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Revelation
Chapter Four
Revelation 4
But we have to consider where the fourth chapter
commences God's ways. It does not follow necessarily that the assembly has been
spued out of Christ's mouth. It had been threatened; but the judgment on
Sardis, or even on Thyatira, was not yet come. But it is after Christ has
ceased to deal with the professing assembly as such, looking to it as His
light-bearer before the world. What it may call itself still is not stated; He
is not dealing with it. An open apostacy will come. Its date is not revealed;
nor is it revealed as to the rapture. But I gather from 2 Thessalonians 2, that
the rapture will be before the apostacy. What we have stated then is, that it
is after all dealing with the assemblies by Christ is closed that the
subsequent dealings with the world in the Revelation begin. The assemblies are
" the things that are;" what follows, "the things after
these." Christ is not now seen walking in their midst; He is the Lamb in
the midst of the throne. John is not occupied with seeing Him there, or sending
messages to the assemblies, but is called up to heaven where all the ways of
God are now carried on, and that towards the world, not the assembly. We have
the throne too, not the long-robed priest. The kings and priests we read of in
chapter 1 are now on high. Others may follow them; but they are in heavenly
places, seated on thrones, or worshiping, or presenting their censers full of
incense. On the other hand the Lord is not come to judge the world, but about
to receive the inheritance. The saints then, who will be caught up to meet
Christ, are seen only on high here; they belong to heaven, and are no longer
dealt with on earth, but have their own place in heaven.
The connection between the two parts of the Apocalypse is
this:-Christ, who was judging in the midst of the professing church, is now
seen on high, opening the book of this world's judgment, of which He is about
to take the inheritance publicly. From this scene of judgment the saints are
far. The apostle's occupation with the assembly now ceases--an important point,
for the Holy Spirit must be occupied with it as long as the saints are in it on
earth;-and he is taken up to heaven, and there he sees and in covenant with
creation, on a throne of government, with a rainbow round about it. The living
creatures celebrate Him as the creator, the One for whom all things were
created. The throne was not a throne of grace, but the signs of power and
judgment broke forth from it; but around it those who represent the saints
received at Christ's coming, the kings and priests, are sitting on th rones in
a circle round the throne. No altar of sacrifice is in view, as if it were a
time of approach; the brazen laver has glass instead of water. It is a fixed
accomplished holiness, not cleansing of feet. The elders are crowned, the
number twenty-four recalling the courses of the priests. The seven Spirits of
God are there in the temple, not Christ's to wield for the assembly, or sent
out into the world, but the perfections in attribute which characterise the
actions of God in the world. This it is bears light now into the world.
Besides these, four living creatures are there in the
circle of the throne itself and around the throne. They may be viewed as
forming the throne, or apart from it, though connected with it as a centre.
They have some of the characters of the cherubim, some of the seraphim, but
somewhat different from both. They were full of eyes, before and behind, to see
all things according to God, and willing having also six wings; perfect in
inward perception, but given perception, and in the celerity of their motions.
They embraced also the four species of creation in the ordered earth: man,
cattle, beast of the field, fowl of the air: these symbolizing the powers or attributes
of God, them selves worshiped by the heathen, here only the instruments of the
throne. Him who sat on it the heathen knew not. The intelligence, firmness,
power, rapidity of execution which belong to God were typified as elsewhere by
them. They are symbols. Divers agents may be the instruments of their activity.
But though there was the general analogy of the cherubim, judicial and
governmental power, these had a peculiar character.
The cherubim in the temple had two wings, which formed
the throne; they looked on the covenant, and at the same time, as of pure gold,
were characterised by the divine righteousness of the throne to be approached.
In Ezekiel they were the support of the firmament above which the God of Israel
was: it was a throne of executive judgment. They were like burnished brass, and
like fire-a symbol we have considered already. They had four wings: two to fly
with, two to cover themselves. From Ezekiel 10 it appears they were full of
eyes ("it is not said within") it was to govern what was outside,
according to God, not divine intelligence within. In Isaiah 6 the seraphim (or
burners) have six wings as here; they are above the throne, and cry as here,
Holy, holy, holy ! They, with a burning coal, cleansed the prophet's lips; they
were above the throne.
The symbols used here become clearer through these cases.
