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 show
thee things which must be hereafter.
2. And immediately I
was in the spirit: and, behold, a throne
was set in heaven, and one
sat on the throne.
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.
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.
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.
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.
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.
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.
9. And when those beasts
give glory and honor 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,
11. Thou art worthy,
O Lord, to receive glory and honor and
power: for thou hast
created all things, and for thy pleasure
they are and were created.
It is probable that the Apocalypse
was communicated to John in parts, or consisted of
a series of symbolic visions. This is indicated
by the expression “after this I looked,”
and is also confirmed by the words following, “And
immediately I was in the spirit,” implying that
the vision recorded in chapter 1, which was given
on the Lord’s day, had been interrupted and
that a new one now began when the angel with trumpet
voice gave summons for him to ascend to heaven “in
the spirit” (or under the influence of the spirit
of prophecy) to behold the events of the future, passing
before him as a vast moving picture.
This fact of John’s ascension
to heaven to behold certain visions of the future
will serve to
explain many allusions to things said to occur in
heaven, merely signifying that John was in heaven
when these things were revealed to him, although their fulfilment was intimately connected with the affairs
of the church on earth, for whose benefit the Revelation
was given and unto whom it was sent.
When the apostle ascended through
the door that had been opened unto him, the first
object that met his vision and absorbed his soul was
a throne with the Almighty seated upon it, around
whom all the inhabitants of heaven were assembled.
No symbol of God is given, for the reason that there
is no analagous object that can be chosen as his representative.
True, John saw a throne, but that is a symbol, not
of God himself, but of his supreme power and authority.
One was seated upon the throne separate from the throne
itself. It is not said that a jasper or a sardine
stone was seated thereon, for that would be to make
such an object the representative of God; but he that
sat on the throne “was to look upon” like
a jasper or sardine stone. The jasper mentioned
was in all probability the diamond, and is described
in chapter 21:11 as a stone most precious, clear as
crystal; while the sardine stone was a brilliant gem
of a red hue. This description naturally suggests
the vestments of a great monarch in a position of
authority upon his throne. The main idea, then,
as here expressed, is that the appearance of the Almighty
was so inexpressibly glorious that it could be likened
to nothing except the beauty of the most resplendent
gems. But God himself appears in his own person,
unrepresented by another, for the reason, as above
stated, that no inferior intelligence of earth or heaven
can analagously represent the uncreated Deity.
The throne of the omnipotent One was
surrounded by a beautiful rainbow of emerald clearness,
and was probably a perfect one, or a complete circle,
such as ours would be could it come wholly into our
sight. The rainbow on the cloud, to Noah and
his descendants, constitutes the sure pledge of God’s
covenant promise not to destroy the earth with another
deluge; so, also, the bow surrounding the throne is
a symbol of God’s covenant favor with his people
eternally.
There were “lightnings and thunderings
and voices” proceeding from the throne the
same outward manifestations as heralded the Godhead
when he came down on Sinai to declare his holy law.
The “seven lamps of fire burning before the
throne” are said to signify the seven spirits
of God. These are not lamp-stands or candle-sticks,
such as the ones in the midst of which the Son of
God walked on earth, but seven lights or flames of
fire, representing the operation of the Holy Spirit
upon the hearts of men and women. Surrounding
the throne also was “a sea of glass like unto
crystal.” In the Greek it stands in a little
different form “And before the throne
as it were a sea of glass.” Describing
the same object in chapter 15:2, the Revelator says,
“I saw as it were a sea of glass.”
It was a broad expanse spread out before the throne
with a glassy or transparent appearance like crystal.
Its signification will be made clear hereafter.
In addition to this description of
the throne and Deity, our attention is directed to
certain objects before and surrounding the throne.
Four beasts and four and twenty elders are brought
to view. The word beasts is a very unfortunate
translation, being necessarily associated in our minds
with the brute creation. It is not the word therion,
which in thirty-five instances in the Apocalypse is
translated beast, denoting an animal of wild disposition,
but the word zoon, which signifies “a
living creature,” and is thus rendered by many
of the translators of the New Testament. Their
being full of eyes signifies sleepless vigilance and
superior intelligence and discernment. The chief
description given of the first living creature is
that it was “like a lion.” It is stated,
not that the creature was a lion, but that it was “like
a lion.” It possessed some peculiar quality
characteristic of the lion; namely, strength and courage.
The second living creature, “like a calf,”
or, more properly, the ox, is symbolic of sacrifice
or of patient labor. The third, with “a
face as a man,” denotes reason and intelligence.
While the fourth, “like a flying eagle,”
is an emblem of swiftness and far-sighted vision.
But the peculiar qualities thus symbolized
are possessed by the four living creatures themselves,
and what do they represent? To whom are
the four and twenty elders referred? They are
particularly distinguished from the angelic throng.
In the ninth verse of the following chapter the elders
and the living creatures represent themselves as the
host of people redeemed by the blood of Christ “out
of every kindred, and tongue, and people, and nation.”
The above-mentioned characteristics, then, are the
peculiar possession of God’s people power
and courage to attack all enemies and to gain the
victory; a spirit of perseverance in patiently laboring
for Christ, with a willingness to sacrifice their
lives, if necessary, for the glory of God; ability
to receive a “knowledge of the truth,”
that they may understand the will of God in Christ
Jesus concerning them; and power and willingness to
obey instantly when able to discern spiritual things,
rising above the things of earth and the trials and
persecutions of life soaring away to
loftier heights, there to bask continually in the blessed
sunlight of God’s eternal presence.
