exhibited in the opening of the seven seals of the sealed book: and behold, a door was opened in heaven: not in a literal sense, as the heavens were opened at Christ's baptism, and at Stephen's martyrdom, but in a figurative sense; and the phrase is to be understood of a discovery of things that were, or were to be in the church of God, which in this book is oftentimes signified by "heaven": and it must be conceived as done in a visionary way, just as Ezekiel, in the visions of God, was brought to Jerusalem, and the temple there, and in at a door was shown all the abominations committed in the court and temple; so John, in a visionary way, through an opened door, had a scene of things in the church presented to him, as follows: and the first voice which I heard was, as it were, of a trumpet talking with me; this voice is not called the first voice with respect to any other voices that were to follow; but it designs the former voice, the voice that John heard behind him, when he saw the first vision; and this, as that, was clear, loud, and sonorous as a trumpet, so that he thoroughly heard, and rightly understood what was said; it was the same Person that made the following representation of things as did then, even he who is the Alpha and the Omega, the Lord Jesus Christ, the author of the whole revelation; the "first" is left out in the Arabic version: the allusion is to the blowing of trumpets at the opening of the door of the temple; "every day there were one and twenty soundings of a trumpet in the temple, three , "at the opening of the doors", and nine at the daily morning sacrifice, and nine at the daily evening sacrifice (f).'' And one of them was called the great door of the temple; and he that slew the daily sacrifice, did not slay till he heard the sound of that door when it was opened (g); so here at the opening of the door in heaven, in the church, of which the temple was a type, the voice of the Son of God is heard as the sound of a trumpet, talking loudly and familiarly to John: which said, come up hither; from the isle of Patmos, where he was, up to heaven; not into the third heaven, where Paul was caught up, but rather up into the Gospel church, the Jerusalem which is above; though this, as before, is to be understood in a visionary way, in like manner as Ezekiel was lifted up by the Spirit between the earth and the heavens; and so John, in a vision, was called up from Patmos into the air, where he had a representation of the church made unto him: and I will show thee things which must be hereafter; in the world, in the Roman empire, and in the church of God, to the end of the world; not but that there were some things shown him, as before, in the church prophecy, which had been, and were, and which was done to give him a complete view of things from first to last: and these things were shown in the following visions of the seals, trumpets, and vials, and by the Lord Jesus Christ, who talked with him, and to whom this revelation was given to show unto his servants; and it was of things that "must" be, because determined and resolved upon in the unalterable purposes and decrees of God. (f) Misn. Succa, c. 5. sect. 5. (g) Misn. Tamid, c. 3. sect. 7.

Verse 2

And immediately I was in the Spirit,.... As he had been before, Rev 1:10; it seems he had been some little time out of his ecstasy, how long cannot be said, and now, upon this new scene of things, returned to it; upon the opening of the door in heaven, and hearing the former voice, and the things it said, the Spirit of God at once possessed and filled him, in an extraordinary manner; and his soul or spirit was immediately taken from the consideration of all sensible objects, and was fixed and intent upon the things presented to it in the vision, so that it was as if it was out of the body. The Arabic version reads, "then therefore I went in the Spirit"; in obedience to the voice that called him up, in which he was assisted by the Spirit of God, who lifted him up as he did Ezekiel, when he saw what follows: and behold, a throne was set in heaven; not for the final judgment, on which the son of man will sit, when he comes to judge the quick and dead, for he is not the person that fills this but this is a symbol of the power, authority, and dominion now exercised by God, not over the world in general, who has prepared his throne in the heavens, and governs among the nations, according to his sovereign will and pleasure, but which he exercises in his church, signified by "heaven". The allusion is to the temple, and the throne of God in it, Isa 6:1. The temple was an emblem of the Gospel church, Jerusalem, or the Gospel church state, and was to be called the throne of the Lord, Jer 3:17, and now his throne is set there. Here he exercises a jurisdiction and government; he is King and lawgiver in it; he has enacted laws, and he writes them on the hearts of his people, and puts his Spirit within them, and makes them both able and willing to obey them. And one sat on the throne; not the trinity of persons in the Godhead, which some think are signified by the three precious stones in Rev 4:3, the jasper, sardine, and emerald; for, as distinct from him that sat upon the throne, the Lamb is said to be in the midst of it, and the seven spirits of God are said to be before it: nor is Jesus Christ intended, and his two natures; his divine nature by the jasper, and his human nature by the red and blood coloured sardine; since he, the Lamb, is represented as in the midst of the throne, and is often distinguished from him that sat upon it; see Rev 5:6; but God the Father is designed, who sits on the throne, though not to the exclusion of the Son and Spirit, yet in distinction from them. This clause is left out in the Ethiopic version.

