AFTER this I looked, and, behold, a door _was_ opened in
heaven; and the first [175]voice which I heard _was_ as it
were of a trumpet talking with me; which said, [176]Come up
hither, and I will show thee things which must be hereafter.
1. _After this._ Gr., “After these things;” that is, after what he
had seen, {108} and after what he had been directed to record in the
preceding chapters. How long after these things this occurred, he
does not say――whether on the same day, or at some subsequent time;
and conjecture would be useless. The _scene_, however, is changed.
Instead of seeing the Saviour standing before him (ch. i.), the scene
is transferred to heaven, and he is permitted to look in upon the
throne of God, and upon the worshippers there. ¶ _I looked._ Gr.,
_I saw_――εἶδον. Our word _look_ would rather indicate _purpose_ or
_intention_, as if he had _designedly_ directed his attention to
heaven, to see what could be discovered there. The meaning, however,
is simply that he saw a new vision, without intimating whether there
was any _design_ on his part, and without saying how his thoughts came
to be directed to heaven. ¶ _A door |was| opened._ That is, there was
apparently an opening in the sky like a door, so that he could look
into heaven. ¶ _In heaven._ Or, rather, in the expanse above――in the
visible heavens as they appear to spread out over the earth. So Eze.
i. 1, “The heavens were opened, and I saw visions of God.” The Hebrews
spoke of the sky above as a solid expanse; or as a curtain stretched
out; or as an extended arch above the earth――describing it as it
_appears_ to the eye. In that expanse, or arch, the stars are set as
gems (comp. Notes on Is. xxxiv. 4); through apertures or windows in
that expanse the rain comes down, Ge. vii. 11; and that is opened when
a heavenly messenger comes down to the earth, Mat. iii. 16. Comp. Lu.
iii. 21; Ac. vii. 56; x. 11. Of course, all this is figurative, but it
is such language as all men naturally use. The simple meaning here is,
that John had a vision of what is in heaven _as if_ there had been such
an opening made through the sky, and he had been permitted to look into
the world above. ¶ _And the first voice which I heard._ That is, the
first sound which he heard was a command to come up and see the glories
of that world. He afterwards heard other sounds――the sounds of praise;
but the first notes that fell on his ear were a direction to come up
there and receive a revelation respecting future things. This does not
seem to me to mean, as Professor Stuart, Lord, and others suppose, that
he now recognized the voice which had _first_, or formerly spoken to
him (ch. i. 10), but that this was the _first_ in contradistinction
from other voices which he afterwards heard. It resembled the former
“voice” in this, that it was “like the sound of a trumpet,” but besides
that there does not seem to have been anything that would suggest to
him that it came from the same source. It is certainly possible that
the Greek would admit of that interpretation, but it is not the most
obvious or probable. ¶ _|Was| as it were of a trumpet._ It resembled
the sound of a trumpet, ch. i. 10. ¶ _Talking with me._ As of a trumpet
that seemed to speak directly to me. ¶ _Which said._ That is, the
voice said. ¶ _Come up hither._ To the place whence the voice seemed
to proceed――heaven. ¶ _And I will show thee things which must be
hereafter._ Gr., “after these things.” The reference is to future
events; and the meaning is, that there would be disclosed to him
events that were to occur at some future period. There is no intimation
here _when_ they would occur, or what would be embraced in the period
referred to. All that the words would properly convey would be, that
there would be a disclosure of things that were to occur in some future
time.
2 And immediately I was [177]in the Spirit: and, behold, a
[178]throne was set in heaven, and [179]_one_ sat on the
throne.
2. _And immediately I was in the Spirit._ See Notes on ch. i. 10.
He does not affirm that he was caught up into heaven, nor does he say
what impression was on his own mind, if any, as to the place where he
was; but he was at once absorbed in the contemplation of the visions
before him. He was doubtless still in Patmos, and these things were
made to pass before his mind as a reality; that is, they appeared as
real to him as if he saw them, and they were in fact a real symbolical
representation {109} of things occurring in heaven. ¶ _And, behold,
a throne was set in heaven._ That is, a throne was _placed_ there.
The first thing that arrested his attention was a throne. This was
“in heaven”――an expression which proves that the scene of the vision
was not the temple in Jerusalem, as some have supposed. There is no
allusion to the temple, and no imagery drawn from the temple. Isaiah
had his vision (Is. vi.) in the holy of holies of the temple; Ezekiel
(ch. i. 1), by the river Chebar; but John looked directly into heaven,
and saw the throne of God, and the encircling worshippers there.
¶ _And |one| sat on the throne._ It is remarkable that John gives
no description of him who sat on the throne, nor does he indicate
who he was by name. Neither do Isaiah or Ezekiel attempt to describe
the appearance of the Deity, nor are there any intimations of that
appearance given from which a picture or an image could be formed. So
much do their representations accord with what is demanded by correct
taste; and so sedulously have they guarded against any encouragement of
idolatry.
3 And he that sat was to look upon like a jasper and a sardine
stone: and _there was_ a rainbow round about the throne, in
sight like unto an emerald.
