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اقرأ كلمة الله وادرسها وتأمل فيها.

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النبوة الأصحاحات 4–5: عرش الله والخروف

يسوع المسيح يملك، وسيأتي ثانية ليهزم الشر ويصنع كل شيء جديدًا.

يسجل سفر الرؤيا رؤيا أُعطيت ليوحنا وهو منفي في جزيرة بطمس. ويبدأ برؤيا المسيح القائم ورسائله إلى الكنائس السبع، التي يمدح فيها أمانتها ويدعوها إلى التوبة.

الكاتب: يوحنا، ويُنسب تقليديًا إلى الرسول · التاريخ: على الأرجح نحو 95 م

نظرة على السفر ومخططه وآياته الرئيسية
رؤيا يوحنا 4 ALAB
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1بَعْدَ ذَلِكَ رَأَيْتُ بَاباً مَفْتُوحاً فِي السَّمَاءِ، وَإذَا الصَّوْتُ الَّذِي سَمِعْتُهُ مِنْ قَبْلُ يُخَاطِبُنِي كَأَنَّهُ بُوقٌ، وَيَقُولُ: «اصْعَدْ إِلَى هُنَا فَأُرِيَكَ مَا لابُدَّ أَنْ يَحْدُثَ بَعْدَ هَذَا». 2وَفِي الْحَالِ صِرْتُ فِي الرُّوحِ، فَرَأَيْتُ فِي السَّمَاءِ عَرْشاً يَجْلِسُ عَلَيْهِ وَاحِدٌ 3تَنْبَعِثُ مِنْهُ أَنْوَارٌ كَأَنَّهَا صَادِرَةٌ مِنْ لَمَعَانِ الْيَشْبِ وَالْعَقِيقِ الأَحْمَرِ. وَحَوْلَ الْعَرْشِ قَوْسُ قُزَحٍ يَلْمَعُ كَأَنَّهُ الزُّمُرُّدُ. 4وَقَدْ أَحَاطَ بِالْعَرْشِ أَرْبَعَةٌ وَعِشْرُونَ عَرْشاً يَجْلِسُ عَلَيْهَا أَرْبَعَةٌ وَعِشْرُونَ شَيْخاً يَلْبَسُونَ ثِيَاباً بَيْضَاءَ، وَعَلَى رُؤَوسِهِمْ أَكَالِيلُ مِنْ ذَهَبٍ. 5وَكَانَتْ تَخْرُجُ مِنَ الْعَرْشِ بُرُوقٌ وَرُعُودٌ وَأَصْوَاتٌ، وَأَمَامَهُ سَبْعَةُ مَصَابِيحِ نَارٍ مُضَاءَةٍ، هِيَ أَرْوَاحُ اللهِ السَّبْعَةُ. 6وَكَانَ يَبْدُو كَأَنَّ بَحْراً شَفَّافاً مِثْلَ الْبِلَّوْرِ يَمْتَدُّ أَمَامَ الْعَرْشِ، وَفِي وَسَطِ الْعَرْشِ وَحَوْلَهُ أَرْبَعَةُ كَائِنَاتٍ تَكْسُوهَا عُيُونٌ كَثِيرَةٌ مِنَ الأَمَامِ وَمِنَ الْخَلْفِ: 7الْكَائِنُ الأَوَّلُ يُشْبِهُ الأَسَدَ، وَالثَّانِي يُشْبِهُ الْعِجْلَ، وَالثَّالِثُ لَهُ وَجْهٌ مِثْلُ وَجْهِ إِنْسَانٍ. أَمَّا الْكَائِنُ الرَّابِعُ فَيُشْبِهُ النَّسْرَ الطَّائِرَ. 8وَكَانَ لكُلِّ كَائِنٍ مِنْهَا سِتَّةُ أَجْنِحَةٍ، تَكْسُوهَا عُيُونٌ مِنَ الدَّاخِلِ وَمِنَ الْخَارِجِ. وَهَذِهِ الْكَائِنَاتُ الْحَيَّةُ الأَرْبَعَةُ تَهْتِفُ لَيْلاً وَنَهَاراً دُونَ انْقِطَاعٍ قَائِلَةً: «قُدُّوسٌ قُدُّوسٌ قُدُّوسٌ، الرَّبُّ الإِلهُ الْقَادِرُ عَلَى كُلِّ شَيْءٍ، الَّذِي كَانَ الْكَائِنُ الَّذِي سَيَأْتِي». 9وَكُلَّمَا قَدَّمَتْ هَذِهِ الْكَائِنَاتُ التَّمْجِيدَ وَالإِجْلالَ وَالْحَمْدَ لِلْجَالِسِ عَلَى الْعَرْشِ، الْحَيِّ إِلَى أَبَدِ الآبِدِينَ، 10يَجْثُو الشُّيُوخُ الأَرْبَعَةُ وَالْعِشْرُونَ أَمَامَ الْجَالِسِ عَلَى الْعَرْشِ سَاجِدِينَ لِلْحَيِّ إِلَى أَبَدِ الآبِدِينَ، وَيُلْقُونَ أَكَالِيلَهُمْ أَمَامَ عَرْشِهِ وَهُمْ يَهْتِفُونَ: 11«مُسْتَحِقٌّ أَنْتَ يَا رَبَّنَا وَإِلَهَنَا الْمَجْدَ وَالإِجْلالَ وَالْقُدْرَةَ، لأَنَّكَ خَلَقْتَ الأَشْيَاءَ كُلَّهَا، وَهِيَ بِإِرَادَتِكَ كَائِنَةٌ وَقَدْ خُلِقَتْ!»