Verse 3

And he that sat was to look upon like a jasper,.... For the brightness, glory, and majesty of his countenance, and for his being light itself, clothed with it, and dwelling in it; see Rev 21:11; and for the various perfections of his nature, as eternity, infinity, immutability, omniscience, omnipotence, omnipresence, wisdom, power, goodness, truth, love, grace, and mercy; for the jasper, at least one sort of them, is of various colours, and spotted with divers spots; that which is most valued is the green, spotted with red or purple (h): hence this stone, which is the twelfth in the high priest's breastplate, and on which the name of "Benjamin" was written, is called, by the Chaldee paraphrase of Onkelos on Exo 28:20, "Pantere", and of ben Uzziel, on the same place, "Apanturin", and on Sol 5:14, "Apantor", because some are variegated and spotted like panthers. And a sardine stone; the same with the "Sardius": and so read here the Alexandrian copy, the Syriac and Arabic versions, as in Rev 21:20, and in Exo 28:17 on which Reuben's name was written; this is of a red, or blood colour as its name in Hebrew, shows, and the same that is called a cornelian; and is expressive of the fiery indignation of God whose fury is poured out like fire, and who nakedly and absolutely considered, is a consuming fire to the wicked, his enemies, and the enemies of his church and people. Some jaspers being white and sky coloured and the white colour being most agreeable to deity, as Cicero says (i), and the sardine being red, and a gem of the ruby kind make up the description of the church's beloved; Sol 5:10; and may denote in general his purity, glory, and excellency, and in particular good will to his people, and wrath to his enemies. And to the comfort of the former it is added, and there was a rainbow round about the throne; which signifies the covenant of grace; see Gen 9:12. The rainbow is a reverberation, or a reflection of the beams of the sun upon a thin watery cloud; and the covenant of grace is owing to Jesus Christ, the sun of righteousness; it is he that has formed it, and filled it with blessings and promises; he is the Mediator, surety, and messenger of it, and who in Rev 10:1 is represented as clothed with a cloud, and a rainbow on his head: the rainbow is of, various colours and fitly expresses the various promises and blessings, in the covenant of grace, and the various providences, both prosperous and adverse, with respect to soul and body; and as the rainbow was an emblem of mercy, peace, and reconciliation in God to man, after he had destroyed the world by a flood, so the covenant is a covenant of grace and mercy; it springs from it, and is full of it, and provides for the peace and reconciliation of the people of God, by the blood of Christ; whence it is called a covenant of peace: and as the rainbow is a security to the world, and the inhabitants of it, from a destruction by a flood any more, so the covenant is a security to those who are interested in it, from eternal destruction, and wrath to come; herein lies all their salvation, and this is the security of it: to which may be added, that God calls it my bow, as he often calls the covenant of grace my covenant, in distinction from man's; see Gen 9:12; and this being round about the throne of God, shows that the covenant of grace does, as it were, include and enclose God in his persons, and in his perfections; all the three divine Persons have a concern in it, and all the divine perfections are glorified by it; and it being around it, it is always in his view; he is ever mindful of it, and constantly remembers it for the good of his people, and faithfully keeps it; and it being in this form denotes, that in whatsoever way he comes forth unto his people, it is always in a covenant way, whether it be in things temporal or spiritual, in adversity or prosperity, with regard to the things of time and eternity; nor is there any coming to him with comfort, but as he is encompassed with the rainbow of the covenant; stripped of this, he is like the jasper and sardine stones, full of sparkling majesty, dread and terror, so that there is no coming nigh him; but being encircled with the rainbow, he may be approached as a covenant God, as the God of all grace, seated on a throne of grace, whither believers may come with boldness, freedom, and cheerfulness: and this rainbow was in sight like unto an emerald; the stone on which Judah's name was written, in the high priest's breastplate; this is of a green colour, which colour is the prevailing one in the rainbow; it is of an exceeding fine green, very delightful to the eye, and gives pleasure to the mind to look upon it: and what a lovely and delightful sight is the covenant of grace to a believer! to see God as a covenant God, Christ as the Mediator of it, the exceeding great and precious promises and blessings, both of grace and glory, which are in it, yields an unspeakable pleasure to such persons; the covenant of grace, like the emerald, is ever green, it is always new; its promises and blessings are always fresh, and, like that, it is durable; it is sure, and cannot be broken, and is more immovable than rocks and mountains: the emerald is very bright, clear, and transparent; it is reported of Nero (k), that he could see in his emerald the combat of the gladiators in the theatre; in the covenant of grace, as in a glass, may be seen the glory of all the three Persons in the Godhead, for it is ordered in all things for the glory of each Person; as also all the perfections of the divine nature; here God appears abundant in goodness and truth; here mercy and truth meet together; and righteousness and peace kiss each other: to which may be added, that the emerald is said (l) to help and refresh the memory; now though God stands in no need of any thing to bring things to his remembrance, yet such is his condescension to men, that he sets the rainbow in the cloud, to look at, that he might remember his everlasting covenant; and so he allows his people to put him in remembrance, by making mention of the covenant of grace, and pleading the promises of it. The Alexandrian copy and the Ethiopic version, instead of "a rainbow", read "priests". (h) Albert. Magn. de Reb. Metall. l. 2. c. 8. Ruaeus de Gemmis, l. 2. c. 1. (i) De Legibus, l. 2. (k) Ruaeus de Gemmis, l. 2. c. 4. (l) Ruaeus, ib. & Albert. Magn. de Reb. Metall. l. 2. c. 17.