The living creatures are in and around the throne; for it is a throne of
executory judgment, with the attributes of cherubim united to it. But it is
not, as in Israel, mere earth]y providential judgment, a whirlwind out of the
north. There is before us the government of all the earth, and executory
judgment according to the holiness of God's nature. [1] There is not only full perception of all,
but intrinsic perception morally. It is no seat of gold to be approached, as in
the tabernacle. The intrinsic holiness of God is applied to judgment. He is
making good His nature and character in all creation. Providence would be no
longer a riddle. It was not complex attributes unsolved, so to speak, though
applied in special circumstances; each act would have its character.
Here too remark, it is not, as in the first chapter, the God who is,
though embracing past and future, God in Himself; but the God of ages, "
who was, and is, and is to come." Still He has all Old Testament names:
Jehovah, Elohim, Shaddai. His attributes now celebrate His full name, as the
Holy One who lives for ever and ever-has no passing power or being, like man at
his best estate, vanity And the saints here fall down before the throne, bow
themselves before His place in glory, and worship Him in His endless bei ng,
and lay down their given glory before His supreme and proper glory, ascribing
all glory to Him alone, as alone worthy of it; but here, according to the
nature of the celebration of it, the Creator for whom all things are. In all
changes these remained true.
It will be remarked here, that the living creatures only
celebrate and declare; the elders worship with understanding. All through the
Revelation the elders give their reason for worshiping. There is spiritual
intelligence in them.
Further, remark, that when thunderings and lightnings and
voices, the signs of terror in judgment, go forth from the throne, the throned
elders remain unmoved; they are on thrones around when the throne of judgment
is introduced. This is their place before God in respect of judgment. Whenever
He takes judgment in hand this is their position. They are part of the
glory-assessors of the throne from which its terror goes forth. When He that
sits on it is celebrated, they are all activity, own all glory to be His, are
prostrate on their faces, and cast their crowns before Him, more blessed in
owning His glory, than in possessing their own. We do not find the Father here;
it is Jehovah. And indeed should we ask in whom He is personally displayed, it
would be, as always, in the Son; but it is in itself simply the Jehovah of the
Old Testament here.
[1] For
the judgment at the end, though governmental, closing earth's history, was not
mercy so (cherubic), but according to God's holiness and nature (seraphic), particularly
as in Isaiah 6, a known God in Israel.
── John Darby《Synopsis of Revelation》
Revelation 4
Chapter Contents
A vision of God, as on his glorious throne, around which
were twenty-four elders and four living creatures. (1-8) Whose songs, and those
of the holy angels, the apostle heard. (9-11)
Commentary on Revelation 4:1-8
(Read Revelation 4:1-8)
After the Lord Jesus had instructed the apostle to write
to the churches "the things that are," there was another vision. The
apostle saw a throne set in heaven, an emblem of the universal dominion of
Jehovah. He saw a glorious One upon the throne, not described by human
features, so as to be represented by a likeness or image, but only by his
surpassing brightness. These seem emblems of the excellence of the Divine
nature, and of God's awful justice. The rainbow is a fit emblem of that
covenant of promise which God has made with Christ, as the Head of the church,
and with all his people in him. The prevailing colour was a pleasant green,
showing the reviving and refreshing nature of the new covenant. Four-and-twenty
seats around the throne, were filled with four-and-twenty elders, representing,
probably, the whole church of God. Their sitting denotes honour, rest, and
satisfaction; their sitting about the throne signifies nearness to God, the
sight and enjoyment they have of him. They were clothed in white raiment; the
imputed righteousness of the saints and their holiness: they had on their heads
crowns of gold, signifying the glory they have with him. Lightnings and voices
came from the throne; the awful declarations God makes to his church, of his
sovereign will and pleasure. Seven lamps of fire were burning before the
throne; the gifts, graces, and operations of the Spirit of God in the churches
of Christ, dispensed according to the will and pleasure of Him who sits upon
the throne. In the gospel church, the laver for purification is the blood of
the Lord Jesus Christ, which cleanses from all sin. In this all must be washed,
to be admitted into the gracious presence of God on earth, and his glorious
presence in heaven. The apostle saw four living creatures, between the throne
and the circle of the elders, standing between God and the people. These seem
to signify the true ministers of the gospel, because of their place between God
and the people. This also is shown by the description given, denoting wisdom,
courage, diligence, and discretion, and the affections by which they mount up toward
heaven.