3. _And he that sat was to look upon._ Was in appearance; or, as I
looked upon him, this seemed to be his appearance. He does not describe
his form, but his splendour. ¶ _Like a jasper_――ἰάσπιδι. The jasper,
properly, is “an opaque, impure variety of quartz, of red, yellow, and
also of some dull colours, breaking with a smooth surface. It admits
of a high polish, and is used for vases, seals, snuff-boxes, &c. When
the colours are in stripes or bands, it is called _striped jasper_”
(Dana, in Webster’s _Dictionary_). The _colour_ here is not designated,
whether red or yellow. As the red was, however, the common colour worn
by princes, it is probable that that was the colour that appeared,
and that John means to say that he appeared like a prince in his royal
robes. Comp. Is. vi. 1. ¶ _And a sardine stone_――σαρδίῳ. This denotes
a precious stone of a blood-red, or sometimes of a flesh-colour,
more commonly known by the name of _carnelian_ (Rob. _Lex._). Thus
it corresponds with the jasper, and this is only an additional
circumstance to convey the exact idea in the mind of John, that the
appearance of him who sat on the throne was that of a prince in his
scarlet robes. This is all the description which he gives of his
appearance; and this is (a) entirely appropriate, as it suggests the
idea of a prince or a monarch; and (b) it is well adapted to impress
the mind with a sense of the majesty of Him who cannot be described,
and of whom no image should be attempted. Comp. De. iv. 12: “Ye heard
the voice of the words, but saw no similitude.” ¶ _And |there was| a
rainbow round about the throne._ This is a beautiful image, and was
probably designed to be emblematical as well as beautiful. The previous
representation is that of majesty and splendour; this is adapted to
temper the majesty of the representation. The rainbow has always, from
its own nature, and from its associations, been an emblem of peace. It
appears on the cloud as the storm passes away. It contrasts beautifully
with the tempest that has just been raging. It is seen as the rays
of the sun again appear clothing all things with beauty――the more
beautiful from the fact that the storm has come, and that the rain has
fallen. If the rain has been gentle, nature smiles serenely, and the
leaves and flowers refreshed appear clothed with new beauty: if the
storm has raged violently, the appearance of the rainbow is a pledge
that the war of the elements has ceased, and that God smiles again upon
the earth. It reminds us, too, of the “covenant” when God did “set his
bow in the cloud,” and solemnly promised that the earth should no more
be destroyed by a flood, Ge. ix. 9‒16. The appearance of the rainbow,
therefore, around the throne, was a beautiful emblem of the mercy of
God, and of the peace that was to pervade the world as the result of
the events that were to be disclosed to the vision of John. True, there
were lightnings and thunderings and voices, but there the bow abode
calmly above them all, assuring him that there was to be mercy and
peace. ¶ _In sight like unto an emerald._ The emerald is green, and
this colour so predominated in the bow that it seemed to be made of
this species of precious stone. The modified and mild colour of green
appears to everyone to predominate in the rainbow. Ezekiel (i. 28) has
introduced the image of the rainbow, also, in his description of the
vision that appeared to {110} him, though not as calmly encircling the
throne, but as descriptive of the general appearance of the scene. “As
is the appearance of the bow that is on the cloud in the day of rain,
so was the appearance of the brightness round about.” Milton, also,
has introduced it, but it is also as a part of the colouring of the
throne:――
“Over their heads a crystal firmament,
Whereon a sapphire throne, inlaid with pure
Amber, and colours of the showery arch.”
_Par. Lost_, b. vii.
4 And round about the throne _were_ [180]four and twenty
seats: and upon the seats I saw four and twenty elders sitting,
[181]clothed in white raiment; and they had on their heads
[182]crowns of gold.
4. _And round about the throne |were| four and twenty seats._ Or rather
_thrones_――θρόνοι――the same word being used as that which is rendered
_throne_――θρόνος. The word, indeed, properly denotes _a seat_, but it
came to be employed to denote particularly the seat on which a monarch
sat, and is properly translated thus in ver. 2, 3. So it is rendered
in Mat. v. 34; xix. 28; xxiii. 22; xxv. 31; Lu. i. 32; and uniformly
elsewhere in the New Testament (fifty-three places in all), except in
Lu. i. 52; Re. ii. 13; iv. 4; xi. 16; xvi. 10, where it is rendered
_seat_ and _seats_. It should have been rendered _thrones_ here, and
is so translated by Professor Stuart. Coverdale and Tyndale render the
word _seat_ in each place in ver. 2‒5. It was undoubtedly the design of
the writer to represent those who sat on those seats as, in some sense,
_kings_――for they have on their heads crowns of gold――and that idea
should have been retained in the translation of this word. ¶ _And upon
the seats I saw four and twenty elders sitting._ Very various opinions
have been entertained in respect to those who thus appeared sitting
around the throne, and to the question why the number twenty-four is
mentioned. Instead of examining those opinions at length, it will be
better to present, in a summary manner, what seems to be probable in
regard to the intended reference. The following points, then, would
appear to embrace all that can be known on this subject. (1) These
elders have a regal character, or are of a kingly order. This is
apparent, (a) because they are represented as sitting on “thrones,”
and (b) because they have on their heads “crowns of gold.” (2) They are
emblematic. They are designed to symbolize or represent some class of
persons. This is clear, (a) because it cannot be supposed that so small
a number would compose the whole of those who are in fact around the
throne of God, and (b) because there are _other_ symbols there designed
to represent something pertaining to the homage rendered to God, as the
four living creatures and the angels, and this supposition is necessary
in order to complete the symmetry and harmony of the representation.
(3) They are human beings, and are designed to have some relation to
the race of man, and somehow to connect the human race with the worship
of heaven. The four living creatures have another design; the angels
(ch. v.) have another; but these are manifestly of our race――persons
from this world before the throne. (4) They are designed in some way
to be symbolic of the church as redeemed. Thus they say (ch. v. 9),
“Thou hast redeemed us to God by thy blood.” (5) They are designed to
represent the _whole_ church in every land and every age of the world.
