Revelation 4: Summary and Commentary

Verse 1

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

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

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

Verse 2

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

Verse 3

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

Verse 4

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

Verse 5

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

Verse 6

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

Verse 7

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

Verse 8

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

Verse 9

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

Verse 11

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

Verse 1

We have here an account of a second vision with which the apostle John was favoured: After this, that is, not only "after I had seen the vision of Christ walking in the midst of the golden candlesticks," but "after I had taken his messages from his mouth, and written and sent them to the several churches, according to his command, after this I had another vision." Those who well improve the discoveries they have had of God already are prepared thereby for more, and may expect them. Observe,

I. The preparation made for the apostle's having this vision.

1. A door was opened in heaven. Hence we learn, (1.) Whatever is transacted on earth is first designed and settled in heaven; there is the model of all the works of God; all of them are therefore before his eye, and he lets the inhabitants of heaven see as much of them as is fit for them. (2.) We can know nothing of future events but what God is pleased to discover to us; they are within the veil, till God opens the door. But, (3.) So far as God reveals his designs to us we may and ought to receive them, and not pretend to be wise above what is revealed.

2. To prepare John for the vision, a trumpet was sounded, and he was called up into heaven, to have a sight there of the things which were to be hereafter. He was called into the third heavens. (1.) There is a way opened into the holiest of all, into which the sons of God may enter by faith and holy affections now, in their spirits when they die, and in their whole persons at the last day. (2.) We must not intrude into the secret of God's presence, but stay till we are called up to it.

3. To prepare for this vision, the apostle was in the Spirit. He was in a rapture, as before (Rev 1:10), whether in the body or out of the body we cannot tell; perhaps he himself could not; however all bodily actions and sensations were for a time suspended, and his spirit was possessed with the spirit of prophecy, and wholly under a divine influence. The more we abstract ourselves from all corporeal things the more fit we are for communion with God; the body is a veil, a cloud, and clog to the mind in its transactions with God. We should as it were forget it when we go in before the Lord in duty, and be willing to drop it, that we may go up to him in heaven. This was the apparatus to the vision. Now observe,

II. The vision itself. It begins with the strange sights that the apostle saw, and they were such as these: - 1. He saw a throne set in heaven, the seat of honour, and authority, and judgment. Heaven is the throne of God; there he resides in glory, and thence he gives laws to the church and to the whole world, and all earthly thrones are under the jurisdiction of this throne that is set in heaven. 2. He saw a glorious one upon the throne. This throne was not empty; there was one in it who filled it, and that was God, who is here described by those things that are most pleasant and precious in our world: His countenance was like a jasper and a sardine-stone; he is not described by any human features, so as to be represented by an image, but only by his transcendent brightness. This jasper is a transparent stone, which yet offers to the eye a variety of the most vivid colours, signifying the glorious perfections of God; the sardine-stone is red, signifying the justice of God, that essential attribute of which he never divests himself in favour of any, but gloriously exerts it in the government of the world, and especially of the church, through our Lord Jesus Christ. This attribute is displayed in pardoning as well as in punishing, in saving as well as in destroying sinners. 3. He saw a rainbow about the throne, like unto an emerald, Rev 4:3. The rainbow was the seal and token of the covenant of the providence that God made with Noah and his posterity with him, and is a fit emblem of that covenant of promise that God has made with Christ as the head of the church, and all his people in him, which covenant is as the waters of Noah unto God, an everlasting covenant, ordered in all things and sure. This rainbow looked like the emerald; the most prevailing colour was a pleasant green, to show the reviving and refreshing nature of the new covenant. 4. He saw four-and-twenty seats round about the throne, not empty, but filled with four-and-twenty elders, presbyters, representing, very probably, the whole church of God, both in the Old Testament and in the New Testament state; not the ministers of the church, but rather the representatives of the people. Their sitting denotes their honour, rest, and satisfaction; their sitting about the throne signifies their relation to God, their nearness to him, the sight and enjoyment they have of him. They are clothed in white raiment, the righteousness of the saints, both imputed and inherent; they had on their heads crowns of gold, signifying the honour and authority given them of God, and the glory they have with him. All these may in a lower sense be applied to the gospel church on earth, in its worshipping assemblies; and, in the higher sense, to the church triumphant in heaven. 5. He perceived lightnings and voices proceeding out of the throne; that is, the awful declarations that God makes to his church of his sovereign will and pleasure. Thus he gave forth the law on mount Sinai; and the gospel has not less glory and authority than the law, though it be of a more spiritual nature. 6. He saw seven lamps of fire burning before the throne, which are explained to be the seven Spirits of God (Rev 4:5), the various gifts, graces, and operations of the Spirit of God in the churches of Christ; these are all dispensed according to the will and pleasure of him who sits upon the throne. 7. He saw before the throne a sea of glass, like unto crystal. As in the temple there was a great vessel of brass filled with water, in which the priests were to wash when they went to minister before the Lord (and this was called a sea), so in the gospel church the sea or laver for purification is the blood of the Lord Jesus Christ, who cleanses from all sin, even from sanctuary-sins. In this all those must be washed that are admitted into the gracious presence of God on earth or his glorious presence in heaven. 8. He saw four animals, living creatures, between the throne and the circle of elders (as seems most probable), standing between God and the people; these seem to signify the ministers of the gospel, not only because of this their situation nearer to God, and between him and the elders or representatives of the Christian people, and because fewer in number than the people, but as they are here described, (1.) By their many eyes, denoting sagacity, vigilance, and circumspection. (2.) By their lion-like courage, their great labour and diligence (in which they resemble the ox), their prudence and discretion becoming men, and their sublime affections and speculations, by which they mount up with wings like eagles towards heaven (Rev 4:7), and these wings full of eyes within, to show that in all their meditations and ministrations they are to act with knowledge, and especially should be well acquainted with themselves and the state of their own souls, and see their own concern in the great doctrines and duties of religion, watching over their own souls as well as the souls of the people. (3.) By their continual employment, and that is, praising God, and not ceasing to do so night and day. The elders sit and are ministered unto; these stand and minister: they rest not night nor day. This now leads to the other part of the representation.