تفسير 4
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Benson
Revelation 4
Benson Commentary Revelation 4:1 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. Revelation 4:1 . The former vision which John saw, contained in the foregoing chapters, represented the state of the church at the time when the vision was given, or the things that then were, ( Revelation 1:19 ,) and gave suitable directions to the churches, with their pastors, to encourage their faith and patience, and excite them to constancy and perseverance. Now the apostle records a second vision, in which the things were revealed to him that should be afterward, namely, to the end of time: or the things which were to come to pass, in successive order, from the time of the vision till the mystery of God should be finished. In order to raise the greater attention of the church, and to represent the certainty and great importance of the things revealed, both to the glory of God and the salvation of mankind, God himself is represented as seated on his heavenly throne, in the midst of his saints, and the whole general assembly of his church, and the glorious majesty and infinite perfections of God are set forth by very lively, expressive, and beautiful images, together with the high regard which the churches ought always to have for the counsels, designs, and dispensations of divine providence, declared and published in so solemn a manner. After this — That is, after I had seen the foregoing vision, and had written as I was directed, the seven letters to the seven churches, from the mouth of Christ; I looked — Being directed so to do; and, behold, a door was opened in heaven — So it appeared to me, and hereby I understood that other heavenly discoveries, such as had not been made before, were about to be communicated to me, and that I should obtain a further insight into the divine counsels. Other openings like that here spoken of are successively mentioned. Here a door is opened; afterward, the temple of God in heaven, Revelation 11:19 ; Revelation 15:5 ; and, at last, heaven itself is opened, Revelation 19:11 . By each of these openings, St. John gains a new and more extended prospect. He saw and heard, and then, it seems, immediately wrote down one part after another. By the particle and the several parts of the prophecy are usually connected: by the expression after these things, they are distinguished from each other, Revelation 7:9 ; Revelation 19:1 ; and by that expression, And after these things, they are both distinguished and connected, Revelation 7:1 ; Revelation 15:5 ; Revelation 18:1 . And the first voice which I heard — Namely, that of Christ, (afterward he heard the voices of many others,) was as it were of a trumpet talking with me — There may probably be an allusion here to the custom of the Jewish Church, in which, upon opening the gates of the temple, the priests sounded their trumpets to call the Levites and priests to attend to their several offices; which said, Come up hither — Not in body, but in spirit, which was instantly done; and I will show thee things which must be hereafter — To such things, then future, the whole subsequent prophecy refers. Revelation 4:2 And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne. Revelation 4:2 . Immediately I was in the Spirit — Even in a higher degree than before. “This phrase,” says Doddridge, “signifies to be under a strong and supernatural impulse, caused by the miraculous operation of the Spirit of God acting on the imagination, in such a manner as to open extraordinary scenes, which had not any exact external archetype. And it is much illustrated by the view presented to Ezekiel, when he sat in his house among the elders of the people, ( Ezekiel 8:1 ,) who probably saw nothing but the prophet himself, as one who was in a trance or ecstasy, or whose thoughts were so attentively fixed as to be insensible of what passed around him. We are not therefore to imagine that the person sitting on the throne, or the four animals, or the four and twenty elders, were real beings existing in nature, though they represented, in a figurative manner, things that did really exist. And, though it is possible that aerial scenes might, by divine or angelic power, have been formed, I think it much more probable that all that passed was purely in the imagination of St. John. This will keep us, in our interpretation, clear of a thousand difficulties, not to say absurdities, which would follow from a contrary supposition, namely, that there is in heaven an animal in the form of a lamb, to represent Christ, and that there are such living creatures as here described; and that God himself appears in a human form,” &c. Behold, a throne was set in heaven — Representing that of the blessed God; and one sat on the throne — Of a majestic form and appearance, and arrayed in robes of glory as a king, governor, and judge. Here is described God, the Almighty, the Father of heaven, in his majesty, glory, and dominion. Revelation 4:3 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. Revelation 4:3 . He that sat was to look upon like a jasper — Shone with a visible lustre, like that of sparkling precious stones, such as those which were of old on the high-priest’s breast-plate, and those placed as the foundations of the New Jerusalem, Revelation 21:19-20 . If there be any thing emblematical in the colours of these stones, possibly the jasper (one species, at least, of which, according to Pliny, is milky white, and according to Daubuz, of a white and bright shining colour ) might 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, or with white and red strata, may be an emblem of his justice, and of the vengeance he was about to execute on his enemies. An emerald, being green, may betoken favour to the penitent and pious; and the rainbow, of an emerald colour, was undoubtedly intended to express the everlasting covenant of grace and peace, of which the rainbow was to Noah an appointed token. And this rainbow, being round about the whole breadth of the throne, fixed the distance of those who stood or sat round it. Revelation 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. Revelation 4:4-5 . And round about the throne — In a circle; four and twenty seats — Greek, ?????? , thrones; and upon the thrones four and twenty elders — Signifying, perhaps, the most wise, holy, and useful of all the former ages, whether of the patriarchal, Jewish, or Christian Church, Isaiah 24:23 ; Hebrews 12:1 . In the number, there seems to be an allusion to that of the patriarchs and apostles, and they may be called elders, because the presidency of elders was common among the Jews. Or, as Bishop Newton thinks, the allusion is to the princes of the four and twenty courses of the Jewish priests: and if so, these four and twenty elders must be considered as representing the Jewish Church. Indeed, their harps, and golden vials full of odours, ( Revelation 5:8 ,) seem to intimate their connection with the ancient tabernacle service, in which such things were wont to