Why was it necessary that the redeemed
company of God’s people should be represented
by four living creatures? Doubtless because
it would probably have been very difficult to select
any one creature combining all the characteristics
desired to represent all God’s people of all
ages. It is also a significant fact that all the
people of God on earth were included in four great
dispensations ante-deluvian, post-deluvian,
Mosaic, and Christian; although it is not certain that
four living creatures were selected for the
special purpose of showing the number of dispensations.
However, this division of time is well established
in the Bible. Peter reckons a new world beginning
with Noah (2 Pet 3:6, 7), stating that the old world
had been destroye Pet 2:5. God came down
upon Mount Sinai and delivered the old covenant, thus
marking a distinct dispensation; while Jesus Christ
established the new covenant and ushered in the fourth
and last dispensation. See Heb 12:18-24.
Under the first dispensation, Abel by faith offered
unto God an “excellent sacrifice”; men
“began to call upon the name of the Lord”
(Gen 4:26); Enoch “walked with God” and
“was translated that he should not see death”;
while Noah, “a preacher of righteousness,”
was “perfect in his generation” and “condemned
the world” by his preaching and obedience.
The second dispensation was graced with a faithful
Abraham, who “staggered not at the promise of
God through unbelief, but was strong in faith,”
from which circumstance he was called “the friend
of God” and has justly received the title “father
of the faithful.” In his footsteps followed
Isaac, Jacob, Joseph, and Moses. The law age contains
the names of many illustrious prophets of God, and
the New Testament era abounds with brilliant examples
of faith and devotion.
The ministry of John the Baptist can
not be said to form another dispensation, because
of its short duration (he preceding Christ but six
months), and being at the time unknown outside of a
very limited territory. Another dispensation
could not be begun and completed while the
old covenant dispensation was yet in force; for that
would make two dispensations in full force at the
same time a thing impossible. Also,
John’s work, according to the evangelist, marks
the beginning of the gospel dispensation (Mark 1:1-4),
from which time the kingdom of God was preached and
men pressed into it. Luke 16:16.
It was by virtue of the future atonement-work
of Christ that any were enabled to enjoy God’s
favor in Old Testament times. Even their sacrifices,
which originated in the family of Adam and which were
continued from generation to generation, pointed forward
to the sacrificial offering of the Savior and by this
means purchased covenant favors with Heaven.
So, after all, the atonement was for their benefit
as well as for ours. Paul expressly informs us
that Christ died for the “redemption of the
transgressions that were under the first testament.”
Heb 9:15. “Abraham, and Isaac, and Jacob,
and all the prophets” are “in the
kingdom of God” (Luke 13:28), and constitute
a part of this great redeemed host set forth under
the symbol of the four living creatures.
The four and twenty elders, although
representing themselves as a part of this redeemed
company, evidently have some special signification;
for they are presented to us as separate characters
from the four living creatures. Who are they?
Undoubtedly they represent the ministers of God, the
number twenty-four also signifying perfection or completeness,
being drawn from certain facts connected with the two
dispensations in which God has had a clerical ministry.
The natural heads of the tribes of Israel were the
twelve patriarchs; while the spiritual heads of the
Christian church are the twelve apostles of the Lamb,
they constituting a part of the foundation upon which
it is built. Eph 2:20. In a subsequent
chapter we have an account of the sealing of the twelve
tribes, by which is meant the sealing, not of the literal
Israel, but of the spiritual, the twelve tribes being
selected from the proper department to stand as a
symbol of the true Israel in this dispensation, which
is expressly said to consist of people of all nations.
Natural Israel and spiritual Israel are frequently
used to designate God’s people; so, also, in
the case before us the twelve patriarchs as heads
of the natural Israel and the twelve disciples as heads
(in one important sense) of the spiritual Israel are
taken to represent the entire ministry. In the
description of the New Jerusalem we find conspicuously
inscribed the names of the twelve tribes of the children
of Israel and of the twelve apostles of the Lamb, thus
making the number twenty-four. Chap 21:12, 14.
Although the ministers seem to be
a special class among those constituting the redeemed
multitude, yet their intimate connection with the
remainder is set forth under another symbol that
of wings attached to the four living creatures.
Each of the four living ones possessed six wings,
which, taken numerically, make up twenty-four again.
The wings of a living creature would signify its means
of flight; and it is by the action of the ministry,
who “go into all the world” as flying
messengers to preach the everlasting gospel, that the
church of God is established among all nations.
Thus, under the symbol of living creatures with wings
is set forth the glorious harmony and unity that exists
in the body of Christ between ministry and laity.
The elders are represented as being
clothed in white raiment and as possessing golden
crowns. “White raiment” is a symbol
of righteousness (Chap 19:8), while crowns represent
special power and authority. God’s ministers
possess both. They are made righteous through
the blood of the everlasting covenant and are given
power over all the power of the enemy and authority
to heal the sick and to cast out devils.
The entire company are engaged in
worshiping God unceasingly, the elders casting their
crowns before the throne, thus ascribing all praise,
honor, and glory to Him who has delegated to them the
authority they possess. And may we, my brethren,
never grow weary in well-doing and conclude that the
worship of God grows monotonous; but let us, with
heart and soul, join the universal chorus, “Holy,
holy, holy, Lord God Almighty.”