Verse 8

We have considered the sights that the apostle saw in heaven: now let us observe the songs that he heard, for there is in heaven not only that to be seen which will highly please a sanctified eye, but there is that to be heard which will greatly delight a sanctified ear. This is true concerning the church of Christ here, which is a heaven upon earth, and it will be eminently so in the church made perfect in the heaven of heavens.

I. He heard the song of the four living creatures, of the ministers of the church, which refers to the prophet Isaiah's vision, Isa 6:1-13. And here, 1. They adore one God, and one only, the Lord God Almighty, unchangeable and everlasting. 2. They adore three holies in this one God, the Holy Father, the Holy Son, and the Holy Spirit; and these are one infinitely holy and eternal Being, who sits upon the throne, and lives for ever and ever. In this glory the prophet saw Christ, and spoke of him.

II. He heard the adorations of the four-and-twenty elders, that is, of the Christian people represented by them; the ministers led, and the people followed, in the praises of God, Rev 4:10, Rev 4:11. Here observe,

1. The object of their worship, the same with that which the ministers adored: Him that sat on the throne, the eternal everliving God. The true church of God has one and the same object of worship. Two different objects of worship, either co-ordinate or sub-ordinate, would confound the worship and divide the worshippers. It is unlawful to join in divine worship with those who either mistake or multiply the object. There is but one God, and he alone, as God, is worshipped by the church on earth and in heaven.

2. The acts of adoration. (1.) They fell down before him that sat on the throne; they discovered the most profound humility, reverence, and godly fear. (2.) They cast their crowns before the throne; they gave God the glory of the holiness wherewith he had crowned their souls on earth and the honour and happiness with which he crowns them in heaven. They owe all their graces and all their glories to him, and acknowledge that his crown is infinitely more glorious than theirs, and that it is their glory to be glorifying God.

3. The words of adoration: they said, Thou art worthy, O Lord, to receive glory, and honour, and power, Rev 4:11. Observe, (1.) They do not say, We give thee glory, and honour, and power; for what can any creature pretend to give unto God? But they say, thou art worthy to receive glory. (2.) In this they tacitly acknowledge that God is exalted far above all blessing and praise. He was worthy to receive glory, but they were not worthy to praise, nor able to do it according to his infinite excellences.

