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In this chapter the prophetical scene opens; and, as the epistolary part opened with a vision of Christ (Re 1:1-20), so this part is introduced with a glorious appearance of the great God, whose throne is in heaven, compassed about with the heavenly host. This discovery was made to John, and in this chapter he, I. Records the heavenly sight he saw, Re 4:1-7. And then, II. The heavenly songs he heard, Re 4:8-11.

Analysis Of The Chapter

This chapter Revelation 4:1-11 properly commences the series of visions respecting future events, and introduces those remarkable symbolical descriptions which were designed to cheer the hearts of those to whom the book was first sent, in their trials, and the hearts of all believers in all ages, with the assurance of the final triumph of the gospel. See the Introduction.

In regard to the nature of these visions, or the state of mind of the writer, there have been different opinions. Some have supposed that all that is described was made only to pass before the mind, with no visible representation; others, that there were visible representations so made to him that he could copy them; others, that all that is said or seen was only the production of the author's imagination. The latter is the view principally entertained by German writers on the book. All that would seem to be apparent on the face of the book - and that is all that we can judge by - is, that the following things occurred:

(1) The writer was in a devout frame of mind - a state of holy contemplation - when the scenes were represented to him, Revelation 1:10.

(2) the representations were supernatural; that is, they were something which was disclosed to him, in that state of mind, beyond any natural reach of his faculties.

(3) these things were so made to pass before him that they had the aspect of reality, and he could copy and describe them as real. It is not necessary to suppose that there was any representation to the bodily eye; but they had, to his mind, such a reality that he could describe them as pictures or symbols - and his office was limited to that. He does not attempt to explain them, nor does he intimate that he understood them; but his office pertains to an accurate record - a fair transcript - of what passed before his mind. For anything that appears, he may have been as ignorant of their signification as any of his readers, and may have subsequently studied them with the same kind of attention which we now give to them (compare the notes on 1 Peter 1:11-12), and may have, perhaps, remained ignorant of their signification to the day of his death. It is no more necessary to suppose that he understood all that was implied in these symbols, than it is that one who can describe a beautiful landscape understands all the laws of the plants and flowers in the landscape; or, that one who copies all the designs and devices of armorial bearings in heraldry, should understand all that is meant by the symbols that are used; or, that one who should copy the cuneiform inscriptions of Persepolis, or the hieroglyphics of Thebes, should understand the meaning of the symbols. All that is demanded or expected, in such a case, is, that the copy should be accurately made; and, when made, this copy may be as much an object of study to him who made it as to anyone else.

(4) yet there was a sense in which these symbols were real; that is, they were a real and proper delineation of future events. They were not the mere workings of the imagination. He who saw them in vision though there may have been no representation to the eye, had before him what was a real and appropriate representation of coming events. If not, the visions are as worthless as dreams are.

The visions open Revelation 4:1-11 with a Theophany, or a representation of God. John is permitted to look into heaven, and to have a view of the throne of God, and of the worship celebrated there. A door (θύρα thura) or opening is made into heaven, so that he, as it were, looks through the concave above, and sees what is beyond. He sees the throne of God, and him who sits on the throne, and the worshippers there; he sees the lightnings play around the throne, and hears the thunder's roar; he sees the rainbow that encompasses the throne, and hears the songs of the worshippers. In reference to this vision, at the commencement of the series of symbols which he was about to describe, and the reason why this was vouchsafed to him, the following remarks may be suggested:

(1) There is, in some respects, a striking resemblance between this and the visions of Isaiah Rev. 6 and Ezekiel Ezek. 1. As those prophets, when about to enter on their office, were solemnly inaugurated by being permitted to have a vision of the Almighty, so John was inaugurated to the office of making known future things - the last prophet of the world - by a similar vision. We shall see, indeed, that the representation made to John was not precisely the same as what was made to Isaiah or what was made to Ezekiel; but the most striking symbols are retained, and that of John is as much adapted to impress the mind as either of the others. Each of them describes the throne, and the attending circumstances of sublimity and majesty; each of them Speaks of one on the throne, but neither of them has attempted any description of the Almighty. There is no delineation of an image, or a figure representing God, but everything respecting him is veiled in such obscurity as to fill the mind with awe.

