Verse-by-Verse Bible Commentary
Revelation 4:2

Clarke's Commentary

Verse Revelation 4:2. I was in the Spirit — Rapt up in an ecstasy.

Bridgeway Bible Commentary

4:1-5:14 A VISION OF HEAVEN

Vision of the throne (4:1-11)

Jesus has shown John the present state of the churches as he sees them. He now shows him, again from the divine viewpoint, certain things that are going to happen as God works out his purposes in the world. By means of a vision of heaven, John begins to have some understanding of how God sees the world’s affairs. He is given a glimpse of the place where God, the possessor of absolute authority, reigns majestically in indescribable glory (4:1-3).

In this vision the throne on which the Almighty sits is in a large flat area that looks like a sea of crystal. The seven blazing lamps in front of the throne suggest the burning power of God’s all-seeing Spirit, while the lightning and thunder coming from the throne create a feeling of overwhelming awe. Twenty-four elders seated on smaller thrones encircle the throne of the Almighty. They appear to be angelic beings that belong to one of the heavenly orders (cf. Isaiah 24:23), but they cannot cross the sea of crystal to share God’s throne. His position is unique (4-6a).

Between the elders and the throne of God are four ‘living creatures’. These are probably heavenly beings of another order and resemble the cherubim of the Old Testament. Like the cherubim they appear to be guardians of the throne of God (6b-8; cf. 1 Samuel 4:4; Psalms 80:1; Ezekiel 1:4-28; Ezekiel 10:15-17).

The significance of the vision becomes clearer when the living creatures and the elders begin to sing praises and worship God. The vision’s central meaning is that in heaven God is worshipped unceasingly. He is the Creator and Lord of the universe and he is always in control. The persecuted Christians need never doubt his power or his wisdom (9-11).

Coffman's Commentaries on the Bible

Straightway I was in the Spirit: and behold, there was a throne set in heaven, and one sitting upon the throne;

Straightway I was in the Spirit … This seems to be out of place in the eyes of some, since John was already "in the Spirit" when he heard the voice out of heaven; but there were definite reasons for the statement here. The words "come up hither" in Revelation 4:1 have often been interpreted as a reference to "the rapture," in which all of the redeemed of earth (at the time) are caught up to heaven. Addressing himself to this misconception, Nee pointed out that all the theories of the "rapture" posit the resurrection of their bodies:

The rapture of the church is a bodily rapture, yet here it is in the Spirit (Revelation 4:2). And thus this verse cannot be interpreted as referring to the rapture of the church. Watchman Nee, "Come Lord Jesus" (New York: Christian Fellowship Publishers, 1976), p. 53.

Thus, it is not hard to see why some object to the book as the sacred author composed it. After pointing out that "many commentators place the `rapture' of the church between Revelation 3 and Revelation 4," entailing the inconsistency that John had somehow missed it and had to be called up in Revelation 4:1, Wilbur M. Smith stated that, "Inasmuch as the text itself is silent on such a subject, one questions the wisdom of even discussing it here." Wilbur M. Smith, op. cit., p. 1064.

And behold, there was a throne set in heaven … See chapter heading for further discussion of "The Throne of God." From first to last, John's vision is dominated by this symbol of divine sovereignty (the throne)." G. B. Caird, op. cit., p. 62. It stands here at the head of all that John would reveal concerning the future; and, at last, when all is concluded, the throne alone will be all that is standing. Heaven and earth shall have disappeared, but the throne and its holy occupant are eternal. The word "throne" is used ten times in the eleven verses of this chapter, and "over forty times" J. W. Roberts, The Revelation of John (Austin, Texas: R. B. Sweet Company, 1974), p. 56. in Revelation.