4. We have the ground and reason of their adoration, which is threefold: - (1.) He is the Creator of all things, the first cause; and none but the Creator of all things should be adored; no made thing can be the object of religious worship. (2.) He is the preserver of all things, and his preservation is a continual creation; they are created still by the sustaining power of God. All beings but God are dependent upon the will and power of God, and no dependent being must be set up as an object of religious worship. It is the part of the best dependent beings to be worshippers, not to be worshipped. (3.) He is the final cause of all things: For thy pleasure they are and were created. It was his will and pleasure to create all things; he was not put upon it by the will of another; there is no such thing as a subordinate creator, that acts under and by the will and power of another; and, if there were, he ought not to be worshipped. As God made all things at his pleasure, so he made them for his pleasure, to deal with them as he pleases and to glorify himself by them one way or other. Though he delights not in the death of sinners, but rather that they should turn and live, yet he hath made all things for himself, Pro 16:4. Now if these be true and sufficient grounds for religious worship, as they are proper to God alone, Christ must needs be God, one with the Father and Spirit, and be worshipped as such; for we find the same causality ascribed to him. Col 1:16, Col 1:17, All things were created by him and for him, and he is before all things, and by him all things consist.

Verse 2

And—omitted in the two oldest manuscripts, Vulgate, Syriac.

I was, &c.—Greek, "I became in the Spirit" (see on Rev 1:10): I was completely rapt in vision into the heavenly world.

was set—not was placed, but was situated, literally, "lay."

one sat on the throne—the Eternal Father: the Creator (Rev 4:11): also compare Rev 4:8 with Rev 1:4, where also the Father is designated, "which is, and was, and is to come." When the Son, "the Lamb," is introduced, Rev 5:5-9, a new song is sung which distinguishes the Sitter on the throne from the Lamb, "Thou hast redeemed us to God," and Rev 5:13, "Unto Him that sitteth upon the throne, and unto the Lamb." So also in Rev 5:7, as in Dan 7:13, the Son of man brought before the Ancient of days is distinguished from Him. The Father in essence is invisible, but in Scripture at times is represented as assuming a visible form.

Verse 3

was—omitted in the two oldest manuscripts but supported by Vulgate and Coptic.

to look upon—Greek, "in sight," or "appearance."

jasper—From Rev 21:11, where it is called most precious, which the jasper was not, EBRARD infers it was a diamond. Ordinarily, the jasper is a stone of various wavy colors, somewhat transparent: in Rev 21:11 it represents watery crystalline brightness. The sardine, our cornelian, or else a fiery red. As the watery brightness represents God's holiness, so the fiery red His justice executing fiery wrath. The same union of white or watery brightness and fiery redness appears in Rev 1:14; Rev 10:1; Eze 1:4; Eze 8:2; Dan 7:9.

rainbow round about the throne—forming a complete circle (type of God's perfection and eternity: not a half circle as the earthly rainbow) surrounding the throne vertically. Its various colors, which combined form one pure solar ray, symbolize the varied aspects of God's providential dealings uniting in one harmonious whole. Here, however, the predominating color among the prismatic colors is green, the most refreshing of colors to look upon, and so symbolizing God's consolatory promises in Christ to His people amidst judgments on His foes. Moreover, the rainbow was the appointed token of God's covenant with all flesh, and His people in particular. Hereby God in type renewed to man the grant originally made to the first Adam. The antitype will be the "new heavens and the new earth" restored to redeemed man, just as the earth, after the destruction by the flood, was restored to Noah. As the rainbow was first reflected on the waters of the world's ruin, and continues to be seen only when a cloud is brought over the earth, so another deluge, namely, of fire, shall precede the new heavens and earth: the Lord, as here, on His throne, whence (Rev 4:5) proceed "lightnings and thunderings," shall issue the commission to rid the earth of its oppressors: but then, amidst judgment, when other men's hearts fail them for fear, the believer shall be reassured by the rainbow, the covenant token, round the throne (compare DE BURGH, Exposition of Revelation). The heavenly bow speaks of the shipwreck of the world through sin: it speaks also of calm and sunshine after the storm. The cloud is the regular token of God's and Christ's presence, for example, in the tabernacle's holiest place; on Mount Sinai at the giving of the law; at the ascension (Act 1:9); at His coming again (Rev 4:7).

Verse 4

seats—rather as the Greek is translated in this very verse, "thrones," of course lower and smaller than the grand central throne. So Rev 16:10, "the seat (rather, throne) of the beasts," in hellish parody of God's throne.

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

Verse 5

proceeded—Greek, "proceed."

thunderings and voices—The two oldest manuscripts transpose, "voices and thunderings." Compare at the giving of the law on Sinai, Exo 19:16. "The thunderings express God's threats against the ungodly: there are voices in the thunders (Rev 10:3), that is, not only does He threaten generally, but also predicts special judgments" [GROTIUS].

seven lamps . . . seven Spirits—The Holy Spirit in His sevenfold operation, as the light-and-life Giver (compare Rev 5:6, seven eyes . . . the seven Spirits of God; Rev 1:4; Rev 21:23; Psa 119:105) and fiery purifier of the godly, and consumer of the ungodly (Mat 3:11).