(2) the representation is such as to produce deep solemnity on the mind of the writer and the reader. Nothing could have been better adapted to prepare the mind of John for the important communications which he was about to make than to be permitted to look, as it were, directly into heaven, and to see the throne of God. And nothing is better suited to impress the mind of the reader than the view which is furnished, in the opening vision, of the majesty and glory of God. Brought, as it were, into his very presence; permitted to look upon his burning throne; seeing the reverent and profound worship of the inhabitants of heaven, we feel our minds awed, and our souls subdued, as we hear the God of heaven speak, and as we see seal after seal opened, and hear trumpet after trumpet utter its voice.

(3) the form of the manifestation - the opening vision - is eminently suited to show us that the communications in this book proceed from heaven. Looking into heaven, and seeing the vision of the Almighty, we are prepared to feel that what follows has a higher than any human origin; that it has come direct from the throne of God. And,

(4) there was a propriety that the visions should open with a manifestation of the throne of God in heaven, or with a vision of heaven, because that, also, is the termination of the whole; it is that to which all the visions in the book tend. It begins in heaven, as seen by the exile in Patmos; it terminates in heaven, when all enemies of the church are subdued, and the redeemed reign triumphant in glory.

The substance of the introductory vision in this chapter can be stated in few words:

(a) A door is opened, and John is permitted to look into heaven, and to see what is passing there, Revelation 4:1-2.

(b) The first thing that strikes him is a throne, with one sitting on the throne, Revelation 4:2.

(c) The appearance of him who sits upon the throne is described, Revelation 4:3. He is "like a jasper and a sardine stone." There is no attempt to portray his form; there is no description from which an image could be formed that could become an object of idolatrous worship - for who would undertake to chisel anything so indefinite as what is merely "like a jasper or a sardine stone?" And yet the description is distinct enough to fill the mind with emotions of awe and sublimity, and to leave the impression that he who sat on the throne was a pure and holy God.

(d) Round about the throne there was a bright rainbow: a symbol of peace, Revelation 4:3.

(e) Around the throne are gathered the elders of the church, having on their heads crowns of gold: symbols of the ultimate triumph of the church, Revelation 4:4.

(f) Thunder and lightning, as at Sinai, announce the presence of God, and seven burning lamps before the throne represent the Spirit of God, in his diversified operations, as going forth through the world to enlighten, sanctify, and save, Revelation 4:5.

(g) Before the throne there is a pellucid pavement, as of crystal, spread out like a sea: emblem of calmness, majesty, peace, and wide dominion, Revelation 4:6.

(h) The throne is supported by four living creatures, full of eyes: emblems of the all-seeing power of him that sits upon the throne, and of his ever-watchful providence, Revelation 4:6.

(i) To each one of these living creatures there is a unique symbolic face: respectively emblematic of the authority, the power, the wisdom of God, and of the rapidity with which the purposes of Providence are executed, Revelation 4:7. All are furnished with wings: emblematic of their readiness to do the will of God Revelation 4:8, but each one individually with a special form.

(j) All these creatures pay ceaseless homage to God, whose throne they are represented as supporting: emblematic of the fact that all the operations of the divine government do, in fact, promote his glory, and, as it were, render him praise, Revelation 4:8-9.

(k) To this the elders, the representatives of the church, respond: representing the fact that the church acquiesces in all the arrangements of Providence, and in the execution of all the divine purposes, and finds in them all ground for adoration and thanksgiving, Revelation 4:10-11.

John sees the throne of God in heaven surrounded by twenty-four elders; and four living creatures, full of eyes; which all join in giving glory to the Almighty, Revelation 4:1-11.