Thus they say (ch. v. 9), “Thou hast redeemed us to God by thy blood,
_out of every kindred, and tongue, and people, and nation_.” This shows,
further, that the whole representation is emblematic; for otherwise in
so small a number――twenty-four――there could not be a representation out
of every nation. (6) They represent the church triumphant――the church
victorious. Thus they have crowns on their heads; they have harps in
their hands (ch. v. 8); they say that they are “kings and priests,”
and that they will “reign on the earth,” ch. v. 10. (7) The design,
therefore, is to represent the church triumphant――redeemed――saved――as
rendering praise and honour to God; as uniting with the hosts of heaven
in adoring him for his perfections and for the wonders of his grace.
As representatives of the church, they are admitted near to him; they
encircle his throne; they appear victorious over every foe; and they
come, in unison with the living creatures, and the angels, and the
whole universe (ch. v. 13), to ascribe power and dominion to God.
(8) As to the reason why the {111} number “twenty-four” is mentioned,
perhaps nothing certain can be determined. Ezekiel, in his vision
(Eze. viii. 16; xi. 1), saw twenty-five men between the porch and the
altar, with their backs toward the temple, and their faces toward the
earth――supposed to be representations of the twenty-four “courses”
into which the body of priests was divided (1 Ch. xxiv. 3‒19), with
the high-priest among them, making up the number twenty-five. It is
_possible_ that John in this vision may have designed to refer to
the church considered _as_ a priesthood (comp. Notes on 1 Pe. ii. 9),
and to have alluded to the fact that the priesthood under the Jewish
economy was divided into twenty-four courses, each with a presiding
officer, and who was a representative of that portion of the priesthood
over which he presided. If so, then the ideas which enter into the
representation are these: (a) That the whole church may be represented
as a priesthood, or a community of priests――an idea which frequently
occurs in the New Testament. (b) That the church, as such a community
of priests, is employed in the praise and worship of God――an idea, also,
which finds abundant countenance in the New Testament. (c) That, in
a series of visions having a designed reference to the church, it was
natural to introduce some symbol or emblem representing the church,
and representing the fact that this is its office and employment. And
(d) that this would be well expressed by an allusion derived from the
ancient dispensation――the division of the priesthood into classes, over
each one of which there presided an individual who might be considered
as the representative of his class. It is to be observed, indeed, that
in _one_ respect they are represented as “kings,” but still this does
not forbid the supposition that there might have been intermingled also
_another_ idea, that they were also “priests.” Thus the two ideas are
blended by these same elders in ch. v. 10: “And hath made us unto our
God _kings_ and _priests_.” Thus understood, the vision is designed to
denote the fact that the representatives of the church, ultimately to
be triumphant, are properly engaged in ascribing praise to God. The
word _elders_ here seems to be used in the sense of aged and venerable
men, rather than as denoting office. They were such as by their _age_
were qualified to preside over the different divisions of the
priesthood. ¶ _Clothed in white raiment._ Emblem of purity, and
appropriate, therefore, to the representatives of the sanctified church.
Comp. ch. iii. 4; vi. 11; vii. 9. ¶ _And they had on their heads crowns
of gold._ Emblematic of the fact that they sustained a kingly office.
There was blended in the representation the idea that they were both
“kings and priests.” Thus the idea is expressed by Peter (1 Pe. ii. 9),
“_a royal priesthood_”――βασίλειον ἱεράτευμα.
5 And out of the throne proceeded [183]lightnings and
thunderings and voices: and _there were_ seven [184]lamps of
fire burning before the throne, which are the [185]seven
Spirits of God.
5. _And out of the throne proceeded lightnings and thunderings and
voices._ Expressive of the majesty and glory of Him that sat upon it.
We are at once reminded by this representation of the sublime scene
that occurred at Sinai (Ex. xix. 16), where “there were thunders and
lightnings, and a thick cloud upon the mount, and the voice of the
trumpet exceeding loud.” Comp. Eze. i. 13, 24. So Milton:
“Forth rushed with whirlwind sound
The chariot of Paternal Deity,
Flashing thick flames.”
“And from about him fierce effusion rolled
Of smoke, and lightning flame, and sparkles dire.”
_Par. Lost_, b. vi.
The word “_voices_” here connected with “_thunders_” perhaps means
“voices even thunders”――referring to the sound made by the thunder.
The meaning is, that these were echoing and re-echoing sounds, as it
were a multitude of voices that seemed to speak on every side. ¶ _And
|there were| seven lamps of fire burning before the throne._ Seven
burning lamps that constantly shone there, illuminating the whole
scene. These steadily burning lamps would add much to the beauty of
the vision. ¶ _Which are the seven Spirits of God._ Which represent,
or are emblematic of, the seven Spirits of God. On the meaning of the
phrase, “the seven Spirits of God,” see Notes on chap. i. 4. If these
lamps are designed to be symbols of the Holy Spirit, according to the
interpretation proposed in chap. i. 4, it may {112} be perhaps in the
following respects: (1) They may represent the manifold influences
of that Spirit in the world――as imparting light; giving consolation;
creating the heart anew; sanctifying the soul, &c. (2) They may
denote that all the operations of that Spirit are of the nature
of _light_, dissipating darkness, and vivifying and animating all
things. (3) _Perhaps_ their being placed here before the throne, in
the midst of thunder and lightning, may be designed to represent the
idea that――amidst all the scenes of magnificence and grandeur; all
the storms, agitations, and tempests on the earth; all the political
changes; all the convulsions of empire under the providence of God; and
all the commotions in the soul of man, produced by the thunders of the
law――the Spirit of God beams calmly and serenely, shedding a steady
influence over all, like lamps burning in the very midst of lightnings,
and thunderings, and voices. In all the scenes of majesty and commotion
that occur on the earth, the Spirit of God is present, shedding a
constant light, and undisturbed in his influence by all the agitations
that are abroad.