There was set … This means, "There was situated in heaven a throne. There is no action of setting up or placing." A. Plummer, op. cit., p. 144. God's throne must not be understood as some kind of moveable headquarters, now appearing in one place, then in another. "The throne was not there for this vision only; it was set, established as the throne of heaven (Psalms 103:19; Psalms 119:89)." Foy E. Wallace, Jr., The Book of Revelation (Nashville: Foy E. Wallace, Jr., Publications, 1966), p. 127. "And one sitting upon the throne …" Again, reference is made to the discussion at the head of this chapter. The personality of the supreme and universal Authority is gloriously affirmed by this. And this is exceedingly important! Interpretations of details in this chapter can hardly be affirmed with any dogmatic certainty, but the great and overwhelming message of the throne with the Person of God himself upon it is impossible to miss. Being sure of this, one may well afford to hold judgment in abeyance concerning some of the details. As Lenski said:

Do not stress our conceptions of space and time in order to draw deductions from them, for they would be picayunely, childishly false … Symbols can only show the ineffable realities in a degree for beings that are still on earth. R. C. H. Lenski, op. cit., p. 170.

Barnes' Notes on the Whole Bible

And immediately I was in the Spirit - See the notes on Revelation 1:10. He does not affirm that he was caught up into heaven, nor does he say what impression was on his own mind, if any, as to the place where he was; but he was at once absorbed in the contemplation of the visions before him. He was doubtless still in Patmos, and these things were made to pass before his mind as a reality; that is, they appeared as real to him as if he saw them, and they were in fact a real symbolical representation of things occurring in heaven.

And, behold, a throne was set in heaven - That is, a throne was placed there. The first thing that arrested his attention was a throne. Tiffs was “in heaven” - an expression which proves that the scene of the vision was not the temple in Jerusalem, as some have supposed. There is no allusion to the temple, and no imagery drawn from the temple. Isaiah had his vision Isaiah 6:1-13 in the holy of holies of the temple; Ezekiel Ezekiel 1:1, by the river Chebar; but John looked directly into heaven, and saw the throne of God, and the encircling worshippers there.

And one sat on the throne - It is remarkable that John gives no description of him who sat on the throne, nor does he indicate who he was by name. Neither do Isaiah or Ezekiel attempt to describe the appearance of the Deity, nor are there any intimations of that appearance given from which a picture or an image could be formed. So much do their representations accord with what is demanded by correct taste; and so sedulously have they guarded against any encouragement of idolatry.

Smith's Bible Commentary

Revelation chapter four begins with the Greek word "meta autos". And the first verse begins and ends with the same Greek words. The words literally from the Greek are "after these things". So as we come to this phrase, "after these things," our minds should flash back to chapter Revelation 1:19 ,where the book of Revelation was divided into three basic divisions. "Write the things which you have seen, the things which are, and the things which will be after these things", "meta autos". So obviously we are coming into the third section of the book of Revelation, after these things. After what things?

Well, it seems to me that it would be quite apparent and obvious. It would be after the things that he was just talking about. And the things that he was just talking about were the things of the church; so, after the things of the church. For we had in chapters two and three, the messages of Jesus to the seven churches of Asia, which as we pointed out represent seven periods of church history.

So, after these things, the things of the church,

I looked, and, behold, a door was opened in heaven: and the first voice I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will show you things which must be after these things ( Revelation 4:1 ).

I believe that when the church has completed its purpose upon the earth and has finished its witness, or as Paul describes, "when the fullness of the gentiles is come in," that the Lord is then going to catch away His church into heaven.

Paul said, "behold, I show you a mystery. We are not going to all sleep, but we are all going to be changed in a moment, in a twinkling of an eye. The trump of God shall sound, the dead in Christ shall be raised incorruptible." First Thessalonians Rev 4:16-17 ,Paul said, "For the Lord himself shall descend from heaven with a voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: Then we which are alive and remain shall be caught up to meet the Lord in the air and so shall we ever be with the Lord."

So, I believe that the church is to be raptured. And I believe that the point of the rapture in the book of Revelation is in here in chapter Revelation 4:1 . I believe that John was taken by the Spirit unto the day of the Lord and experienced through the Spirit the rapture of the church. When the Lord had completed His messages to the churches, then the call to John was "come up hither and I will show you things, which must be after these things, after the things of the church".

So as we enter then into the fourth chapter, we enter into the post-church era upon the earth. We will be coming back to the earth in chapter six, but it is the post-church era, when God now judges the world for its ungodliness and unrighteousness and for its rejection of His Son. But the church, with John here in chapter four caught up into heaven,

And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat upon the throne. And he that sat was to look upon like a jasper and sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald ( Revelation 4:2-3 ).