INTRODUCTION TO Revelation 4

This chapter contains an account of the second vision John saw, as preparatory to the sealed book, and the opening of it, as the first vision was to the epistles to the seven churches. The preface to this vision, or the introduction to it, and preparation of John for it, are in Revelation 4:1, which declare the time of it, the position John was in, what he saw and heard, a call to him to come up, and the effect it had upon him; and then follows the vision itself, which is of a throne, described by the place where it was set, in heaven; and by him that sat upon it, Revelation 4:2, who was like to a jasper and a sardine stone; and by what was about it, first a rainbow of an emerald colour, Revelation 4:3, then four and twenty seats, with as many elders upon them, sitting clothed and crowned, Revelation 4:4, and by what went out from it, lightnings, thunderings, and voices; and by what were before it, seven burning lamps, which are the seven spirits of God, Revelation 4:5, and a sea of glass like crystal; and by what were between it all around, and the elders, four living creatures, described in general by their being full of eyes, before and behind, Revelation 4:6, in particular, the first by its likeness to a lion, the second by its likeness to a calf, the third by its likeness to a man, and the fourth by its likeness to a flying eagle, Revelation 4:7, and by what were common to them, first by their wings, of which they had each of them six; and by their eyes, they were full of within; and by their constant employment in celebrating the perfections of God, and in giving glory, honour, and thanks unto him, Revelation 4:8, at which time also the four and twenty elders appear in a worshipping posture, and give adoration to God; partly by deeds, casting their crowns before his throne; and partly by words, ascribing glory, honour, and power to him; giving a reason for it, taken from his creating all things for his pleasure, Revelation 4:10.

IV.

In this chapter we pass from the sufferings and temptations of the churches below to the unsullied glory above. The vision of the Almighty here described is thought to be interposed here to remind us that all decrees respecting the future “rest with God, and come from Him through Jesus Christ.” This is no doubt true; but there is another reason. From the world below, and the struggling churches, we are brought to sec the Eternal who is ruling over all. A vision like this must dwarf our sense of life’s sorrows and temptations, and is a fit preparation for the scenes of conflict, failure, and persecution, which are about to be unfolded. Whatever painful sights the seer is called upon to behold, this vision of Him who rules “over all from the beginning” will remain in the background as the constant witness that in all the changes and chances of this mortal life, in all the vicissitudes of the Church’s history, God is her refuge; therefore she will not be moved though the earth be removed. It is the vision of eternal strength so often vouchsafed to the sad. As to Ezekiel “among the captives by the river of Chebar” (Ezekiel 1:1), and to Isaiah mourning over the gloom which was settling on Judah (Isaiah 6:1); so now to the exile in Patmos, and through him to all who, in their life-conflict; need “everlasting consolation and good hope.” “You see how distress and solitude and sorrow favour communications between a man and his God.”

CHAPTER 4

Revelation 4:1. ἠνεῳγμένη, Elz.; so also א, Tisch. [W. and H.]. The form ἀνεῳγμ. (A), approved by Lack., depends upon a clerical error occasioned by the α in θύρα, as in 19, 11, where even A has the form ἠνεῳγμ.; cf., besides, Revelation 11:19, Revelation 20:12. Winer, p. 70.

λέγων. So, already, Griesb., instead of the correction λέγουσα (Elz.).

Revelation 4:2. The καὶ before εὐθέως. (Elz.) is, according to A, א, 2, 4, 8, al., Syr., Vulg., to be deleted (Lach., Tisch. [W. and H.]); cf., already, Griesb.: yet the μετὰ ταῦτα here, as in Revelation 1:9, is to be combined with δεῖ γενέσθαι, not (Lach.) with εὐθέως.

ἐπὶ τὸν θρόνον καθήμενος. So, already, Beng., according to A, א, 2, 4, 6, 7, al., Vulg., Lach., Tisch. [W. and H.]. Incorrectly, Elz.: ἐπὶ τοῦ θρόνου.

In this often-recurring phrase, ἐπὶ is found with the accus., Revelation 4:4, Revelation 11:16, Revelation 17:3, Revelation 19:11; also Revelation 6:2; Revelation 6:4 (Elz., dat.), according to A, C, א (Beng., Lach., Tisch.). With the Genesis 4:10; Genesis 5:1; Genesis 5:7; also Revelation 6:16, Elz., Lach.

On the other hand, Tisch.: dat., according to 4, 6, 9, א, al.). With the dat., Revelation 4:9 (A, א, Lach.

But Elz., Tisch. [W. and H.]: gen.), Revelation 5:13 (א [W. and H.]: gen.), Revelation 7:10, Revelation 19:4, Revelation 21:5, where, in the Elz., the gen. throughout stands improperly.

Revelation 4:3. The ἦν before ὅμοιος (Elz.) is, according to the testimonies, and with Lach., Tisch. [W. and H.], to be deleted; cf. Revelation 1:14-15.