Commentary on Revelation 4:9-11
(Read Revelation 4:9-11)
All true believers wholly ascribe their redemption and
conversion, their present privileges and future hopes, to the eternal and most
holy God. Thus rise the for-ever harmonious, thankful songs of the redeemed in
heaven. Would we on earth do like them, let our praises be constant, not
interrupted; united, not divided; thankful, not cold and formal; humble, not self-confident.
── Matthew Henry《Concise Commentary on Revelation》
Revelation 4
Verse 1
[1]
After this I looked, and, behold, a door was opened in heaven: and the first
voice which I heard was as it were of a trumpet talking with me; which said,
Come up hither, and I will shew thee things which must be hereafter.
After these things — As
if he had said, After I had written these letters from the mouth of the Lord.
By the particle and, the several parts of this prophecy are usually connected:
by the expression, after these things, they are distinguished from each other, Revelation 7:9; 19:1. By that expression, and after these things,
they are distinguished, and yet connected, Revelation 7:1; 15:5; 18:1. St. John always saw and heard, and then
immediately wrote down one part after another: and one part is constantly
divided from another by some one of these expressions.
I saw —
Here begins the relation of the main vision, which is connected throughout; as
it appears from "the throne, and him that sitteth thereon;" "the
Lamb;" (who hitherto has appeared in the form of a man;) " the four
living creatures;" and " the four and twenty elders,"
represented from this place to the end. From this place, it is absolutely
necessary to keep in mind the genuine order of the texts, as it stands in the
preceding table.
A door opened in heaven — Several of these openings are successively mentioned. Here a door is
opened; afterward, "the temple of God in heaven," Revelation 11:19; 15:5; and, at last, "heaven" itself, 19:11. By each of these St. John gains a new and
more extended prospect.
And the first voice which I had heard — Namely, that of Christ: afterward, he heard the voices of many others.
Said, Come up hither — Not in body, but in spirit; which was immediately done.
Verse 2
[2] And immediately I was in the spirit: and, behold, a throne was set in
heaven, and one sat on the throne.
And immediately I was in the spirit — Even in an higher degree than before, Revelation 1:10.
And, behold, a throne was set in heaven — St. John is to write "things which shall be;" and, in order
thereto, he is here shown, after an heavenly manner, how whatever "shall be,"
whether good or bad, flows out of invisible fountains; and how, after it is
done on the visible theatre of the world and the church, it flows back again
into the invisible world, as its proper and final scope. Here commentators
divide: some proceed theologically; others, historically; whereas the right way
is, to join both together. The court of heaven is here laid open; and the
throne of God is, as it were, the centre from which everything in the visible
world goes forth, and to which everything returns. Here, also, the kingdom of
Satan is disclosed; and hence we may extract the most important things out of
the most comprehensive and, at the same time, most secret history of the
kingdom of hell and heaven. But herein we must be content to know only what is
expressly revealed in this book. This describes, not barely what good or evil
is successively transacted on earth, but how each springs from the kingdom of
light or darkness, and continually tends to the source whence it sprung: So
that no man can explain all that is contained therein, from the history of the
church militant only. And yet the histories of past ages have their use, as
this book is properly prophetical. The more, therefore, we observe the
accomplishment of it, so much the more may we praise God, in his truth, wisdom,
justice, and almighty power, and learn to suit ourselves to the time, according
to the remarkable directions contained in the prophecy.
And one sat on the throne — As a king, governor, and judge. Here is described God, the Almighty, the
Father of heaven, in his majesty, glory, and dominion.
Verse 3
[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.
And he that sat was in appearance — Shone with a visible lustre, like that of sparkling precious stones,
such as those which were of old on the high priest's breastplate, and those
placed as the foundations of the new Jerusalem, Revelation 21:19,20. If there is anything
emblematical in the colours of these stones, possibly the jasper, which is
transparent and of a glittering white, with an intermixture of beautiful
colours, may be a symbol of God's purity, with various other perfections, which
shine in all his dispensations. The sardine stone, of a blood-red colour, may
be an emblem of his justice, and the vengeance he was about to execute on his
enemies. An emerald, being green, may betoken favour to the good; a rainbow,
the everlasting covenant. See Genesis 9:9. And this being round about the
whole breadth of the throne, fixed the distance of those who stood or sat round
it.