Verse 6

Two oldest manuscripts, A, B, Vulgate, Coptic, and Syriac read, "As it were a sea of glass."

like . . . crystal—not imperfectly transparent as the ancient common glass, but like rock crystal. Contrast the turbid "many waters" on which the harlot "sitteth" (Rev 17:1, Rev 17:15). Compare Job 37:18, "the sky . . . as a molten looking-glass." Thus, primarily, the pure ether which separates God's throne from John, and from all things before it, may be meant, symbolizing the "purity, calmness, and majesty of God's rule" [ALFORD]. But see the analogue in the temple, the molten sea before the sanctuary (see on Rev 4:4, above). There is in this sea depth and transparency, but not the fluidity and instability of the natural sea (compare Rev 21:1). It stands solid, calm, and clear, God's judgments are called "a great deep" (Psa 36:6). In Rev 15:2 it is a "sea of glass mingled with fire." Thus there is symbolized here the purificatory baptism of water and the Spirit of all who are made "kings and priests unto God." In Rev 15:2 the baptism with the fire of trial is meant. Through both all the king-priests have to pass in coming to God: His judgments, which overwhelm the ungodly, they stand firmly upon, as on a solid sea of glass; able like Christ to walk on the sea, as though it were solid.

round about the throne—one in the midst of each side of the throne.

four beasts—The Greek for "beasts," Rev 13:1, Rev 13:11, is different, therion, the symbol for the carnal man by opposition to God losing his true glory, as lord, under Him, of the lower creatures, and degraded to the level of the beast. Here it is zoon, "living creatures"; not beast.

Verse 7

calf—"a steer" [ALFORD]. The Septuagint often uses the Greek term here for an ox (Exo 22:1; Exo 29:10, &c.).

as a man—The oldest manuscripts have "as of a man."

Verse 8

about him—Greek, "round about him." ALFORD connects this with the following sentence: "All round and within (their wings) they are (so two oldest manuscripts, A, B, and Vulgate read) full of eyes." John's object is to show that the six wings in each did not interfere with that which he had before declared, namely, that they were "full of eyes before and behind." The eyes were round the outside of each wing, and up the inside of each when half expanded, and of the part of body in that inward recess.

rest not—literally, "have no rest." How awfully different the reason why the worshippers of the beast "have no rest day nor night," namely, "their torment for ever and ever."

Holy, holy, holy—The "tris-hagion" of the Greek liturgies. In Isa 6:3, as here, it occurs; also Psa 99:3, Psa 99:5, Psa 99:9, where He is praised as "holy," (1) on account of His majesty (Rev 4:1) about to display itself; (2) His justice (Rev 4:4) already displaying itself; (3) His mercy (Rev 4:6-8) which displayed itself in times past. So here "Holy," as He "who was"; "Holy," as He "who is": "Holy," as He "who is to come." He showed Himself an object of holy worship in the past creation of all things: more fully He shows Himself so in governing all things: He will, in the highest degree, show Himself so in the consummation of all things. "Of (from) Him, through Him, and to Him, are all things: to whom be glory for ever. Amen." In Isa 6:3 there is added, "the whole EARTH is full of His glory." But in Revelation this is deferred until the glory of THE LORD fills the earth, His enemies having been destroyed [BENGEL].

Almighty—answering to "Lord of hosts" (Sabaoth), Isa 6:3.