be used. Sitting — In general; but falling down when they worshipped; clothed in white raiment — A habit resembling that of the Jewish priests, and emblematical of their purity; and on their heads crowns of gold — In token of their being made kings as well as priests unto God. And out of the throne proceeded lightnings, thunderings, voices — The usual concomitants of the divine presence, representing the awful majesty of the one true God, the King of Israel; and also emblematical of the revelations about to be given, and of the commotions and convulsions about to take place in the world and in the church. See on Revelation 8:5 ; Revelation 11:19 . And there were seven lamps of fire, &c., which are the seven spirits — That is, which represent the various gifts and operations of God’s Holy Spirit. See on Revelation 1:4 . Revelation 4:5 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. Revelation 4:6 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. Revelation 4:6-7 . And before the throne there was a sea of glass like unto 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 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; and round about the throne — That is, toward the four quarters, east, west, north, and south; were four beasts — Or rather living creatures, as ??? means, (not beasts, certainly, any more than birds. ) “It was a most unhappy mistake,” says Doddridge, “in our translators to render the word beasts, as it certainly signifies any other kind of animals; that is, of creatures which have animal life, as well as beasts. The word beasts not only degrades the signification, but the animals here mentioned have parts and appearances which beasts have not, and are represented in the highest sense rational.” It has been observed on Revelation 4:4 , that the four and twenty elders may represent the Jewish Church. If so, these living creatures may represent the Christian Church. Their number, also, is symbolical of universality, and agrees with the dispensation of the gospel, which extends 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; nor is it, in any respect, applicable to angels. 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 a flying 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. Two things may be observed here; 1st, That the four qualities, thus emblematically set forth in these four living creatures, namely, undaunted courage, unwearied patience under sufferings, prudence, and compassion, and vigorous activity, are found, more or less, in the true members of Christ’s church in every age and nation. 2d, That it may possibly be here intimated, that these qualities would especially prevail in succeeding ages of the church, in the order in which they are here placed; that is, that in the first age, true Christians would be eminent for the courage, fortitude, and success wherewith they should spread the gospel; that in the next age they would manifest remarkable patience in bearing persecution, when they should be killed all the day, like calves or sheep appointed for the slaughter: that in the subsequent age or ages, when the storms of persecution were blown over, and Christianity generally spread through the whole Roman empire, knowledge and wisdom, piety and virtue should increase, the church should wear the face of a man; and excel in prudence, humanity, love, and good works: and that in ages still later, being reformed from various corruptions in doctrine and practice, and full of vigour and activity, it should carry the gospel as upon the wings of a flying eagle, to the remotest nations under heaven; to every kindred, and tongue, and people. Revelation 4:7 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. Revelation 4:8 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. Revelation 4:8 . And the four living creatures — With an allusion to the seraphim represented in Isaiah’s vision; had each of them six wings about him — Which they used in part to express their reverence and humility, and in part to show readiness and expedition in performing the orders and commands of God. See on Isaiah 6:2-3 . And they were full of eyes within — Bengelius reads ???????? ??? ?????? ???????? ???????? , round about and within they are full of eyes: round about signifying their attention to and knowledge of the state of the world and church in general; or rather, perhaps, their vigilance and circumspection, their attention to their duty to God and man, and their watchful observance of the designs, wiles, devices, and various motions and snares of their spiritual enemies; and they are said to be full of eyes within, to signify their self-knowledge, their diligent attention to the state of their own hearts, and the various workings of their passions and appetites, their affections and thoughts. And they rest not — O happy unrest! day and night — They are incessant in the spiritual worship, adoration, and praise of him who is a Spirit; and at all proper opportunities they unite in acts of solemn and external worship; saying — With their lips, as well as in their hearts; Holy, holy, holy, Lord God Almighty, which ever was, and now is, and is still to come — Or, for ever will be; the one true God, the everlasting Lord, the Supreme Governor of all beings. 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 the 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. 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. 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 6:4 . 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, ( Revelation 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.” — Wesley. Revelation 4:9 And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever, Revelation 4:9-11 . And when those living creatures give glory, &c., the elders fall down — That is, as often as the living creatures begin their song of adoration and praise, the elders immediately 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, say, Thou art worthy, O Lord, to receive glory — This he receives, not only when he is thus praised, but also when he destroys his enemies, and glorifies himself anew; glory, &c. — In the Greek, (which has the article with each noun,) it is, the glory, and the honour, and the power; answering the thrice holy of the living creatures, Revelation 4:9 . For thou hast created all things — By thine almighty energy. Creation is the ground of all the works of God. Therefore for this, as well as for all his other works, he must and will be praised to all eternity. And for thy pleasure — ??? ?? ?????? ??? , on account of thy will; they are — They exist; and were at first created — Their first production and continued existence are owing to the riches of thy free goodness; and therefore they are all under the strongest obligations, according to their respective natures, to subserve the purposes of thy glory. Revelation 4:10 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, Revelation 4:11 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. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.