So the basic color that emanates from the throne is a green, along with the sardine red, along with the jasper which is a clear crystalline-type of a stone with a purple hue.

Now, Paul told us in Timothy that God dwells in a light that is unapproachable by man. And here in heaven, even in our glorified bodies, we only see the radiance of the glory of God as it emanates from His throne like a brilliant light, the predominant color being green, the rainbow about the throne like an emerald, green in color, with the sardine red color and the jasper stone in brilliance in coloring and light.

And round about the throne there were twenty-four lesser thrones: [thronus in Greek translated 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 ).

The twenty-four elders clothed in white raiment are representative of the church according to most Bible scholars. These twenty-four elders are representative. The fact that they are in white robes is the church is to be clothed in white robes, the righteousness through faith in Jesus Christ.

Jesus said to the church of Laodicea, "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne"( Revelation 3:21 ). The twenty-four lesser thrones. Now we see the heavenly scene sitting in white robes upon their thrones.

And out of the throne [that is the throne of God] there 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 4:5 ).

Now again it is important that we place in our mind the tabernacle that Moses built in the wilderness, because we are told in the book of Hebrews that the tabernacle was actually a model of heavenly things. If you want to know basically what heaven is going to look like, you can go back to the tabernacle and you can get an idea of what the throne of God is like in heaven.

And there in the tabernacle we remember when the priest came into the holy place on the left-hand side, there was the seven candlesticks coming out of the one base. And these seven golden candlesticks, we now know from the book of Revelation, are representative of the Holy Spirit and the presence of the Holy Spirit there before the throne of God, the seven-fold work or the complete work of the Holy Spirit. We remember that in the Holy of Holies there was that Ark of the Covenant that Moses made covered with the gold lid, which was the mercy seat, upon which there was carved these golden cherubim with their wings touching the corners of the Holy of Holies of the tabernacle.

And so as we go on in the reading of the description here of heaven, we next come to these cherubim. These angelic beings created by God who seem to be the highest order of angelic beings.

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 living creatures full of eyes in front and behind. And the first living creature was like a lion, and the second was like a calf, and the third had a face as a man, and the fourth was like a flying eagle ( Revelation 4:6-7 ).

Now, there are those Bible scholars that see in this the four phases of Christ as represented in the Gospels. The first, Matthew, presents Jesus as the lion of the tribe of the Judah. The lion, of course, is known as the king of the beast. The second, like a calf, as Mark presents Jesus as the suffering servant. The ox is considered the top of the domesticated animals. The third, like a man, as Luke presents Jesus as the Son of man, and man the crowning order of God's creation. And the fourth, like an eagle, as John presents Jesus as the Son of the living God, and the eagle being the greatest of the flying foul.

These cherubim were first mentioned in the book of Genesis. When God drove Adam out of the garden after his sin, He put the cherubim at the gate of the garden lest man should return to the garden and eat of the tree of life and live forever in a sinful state. The cherubim are again mentioned in the book of Ezekiel, as in chapter one and in chapter ten. Ezekiel had a vision of the throne of God, which parallels the vision of John here in the book of Revelation. As Ezekiel saw the cherubim, each had the four faces, so on each side a face, and the faces of the ox, and the lion, and the man and the eagle in the vision that Ezekiel had. And for background you should probably read Ezekiel one and ten to find parallel passages to John's vision here of the throne of God in heaven. And it is Ezekiel that names these creatures as the cherubim.

Now from the book of Ezekiel, also we know in the twenty-eighth chapter that that was the position that was once occupied by Satan. That the Lord speaks of him declaring that he was one of the anointed cherubs. So he had a place that was very close to God, for the cherubim are about the throne of God in their worship of God. And Ezekiel tells us that at one time Satan was one of these anointed cherub.