6 And before the throne _there was_ a [186]sea of glass like
unto crystal: and in the midst of the throne, and round about
the throne, _were_ [187]four beasts, full of eyes before and
behind.
6. _And before the throne |there was| a sea of glass._ An expanse
spread out like a sea composed of glass: that is, that was pellucid
and transparent like glass. It is not uncommon to compare the sea
with glass. See numerous examples in Wetstein, _in loco_. The point
of the comparison here seems to be its transparent appearance. It was
perfectly clear――apparently stretching out in a wide expanse, as if it
were a _sea_. ¶ _Like unto crystal._ The word _crystal_ means properly
anything congealed and pellucid, as ice; then anything resembling
that, particularly a certain species of stone distinguished for its
clearness――as the transparent crystals of quartz; limpid and colourless
quartz; rock or mountain quartz. The word _crystal_ now, in mineralogy,
means an inorganic body which, by the operation of affinity, has
assumed the form of a regular solid, by a certain number of plane and
smooth faces. It is here used manifestly in its popular sense to denote
anything that is perfectly clear like ice. The comparison, in the
representation of the expanse spread around the throne, turns on these
points: (1) It appeared like a sea――stretching afar. (2) It resembled,
in its general appearance, glass; and this idea is strengthened by the
addition of another image of the same character――that it was like an
expanse of crystal, perfectly clear and pellucid. This would seem to be
designed to represent the floor or pavement on which the throne stood.
If _this_ is intended to be emblematical, it _may_ denote (a) that the
empire of God is vast――as if it were spread out like the sea; or (b) it
may be emblematic of the _calmness_, the _placidity_ of the divine
administration――like an undisturbed and unruffled ocean of glass.
Perhaps, however, we should not press such circumstances too far to
find a symbolical meaning. ¶ _And in the midst of the throne._ ἐν μέσῳ
τοῦ θρόνου. Not occupying the throne, but so as to appear to be
intermingled with the throne, or “in the midst” of it, in the sense
that it was beneath the centre of it. The meaning would seem to be,
that the four living creatures referred to occupied such a position
collectively that they at the same time appeared to be _under_ the
throne, so that it rested on them, and _around_ it, so that they
could be seen from any quarter. This would occur if their bodies were
under the throne, and if they stood so that they faced outward. To
one approaching the throne they would seem to be _around_ it, though
their bodies were _under_, or “in the midst” of it as a support. The
form of their bodies is not specified, but it is not improbable that
though their _heads_ were different, their _bodies_, that were under
the throne, and that sustained it, were of the same form. ¶ _And
round about the throne._ In the sense above explained――that, as they
stood, they would be seen on every side of the throne. ¶ _|Were|
four beasts._ This is a very unhappy translation, as the word _beasts_
by no means conveys a correct idea of the original word. The Greek
word――ζῶον――means properly _a living thing_; and it is thus indeed
applied to animals, or to the living creation, but the notion of their
being _living things_, or _living creatures_, should be retained in the
translation. Professor Stuart renders it, “living creatures.” Isaiah
(vi.), in his vision of Jehovah, {113} saw two seraphim; Ezekiel,
whom John more nearly resembles in his description, saw four “living
creatures”――חַיּוֹת (ch. i. 5)――that is, living, animated, moving beings.
The words “living beings” would better convey the idea than any other
which could be employed. They are evidently, like those which Ezekiel
saw, symbolical beings; but the nature and purpose of the symbol is not
perfectly apparent. The “four and twenty elders” are evidently human
beings, and are representatives, as above explained, of the church. In
ch. v. 11, _angels_ are themselves introduced as taking an important
part in the worship of heaven: and these living beings, therefore,
cannot be designed to represent either angels or men. In Ezekiel they
are either designed as poetic representations of the majesty of God,
or of his providential government, showing what _sustains_ his throne;
symbols denoting intelligence, vigilance, the rapidity and directness
with which the divine commands are executed, and the energy and
firmness with which the government of God is administered. The nature
of the case, and the similarity to the representation in Ezekiel, would
lead us to suppose that the same idea is to be found substantially
in John; and there would be no difficulty in such an interpretation
were it not that these “living creatures” are apparently represented
in ch. v. 8, 9, as uniting with the redeemed from the earth in such
a manner as to imply that they were themselves redeemed. But perhaps
the language in ch. v. 9, “And _they_ sung a new song,” &c., though
apparently connected with the “four beasts” in ver. 8, is not designed
to be so connected. John may intend there merely to advert to the fact
that a new song was sung, without meaning to say that the “four living
beings” _united_ in that song. For, if he designed merely to say that
the “four living beings” and the “four and twenty elders” fell down to
worship, and then that a song was heard, though in fact sung only by
the four and twenty elders, he might have employed the language which
he actually has done. If this interpretation be admitted, then the
most natural explanation to be given of the “four living beings” is
to suppose that they are symbolical beings designed to furnish some
representation of the government of God――to illustrate, as it were,
that on which the divine government _rests_, or which constitutes its
support――to wit, power, intelligence, vigilance, energy. This is
apparent, (a) because it was not unusual for the thrones of monarchs
to be supported by carved animals of various forms, which were designed
undoubtedly to be somehow emblematic of government――either of its
stability, vigilance, boldness, or firmness. Thus Solomon had twelve
lions carved on each side of his throne――no improper emblems of
government――1 Ki. x. 10, 20. (b) These living beings are described as
the _supports_ of the throne of God, or as that on which it rests, and
would be, therefore, no improper symbols of the great principles or
truths which give support or stability to the divine administration.