Expositors
Revelation 4
Expositor's Bible Commentary Revelation 4:1 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. CHAPTER III. ANTICIPATIONS OF THE CHURCH’S VICTORY. Revelation 4:1-11 ; Revelation 5:1-14 . WE have seen in considering the first chapter of the Apocalypse that the book as a whole is to be occupied with the Church’s struggle in the world; and in the second and third chapters the Church herself has been placed before us as she occupies her position upon the field of history. But the struggle has not yet begun, nor will it begin until we reach the sixth chapter. Rev. 4 and 5 are therefore still to be regarded as in a certain measure introductory. They form a separate - the third - section of the book; and the first questions that meet us in connection with them are, What is their relation to the main purpose of the author? What is their leading conception? and Why are they placed where they are? In answering these questions, we are aided by the strictly parallel structure of the fourth Gospel. The Prologue of that book, contained in John 1:1-18 , suggests the object which the writer has in view. The next section - John 1:19-20 , John 2:1-11 - places before us the Redeemer whose glory he is to describe. The struggle of the Son of God with the world does not begin till we come to chap. 5. Between chap. 2:12 and chap. 4:54 there is thus a considerable interval, in which we have the cleansing of the Temple and the victory of Jesus over the unbelief of the Jew Nicodemus, the Samaritan woman, and the king’s officer of Galilee, who was probably a Gentile. In this intervening space the leading thought seems to be that of victory, not indeed of victory in the struggle, but of victory which prepares us for it, and fills the mind with hope before it begins. In like manner the two chapters upon which we are about to enter are occupied with songs of victory. Catching their spirit, we shall boldly accompany the Church into the struggle which follows, and shall be animated by a joyful confidence that, whatever her outward fortunes, He that is with her is more than they that be with her enemies.* (*Comp. 2 Chronicles 32:7-8 ) While such is the general conception of the third and fourth chapters viewed as one, we have further to ask whether, subordinate to their united purpose, there is not a difference between them. Such a difference there appears to be; and words of our Lord in the fourth Gospel, spoken upon an occasion which had deeply impressed itself upon the mind of the Evangelist, may help us to determine what it is. In the fourteenth chapter of that Gospel Jesus encourages His Apostles as He sends them forth to fight His battle in the world. "Let not," He says, "your heart be troubled: believe in God, believe also in Me." The section of the Apocalypse upon which we are about to enter embraces a similar thought in both its parts. Chap. 4. conveys to the Church the assurance that He who is the ultimate source of all existence is on her side; chap. 5, that she may depend upon Christ and His redeeming work. The two chapters taken together are a cry to the Church from her glorified Head, before she enters; into the tribulation that awaits her, "Let not your heart be troubled: believe in God, believe also in Me." "After these things I saw and, behold, a door opened in heaven, and the first voice which I heard, a voice as of a trumpet speaking with me, one saying, Come up hither, and I will show thee the things which must come to pass hereafter. Straightway I was in the Spirit: and, behold, there was a throne set in heaven, and One sitting upon the throne; and He that sat was to look upon like a jasper stone and a sardius; and there was a rainbow round about the throne, like an emerald to look upon. And round about the throne were four-and-twenty thrones: and upon the thrones I saw four-and-twenty elders sitting, arrayed in white garments, and on their heads crowns of gold. And out of the throne proceed lightnings and voices and thunders. And there were seven lamps of fire burning before the throne, which are the seven Spirits of God ( Revelation 4:1-5 )." The first voice here spoken of is the voice of Revelation 1:10 : "And I heard behind me a great voice, as of a trumpet;" and it is well to remember that that voice introduced the vision of a Son of man who, while both King and Priest, was King and Priest in judgment. It is impossible to doubt that the sound of the same voice is intended to indicate the same thing here, and that the King whom we are about to behold is One who has "prepared His throne for judgment."* (* Psalm 9:7 ) The Seer is introduced to a scene which we first recognize as the glorious audience-chamber of a great King. Everything as yet speaks of royalty, and of royal majesty, power, and judgment The jasper stone as we learn from a later passage of this book, in which it is said to be "clear as crystal,"1 was of a bright, sparkling whiteness; and it fitly represents the holiness of Him of whom the seraphim in Isaiah cry one to another, "Holy, holy, holy, is the Lord of hosts,"2 and who in this very chapter is celebrated by the unresting cherubim with the words, " Holy, holy, holy, is the Lord, God, the Almighty, which was and which is and which is to come." The sardius , again, was of a fiery red colour, and can denote nothing but the terror of the Almighty’s wrath. Out of the throne also - not merely out of the atmosphere surrounding it, but out of the throne itself - proceed lightnings and voices and thunders, always throughout the Apocalypse emblems of judgment; while the use of the word burn in other parts of the same book, and the fact that what the Seer beheld was not so much lamps as torches, leads to the belief that these torches as they burned before the throne sent out a blazing and fierce rather than a calm and soft light. It is true that the rainbow round about the throne points to the Divine covenant of grace and promise, and that its emerald greenness, absorbing, or at least throwing into the shade, its other and varied hues, tells with peculiar force of something on which the eye loves, and does not fear, to rest. But the mercy of God does not extinguish His righteousness and judgment. Different as such qualities may seem to be, they are combined in Him with whom the Church and the world have to do. In the New Testament not less than in the Old the Almighty reveals Himself in the awakening terrors of His wrath as well as in the winning gentleness of His love. St. Peter speaks of our Lord as not only the chief corner-stone laid in Zion, elect, precious, so that he that believeth on Him shall not be put to shame, but as a stone of stumbling and rock of offence;3 and when the writer of the Epistle to the Hebrews gives us his loftiest description of the privileges of the Christian Church, he closes it with the words, "Wherefore, receiving a kingdom that cannot be shaken, let us have grace, whereby