Verse 4

And round about the throne were four and twenty seats,.... In a semicircular form, as the rainbow also was; the thrones in the above form, came to both ends, or sides of it; just as when the sanhedrim, or great court of judicature among the Jews say (m), the "Nasi", or prince, sat in the uppermost seat, at his right hand was "Ab beth din", or the father or the sanhedrim, and at his left hand a doctor or wise man, and all the rest of the members sat in a semicircular form upon seats before them, so that they could see them all; and to this the allusion might be thought to be, did their numbers agree, but in the great sanhedrim there were seventy one, and the lesser twenty three, which last comes very near the number here; and upon the seats I saw four and twenty elders sitting; by whom are not meant the twenty four books of the Old Testament, as some of the ancients thought, and also some of the modern writers, as Lord Napier and others; for the things said of them are such as cannot be applied to inanimate things, such as sitting on seats, being clothed with white raiment, having golden crowns on their heads, falling down before the throne, and worshipping him that sat on it; and besides, in Rev 5:8, they are said to be redeemed by the blood of the Lamb, out of very kindred, tongue, people, and nation; for which last reason, angels also cannot be designed, and who, moreover, in the place referred to, are manifestly distinguished from these elders; nor are they to be understood as to the representatives of the Jewish church, or of the Jewish and Christian church together, as triumphant in heaven; and so be signified by the twelve patriarchs and twelve apostles, which together make up twenty four; but rather the members of the Gospel church state, throughout the whole of it, in every succession and period of time, are here meant; and are expressed by the number "twenty four", in allusion to the twenty four courses of the priests, into which they were divided by David, Ch1 24:1, and to the twenty four stations of the Levites, who in turn attended the service of the temple daily, and represented the whole body of the people of Israel, in putting their hands upon the sacrifices, and praying for them; of which See Gill on Luk 1:5; add to this, that in twenty four places the priests and Levites kept watch in the temple (n); so these twenty four elders before the throne of God, in his temple, represent the whole Israel of God, all the members of the Gospel church state, from the first to the last of it: and they are styled "elders", not on account of office, as pastors of the churches are called, but because of their senile gravity, prudence, and knowledge; they having a greater degree of spiritual knowledge of the manifold wisdom of God than the Jewish church, which was in a state of infancy, and under tutors and governors, had; but the Gospel church is in a state of manhood, and no longer under a schoolmaster, and so fitly expressed by "elders"; and these are represented as "sitting" on their seats, not only to hear the word of God, but as judging in cases that come before them, respecting the admission or exclusion of members, the laying on or taking off of censures, &c. and these, their seats being around and near unto the throne, denote their nearness to God, and their communion with him, in his house and ordinances, and his dwelling in the midst of them. Clothed in white raiment; in the pure and spotless robe of Christ's righteousness, which is comparable to fine linen, clean and white; and is the righteousness of the saints in common, of every true member of Christ's body. And they had on their heads crowns of gold; being made by Christ kings, as well as priests, unto God; for so these four and twenty elders are said to be, in Rev 5:10; and they now reign as kings over sin, Satan, and the world, and have a kingdom of grace which shall never be removed; and they shall reign with Christ on earth a thousand years, and then reign with him to all eternity in heaven. It is a common saying with the Jews (o), "that there is no eating and drinking in the world to come, but the righteous are "sitting", , "and their crowns upon their heads".'' (m) Misn. Sanhedrin, c. 4. sect. 3. & Maimon. Hilchot Sanhedrin, c. 1. sect. 3. (n) Misn. Middot, c. 1. sect. 1. (o) Zohar in Numb. fol. 106. 3. & Raya Mehimna in ib. fol. 96. 3. T. Bab. Beracot, fol. 17. 1. Abot R. Nathan, fol. 1. 3. Caphtor, fol. 82. 2. & 86. 2. & 108. 2. & Nishmat Chayim, fol. 30. 2.

Verse 5

And out of the throne proceeded lightnings and thunderings, and voices,.... Which may be understood either of the doctrines of the Gospel which come out of Zion, and out of Jerusalem, the church of God, where he has his throne; and which are comparable to "lightning", both for the light and knowledge they give, and for the swiftness with which they were spread over the world, by the apostles of Christ; and to "thunderings", for the awfulness, authority, and majesty of them, especially as they were delivered out by the Boanergeses, or sons of thunder; and as the prophesies of the prophets are called "the voices" of the prophets, Act 13:27; so may the doctrines of the Gospel be called "voices", as they are the voice of God, and of Christ, and of his ministers; and are voices of love, grace, mercy, peace, pardon, righteousness, and eternal life. The allusion is to the giving of the law on Mount Sinai, when such things were seen and heard, Exo 19:16 or else the judgments of God, and the punishments inflicted upon his enemies, and the enemies of his church and people, and his awful threatenings of them, may be designed; see Psa 18:13; with which compare Rev 8:5. And there were seven lamps of burning fire before the throne, which are the seven spirits of God; in allusion to the seven lamps in the tabernacle and temple, which were trimmed by the priests, and always kept burning, and are expressive of the Spirit, and his gifts; and these being signified by the number "seven", denote the fulness and perfection of them; and being said to be "before the throne", show that there is always a sufficiency of them for the supply of the churches in all ages, to fit and qualify proper persons to minister the word, and administer ordinances; and these being called "lamps of burning fire", point at the light the Spirit of God in his gifts communicates to the churches; and that warmth and heat, comfort and refreshment; conveyed to them, through the preaching of the Gospel, and the dispensation of the ordinances of it, under his illuminating and quickening influences.