The cherubim here have six wings, like the seraphim in Isa 6:2; whereas the cherubim in Eze 1:6 had four wings each. They are called by the same name, "living creatures." But whereas in Ezekiel each living creature has all four faces, here the four belong severally one to each. See on Eze 1:6. The four living creatures answer by contrast to the four world powers represented by four beasts. The Fathers identified them with the four Gospels, Matthew the lion, Mark the ox, Luke the man, John the eagle: these symbols, thus viewed, express not the personal character of the Evangelists, but the manifold aspect of Christ in relation to the world (four being the number significant of world-wide extension, for example, the four quarters of the world) presented by them severally: the lion expressing royalty, as Matthew gives prominence to this feature of Christ; the ox, laborious endurance, Christ's prominent characteristic in Mark; man, brotherly sympathy with the whole race of man, Christ's prominent feature in Luke; the eagle, soaring majesty, prominent in John's description of Christ as the Divine Word. But here the context best suits the view which regards the four living creatures as representing the redeemed election-Church in its relation of ministering king-priests to God, and ministers of blessing to the redeemed earth, and the nations on it, and the animal creation, in which man stands at the head of all, the lion at the head of wild beasts, the ox at the head of tame beasts, the eagle at the head of birds and of the creatures of the waters. Compare Rev 5:8-10, "Thou hast redeemed us by Thy blood out of every kindred . . . and hast made us unto our God kings and priests: and we shall reign on the earth"; and Rev 20:4, the partakers with Christ of the first resurrection, who conjointly with Him reign over the redeemed nations that are in the flesh. Compare as to the happy and willing subjection of the lower animal world, Isa 11:6-8; Isa 65:25; Eze 34:25; Hos 2:18. Jewish tradition says the "four standards" under which Israel encamped in the wilderness, to the east, Judah, to the north, Dan, to the west, Ephraim, to the south, Reuben, were respectively a lion, an eagle, an ox, and a man, while in the midst was the tabernacle containing the Shekinah symbol of the Divine Presence. Thus we have "the picture of that blessed period when—the earth having been fitted for being the kingdom of the Father—the court of heaven will be transferred to earth, and the 'tabernacle of God shall be with men' (Rev 21:3), and the whole world will be subject to a never-ending theocracy" (compare DE BURGH, Exposition of Revelation). The point of union between the two views given above is: Christ is the perfect realization of the ideal of man; Christ is presented in His fourfold aspect in the four Gospels respectively. The redeemed election-Church similarly, when in and through Christ (with whom she shall reign) she realizes the ideal of man, shall combine in herself human perfections having a fourfold aspect: (1) kingly righteousness with hatred of evil and judicial equity, answering to the "lion"; (2) laborious diligence in every duty, the "ox"; (3) human sympathy, the "man"; (4) the contemplation of heavenly truth, the "eagle." As the high-soaring intelligence, the eagle, forms the contrasted complement to practical labor, the ox bound to the soil; so holy judicial vengeance against evil, the lion springing suddenly and terribly on the doomed, forms the contrasted complement to human sympathy, the man. In Isa 6:2 we read, "Each had six wings: with twain he covered his face (in reverence, as not presuming to lift up his face to God), with twain he covered his feet (in humility, as not worthy to stand in God's holy presence), and with twain he did fly [in obedient readiness to do instantly God's command]."

Verse 9

The ground of praise here is God's eternity, and God's power and glory manifested in the creation of all things for His pleasure. Creation is the foundation of all God's other acts of power, wisdom, and love, and therefore forms the first theme of His creatures' thanksgivings. The four living creatures take the lead of the twenty-four elders, both in this anthem, and in that new song which follows on the ground of their redemption (Rev 5:8-10).

when—that is, whensoever: as often as. A simultaneous giving of glory on the part of the beasts, and on the part of the elders.

give—"shall give" in one oldest manuscript.

for ever and ever—Greek, "unto the ages of the ages."

Verse 10

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

Verse 11

O Lord—The two oldest manuscripts, A, B, Vulgate, and Syriac add, "and our God." "Our" by virtue of creation, and especially redemption. One oldest manuscript, B, and Syriac insert "the Holy One." But another, A, Vulgate, and Coptic omit this, as English Version does.

glory, &c.—"the glory . . . the honour . . . the power."

thou—emphatic in the Greek: "It is THOU who didst create."

all things—Greek, "the all things": the universe.

for, &c.—Greek, "on account of"; "for the sake of Thy pleasure," or "will." English Version is good Greek. Though the context better suits, it was because of Thy will, that "they were" (so one oldest manuscript, A, Vulgate, Syriac, and Coptic read, instead of English Version "are": another oldest manuscript, B, reads, "They were not, and were created," were created out of nothing), that is, were existing, as contrasted with their previous non-existence. With God to will is to effect: to determine is to perform. So in Gen 1:3, "Let there be light, and there was light": in Hebrew an expressive tautology, the same word and tense and letters being used for "let there be," and "there was," marking the simultaneity and identity of the will and the effect. D. LONGINUS [On the Sublime, 9], a heathen, praises this description of God's power by "the lawgiver of the Jews, no ordinary man," as one worthy of the theme.

were created—by Thy definite act of creation at a definite time.

Next: Revelation Chapter 5