we may offer service well-pleasing to God with reverence and awe: for our God is a consuming fire."4 So also here. Would we conceive of God aright, even after we have been brought into the full enjoyment of all the riches of His grace and love, we must think of Him as represented by the jasper and the sardius as well as by the emerald. (1 Revelation 21:11 ; 2 Isaiah 6:3 ; 3 1 Peter 2:6-8 ; 4 Hebrews 12:28-29 ) The four-and-twenty elders occupying thrones (not seats) around the throne are to be regarded as representatives of the glorified Church; and the number, twice twelve, seems to be obtained by combining the number of the patriarchs of the Old Testament with that of the Apostles of the New. The description of the heavenly scene is now continued: "And before the throne, as it were a glassy sea like onto crystal and in the midst of the throne, and round about the throne, four living creatures full of eyes before and behind. And the first creature was like a lion, and the second creature like a calf, and the third creature had a face as of a man, and the fourth creature was like a flying eagle. And the four living creatures, having each one of them six wings, are full of eyes roundabout and within; and they have no rest day and night, saying, Holy, holy, holy, is the Lord, God, the Almighty, which was and which is and which is to come ( Revelation 4:6-8 )." Up to this point we have been beholding a royal court; in the words now quoted the priestly element comes in. The glassy sea naturally leads the thoughts to the great brazen laver known as the brazen sea which stood in the court of Solomon’s temple between the altar and the sanctuary, and at which the priests cleansed themselves before entering upon the discharge of their duties within the precincts of God’s holy house. The resemblance is not indeed exact; and were it not for what follows, there might be little upon which to rest this supposition. We know, however, from many examples, that the Seer uses the figures of the Old Testament with great freedom; and as the Temple source of the living creatures next introduced to us cannot be mistaken, it becomes the more probable that the brazen sea of the same building, whatever be the actual meaning of the figure - a point that will meet us afterwards - suggests the "glassy sea." When we turn to the "living creatures," there can be no doubt whatever that we are in the midst of Temple imagery. These, are the cherubim, two of which, fashioned in gold, were placed above the mercy-seat in the holy of holies, so that, inasmuch as that mercy-seat was regarded as peculiarly the throne of God, Israel was invited to think of its King as "sitting between the cherubim."1 These figures, however, were not confined to that particular spot, nor were they fashioned only in that particular way, for the curtain and the veil which formed the sides of the Most Holy Place were wrought with cherubim of cunning work,2 so that one entering that sacred spot was surrounded by them. In the midst of the cherubim spoken of in these verses we are thus in the midst of Temple figures and of priestly thoughts. It is impossible here to trace the history of the cherubim throughout the Bible; and we must be content with referring to two points connected with them, of importance for the interpretation of this book: the representative nature of the figures and the aspect under which we are to see them.3 (1 Psalm 99:1; 2 Exodus 26:1 ; 3Comp. Bible Educator , vol. iii., p. 290, where the writer has discussed this subject at some length.) As to the first of these, the human element in the cherubim is at once intelligible. It can be nothing but man; while the fact that they occupy so large a position in the most sacred division of the Tabernacle is sufficient to prove that man, so represented, is thought of as redeemed and brought to the highest stage of spiritual perfection. The other elements referred to certainly do not indicate either new qualities added to humanity, or an intensification of those already possessed by it, as if we might cherish the prospect of a time when the physical qualities of man shall equal in their strength those of the animals around him, when he shall possess the might of the lion, the power of the ox, and the swiftness of the eagle. They represent rather the different departments of nature as these are distributed into the animate and inanimate creation. Taking the "living creatures" together in all their parts, they are thus an emblem of man, associated on the one hand with the material creation, on the other with the various tribes of animals by which it is inhabited, but all redeemed, transfigured, perfected, delivered from the bondage of corruption, and brought into "the liberty of the glory of the children of God."* They have a still wider and more comprehensive meaning than the "twenty-four elders," the latter setting before us only the Church, but the former all creation, glorified. (* Romans 8:21 ) The second point above mentioned - the aspect worn by the living creatures demands also a few remarks, for the view commonly entertained upon it seems to be erroneous. Misled by the mention of the calf , which is supposed to be the ox, and not the bull-calf, interpreters have allowed the mode in which they understood this particular to rule their interpretation of the others. It has been regarded as the emblem of endurance and of patient labour rather than of power and rage; while, following the same line of thought, the eagle has been treated as the king of birds soaring in the blue vault of heaven rather than as hastening (like the vulture) to his prey.1 The whole conception of the cherubim has thus been modified and shaped in the minds of men under a form altogether different from that in which it is really presented to us in Scripture. The cherubim of the Old Testament and the "living creatures" of the New are supposed to represent "majesty and peerless strength," "patient and productive industry," and "soaring energy and nimbleness of action." In reality they rather represent qualities that strike terror into the hearts of men and suggest the idea of an irresistibly destructive force. With this view all that is elsewhere said of them corresponds. They are not simply spoken of as partakers of the favor of God. They are instruments in the execution of His wrath. When our first parents were driven from the garden of Eden, they were placed "at the east of the garden," along with "a flaming sword which turned every way, to keep the way of the tree of life."2 When we are introduced to them in Ezekiel, it is said that "their appearance was like burning coals of fire, like the appearance of torches: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. And the living creatures ran and returned as the appearance of a flash of lightning."3 Similar associations are connected with them throughout the Apocalypse. The opening of each of the first