Verse 4
[4] And round
about the throne were four and twenty seats: and upon the seats I saw four and
twenty elders sitting, clothed in white raiment; and they had on their heads
crowns of gold.
And round about the throne — In a circle, are four and twenty thrones, and on the thrones four and
twenty elders - The most holy of all the former ages, Isaiah 24:23; Hebrews 12:1; representing the whole body of the
saints.
Sitting — In
general; but falling down when they worship.
Clothed in white raiment — This and their golden crowns show, that they had already finished their
course and taken their place among the citizens of heaven. They are never
termed souls, and hence it is probable that they had glorified bodies already.
Compare Matthew 27:52.
Verse 5
[5] And out of the throne proceeded lightnings and thunderings and voices: and
there were seven lamps of fire burning before the throne, which are the seven
Spirits of God.
And out of the throne go forth lightnings — Which affect the sight.
Voices —
Which affect the hearing.
Thunderings —
Which cause the whole body to tremble. Weak men account all this terrible; but
to the inhabitants of heaven it is a mere source of joy and pleasure, mixed
with reverence to the Divine Majesty. Even to the saints on earth these convey
light and protection; but to their enemies, terror and destruction.
Verse 6
[6] And
before the throne there was a sea of glass like unto crystal: and in the midst
of the throne, and round about the throne, were four beasts full of eyes before
and behind.
And before the throne is a sea as of glass,
like crystal — Wide and deep, pure and clear, transparent
and still. Both the "seven lamps of fire" and this sea are before the
throne; and both may mean "the seven spirits of God," the Holy Ghost;
whose powers and operations are frequently represented both under the emblem of
fire and of water. We read again, Revelation 15:2, of "a sea as of
glass," where there is no mention of "the seven lamps of fire;"
but, on the contrary, the sea itself is "mingled with fire." We read
also, Revelation 22:1, of "a stream of water of
life, clear as crystal." Now, the sea which is before the throne, and the
stream which goes out of the throne, may both mean the same; namely, the Spirit
of God.
And in the midst of the throne — With respect to its height.
Round about the throne — That is, toward the four quarters, east, west, north, and south.
Were four living creatures — Not beasts, no more than birds. These seem to be taken from the cherubim
in the visions of Isaiah and Ezekiel, and in the holy of holies. They are
doubtless some of the principal powers of heaven; but of what order, it is not
easy to determine. It is very probable that the twenty-four elders may
represent the Jewish church: their harps seem to intimate their having belonged
to the ancient tabernacle service, where they were wont to be used. If so, the
living creatures may represent the Christian church. Their number, also, is symbolical
of universality, and agrees with the dispensation of the gospel, which extended
to all nations under heaven. And the "new song" which they all sing,
saying, "Thou hast redeemed us out of every kindred, and tongue, and
people, and nation," Revelation 5:9, could not possibly suit the
Jewish without the Christian church.
The first living creature was like a lion — To signify undaunted courage.
The second, like a calf — Or ox, Ezekiel 1:10, to signify unwearied patience.
The third, with the face of a man — To signify prudence and compassion.
The fourth, like an eagle — To signify activity and vigour.
Full of eyes — To
betoken wisdom and knowledge.
Before — To
see the face of him that sitteth on the throne.
And behind — To
see what is done among the creatures.
Verse 7
[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.
And the first —
Just such were the four cherubim in Ezekiel, who supported the moving throne of
God; whereas each of those that overshadowed the mercy-seat in the holy of
holies had all these four faces: whence a late great man supposes them to have
been emblematic of the Trinity, and the incarnation of the second Person.
A flying eagle —
That is, with wings expanded.
Verse 8
[8] And
the four beasts had each of them six wings about him; and they were full of
eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord
God Almighty, which was, and is, and is to come.
Each of them hath six wings — As had each of the seraphim in Isaiah's vision. "Two covered his
face," in token of humility and reverence: "two his feet,"
perhaps in token of readiness and diligence for executing divine commissions.
Round about and within they are full of eyes.
Round about — To see everything which is farther off
from the throne than they are themselves.
And within — On
the inner part of the circle which they make with one another. First, they look
from the centre to the circumference, then from the circumference to the
centre.
And they rest not — O
happy unrest! Day and night - As we speak on earth. But there is no night in
heaven.