Again in a parallel passage Isaiah six, Isaiah also saw the throne of God. And when he got the vision of the throne of God, he said, "Woe is me, I am a man of unclean lips. I dwell amongst a people of unclean lips" ( Isaiah 6:5 ). And he saw a seraphim, which is probably in the order of the cherubim. Cherubim is only the plural of cherub. So you have heard of cherubs, so the plural of cherub is cherubim, as the plural of seraph is the seraphim. The "im" is a plural in the Hebrew.

So he saw the seraphim, who came to the altar of God with a live coal and touched his lips and said, "Now, are you clean." But we find here in John's vision of them that,

each of them had six wings; 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 so they are there around the throne of God declaring the holiness of the eternal God.

And when these living creatures give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever, [the eternal God] 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, 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 ( Revelation 4:9-11 ).

And so here we see the first scene in heaven. And this will probably be one of the first scenes that you will observe in heaven as John did; the throne of God and the cherubim about the throne of God, and the worship of God as He sits upon the throne.

And then the response to the declaration of the holiness of God made by the cherubim are the twenty-four elders responding saying, "Thou art worthy to receive glory and honor and power." Why? First of all, because You have created all things, not that You have allowed all things to evolve. You created all things. And not only that, but it is for Your pleasure they are and were created. Here is a statement of fact that is important for us to accept. I was created for God's pleasure. That means I was not created for my own pleasure.

Thus, I should not seek to please myself, because then I am not answering the purpose of my existence. I should seek to please God; then I am answering the purpose of my existence. But the interesting thing is when I live to please God I find great pleasure myself. Therein is happiness. Therein is satisfaction. Therein is fulfillment when I live to please God. "If any man seeks to save his life, he is going to lose it, but if he loses his life for My sake," Jesus said, "you will find it"( Matthew 10:39 ). And to really find what living is all about, you have got to just live for His pleasure. Thus, you are answering the purpose of your existence and thus your life is fulfilling and rich.

"

Dr. Constable's Expository Notes

As soon as John heard this invitation, he entered another visionary state (cf. Revelation 1:10). His body remained on the earth, but he saw a throne and someone sitting on it in heaven (cf. Ezekiel 11:1; Ezekiel 11:5). [Note: See J. M. Vogelgesang, "The Interpretation of Ezekiel in the Book of Revelation," (Ph.D. dissertation, Harvard University, 1985).] "Throne" occurs 45 times in Revelation and only 15 times in the rest of the New Testament. The tense of the Greek verb translated "sitting" (present participle here and in Revelation 4:3) suggests continuous sitting. The person on the throne was undoubtedly God the Father (cf. Revelation 4:5; Revelation 5:5; Revelation 5:7; Revelation 6:16; Revelation 7:10; Revelation 19:4). John apparently saw a very large room with a throne in the center of it and someone sitting on the throne (cf. 1 Kings 22:19; 2 Chronicles 18:18; Psalms 11:4; Psalms 47:8; Isaiah 6:1; Ezekiel 1:26; Daniel 7:9).

"Daniel, the prophet, saw the same glorious sight (Daniel 7): the Ancient of Days enthroned, and ’One like unto a son of man brought near before him’ and given ’dominion, and glory, and a kingdom, that all the peoples, and languages should serve him.’" [Note: Newell, p. 84. Daniel 7:13-14; cf. Daniel 7:9; Ezekiel 1.]

This was probably a room in the heavenly temple since later John also saw the golden altar of incense and the ark of the covenant there (Revelation 8:3; Revelation 11:19).

"The major focus of chapter 4 upon the throne is its symbolism of God’s sovereignty exercised in judgment. From this point of origination proceeds the outworking of God’s wrath described in the body of the Apocalypse (cf. Revelation 6:10; Revelation 6:16-17; Revelation 14:7; Revelation 15:1; Revelation 16:5; Revelation 16:19; Revelation 18:20; Revelation 19:2; Revelation 19:11). Though evil reigns for a time on earth, God will ultimately prevail." [Note: Thomas, Revelation 1-7, pp. 339-40.]

Some pretribulational commentators have seen a representation of the rapture of the church in this verse. They view John entering heaven in his vision as symbolic of Christians entering heaven at the Rapture. [Note: E.g., Ironside, p. 80.] This is probably reading too much into the text since it was John himself who entered heaven, and he entered heaven in a vision, not in reality.