four seals, the four that deal with judgments upon the earth, is immediately followed by a voice, "as it were the noise of thunder," from one of the four living creatures, saying, Come.4 One of them gives to the seven angels "seven golden bowls full of the wrath of God."5 And after the destruction of Babylon, when her smoke is ascending up forever and ever, and the voice of much people in heaven calls for praise to Him who hath avenged the blood of His servants at her hand, they "fall down and worship God that sitteth on the throne, saying, Amen; Hallelujah."6 There can be little doubt, then, as to the meaning of these four living creatures. They are sharers of the Almighty’s holiness, and of that holiness in its more awful form, as a holiness that cannot look on sin but with abhorrence. They are the vicegerents of His kingdom. They are assessors by His side. Their aspect is not that of the sweetness associated with the word "cherub," but that of sternness, indignant power, and judgment. Thus also it is that in the Tabernacle they looked toward the mercy-seat.7 By what they saw there they were restrained from executing wrath upon the guilty. That mercy-seat, sprinkled with the blood of atonement, told them of pardon and of a new life for the sinner. Their sternness was softened; mercy rejoiced over judgment; and the storm-wind upon which God flew swiftly, when "He rode upon a cherub, and did fly,"8 sank into a calm. (1 Job 9:26 ; 2 Genesis 3:24 ; 3 Ezekiel 1:13-14 ; 4 Revelation 6:1 ; Revelation 6:3 ; Revelation 6:5 ; Revelation 6:7 ; 5 Revelation 15:7 ; 6 Revelation 19:4 ; 7 Exodus 25:20 ; 8 Psalm 18:10 ) The Seer has beheld the audience-chamber of the Godhead in itself. He has seen also the Divine Being who is there clothed with majesty, and those who wait upon Him. He next passes to another thought: "And when the living creatures shall give glory and honour and thanks to Him that sitteth on the throne, to Him that liveth forever and ever, the four-and-twenty elders shall fall down before Him that sitteth on the throne; and shall worship Him that liveth forever and ever, and shall cast their crowns before the throne, saying, Worthy art Thou, our Lord and our God, to receive the glory and the honour and the power: for Thou didst create all things, and because of Thy will they were, and were created ( Revelation 4:9-11 )." In his beautiful comments upon the Revelation Isaac Williams says, "The four living creatures, or the Church of the redeemed, give thanksgiving to God for their redemption; and then the twenty-four elders fall down and attribute all glory to God alone, inasmuch as prophets, Apostles, and all the ministering priesthood, rejoicing in the salvation of the elect, attribute it not to their own instrumentality, but to God." ( The Apocalypse, with Notes and Reflections, p. 69). In thus interpreting the passage, however, that commentator can hardly be regarded as correct. It is true that the living creatures are the representatives of redeemed creation, and the twenty-four elders representatives of the glorified Church. But in the song of praise here put into their mouths they have not yet advanced to the thought of salvation. That is reserved for the next chapter. Here they think of creation, with all its wonders; of the heavens which declare God’s glory, and the firmament which shows forth His handiwork; of sun, and moon, and stars in their manifold and resplendent glories; of the mountains and the valleys; of the rivers and the fountains of waters; of the rich exuberance of vegetable life, which covers the earth with a gorgeous carpet of every hue; and of all those animals upon its surface which "run races in their mirth: "and for them they praise. To God all creatures owe their origin. In Him they live, and move, and have their being. Because of His will they were let the reading be considered and remembered: "were," not "are" because of His will they were in His idea from eternity; and when the appointed moment came, they were created. Where fore let them praise. We are reminded of the Psalms of the Old Testament, though it is ours to put into their words a still deeper and richer meaning than they possessed when first uttered by the Psalmist: - Praise ye the Lord. Praise ye the Lord from the heavens: Praise Him in the heights. Praise ye Him, all His angels: Praise ye Him, all His host. Praise ye Him, sun and moon Praise Him, all ye stars of light. Praise Him, ye heavens of heavens, And ye waters that be above the heavens. Let them praise the name of the Lord: For He commanded, and they were created He hath also established them forever and ever: He hath made a decree which shall not pass away. Praise the Lord from the earth, Ye dragons, and all deeps: Fire, and hail; snow, and vapour; Stormy wind fulfilling His word: Mountains, and all hills; Fruitful trees, and all cedars: Beasts, and all cattle; Creeping things, and flying fowl: Kings of the earth, and all peoples; Princes, and all judges of the earth: Both young men, and maidens; Old men, and children: Let them praise the name of the Lord: For His name alone is exalted; His glory is above the earth and heaven.* (* Psalm 148:1-13 ) Such then in Rev. 4. is the call addressed by the Seer to the Church before she enters upon her struggle. a call similar to that of Jesus to His disciples, "Believe in God." The fifth chapter continues the same general subject, but with a reference to Christ the Redeemer rather than God the Creator: "And I saw in the right hand of Him that sat on the throne a roll of a book written within and on the back, close sealed with seven seals. And I saw a strong angel proclaiming with a great voice, Who is worthy to open the roll, and to loose the seals thereof? And no one in the heaven, or on the earth, or under the earth, was able to open the roll, or to look thereon. And I wept much, because no one was found worthy to open the roll, or to look thereon. And one of the elders saith unto me, Weep not: behold, the Lion that is of the tribe of Judah, the Root of David, hath overcome to open the roll, and the seven seals thereof ( Revelation 5:1-5 )." We can easily form to ourselves a correct idea of the outward form of the symbol resorted to in these words. The same symbol is used by the prophet Ezekiel, and in circumstances in some respects precisely analogous to those of the Seer. Ezekiel had just beheld his first vision of the cherubim. "And when I looked," he says, "behold, an hand was put forth unto me; and, lo, a roll of a book was therein; and He spread it before me; and it was written within and without."