Verse 6

And before the throne there was a sea of glass like unto crystal,.... By which is meant, not heaven, nor the souls of the blessed there, nor the multitude of the holy angels, nor the first converts to Christianity at Jerusalem; for those that got the victory over the beast are said to stand upon this sea, Rev 15:2, which these senses, especially the three last, will by no means admit of. Some by it understand the world, which may be compared to a "sea", for the multitude of people in it, as many waters in this book signify people and nations, Rev 17:15; and to a sea of glass, which is brittle, for the frailty and transitoriness of the world, of the fashion of it, and of men and things in it; and to the clear "crystal", because all things in it are open and manifest to the omniscient eye of God; but the world, and men of it, used not to be compared to a still and quiet sea, as this is, but to one disturbed and troubled by winds and tempests, whose waters cast up mire and dirt, Isa 57:20. Others think the ordinance of baptism is designed, of which the Red sea, through which the Israelites passed under the cloud, was an emblem; and which may be compared to a "sea of glass", for its transparency, it clearly expressing the sufferings, burial, and resurrection of Christ; and to crystal, for its purity; and to all this for its cleansing nature, as it leads unto the blood of Christ; and its being before the throne may denote its being the way of entrance into the Gospel church. Others think the blood of Christ is meant, in allusion to the brazen sea in the tabernacle, which was made of the looking glasses the women brought, and for the priests to wash in, before they entered on business, Exo 30:18, and to the molten sea in the temple, which was for the same purpose, Kg1 7:23. Christ's blood is the fountain opened to wash in for sin, and may be compared to a sea for its abundant efficacy in cleansing from all sin; and it is this which makes way to the throne, and to him that sits on it; and is a special privilege enjoyed by those who come to Mount Zion, or into a Gospel church state; there is always this laver to wash their garments in, and make them white: though this sea, being of glass, seems not so much designed to wash in; and therefore rather I think by it is meant the Gospel, compared to a "sea" for the deep things of God and mysteries of grace which are in it; to a sea of "glass", because in it is beheld, as in a glass, the glory of the Lord, of his person, office, and righteousness, as well as many other wondrous things; and to one like "crystal", for the clearness, perspicuity, and evidence of the truths contained in it; and to a, fixed, still; and quiet sea, because it is the Gospel of peace, love, grace, and mercy, and brings peace, joy, and tranquillity to troubled minds, when the law works wrath: but here are no tossing, foaming, raging waves of wrath, and fury, but all smooth, stable, solid, tranquil, and quiet. And this is said to be before the throne, where the rainbow of the covenant is, of which the Gospel is a transcript; and where the four and twenty elders, or members of churches be, for their delight and comfort; and where the seven spirits of God are, to furnish men with gifts to preach it; and where the four living creatures, or ministers of the word, have their place, who officiate in it. Agreeably to this figurative way of speaking, the Jews call (p) the law, , "the sea of the law", and the "sea of wisdom"; and frequently give the characters of such and such a doctor, as being very expert and conversant , "in the sea of the Talmud", or "doctrine" (q). The Alexandrian copy, the Complutensian edition, the Vulgate Latin and Syriac versions, read, "there was as a sea of glass", somewhat that looked like one. The word "glass" is left out in the Ethiopic version, but very aptly is it so described, the colour of the sea being sometimes green like that of glass. And in the midst of the throne, and round about the throne, were four beasts; or "living creatures", as the word may be better rendered, agreeably to Eze 1:5, to which reference is here had; and by whom are meant not the angels, though there are many things which agree with them; they are said to be the "four spirits" of the heavens, which go forth from standing before the Lord of all the earth, Zac 6:5. They may be rightly called living creatures, since they live a most happy life in heaven; their situation is before the throne, and in the presence of God; and their being so sedulous, diligent, and watchful in doing the will of God, may be signified by their being "full of eyes behind, and before, and within"; their strength may be fitly expressed by "the lion"; their indefatigableness in the service of God, by "the ox": their wisdom, prudence, and knowledge, by "the face of a man"; and their swiftness in obeying the divine commands by "the flying eagle"; their number of wings agrees with that of the seraphim in Isa 6:2; to which the allusion seems to be; and their work, in continually ascribing glory to God, suits with them: to which may be added, that the Jews often speak of four angels, , "round about his throne", that is, the throne of God; whose names are Michael, Gabriel, Uriel, and Raphael; the three first they place in this manner, Michael at his right hand, Uriel at his left, and Gabriel before him (r). Sometimes thus, Michael on his right hand, Gabriel on his left, Uriel before him, and Raphael behind him, and the holy blessed God in the middle; and they are expressly called (s) by them the four living creatures, meaning in Ezekiel's vision; and they make mention of the intellectual living creatures which are , "round about the throne" (t). Notwithstanding all this, the angels cannot be intended, because these four living creatures are said to be redeemed by the blood of Christ, and are distinguished from angels in Rev 5:8; nor are the four Gospels, with the four evangelists, here meant; for whatever agreement may be fancied there is between these, and the likeness of the living creatures; as that Matthew may be signified by the creature that has the face of a man, because he begins his Gospel with the genealogy of Christ, as man; and Mark by the lion, because he begins his Gospel with the voice of one crying in the wilderness; and Luke by the ox, because he begins his Gospel with an account of Zacharias the priest, offering in the temple; and John by the eagle, because he begins his Gospel, the first face or leaf of it, in a very high style, and with the divinity of Christ: and with what truth soever it may be said of these that they are full of divine light and knowledge, and swiftly spread it in the world, and are continually giving glory to God; yet it cannot be said of them, with any propriety, as is said of these four living creatures, that they fall down before God, and worship him, and are redeemed by the blood of the Lamb: besides, these four are represented as calling to John at the opening of the first four seals, to come and see what was to be seen; and one of them is said to give to the seven angels the vials of wrath to pour out, Rev 5:8, to which may be added, that this sense is attended with this inconvenience, that it makes John to be one of the four creatures which he saw: nor are four particular apostles, as Peter and John, Paul and Barnabas, pointed at, as others think; nor the pure apostolical church, for the church is represented by the four and twenty elders, and these four living creatures are distinguished from the hundred and forty four thousand on Mount Zion, in Rev 14:1. Dr. Goodwin has a very ingenious thought upon these words, could it be supported; he thinks that these four living creatures design the four officers in the Christian church, the ruling elder, the pastor, the deacon, and the teacher; the ruling elder by the "lion", who needs courage to deal with men in case of sins; the pastor by the "ox", for his laboriousness in treading out the corn; the deacon by that which has the "face of a man", it being necessary that he should be merciful and pitiful to the poor, as is the heart of a man; and the teacher by the "flying eagle", who is quick to espy errors, and soars aloft into high mysteries: but then it should be observed, that there is no such officer ass ruling elder in the church, distinct from the pastor; and that the pastor and teacher are one; so that there are but two sorts of officers in the church, pastor, and deacon; see Phi 1:1; to which may be added, that the four living creatures are all in the same situation, and are alike full of eyes, and have the same number of wings, and are employed in the same work; all which cannot be said equally of church officers. By these four living creatures, I apprehend, we are to understand the ministers of the Gospel in general, in the successive ages of the church, to whom all the characters do well agree. And though they may not be all found in everyone, at least not in all alike, yet thou are in one or another of them, and in them as together considered. They are said to be "four", being fewer in number than the members of the church, which are signified by the twenty four elders, and yet a sufficient number; and in allusion to the four standards of the camp of Israel in the wilderness, to which there seems to be some reference in the whole of this account; as the tabernacle there was placed in the midst, so the throne of God here; as the priests and Levites were round about that, so the four and twenty elders here; as there were seven lamps, over against the candlestick in the tabernacle, continually burning, so there are seven spirits here before the throne; and as there were four princes, who were standard bearers, placed at the four corners of the camp, so here four living creatures, or ministers of the word, who are standard bearers: the standard of Judah, with Issachar and Zabulon under him, was at the east of the tabernacle; and Ephraim, with Manasseh and Benjamin, at the west; Reuben, with Simeon and Gad, at the south; and Dan, with Asher and Naphtali, at the north; and the Jewish writers say (u), that on Judah's standard was the figure of a lion, on Ephraim's the figure of an ox, on Reuben's the figure of a man, and on Dan's the figure of an eagle; and to which the four living creatures are likened here. And this number "four" may be the rather mentioned, with respect to the four parts of the world, and corners of the earth, whither the ministers of the Gospel are sent to preach, and whither their commission reaches; there being of the elect of God in all parts to be gathered in by their ministry: and very properly may they be called "living creatures", because they are alive in themselves, being quickened by the Spirit of God; or otherwise they would not be fit for their work; and because their work requires liveliness in the exercise of grace, and fervency in the performance of duty: and because they are a means in the hand of God of quickening dead sinners, and of reviving drooping saints by the word of life, which they hold forth: the situation of these four living creatures agrees with them, who are said to be both in the midst of, and round about the throne, and so were nearer to it than the four and twenty elders, and were between that and them; as the ministers of the Gospel are set in the first place in the church; have nearness to God, and much of his presence, which is particularly promised them; and stand between God and the people, and receive from the one, and communicate to the other, and lead on the worship of God, as these four do; see Rev 4:9. And these are said to be full of eyes; of spiritual light, and evangelical knowledge; and they have need of all the eyes they have to look into the Scriptures of truth, to search and pry into them, and find out the sense and meaning of them; to overlook the flock committed to them, they have taken the oversight of; to look to themselves, their doctrine, and their conversation; to espy enemies and dangers, and give notice of them to the churches; to look to God upon the throne, and to the Lamb in the midst of it, for fresh supplies of gifts and grace; and to see to it, that all their ministrations tend to the glory of God, the honour of a Redeemer, and the good of souls. And they had eyes before and behind; "before" them, to look to the word of God, and the deep things in it, which continually lies before them, and to the things that are yet to come relating to the kingdom and church of Christ; and "behind" them, to observe how all sacrifices and types, predictions and promises, have had their accomplishment in Christ; they have eyes before them to watch over the church they are in the midst of, and which is the flock that is before them; and eyes behind, to guard against Satan and his emissaries, false teachers, who sometimes slyly and secretly come upon the back of them; they have eyes before them, to look to him that sits upon the throne, on whom their dependence, and from whom their expectations are; and they have eyes behind them, to look on the four and twenty elders, the members of the churches, to whom they minister. (p) Zohar in Numb. fol. 90. 3. & 92. 1. & in Lev. fol. 24. 3. & in Deut. fol. 118. 4. Tikkune Zohar apud Rittangel. not. in Jetzira, p. 133, 134. (q) Ganz. Tzemach David, par. 1. fol. 46. 2. & 47. 1, 2. (r) Bemidbar Rabba, sect 2. fol. 179. 1. Vid. Pirke Eliezer, c. 4. (s) Zohar in Numb. fol. 91. 3. (t) Raya Mehimna in Zohar in ib. fol. 95. 4. (u) Aben Ezra in Numb. ii. 2.