(c) They are, in themselves, well adapted to be representatives
of the great principles of the divine government, or of the divine
providential dealings, as we shall see in the more particular
explanation of the symbol, (d) Perhaps it might be added, that, so
understood, there would be _completeness_ in the vision. The “elders”
appear there as representatives of the church redeemed; the angels
in their own proper persons render praise to God. To this it was not
improper to add, and the completeness of the representation seems to
make it necessary to add, that all the doings of the Almighty unite
in his praise; his various acts in the government of the universe
harmonize with redeemed and unfallen intelligences in proclaiming
his glory. The vision of the “living beings,” therefore, is not, as
I suppose, a representation of the _attributes_ of God as such, but
an emblematic representation of the divine government――of the throne
of Deity resting upon, or sustained by, those things of which these
living beings are emblems――intelligence, firmness, energy, &c. This
supposition seems to combine more probabilities than any other which
has been proposed; for, according to this supposition, all the acts,
and ways, and creatures of God unite in his praise. It is proper to
add, however, that expositors are by no means agreed as to the design
of this representation. Professor Stuart supposes that the attributes
of God are referred to; Mr. Elliott (i. 93), that the “twenty-four
elders and the four living creatures symbolize the church, or the
collective body of the saints of God; and that as there are two grand
{114} divisions of the church, the larger one that _of the departed
in Paradise_, and the other that _militant on earth_, the former
is depicted by the twenty-four elders, and the latter by the living
creatures;” Mr. Lord (pp. 53, 54), that the living creatures and the
elders are both of one race; the former perhaps denoting those like
Enoch and Elijah, who were translated, and those who were raised by
the Saviour after his resurrection, or those who have been raised to
special eminence――the latter the mass of the redeemed; Mr. Mede, that
the living creatures are symbols of the church worshipping on earth;
Mr. Daubuz, that they are symbols of the ministers of the church
on earth; Vitringa, that they are symbols of eminent ministers and
teachers in every age; Dr. Hammond regards him who sits on the throne
as the metropolitan bishop of Judea, the representative of God, the
elders as diocesan bishops of Judea, and the living creatures as four
apostles, symbols of the saints who are to attend the Almighty as
assessors in judgment! See Lord on the Apocalypse, pp. 58, 59. ¶ _Full
of eyes._ Denoting omniscience. The ancients fabled Argus as having one
hundred eyes, or as having the power of seeing in any direction. The
emblem here would denote an ever-watchful and observing Providence; and,
in accordance with the explanation proposed above, it means that, in
the administration of the divine government, everything is distinctly
contemplated; nothing escapes observation; nothing can be concealed. It
is obvious that the divine government could not be administered unless
this were so; and it is the perfection of the government of God that
all things are seen just as they are. In the vision seen by Ezekiel
(ch. i. 18), the “rings” of the wheels on which the living creatures
moved are represented as “full of eyes round about them,” emblematic of
the same thing. So Milton――
“As with stars their bodies all,
And wings were set with eyes; with eyes the wheels
Of beryl, and careening fires between.”
¶ _Before._ In front. As one looked on their faces, from whatever
quarter the throne was approached, he could see a multitude of
eyes looking upon him. ¶ _And behind._ On the parts of their bodies
which were under the throne. The meaning is, that there is universal
vigilance in the government of God. Whatever is the form of the
divine administration; whatever part is contemplated; however it is
manifested――whether as activity, energy, power, or intelligence――it
is based on the fact that _all things are seen from every direction_.
There is nothing that is the result of blind fate or of chance.
7 And the first beast _was_ like a lion, and the second beast
like a calf, and the third beast had a face as a man, and the
fourth beast _was_ like a flying eagle.
7. _And the first beast |was| like a lion._ A _general_ description
has been given, applicable to all, denoting that in whatever form the
divine government is administered, _these things_ will be found; a
particular description now follows, contemplating that government under
particular aspects, as symbolized by the living beings on which the
throne rests. The first is that of a lion. The lion is the monarch
of the woods, the king of beasts, and he becomes thus the emblem of
dominion, of authority, of government in general. Comp. Ge. xlix. 9;
Am. iii. 8; Joel iii. 16; Da. vii. 4. As emblematic of the divine
administration, this would signify that He who sits on the throne is
the ruler over all, and that his dominion is absolute and entire. It
has been made a question whether the _whole_ body had the form of a
lion, or whether it had the appearance of a lion only as to its face
or front part. It would seem probable that the latter only is intended,
for it is expressly said of the “third beast” that it had “the _face_
of a man,” implying that it did not resemble a man in other respects,
and it is probable that, as these living creatures were the supports of
the throne, they had the same form in all other particulars except the
front part. The writer has not informed us what was the appearance of
these living creatures in other respects, but it is most natural to
suppose that it was in the form of an ox, as being adapted to sustain
a burden. It is hardly necessary to say that the _thing_ supposed to be
symbolical here in the government of God――his absolute rule――actually
exists, or that it is important that this should be fairly exhibited to
men. ¶ _And the second beast like a calf._ Or, more properly, a young
bullock, {115} for so the word――μόσχος――means. The term is given by
Herodotus (ii. 41; iii. 28) to the Egyptian god Apis, that is, a young
bullock. Such an emblem, standing under a throne as one of its supports,
would symbolize firmness, endurance, strength (comp. Pr. xiv. 4); and,
as used to represent qualities pertaining to him who sat on the throne,
would denote stability, firmness, perseverance: qualities that are
found abundantly in the divine administration. There was clearly, in
the apprehension of the ancients, some natural fitness or propriety
in such an emblem. A young bullock was worshipped in Egypt as a god.