* In both cases it is not a "book," but a roll , like the sacred rolls of the synagogue, that is presented to the prophet’s eye, the difference being that in the Apocalypse we read of the roll being close sealed with seven seals. This addition is due to the higher, more sublime, and more momentous nature of the mysteries contained in it. That it is written within and on the back , so that there is no space for further writing, shows that it contains the whole counsel of God with regard to the subject of which it treats. It is the word of Him who is the Alpha and the Omega, the first and the last; and the seven seals are so fastened to the roll that one of them may be broken at a time, and no more of the contents disclosed than belonged to that particular seal. What also the contents of the roll are we learn from the contents of the seals as they are successively disclosed in the following chapters. As yet the Seer does not know them. He knows only that they are of the deepest interest and importance; and he looks anxiously around to see if anyone can be found who may break the seals and unfold their mysteries. No such person can be discovered either in heaven, or on the earth, or under the earth. No one will even dare to look upon the roll; and the sorrow of the Seer was so deepened by this circumstance that he wept much . (* Ezekiel 2:9-10 ) At that moment one of the elders, the representatives of the glorified Church, advanced to cheer him with the tidings that what he so much desired shall be accomplished. One who had had a battle to fight and a victory to win had overcome, not only to look upon the roll, but to open it and to loose the seven seals thereof , so as to make its contents known. This was the Lion that is of the tribe of Judah, the Root of David. The description is taken partly from the law and partly from the prophets, for is not this "He of whom Moses in the law, and the prophets, did write"?l; the former in the blessings pronounced by the dying patriarch Jacob upon his son Judah: "Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as a lioness; who shall rouse him up?"2; the latter in such words as those of Isaiah, "And there shall come forth a shoot out of the stock of Jesse, and a Branch out of his roots shall bear fruit;"3 while, in the language alike of the prophet and of the Seer, the words set forth the Messiah, not as the root out of which David sprang, but as a shoot which, springing from him, was to grow up into a strong and stately tree. In Him the conquering might of David, the man of war, and of Judah, "chosen to be the ruler,"4 comes forth with all the freshness of a new youth. He is "the mystery which hath been hid from all ages and generations, but now hath been manifested to the saints."5 In Him "the darkness is passing away, and the true light already shineth."6 "After two days will He revive us: on the third day He will raise us up, and we shall live before Him. And let us know, let us follow on to know, the Lord: His going forth is sure as the morning; and He shall come unto us as the rain, as the latter rain that watereth the earth."7 Thus then was it now. Like Daniel of old, the Seer had wept in order that he might understand the vision; and the elder said to him, Weep not . (1 John 1:45 ; 2 Genesis 49:9 ; 3 Isaiah 11:1 ; 4 1 Chronicles 28:4 5 Colossians 1:26 ; 6 1 John 2:8 ; 7 Hosea 6:2-3 ) The eagerly desired explanation follows: "And I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing as though it had been slaughtered, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And He came, and He hath taken it out of the right hand of Him that sat on the throne ( Revelation 5:6-7 )." A strange and unlooked-for spectacle is presented to the Seer. He had been told of a lion; and he beholds a lamb, nay not only a lamb, the emblem of patience and of innocence, but, as we learn from the use of the word slaughtered (not "slain," as in both the Authorized and Revised Versions), a lamb for sacrifice, and that had been sacrificed. Nor can we doubt for a moment, when we call to mind the Gospel of St. John and its many points of analogy with the Apocalypse, what particular lamb it was. It was the Paschal Lamb, the Lamb beheld in our Lord by the Baptist when, pointing to Jesus as He walked, he said to his disciples, "Be hold the Lamb of God,"1 and again beheld by the writer of the fourth Gospel on the Cross, when in the fact that the soldiers broke not the legs of Jesus, as they broke those of the malefactors hanging on either side of Him, he traced the fulfillment of the Scripture, "A bone of Him shall not be broken."2 This therefore was the true Lamb "that taketh away the sin of the world," the Lamb that gives us His flesh to eat, so that in Him we may have eternal life.3 (1 John 1:36 ; 2 John 19:36 ; 3The point now spoken of has been doubted. A full discussion of it by the present writer will be found in The Expositor for July and August, 1877 ) The Lamb has seven horns, the emblem of perfected strength, and seven eyes , which are explained to be the Spirit of God, sent forth in all His penetrating and searching power, so that none even in the very ends of the earth can escape His knowledge. Further the Lamb is standing as though it had been slaughtered, and there never has been a moment’s hesitation as to the interpretation of the figure. The words "as though" do not mean that the slaughtering had been only in appearance. It had been real. The Saviour, pierced with cruel wounds, "bowed His head" on Calvary, "and gave up His spirit."1 "The first and the last and the Living One became dead,"2 and had been laid in the tomb in the garden. But He had risen from that tomb on the third morning; and, "behold, He is alive for evermore."3 He had ascended to the right hand of the Majesty on high; and there He "stands," living and acting in all the plenitude of endless and incorruptible life. (1 John 19:30 ; 2 Revelation 1:18 ; 3 Revelation 1:18 ) One thing more has to be noticed: that this Lamb is the central figure of the scene before us, in the midst of the throne and of the living creatures, and of the elders. To Him all the works of God, both in creation and redemption, turn. To Him the old covenant led; and the prophets who were raised up under it searched "what time or what manner of time the Spirit of Christ which was in them did point unto, when it testified beforehand the sufferings of Christ, and the glories that should follow them."1 From Him the new covenant flowed, and those who under it are called to the know ledge of the truth recognize in Him their "all and in all."2 The Lamb slaughtered, raised from the grave, ascended, being the impersonation of that Divine love which is the essence of the Divine nature, is the visible centre of the universe. He is "the image of the invisible God, the First-born of all creation: for in Him were all things created, in the heavens and upon the earth, things visible and things invisible, whether thrones, or dominions, or principalities, or powers: all things have been created through Him, and unto Him: and He is before all things, and in Him all things consist And He is the Head of the Body, the Church: who is the Beginning, the First-born from the dead; that in all things He might have the pre-eminence. For it was the good pleasure of the Father that in Him should all the fullness dwell; and through Him to reconcile all things unto Himself, having made peace through the blood of His cross; through Him, I say, whether things upon the earth, or things in the heavens."3 (1 1 Peter 1:11 ; 2 Colossians 3:11 ; 3 Colossians 1:15-20 ) Such is the Lamb; and He now comes, and hath taken the roll out of the right hand of Him that sat on the throne. Let us note the words "hath taken." It is not "took." St. John sees the Lamb not only take the roll, but keep it. It is His, His as the Son, in whom dwelleth all the fullness of the Godhead bodily; His by right of the victory He has won; His as the First-born of all creation and the Head of the Church. It is His to keep, and to unfold, and to execute, "who is over all, God blessed forever. Amen."