Revelation 4:4. Elz.: θρόνοι εἴκοσι καὶ τέσσαρες· καὶ ἐπὶ τοὺς θρόνους εἱδον τοὺς εἴκοσι καὶ τέσσαρας πρεσβ. Certainly false, in this reading, is: first, the (twofold) καί before τεσσ.; secondly, the explanation εἴδον beside the art. τούς. It is doubtful whether with Lach., Tisch. IX., θρόνους εἴκοσι τέσσερας must be read; for, in A, this accus. may have been inserted because of what follows. Beng., Griesb., Tisch. [W. and H.], etc., have the nominative. It is, further, doubtful whether the number should be combined the second time with θρόνους or with πρεσβυτ. The former is preferred by Lach., Tisch. IX., according to A, 17, 18, 19 (κ. ἐπὶ τ. εἴκ. τέσσ. θρον. πρεσβ.); the latter by Tisch. [W. and H.] (τ. ἐπὶ τ. θρ. τοὺς εἴκ. τεσσ. πρεσβ.; cf. 13, 26, 27, Areth.). It is, however, very possible that the reading of 2, 4, 8, 9, 11, al., according to which the number without τοὺς stands between τ. θρόνους and πρεσβυτ., and accordingly could be taken with both nouns, is original. The reading, therefore, which is exegetically the more suitable, is εἴκ. τεσσ. πρεσβ. א has only καὶ πρεσβ., without ἐπὶ τ. θρ., and without the repetition of the number,—possibly the original reading.

The ἐν before ἱματίοις (Elz., Tisch.) is probably false; it is wanting in A, Vulg., Lach. [W. and H.]. The ἔσχον (Elz.) before ἐπὶ τ. κεφ. is doubtless an interpretation.

Revelation 4:7. Instead of ὡς ἅνθρωπος (Elz., Beng.), ὡς ἀνθρώπου (A, Vulg., al., Treg., Lach., Tisch. [W. and H.]) is to be read, unless possibly ἀνθρώπου alone (2, 4, 6, al., Aeth., Ar., Andr., Areth., Matth.) is to be regarded the original reading. א: ὡς ὅμοιον ἀνθρώπῳ.

Instead of πετωμένῳ (Elz.), write here and in Revelation 8:13, Revelation 14:6, Revelation 19:17, πετομ. (A, א, 9, 14, 16, 19, Andr., Areth., Lach., Tisch. [W. and H.]). Cf. the scholium in Wetst.: πέταμαι οὐδεὶς τῶν ῥητόρων εἰπεν, ἀλλὰ πέτομαι.

Revelation 4:8. ἓν καθʼ ἑαυτὸ εἷχον. So Elz. But Beng. and Griesb. already write correctly: ἓν καθʼ ἓν αὐτῶν ἔχον (A, B, 2, 4, 6, 7, 10, al., Lach.). The ἔχων in A, which is approved here by Tisch. [W. and H.], occurs also in Revelation 4:7 in A,—not received there by Tisch., 1854,—in both places apparently as a clerical error. א: ἓν ἕκαστον αὐτῶν εἰχον.

Revelation 4:11. Instead of the simple κὐριε (Elz., Griesb.), read, according to A, B, 2, 3, al., Vulg.: ὁ κύριος καὶ ὁ θεὸς ἡμῶν (Lach., Tisch. [W. and H.]); א has both.

ἧσαν. So A, א, 2, 3, 4, al. pl., Griesb., Lach., Tisch. [W. and H.]. A mere modification is the εἰσι in Elz. Also, the isolated variation οὐκ ἦσαν, which Ew. favors, seems to be a not inapt expedient; since, by the inner combination of the οὐκ ἦσαν and ἐκτίσθ. (“when they were not, they were created,” Ew.), the difficulty of the ἦσαν in the correct text is avoided.

That the words καὶ ἐκτίσθησαυ are lacking in A, is only an oversight, as the eye of the transcriber wandered from the ἡσαν directly to the final syllable of ἐκτίσθ

ησαν.