The absence of specific reference to the Rapture in Revelation has led some (posttribulational) interpreters to conclude that it will occur at the Second Coming, following the Tribulation judgments. Yet the differences between the Rapture and the Second Coming, as various Scriptures refer to these events, make this extremely improbable (cf. John 14:1-3, 1 Corinthians 15:50-58, and 1 Thessalonians 4:13-18 with Revelation 19). The unusual absence of reference to the Rapture may be due to God’s purpose in chapters 4-19, namely, to focus on the judgments coming on unbelievers culminating in the Second Coming. There are 20 references to the church in chapters 1-3 but none until Revelation 22:17. This strongly implies that the church is not on earth during the Tribulation. Evidently the Rapture takes place between chapters 3 and 4.

Dr. Constable's Expository Notes

The glory of God 4:2-8

Barclay's Daily Study Bible

Chapter 4

THE OPENING HEAVENS AND THE OPENING DOOR ( Revelation 4:1 )

4:1 After this I saw, and, behold, a door in heaven was standing open, and there came to me the voice that I had heard before, speaking to me like the sound of a trumpet, and the speaker said: "Come up here, and I will show you the events which must follow these things."

In Revelation 2:1-29; Revelation 3:1-22 we saw the Risen Christ walking amidst his churches upon earth. Now the scene changes to the court of heaven.

A door was opened in heaven for the seer. There are two possibilities here: (a) It may be that he is thought of as already being in heaven, and the door is opening into still more holy parts of heaven. (b) It is much more likely that the door is from earth to heaven. Primitive Jewish thought conceived of the sky as a vast solid dome, set like a roof upon a square flat earth; and the idea here is that beyond the dome of the sky there is heaven, and a door is opened in that dome to give the seer entry into heaven.

In the early chapters of the Revelation there are three of the most important doors in life.

(i) There is the door of opportunity. "Behold," said the Risen Christ to the Church at Philadelphia, "I have set before you an open door" ( Revelation 3:8). That was the door of the glorious opportunity by which the message of the gospel could be taken to the regions beyond. God sets before every man his own door of opportunity.

(ii) There is the door of the human heart. "Behold," says the Risen Christ, "I stand at the door and knock ( Revelation 3:20). At the door of every heart there comes the knock of the nail-pierced hand, and a man may open or refuse to open.

(iii) There is the door of revelation. "I saw a door in heaven standing open," says the seer. God offers to every man the door which leads to the knowledge of God and of life eternal.

More than once the New Testament speaks of the heavens being opened; and it is of the greatest significance to see the object of that opening.

(i) There is the opening of the heavens for vision. "The heavens were opened and I saw visions of God" ( Ezekiel 1:1). God sends to those who seek him the vision of himself and of his truth.

(ii) There is the opening for the descent of the Spirit. When Jesus was baptized by John, he saw the heavens opened and the Spirit descending upon himself ( Mark 1:10). When a man's mind and soul seek upwards, the Spirit of God descends to meet them.

(iii) There is the opening for the revelation of the glory of Christ. It was the promise of Jesus to Nathanael that he would see the heaven open and the angels of God ascending and descending upon the Son of Man ( John 1:51). Some day the heavens will open to disclose the glory of Christ; and inevitably that day will bring joy to those who have loved him and amazement and fear to those who have despised him.

THE THRONE OF GOD ( Revelation 4:2-3 )

4:2-3 Immediately, I fell under the influence of the Spirit; and, behold, a throne stood in heaven, and there was One seated on it. And he who was seated on the throne was like a jasper stone and a sardian to look at; and there was a rainbow circling round the throne, like an emerald to look at.

When the seer entered the door into heaven, he fell into an ecstasy.

In heaven he saw a throne and God on the throne. The throne of God is a common Old Testament picture. The prophet said: "I saw the Lord sitting on his throne, and all the host of heaven standing beside him" ( 1 Kings 22:19). The Psalmist has it: "God sits on his holy throne" ( Psalms 47:8). Isaiah saw the Lord "sitting upon a throne, high and lifted up" ( Isaiah 6:1). In the Revelation the throne of God is mentioned in every chapter except Revelation 2:1-29, Revelation 8:1-13 and Revelation 9:1-21. The throne of God stands for the majesty of God. When Handel was asked how he had come to write the Messiah, his answer was: "I saw the heavens opened and God upon his great white throne."