* (* Romans 9:5 ) Therefore is He worthy of all praise, and to Him all praise is given: - "And when He had taken the book, the four living creatures and the four-and-twenty elders fell down before the Lamb, having each one a harp, and golden bowls full of incense, which are the prayers of the saints. And they sang a new song, saying, Worthy art Thou to take the book, and to open the seals thereof: for Thou wast slain, and didst purchase unto God with Thy blood men of every tribe, and tongue, and people, and nation; and madest them to be unto our God a kingdom and priests: and they reign over the earth ( Revelation 5:8-10 )." It is not necessary to dwell upon the figures that are here employed, the harp , as connected with the Temple service, being the natural emblem of praise, and the bowls full of incense the emblem of prayer. But it is of importance to observe the universality of the praises and the prayers referred to, for as the language used here of these men of every tribe, and tongue, and people, and nation, when they are said to have been made a kingdom and priests unto our God, is the same as that of Revelation 1:6 , we seem entitled to conclude that, even from its very earliest verses, the Apocalypse has the universal Church in view. The song sung by this great multitude, including even the representatives of nature, now "delivered from the bondage of corruption into the liberty of the glory of the children of God,"* is wholly different from that of chap. 4. It is a new song , for it is the song of the "new creation;" and its burden, it will be observed, is not creation, but redemption by the blood of the Lamb, a redemption through which all partaking of it are raised to a higher glory and a fairer beauty than that enjoyed and exhibited before sin had as yet entered into the world, and when God saw that all that He had made was good. (* Romans 8:21 ) The song was sung, but no sooner was it sung than it awoke a responsive strain from multitudes of which we have not yet heard: - "And I saw, and I heard a voice of many angels round about the throne and the living creatures and the elders: and the number was ten thousands of ten thousands, and thousands of thousands; saying with a great voice, Worthy is the Lamb that hath been slain to receive the power, and riches, and wisdom, and might, and honour, and glory, and blessing ( Revelation 5:11-12 )." These are the angels, who are not within the throne, but round about the throne and the four living creatures and the twenty-four elders. Their place is not so near the throne, so near the Lamb. "For not unto angels did He subject the inhabited earth to come, whereof we speak."1 He subjected it to man, to Him first of all who, having taken upon Him our human nature, and in that nature conquered, was "crowned with glory and honour," but then also to the members of His Body, who shall in due time be exalted to a similar dignity and shall reign over the earth. Yet angels rejoice with man and with creation redeemed and purified. They "desire to look into"2 these things: "There is joy in the presence of the angels of God over one sinner that repenteth."3 He who was God manifested in flesh "appeared" after His resurrection "to angels;"4 and, although they have not been purchased with the blood of the slaughtered Lamb, their hearts are filled with livelier ecstasy and their voices swell out into louder praise while the "manifold wisdom of God is made known" to them in their heavenly places.5 (1 Hebrews 2:5 ; 2 1 Peter 1:12 ; 3 Luke 15:10 ; 4 1 Timothy 3:16 ; 5 Ephesians 3:10 ) Even this is not all. There is a third stage in the ascending scale, a third circle formed for the widening s
Illustrator
Revelation 4
Behold, a door was opened in heaven. Revelation 4 The open door D. C. Hughes, M. A. I. THE OPEN DOOR. 1. The place where the open door was seen: "In heaven." This implies several important things.(1) The changed sphere of operation. (a) The "golden lampstands" represented Churches, not in heaven, but on earth. (b) The "seven stars" represented the pastors of those Churches. (c) Now the seer's attention is called from the condition of things on earth to a condition of things in heaven. This is fruitful of suggestion.(2) That the door is represented as "open" is noticeable. (a) That now, for the first time, heaven is to be laid open to saints on earth. (b) That now these heavenly things, as here revealed, should be prayerfully pondered: an open door, ever inviting entrance.(3) Though this is a vision of the heavenly world, the objects seen are symbols; the things symbolised are as real as heaven itself is real. II. THE INVITATION: "Come up hither." 1. The authoritative character of the invitation. The speaker is no less than the risen Lord. 2. The distinguished honour of the invitation. 3. The gracious purpose of the invitation.(1) These "things" contain the substance of the Divine purposes concerning the destiny both of the people and the enemies of God.(2) These purposes had never been disclosed till now.(3) They are purposes in which all God's people should take a lively interest. III. THE SEER'S TRANSFORMATION. 1. Its suddenness. 2. Its significance. IV. THE SUBLIME VISION. Practical lessons: 1. The great importance of the study of the laws of "prophetic symbols." 2. The symbols of this chapter are not only interesting as throwing light on the place this chapter occupies in the prophetic scheme of this book, but they are also full of practical value.(1) They should impress us profoundly with the-awe-inspiring presentation of the majesty, sovereignty, and holiness of God, whose name we should revere.(2) They should deeply impress us with the Divine activity, and the multiplicity of Divine agents in the bringing about the Divine purposes concerning the children of men.(3) They should impress us with the faithfulness of God, and the sure reward of those who love and serve Him on earth. ( D. C. Hughes, M. A. )
Matthew Henry
Revelation 4
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. 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.