In chapter 4 (and 5), the real divine foundation for the entire succeeding prophetic Apoc. (up to Revelation 22:5) is presented in a plastic manner. For the living God himself, whose throne in eternal glory is portrayed in ch. 4, determines what is to happen (δεῖ γεν., cf. Revelation 1:1; Revelation 1:19). Thus from him proceeds all revelation spoken by the mouth of a prophet,[1643] and that, too, through the mediation of Christ.[1644] Beng., appropriately: “In fact, this book (of John) describes not only what occurs on earth in good and evil, but also how things originate from the kingdom of light, and partly from the kingdom of darkness, and how they again extend thither.”[1645] But as in Revelation 1:12 sqq., the appearance of Christ was of such a nature as to stand in a living relation to the discourses of the Lord to his Church, following in chs. 2 and 3, so also the appearance of the Lord in ch. 4 already makes us know in advance that it treats of impending judgment towards enemies, and a showing of grace to believers. The holy and omnipotent majesty beheld of Him who was, and is, and is to come, and the standing of the “elders” about his throne,—already points, even apart from definite individual features, to the essential contents of the revelation which is to be expected. Cf. Beng.; also Hengstenb., who, however, inaccurately and erroneously says, “What is to occur afterwards is shown John. Accordingly, in Revelation 4:2 sqq., we are to expect not a description of that which always is, but only a symbolical foreshadowing of the future.”

[1643] Cf. Revelation 1:1.

[1644] Cf. Revelation 5:1 sqq.

[1645] Cf. also Ew., De Wette, Ebrard.

If now we compare with the description, ch. 4, rabbinical representations, such as More Nevoch, II. Revelation 6 : “God does nothing unless he have considered it in his family above,” and Schir. Haschirim R., fol. 93: “God does nothing unless he have first consulted concerning it with his family above,”[1646]—we dare not overlook the essential distinction that the Johannean view is nothing but a development of O. and N. T. fundamental truths, while the rabbins have only a corruption of them.[1647] For “the family above,” which, according to the rabbins, participates in the determining of God’s counsels, in John has only to adore and praise the decree together with God’s works; and the visions beheld by John, in which future things are portrayed to him while in the Spirit, are in no respect the heavenly prelude of earthly events stated by the rabbins.[1648] Ill-founded is the remark of Heinrichs: “In every chapter, the poet does nothing but testify that he has beheld the theatre whence the Messiah is to return to earth as the lofty and majestic” …

[1646] In Wetst.

[1647] Against Wetst., Eichh., Heinr., Ew., etc.

[1648] Cf. Wetst.: “According to the idea of the Jews, what is to occur on earth is first manifested and represented in heaven before the assembly of angels.”

Re 4:1-11.

VISION OF GOD'S THRONE IN HEAVEN; THE FOUR AND TWENTY ELDERS; THE FOUR LIVING CREATURES.

Here begins the Revelation proper; and first, the fourth and fifth chapters set before us the heavenly scenery of the succeeding visions, and God on His throne, as the covenant God of His Church, the Revealer of them to His apostle through Jesus Christ. The first great portion comprises the opening of the seals and the sounding of the trumpets (fourth to eleventh chapters). As the communication respecting the seven churches opened with a suitable vision of the Lord Jesus as Head of the Church, so the second part opens with a vision suitable to the matter to be revealed. The scene is changed from earth to heaven.

1. After this--Greek, "After these things," marking the opening of the next vision in the succession. Here is the transition from "the things which are"

(Re 1:19),

the existing state of the seven churches, as a type of the Church in general, in John's time, to "the things which shall be hereafter," namely, in relation to the time when John wrote.

I looked--rather as Greek, "I saw" in vision; not as English Version means, I directed my look that way.

was--Omit, as not being in the Greek.

opened--"standing open"; not as though John saw it in the act of being opened. Compare

Eze 1:1; Mt 3:16; Ac 7:56; 10:11.

But in those visions the heavens opened, disclosing the visions to those below on earth. Whereas here, heaven, the temple of God, remains closed to those on earth, but John is transported in vision through an open door up into heaven, whence he can see things passing on earth or in heaven, according as the scenes of the several visions require.

the first voice which I heard--the voice which I heard at first, namely, in

Re 1:10;

the former voice.

was as it were--Omit was, it not being in the Greek. "Behold" governs in sense both "a door," &c., and "the first voice," &c.

Come up hither--through the "open door."

be--come to pass.

hereafter--Greek, "after these things": after the present time

(Re 1:19).