Verse 7

And the first beast was like a lion,.... And this figure expresses the strength of the ministers of the word, the lion being the strongest among beasts, Pro 30:30, to do the work they are called to, to endure hardness, as good soldiers of Christ, and to bear the infirmities of the weak; and also it denotes their courage and boldness in preaching the Gospel of Christ, without fearing the faces of men, or of being afraid of their revilings: and the second beast like a calf; or "ox", for so the word here used signifies in the Hellenistic language, and with the Septuagint interpreters, and agrees with Eze 1:10, and designs the laboriousness of Christ's faithful ministers in treading out the corn of Gospel truth, who labour in the word and doctrine, and are labourers with God; as also their humility, meekness, and patience in bearing insults, reproaches, and sufferings for Christ, and instructing those that oppose themselves: and the third beast had a face as a man; and points at the humanity and tender heartedness, the wisdom, prudence, knowledge, and understanding, and the use of the reasoning faculty, together with a manly spirit in abiding by the Gospel at any rate; all which are so necessary in the ministers of the word. And the fourth beast was like a flying eagle; which sets forth the sagacity and penetration of Gospel ministers into the deep things of God, and mysteries of grace, and their readiness and swiftness to do the will of God, in publishing the everlasting Gospel; see Rev 14:6.

Verse 8

And the four beasts had each of them six wings about him,.... As the seraphim in Isa 6:2 with two of which they might cover their faces as they did, testifying thereby their reverence of God, when in his presence; and with the other two cover their feet, signifying their sense of their sinfulness, weakness, and imperfection, in their conversation, even in their best works, and in the ministry of the word; and with the other two fly about, as denoting their readiness to minister the word and ordinances, to visit the members of the church, and do all good offices of love and service to them that lie in their power: and they were full of eyes within; to look into the sin and corruption of their own hearts, which is a means of keeping them humble amidst all their attainments, gifts, and graces, and of qualifying them to speak aptly of the cases of others; and they have eyes within, to look into and consult their own experience; for besides the word of God, which lies before them, they have a testimony in themselves of the truth of the doctrines of the Gospel, which they do well to attend unto; and they have these inward eyes to look into that treasure which God has put into their earthen vessels, in order to bring out of it things new and old. And they rest not day and night; they give up themselves to the ministry of the word, and prayer; are wholly in these things, meditate on the word continually, and preach the Gospel in season, and out of season: saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come; living under a continual sense of the holiness of God, Father, Son, and Spirit; and how necessary holiness is in themselves, who bear the vessels of the Lord, and in the churches and house of God; taking care that all their doctrines are according to godliness, and serve to promote holiness of life and conversation; and also under a sense of the power of God, and of their need of it, to carry them through their work, and make their ministry successful; and of the eternity and immutability of God, which is a wonderful support unto them amidst all the difficulties and troubles that attend them. The word "holy" is three times used here, as by the seraphim in Isa 6:3; and in some copies it is repeated six times, and in others nine times, as in the Complutensian edition.