Jeroboam set up two idols in the form of a calf, the one in Dan and
the other in Bethel, 1 Ki. xii. 28, 29. A similar object of worship was
found in the Indian, Greek, and Scandinavian mythologies, and the image
appears to have been adopted early and extensively to represent the
divinity.
Illustration: Egyptian Calf-idol.
The above figure is a representation of a calf-idol, copied from the
collection made by the artists of the French Institute at Cairo. It
is recumbent, with human eyes, the skin flesh-coloured, and the whole
after-parts covered with a white and sky-blue drapery: the horns not on
the head, but above it, and containing within them the symbolical globe
surmounted by two feathers. The meaning of the emblems on the back
is not known. It is copied here merely to show that, for some cause,
the calf was regarded as an emblem of the Divinity. It may illustrate
this, also, to remark that among the sculptures found by Mr. Layard,
in the ruins of Nineveh, were not a few winged bulls, some of them of
large structure, and probably all of them emblematic. One of these was
removed with great difficulty, to be deposited in the British Museum.
See Mr. Layard’s _Nineveh and its Remains_, vol. ii. pp. 64‒75. Such
emblems were common in the East; and, being thus common, they would be
readily understood in the time of John. ¶ _And the third beast had a
face as a man._ There is no intimation as to what was the form of the
remaining portion of this living creature; but as the beasts were “in
the midst of the throne,” that is, under it as a support, it may be
presumed that they had such a form as was adapted to that purpose――as
supposed above, perhaps the form of an ox. To this living creature
there was attached the head of a man, and _that_ would be what would
be particularly visible to one looking on the throne. The aspect
of a _man_ here would denote intelligence――for it is this which
distinguishes man from the creation beneath him; and if the explanation
of the symbol above given be correct, then the meaning of this emblem
is, that the operations of the government of God are conducted with
intelligence and wisdom. That is, the divine administration is not the
result of blind fate or chance; it is founded on a clear knowledge of
things, on what is best to be done, on what will most conduce to the
common good. Of the _truth_ of this there can be no doubt; and there
was a propriety that, in a vision designed to give to man a view of the
government of the Almighty, this should be appropriately symbolized.
It may illustrate this to observe, that in ancient sculptures it was
common to unite the head of a man with the figure of an animal, as
_combining_ symbols. Among the most remarkable figures discovered by
Mr. Layard, in the ruins of Nineveh, were winged, human-headed lions.
These lions are thus described by Mr. Layard:――“They were about twelve
feet in height, and the same number in length. The body and limbs were
admirably portrayed; the muscles and bones, although strongly developed,
to display the strength of the animal, showed, at the same time, a
correct knowledge of its anatomy and form. Expanded wings sprung from
the shoulder and spread over the back; a knotted girdle, ending in
tassels, encircled the loins. These sculptures, forming an entrance,
were partly in full, and partly in relief. The head and forepart,
facing the chambers, were in full; but only one {116} side of the rest
of the slab was sculptured, the back being placed against the wall
of sun-dried bricks” (_Nineveh and its Remains_, vol. i. p. 75). The
following engraving will give an idea of one of these human-headed
animals, and will serve to illustrate the passage before us――alike
in reference to the _head_, indicating intelligence, and the _wings_,
denoting rapidity.
Illustration: Human-headed Winged Lion.
On the use of these figures, found in the ruins of Nineveh, Mr. Layard
makes the following sensible remarks――remarks admirably illustrating
the view which I take of the symbols before us:――“I used to contemplate
for hours these mysterious emblems, and muse over their intent and
history. What more noble forms could have ushered the people into
the temple of their gods? What more subblime images could have been
borrowed from nature by men who sought, unaided by the light of
revealed religion, to embody their conceptions of the wisdom, power,
and ubiquity of a Supreme Being? They could find no better type of
intellect and knowledge than the head of a man; of strength, than the
body of the lion; of rapidity of motion, than the wings of a bird.
These winged, human-headed lions were not idle creations, the offspring
of mere fancy; their meaning was written upon them. They had awed and
instructed races which flourished 3000 years ago. Through the portals
which they guarded, kings, priests, and warriors had borne sacrifices
to their altars, long before the wisdom of the East had penetrated into
Greece, and had furnished its mythology with symbols long recognized by
the Assyrian votaries” (_Nineveh and its Remains_, vol. i. p. 75, 76).
¶ _And the fourth beast |was| like a flying eagle._ All birds, indeed,
fly; but the epithet _flying_ is here employed to add intensity to
the description. The eagle is distinguished, among the feathered race,
for the rapidity, the power, and the elevation of its flight. No other
bird is supposed to fly so high; none ascends with so much power;
none is so majestic and grand in his ascent towards the sun. That
which would be properly symbolized by this would be the rapidity with
which the commands of God are executed; or this characteristic of the
divine government, that the purposes of God are carried into prompt
execution. There is, as it were, a vigorous, powerful, and rapid flight
towards the accomplishment of the designs of God――as the eagle ascends
unmolested towards the sun. Or, it _may_ be that this symbolizes
protecting care, or is an emblem of that protection which God, by his
providence, extends over those who put their trust in him. Thus in Ex.
xix. 4, “Ye have seen how I bare you on eagles’ wings.” “Hide me under
the shadow of thy wings,” Ps. xvii. 8. “In the shadow of thy wings will
I rejoice,” Ps. lxiii. 7. “As an eagle stirreth up her nest, fluttereth
over her young, spreadeth abroad her wings, taketh them, beareth them
on her wings: so the Lord alone did lead him,” De. xxxii. 11, 12, &c.