And say, Holy, holy, holy — Is the Three-One God. There are two words in the original, very
different from each other; both which we translate holy. The one means properly
merciful; but the other, which occurs here, implies much more. This holiness is
the sum of all praise, which is given to the almighty Creator, for all that he
does and reveals concerning himself, till the new song brings with it new
matter of glory. This word properly signifies separated, both in Hebrew and other
languages. And when God is termed holy, it denotes that excellence which is
altogether peculiar to himself; and the glory flowing from all his attributes
conjoined, shining forth from all his works, and darkening all things besides
itself, whereby he is, and eternally remains, in an incomprehensible manner
separate and at a distance, not only from all that is impure, but likewise from
all that is created. God is separate from all things. He is, and works from
himself, out of himself, in himself, through himself, for himself. Therefore,
he is the first and the last, the only one and the Eternal, living and happy,
endless and unchangeable, almighty, omniscient, wise and true, just and
faithful, gracious and merciful. Hence it is, that holy and holiness mean the
same as God and Godhead: and as we say of a king, "His Majesty;" so
the scripture says of God, "His Holiness," Hebrews 12:10. The Holy Spirit is the Spirit of
God. When God is spoken of, he is often named "the Holy One:" and as
God swears by his name, so he does also by his holiness; that is, by himself.
This holiness is often styled glory: often his holiness and glory are
celebrated together, Leviticus 10:3; Isaiah 6:3. For holiness is covered glory, and
glory is uncovered holiness. The scripture speaks abundantly of the holiness
and glory of the Father, the Son, and the Holy Ghost. And hereby is the mystery
of the Holy Trinity eminently confirmed. That is also termed holy which is
consecrated to him, and for that end separated from other things: and so is
that wherein we may be like God, or united to him. In the hymn resembling this,
recorded by Isaiah, Isaiah 6:3, is added, "The whole earth is
full of his glory." But this is deferred in the Revelation, till the glory
of the Lord (his enemies being destroyed) fills the earth.
Verses 9-10
[9] And
when those beasts give glory and honour and thanks to him that sat on the
throne, who liveth for ever and ever, [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 crowns before the throne, saying,
And when the living creatures give glory-the
elders fall down — That is, as often as the living creatures
give glory, immediately the elders fall down. The expression implies, that they
did so at the same instant, and that they both did this frequently. The living
creatures do not say directly, "Holy, holy, holy art thou;" but only
bend a little, out of deep reverence, and say, "Holy, holy, holy is the
Lord." But the elders, when they are fallen down, may say, "Worthy
art thou, O Lord our God."
Verse 11
[11] Thou
art worthy, O Lord, to receive glory and honour and power: for thou hast
created all things, and for thy pleasure they are and were created.
Worthy art thou to receive — This he receives not only when he is thus praised, but also when he
destroys his enemies and glorifies himself anew.
The glory and the honour and the power — Answering the thrice-holy of the living creatures, verse 9. Revelation 4:9 For thou hast created all things
- Creation is the ground of all the works of God: therefore, for this, as well
as for his other works, will he be praised to all eternity.
And through thy will they were — They began to be. It is to the free, gracious and powerfully-working
will of Him who cannot possibly need anything that all things owe their first
existence.
And are created —
That is, continue in being ever since they were created.
── John Wesley《Explanatory Notes on Revelation》
Chapter 4. The Throne in Heaven
Before the
Throne
Serve Day and Night
I. The Throne
in Heaven
II.
Establishment of the Throne
III. People
Surrounding the Throne
── Chih-Hsin
Chang《An Outline of
The New Testament》
Chapter Four General Review
OBJECTIVES IN STUDYING THIS CHAPTER
1) To consider the implication of the vision of God on His throne 2) To note that this vision along with the one in chapter five will set the stage for what follows SUMMARY
The visions of Revelation now begin in earnest. Upon seeing a doorstanding open in heaven and hearing a trumpet-like voice promising toshow him of things which must take place, John is transported to thethrone room of God. He describes what he sees and hears with vivid andcolorful imagery. The One on the throne radiates like white and redsparkling stones and is surrounded by an emerald rainbow. The colorsmay reflect the characteristics of God, such as His holiness,righteousness, justice, and mercy (1-3). John takes special note of twenty-four elders clothed with white robesand crowns of gold, sitting on thrones around the throne of God. Summers and Hailey suggest that they depict the twelve patriarchs of