Verse 9

And when these beasts give glory,.... When they give God the glory of all his perfections, covenant, and promises, and of all the gifts and grace bestowed on them, and of the success of their ministry; and in it glorify Father, Son, and Spirit, who bear their respective parts in the business of salvation; and ascribe to each their due glory in election, redemption, and sanctification: and honour; in the several parts of religious worship performed by them; and not with their lips only, but with their hearts also: and thanks; for all blessings, temporal and spiritual, bestowed on them, and on the saints: even to him that sat on the throne; God the Father, Rev 4:3; who liveth for ever and ever; he who is the living God, and will always continue so.

Verse 10

The four and twenty elders fall down before him that sat on the throne,.... The ministers of the Gospel begin the worship of God, and lead in it, who are the four living creatures; when the members of churches, who are the four and twenty elders, follow, and approach the divine Being in a most humble manner: and worship him that liveth for ever and ever: in Spirit, and in truth, with faith and fervency, in every part of duty they are directed to: and cast their crowns before the throne; signifying, that they received them, from him that sits upon it, being by the grace of God what they are; and that they are unworthy to wear them in his presence, being but unprofitable servants in all they do; and hereby also acknowledging their subjection to him as their King and lawgiver. Something like this the Jews relate of the family above; they say, "when the holy blessed God ascends the glorious "throne of judgment", the whole family above tremble; and when they see the holy blessed God "they take their crowns from off their heads"--and pray and seek mercy for Israel; and immediately he ascends the "throne of mercy" (w).'' And such like actions have been done by kings and princes to one another, in token of subjection. Thus Tigranes, king of Armenia, fell down at the feet of Pompey, and cast his crown from his head, which Pompey replaced; and having commanded him certain things, ordered him to enjoy his kingdoms (x): so Herod meeting Augustus Caesar at Rhode, when he entered the city took oil his crown, and after a speech made to him, with which Caesar was pleased, he set it on him again (y). Saying; as follows. (w) Raziel, fol. 45. 2. (x) Cicero, Orat. pro Sextio. p. 904. (y) Joseph. Autiqu. l. 15. c. 6. sect. 6, 7.

Verse 11

Thou art worthy, O Lord, to receive glory honour, and power,.... The Alexandrian copy, and some others, the Complutensian edition, the Vulgate Latin version, and all the Oriental ones, read, "thou art worthy, O Lord, and our God, to receive"; that is, to receive the acknowledgment and ascription of glory, honour, and power; for otherwise God cannot be said to receive these from his creatures, than by their confessing and declaring that they belong unto him: and that for the reasons following, for thou hast created all things; the whole universe, the heavens, the earth, and sea, and all that in them are: and for thy pleasure they are and were created; God is the first cause, and the last end of all things; by his power they are made, and according to his will, and for his own glory, and therefore is worthy of such a doxology; see Pro 16:4. What is here said is contrary to a notion imbibed by the Jews (z), that the world was not created but for the sake of the Israelites: and elsewhere (a) they say, "the world was not created but for David; and one says for Moses; and Rabbi Jochanan says for the Messiah;'' which last is truest. (z) Zohar in Exod. fol. 6. 3. & Tzeror Hammor, fol. 109. 1. & 161. 3. (a) T. Bab. Sanhedrin, fol. 98. 2. Next: Revelation Chapter 5