As in the case of the other living beings, so it is to be remarked of
the fourth living creature also, that the form of the _body_ is unknown.
There is no impropriety in supposing that it is only its front aspect
that John here speaks of, for that was sufficient for the symbol. The
remaining portion “in the midst of the throne” may have corresponded
with that of the other living beings, as being adapted to a support. In
further illustration of this it may be remarked, that symbols of this
description were common in the Oriental world. Figures in the human
form, or in the form of animals, with the head of an eagle or a vulture,
are found in the ruins of Nineveh, and were undoubtedly designed to
be symbolic. “On the earliest Assyrian monuments,” says Mr. Layard
(_Nineveh and its Remains_, vol. ii. p. 348, 349), “one of the most
prominent sacred types is the eagle-headed, or the vulture-headed,
human figure. Not only is it found in colossal proportions on the walls,
or guarding the portals of the chambers, but it is also constantly
represented in the groups on the embroidered {117} robes. When
thus introduced, it is generally seen contending with other mythic
animals――such as the human-headed lion or bull; and in these contests
it is always the conqueror. It may hence be inferred that it was a type
of the Supreme Deity, or of one of his principal attributes. A fragment
of the Zoroastrian oracles, preserved by Eusebius, declares that ‘God
is he that has _the head of a hawk_. He is the first, indestructible,
eternal, unbegotten, indivisible, dissimilar; the dispenser of all good;
incorruptible; the best of the good, the wisest of the wise; he is the
father of equity and justice, self-taught, physical and perfect, and
wise, and the only inventor of the sacred philosophy.’ Sometimes the
head of this bird is added to the body of a lion. Under this form of
the Egyptian hieraco-sphinx it is the conqueror in combats with other
symbolical figures, and is frequently represented as striking down
a gazelle or wild goat. It also clearly resembles the gryphon of the
Greek mythology, avowedly an Eastern symbol, and connected with Apollo,
or with the sun, of which the Assyrian form was probably an emblem.”
The following figure found in Nimroud, or ancient Nineveh, may furnish
an illustration of one of the usual forms.
Illustration: Eagle-headed Winged Lion.
If these views of the meaning of these symbols are correct, then
the idea which would be conveyed to the mind of John, and the idea,
therefore, which should be conveyed to our minds, is, that the
government of God is energetic, firm, intelligent, and that in
the execution of its purposes it is _rapid_ like the unobstructed
flight of an eagle, or _protective_ like the care of the eagle for
its young. When, in the subsequent parts of the vision, these living
creatures are represented as offering praise and adoration to Him
that sits on the throne (ver. 8; ch. v. 8, 14), the meaning would be,
in accordance with this representation, that all the acts of divine
government do, as if they were personified, unite in the praise which
the redeemed and the angels ascribe to God. All living things, and all
acts of the Almighty, conspire to proclaim his glory. The church, by
her representatives, the “four and twenty elders,” honours God; the
angels, without number, unite in the praise; all creatures in heaven,
in earth, under the earth, and in the sea (ch. v. 13), join in the song;
and all the acts and ways of God declare also his majesty and glory:
for around his throne, and beneath his throne, are expressive symbols
of the firmness, energy, intelligence, and power with which his
government is administered.
8 And the four beasts had each of them [188]six wings about
_him_; and _they were_ full of eyes within: and they [189]rest
not day and night, saying, Holy, holy, holy, Lord God Almighty,
which was, and is, and is to come.
8. _And the four beasts had each of them six wings about |him|_. An
emblem common to them all, denoting that, in reference to each and all
the things here symbolized, there was one common characteristic――that
in heaven there is the utmost promptness in executing the divine
commands. Comp. Is. vi. 2; Ps. xviii. 10; civ. 3; Je. xlviii. 40.
No mention is made of the manner in which these wings were arranged,
and conjecture in regard to that is vain. The seraphim, as seen by
Isaiah, had each one six wings, with two of which the face was
covered, to denote profound reverence; with two the feet, or lower
parts――emblematic of modesty; and with two they flew――emblematic of
their celerity in executing the commands of God, Is. vi. 2. Perhaps
without impropriety we may suppose that, in regard to these living
beings seen by John, two of the wings of each were employed, as in
Isaiah, to cover the face――token of profound reverence; and that the
remainder were employed in flight――denoting the rapidity with which
the divine commands are executed. Mercury, the messenger of Jupiter
among the heathen, was represented with wings, and nothing is {118}
more common in the paintings and _bas-reliefs_ of antiquity than such
representations. ¶ _And |they were| full of eyes within._ Professor
Stuart more correctly renders this, “around and within are full of
eyes;” connecting the word “around” [“about”], not with the _wings_, as
in our version, but with the _eyes_. The meaning is, that the portions
of the beasts that were visible from the outside of the throne, and
the portions under or within the throne, were covered with eyes. The
obvious design of this is to mark the universal vigilance of divine
providence. ¶ _And they rest not._ Marg., _have no rest_. That is,
they are constantly employed; there is no intermission. The meaning,
as above explained, is, that the works and ways of God are constantly
bringing praise to him. ¶ _Day and night._ Continually. They who
are employed day and night fill up the whole time――for this is all.
¶ _Saying, Holy, holy, holy._ For the meaning of this, see Notes on
Is. vi. 3. ¶ _Lord God Almighty._ Isaiah (vi. 3) expresses it, “Jehovah
of hosts.” The reference is to the true God, and the epithet _Almighty_
is one that is often given him. It is peculiarly appropriate here,
as there were to be, as the sequel shows, remarkable exhibitions of
_power_ in executing the purposes described in this book. ¶ _Which was,
and is, and is to come._ Who is eternal――existing in all past time;
existing now; and to continue to exist for ever. See Notes on ch. i. 4.