Verse 1

We have here an account of a second vision with which the apostle John was favoured: After this, that is, not only "after I had seen the vision of Christ walking in the midst of the golden candlesticks," but "after I had taken his messages from his mouth, and written and sent them to the several churches, according to his command, after this I had another vision." Those who well improve the discoveries they have had of God already are prepared thereby for more, and may expect them. Observe, I. The preparation made for the apostle's having this vision. 1. A door was opened in heaven. Hence we learn, (1.) Whatever is transacted on earth is first designed and settled in heaven; there is the model of all the works of God; all of them are therefore before his eye, and he lets the inhabitants of heaven see as much of them as is fit for them. (2.) We can know nothing of future events but what God is pleased to discover to us; they are within the veil, till God opens the door. But, (3.) So far as God reveals his designs to us we may and ought to receive them, and not pretend to be wise above what is revealed. 2. To prepare John for the vision, a trumpet was sounded, and he was called up into heaven, to have a sight there of the things which were to be hereafter. He was called into the third heavens. (1.) There is a way opened into the holiest of all, into which the sons of God may enter by faith and holy affections now, in their spirits when they die, and in their whole persons at the last day. (2.) We must not intrude into the secret of God's presence, but stay till we are called up to it. 3. To prepare for this vision, the apostle was in the Spirit. He was in a rapture, as before (Rev 1:10), whether in the body or out of the body we cannot tell; perhaps he himself could not; however all bodily actions and sensations were for a time suspended, and his spirit was possessed with the spirit of prophecy, and wholly under a divine influence. The more we abstract ourselves from all corporeal things the more fit we are for communion with God; the body is a veil, a cloud, and clog to the mind in its transactions with God. We should as it were forget it when we go in before the Lord in duty, and be willing to drop it, that we may go up to him in heaven. This was the apparatus to the vision. Now observe, II. The vision itself. It begins with the strange sights that the apostle saw, and they were such as these: - 1. He saw a throne set in heaven, the seat of honour, and authority, and judgment. Heaven is the throne of God; there he resides in glory, and thence he gives laws to the church and to the whole world, and all earthly thrones are under the jurisdiction of this throne that is set in heaven. 2. He saw a glorious one upon the throne. This throne was not empty; there was one in it who filled it, and that was God, who is here described by those things that are most pleasant and precious in our world: His countenance was like a jasper and a sardine-stone; he is not described by any human features, so as to be represented by an image, but only by his transcendent brightness. This jasper is a transparent stone, which yet offers to the eye a variety of the most vivid colours, signifying the glorious perfections of God; the sardine-stone is red, signifying the justice of God, that essential attribute of which he never divests himself in favour of any, but gloriously exerts it in the government of the world, and especially of the church, through our Lord Jesus Christ. This attribute is displayed in pardoning as well as in punishing, in saving as well as in destroying sinners. 3. He saw a rainbow about the throne, like unto an emerald, Rev 4:3. The rainbow was the seal and token of the covenant of the providence that God made with Noah and his posterity with him, and is a fit emblem of that covenant of promise that God has made with Christ as the head of the church, and all his people in him, which covenant is as the waters of Noah unto God, an everlasting covenant, ordered in all things and sure. This rainbow looked like the emerald; the most prevailing colour was a pleasant green, to show the reviving and refreshing nature of the new covenant. 4. He saw four-and-twenty seats round about the throne, not empty, but filled with four-and-twenty elders, presbyters, representing, very probably, the whole church of God, both in the Old Testament and in the New Testament state; not the ministers of the church, but rather the representatives of the people. Their sitting denotes their honour, rest, and satisfaction; their sitting about the throne signifies their relation to God, their nearness to him, the sight and enjoyment they have of him. They are clothed in white raiment, the righteousness of the saints, both imputed and inherent; they had on their heads crowns of gold, signifying the honour and authority given them of God, and the glory they have with him. All these may in a lower sense be applied to the gospel church on earth, in its worshipping assemblies; and, in the higher sense, to the church triumphant in heaven. 5. He perceived lightnings and voices proceeding out of the throne; that is, the awful declarations that God makes to his church of his sovereign will and pleasure. Thus he gave forth the law on mount Sinai; and the gospel has not less glory and authority than the law, though it be of a more spiritual nature. 6. He saw seven lamps of fire burning before the throne, which are explained to be the seven Spirits of God (Rev 4:5), the various gifts, graces, and operations of the Spirit of God in the churches of Christ; these are all dispensed according to the will and pleasure of him who sits upon the throne. 7. He saw before the throne a sea of glass, like unto crystal. As in the temple there was a great vessel of brass filled with water, in which the priests were to wash when they went to minister before the Lord (and this was called a sea), so in the gospel church the sea or laver for purification is the blood of the Lord Jesus Christ, who cleanses from all sin, even from sanctuary-sins. In this all those must be washed that are admitted into the gracious presence of God on earth or his glorious presence in heaven. 8. He saw four animals, living creatures, between the throne and the circle of elders (as seems most probable), standing between God and the people; these seem to signify the ministers of the gospel, not only because of this their situation nearer to God, and between him and the elders or representatives of the Christian people, and because fewer in number than the people, but as they are here described, (1.) By their many eyes, denoting sagacity, vigilance, and circumspection. (2.) By their lion-like courage, their great labour and diligence (in which they resemble the ox), their prudence and discretion becoming men, and their sublime affections and speculations, by which they mount up with wings like eagles towards heaven (Rev 4:7), and these wings full of eyes within, to show that in all their meditations and ministrations they are to act with knowledge, and especially should be well acquainted with themselves and the state of their own souls, and see their own concern in the great doctrines and duties of religion, watching over their own souls as well as the souls of the people. (3.) By their continual employment, and that is, praising God, and not ceasing to do so night and day. The elders sit and are ministered unto; these stand and minister: they rest not night nor day. This now leads to the other part of the representation.

Verse 8

We have considered the sights that the apostle saw in heaven: now let us observe the songs that he heard, for there is in heaven not only that to be seen which will highly please a sanctified eye, but there is that to be heard which will greatly delight a sanctified ear. This is true concerning the church of Christ here, which is a heaven upon earth, and it will be eminently so in the church made perfect in the heaven of heavens. I. He heard the song of the four living creatures, of the ministers of the church, which refers to the prophet Isaiah's vision, Isa 6:1-13. And here, 1. They adore one God, and one only, the Lord God Almighty, unchangeable and everlasting. 2. They adore three holies in this one God, the Holy Father, the Holy Son, and the Holy Spirit; and these are one infinitely holy and eternal Being, who sits upon the throne, and lives for ever and ever. In this glory the prophet saw Christ, and spoke of him. II. He heard the adorations of the four-and-twenty elders, that is, of the Christian people represented by them; the ministers led, and the people followed, in the praises of God, Rev 4:10, Rev 4:11. Here observe, 1. The object of their worship, the same with that which the ministers adored: Him that sat on the throne, the eternal everliving God. The true church of God has one and the same object of worship. Two different objects of worship, either co-ordinate or sub-ordinate, would confound the worship and divide the worshippers. It is unlawful to join in divine worship with those who either mistake or multiply the object. There is but one God, and he alone, as God, is worshipped by the church on earth and in heaven. 2. The acts of adoration. (1.) They fell down before him that sat on the throne; they discovered the most profound humility, reverence, and godly fear. (2.) They cast their crowns before the throne; they gave God the glory of the holiness wherewith he had crowned their souls on earth and the honour and happiness with which he crowns them in heaven. They owe all their graces and all their glories to him, and acknowledge that his crown is infinitely more glorious than theirs, and that it is their glory to be glorifying God. 3. The words of adoration: they said, Thou art worthy, O Lord, to receive glory, and honour, and power, Rev 4:11. Observe, (1.) They do not say, We give thee glory, and honour, and power; for what can any creature pretend to give unto God? But they say, thou art worthy to receive glory. (2.) In this they tacitly acknowledge that God is exalted far above all blessing and praise. He was worthy to receive glory, but they were not worthy to praise, nor able to do it according to his infinite excellences. 4. We have the ground and reason of their adoration, which is threefold: - (1.) He is the Creator of all things, the first cause; and none but the Creator of all things should be adored; no made thing can be the object of religious worship. (2.) He is the preserver of all things, and his preservation is a continual creation; they are created still by the sustaining power of God. All beings but God are dependent upon the will and power of God, and no dependent being must be set up as an object of religious worship. It is the part of the best dependent beings to be worshippers, not to be worshipped. (3.) He is the final cause of all things: For thy pleasure they are and were created. It was his will and pleasure to create all things; he was not put upon it by the will of another; there is no such thing as a subordinate creator, that acts under and by the will and power of another; and, if there were, he ought not to be worshipped. As God made all things at his pleasure, so he made them for his pleasure, to deal with them as he pleases and to glorify himself by them one way or other. Though he delights not in the death of sinners, but rather that they should turn and live, yet he hath made all things for himself, Pro 16:4. Now if these be true and sufficient grounds for religious worship, as they are proper to God alone, Christ must needs be God, one with the Father and Spirit, and be worshipped as such; for we find the same causality ascribed to him. Col 1:16, Col 1:17, All things were created by him and for him, and he is before all things, and by him all things consist.

Verse 1

4:1–5:14 This section introduces the visions and judgments to come. John presents God in his heavenly court—the scene of the drama of Revelation (4:1-11)—and the Lamb, who has a central role (5:1-14). John contrasts the majesty of God with the so-called majesty of Caesar. God’s power and splendor is unequaled by the ceremonial court of any earthly ruler.

4:1-11 The description of God’s throne room stretches the imagination. It builds on the visions of Isa 6:1-4, Ezek 1:4-28, and Dan 7:9-10, where God is seen enthroned in power and majesty. God’s throne dominates Revelation, and the worship in the rest of the book flows from this scene. God’s magnificence, grace, and glory are fundamental to the church’s worship.

4:1 Then . . . I saw: This introductory phrase (see also 7:9; 15:5; 18:1; cp. 19:1) does not signal chronological sequence but the beginning of a new visionary experience. • Come up here: The voice of the Lord invites John to look at things from God’s perspective.

Verse 2

4:2 By being in the Spirit, John could experience spiritual realities (see 1:10; 17:3; 21:10; Ezek 11:1) and grasp insights about God’s presence, the heavenly realm, and God’s intentions in history.

Verse 3

4:3 Rather than painting a visual picture of God (Exod 20:4; Deut 4:15-19), John uses gemstones and the rainbow (Gen 9:8-17; Ezek 1:28) to suggest God’s qualities. The rainbow speaks of God’s grace as it recalls God’s covenant with Noah (Gen 9:13-17) that he would never again destroy the earth with water. In Revelation, however, we see the earth destroyed by fire (cp. Gen 19:24-29).

Verse 4

4:4 The twenty-four elders on their thrones probably represent all of God’s people. They might correlate to the twelve tribes of the old covenant and the twelve apostles of the new (see 21:12-14), although some have identified them with the twenty-four divisions of the Israelite priesthood (1 Chr 24:1-19). In the drama, they act as an antiphonal chorus (alternating groups of speakers or singers).

Verse 5

4:5 The thunder that follows flashes of lightning is God’s call to attention (see 8:5; 11:19; 16:18). • in front of the throne were seven torches: In ancient times, torches were set before rulers to show their authority. These torches with burning flames represent the perfect Spirit of God.

Verse 6

4:6 a shiny sea of glass, sparkling like crystal: The most eye-catching part of ancient theaters was the glistening mosaic where the speaking orchestra was positioned to provide perspective (cp. 15:2-4). • The four living beings represent the whole created order. • covered with eyes: This phrase probably indicates that they had knowledge or understanding. In the ancient world, figures were covered with a particular feature to emphasize that quality (e.g., statues of Artemis were covered with breasts to emphasize fertility). Cp. Ezek 1:18.

Verse 7

4:7 These four creatures symbolize four types of beings: a lion represents wild animals, an ox represents domesticated animals, a human represents humanity, and an eagle represents the birds (cp. Ezek 1:10). These four figures are drawn from Ezek 1 (cherubim) and Isa 6 (seraphim). They probably represent the best of creation as worshiping God. Missing from this worldwide orchestra are fish, which ancient people associated with the evil sea (see Rev 21:1), and insects, represented by locusts in the evil kingdom (see 9:1-11).

Verse 8

4:8 day and night: The four beings ceaselessly praised God’s basic characteristics: his holiness, his power (the Almighty), and his eternity (see study note on 1:4). • Holy, holy, holy comes from Isa 6:3 and is the highest worship affirmation in Scripture. To double something makes it emphatic; to triple it makes it ultimate.

Verse 9

4:9-11 The antiphonal chorus of twenty-four elders provides divine perspective on creation. • The one sitting on the throne is typical Jewish indirection to avoid speaking God’s name.

Verse 11

4:11 You are worthy: This phrase is never used of God in the Old Testament but was frequently used in Rome during emperor worship. As emphasized here, only God deserves worship. • you created all things: Many in the ancient world believed that the gods were too busy to be concerned with humans. But God is Almighty in more than a philosophical sense; he is involved as Creator and Lord. In Revelation, creation affirms that God is in sovereign control of the world (see 3:14; 10:6; 14:7; 21:1). • they exist because you created what you pleased: God had a purpose for everything that he created.