9 And when those beasts give glory and honour and thanks to
him that sat on the throne, [190]who liveth for ever and ever,
9. _And when those beasts give glory_, &c. As often as those living
beings ascribe glory to God. They did this continually (ver. 8); and,
if the above explanation be correct, then the idea is that the ways and
acts of God in his providential government are continually of such a
nature as to honour him.
10 The four and twenty elders fall down before him that sat on
the throne, and worship him that liveth for ever and ever, and
cast their [191]crowns before the throne, saying,
10. _The four and twenty elders fall down before him_, &c. The
representatives of the redeemed church in heaven (Notes, ver. 4) also
unite in the praise. The meaning, if the explanation of the symbol
be correct, is, that the church universal unites in praise to God for
all that characterizes his administration. In the connection in which
this stands here, the sense would be, that as often as there is any
_new_ manifestation of the principles of the divine government, the
church ascribes _new_ praise to God. Whatever may be thought of this
explanation of the meaning of the symbols, of the _fact_ here stated
there can be no doubt. The church of God always rejoices when there is
any new manifestation of the principles of the divine administration.
As all these acts, in reality, bring glory and honour to God, the
church, _as often_ as there is any new manifestation of the divine
character and purposes, renders praise anew. Nor can it be doubted that
the view here taken is one that is every way appropriate to the general
character of this book. The great design was to disclose what God was
to do in future times, in the various revolutions that were to take
place on the earth, until his government should be firmly established,
and the principles of his administration should everywhere prevail;
and there was a propriety, therefore, in describing the representatives
of the church as taking part in this universal praise, and as casting
every crown at the feet of Him who sits upon the throne. ¶ _And cast
their crowns before the throne._ They are described as “crowned”
(ver. 4), that is, as triumphant, and as kings (comp. ch. v. 10), and
they are here represented as casting their crowns at his feet, in token
that they owe their triumph to Him. To his providential dealings, to
his wise and merciful government, they owe it that they are crowned at
all; and there is, therefore, a propriety that they should acknowledge
this in a proper manner by placing their crowns at his feet.
11 Thou art [192]worthy, O Lord, to receive glory and honour
and power; [193]for thou hast created all things, and for thy
pleasure they are and were created.
11. _Thou art worthy, O Lord._ In thy character, perfections, and
government, there is that which makes it {119} proper that universal
praise should be rendered. The feeling of all true worshippers is, that
God is _worthy_ of the praise that is ascribed to him. No man worships
him aright who does not feel that there is that in his nature and
his doings which makes it _proper_ that he should receive universal
adoration. ¶ _To receive glory._ To have praise or glory ascribed to
thee. ¶ _And honour._ To be honoured; that is, to be approached and
adored as worthy of honour. ¶ _And power._ To have power ascribed to
thee, or to be regarded as having infinite power. Man can _confer_ no
power on God, but he may acknowledge that which he has, and adore him
for its exertion in his behalf and in the government of the world.
¶ _For thou hast created all things._ Thus laying the foundation for
praise. No one can contemplate this vast and wonderful universe without
seeing that He who has made it is _worthy_ to “receive glory, and
honour, and power.” Comp. Notes on Job xxxviii. 7. ¶ _And for thy
pleasure they are._ They exist by thy will――διὰ τὸ θέλημά. The meaning
is, that they owe their existence to the _will_ of God, and therefore
their creation lays the foundation for praise. He “spake, and it was
done; he commanded, and it stood fast.” He said, “Let there be light;
and there was light.” There is no other reason why the universe exists
at all than that such was the will of God; there is nothing else
that is to be adduced as explaining the fact that anything has now a
being. The putting forth of that will explains all; and, consequently,
whatever wisdom, power, goodness, is manifested in the universe, is
to be traced to God, and is the expression of what was in him from
eternity. It is proper, then, to “look up through nature to nature’s
God,” and wherever we see greatness or goodness in the works of
creation, to regard them as the faint expression of what exists
essentially in the Creator. ¶ _And were created._ Bringing more
distinctly into notice the fact that they owe their existence to his
will. They are not eternal; they are not self-existent; they were
formed from nothing.
This concludes the magnificent introduction to the principal visions
in this book. It is beautifully appropriate to the solemn disclosures
which are to be made in the following portions of the book, and, as
in the case of Isaiah and Ezekiel, was eminently adapted to impress
the mind of the holy seer with awe. Heaven is opened to his view;
the throne of God is seen; there is a vision of Him who sits upon
that throne; thunders and voices are heard around the throne; the
lightnings play; and a rainbow, symbol of peace, encircles all; the
representatives of the redeemed church, occupying subordinate thrones,
and in robes of victory, and with crowns on their heads, are there; a
vast smooth expanse like the sea is spread out before the throne; and
the emblems of the wisdom, the power, the vigilance, the energy, the
strength of the divine administration are there, represented as in the
act of bringing honour to God, and proclaiming his praise. The mind of
John was doubtless prepared by these august visions for the disclosures
which follow; and the mind of the reader should in like manner be
deeply and solemnly impressed when he contemplates them, as if _he_
looked into heaven, and saw the impressive grandeur of the worship
there. Let us fancy ourselves, therefore, with the holy seer looking
into heaven, and listen with reverence to what the great God discloses
respecting the various changes that are to occur until every foe of the
church shall be subdued, and the earth shall acknowledge his sway, and
the whole scene shall close in the triumphs and joys of heaven.