John saw One seated upon the throne. There is something very interesting here. John makes no attempt to describe God in any human shape. As Swete says, "He rigorously shuns anthropomorphic details." He describes God in "the flashing of gem-like colours," but he never mentions any kind of form. It is the Bible's way to see God in terms of light. The Pastorals describe God as "dwelling in the light that no man can approach unto" ( 1 Timothy 6:16). And long before that the Psalmist had spoken of God who covers himself with light as a garment ( Psalms 104:2).

John sees his vision in terms of the lights which flash from precious stones. We do not know what exactly these stones were. The three names here are the jasper, the sardian and the emerald. One thing is certain; these were typical of the most precious stones. Plato mentions the three of them together as representative of precious stones (Plato, Phaedo 111 E). They were part of the rich array of the King of Tyre ( Ezekiel 28:13); they were among the precious stones on the breast-plate of the High Priest ( Exodus 28:17); and they were among the stones which were the foundation of the Holy City ( Revelation 21:19).

The jasper is nowadays a dull opaque stone, but in the ancient world it seems to have been a translucent rock crystal, through which the light would come with an almost unbearable scintillation. Some think that here it means a diamond, and this is not impossible. The sardian, so called because it was said to be found mainly near Sardis, was blood-red; it was a gem which was frequently used to have engravings incised on it and may correspond to the modern carnelian. The emerald is most likely the green emerald which we know.

The picture of the presence of God which John saw was like the blinding flash of a diamond in the sun, with the dazzling blood-red of the sardian; and there flashed through both the more restful green of the emerald, for in that way alone could the eye bear to look upon the sight.

It may well be that the jasper stands for the unbearable brightness of the purity of God; that the blood-red sardian stands for his avenging wrath; and that the gentle green of the emerald stands for his mercy by which alone we can meet his purity and his justice.

THE TWENTY-FOUR ELDERS ( Revelation 4:4 )

4:4 And in a circle round the throne I saw twenty-four thrones, and seated upon the thrones twenty-four elders, clothed in white garments, with golden crowns upon their heads.

We now approach one of the difficult passages for which the Revelation is notorious. In it we meet twenty-four elders and then four living creatures; and we have to try to identify them.

We find the twenty-four elders frequently appearing in the Revelation. Let us set down the facts about them. They sit around the throne, clothed in white robes and wearing crowns ( Revelation 4:4; Revelation 14:3); they cast their crowns before the throne ( Revelation 4:10); they continually worship and praise ( Revelation 5:11; Revelation 5:14; Revelation 7:11; Revelation 11:16; Revelation 14:3; Revelation 19:4); they bring to God the prayers of the saints ( Revelation 5:8); one of them encourages the seer, when he is sad ( Revelation 5:5); and one of them acts as interpreter of one of the visions ( Revelation 7:13). We may note five lines of explanation.

(i) In the Old Testament there are indications of a kind of council surrounding God. The prophet sees God sitting on his throne and all the host of heaven standing by him on his right hand and on his left ( 1 Kings 22:19). In Job the sons of God come to meet with him ( Job 1:6; Job 2:1). Isaiah speaks of God reigning in glory--among his elders ( Isaiah 24:23). In the Genesis story of the garden, the accusation against Adam is that he has eaten of the fruit of the forbidden tree and become like one of us ( Genesis 3:22). It may be that the idea of the elders has something to do with the idea of God's council surrounding him.

(ii) When the Jews were in Babylon, they could not avoid coming into contact with Babylonian ideas. And it might well be that sometimes they incorporated Babylonian ideas into their own thinking, especially if there was some initial resemblance. The Babylonians had twenty-four star gods, for the worship of the stars was a part of Babylonian religion; and it has been suggested that these became in Jewish thought twenty-four angels who surrounded the throne of God, and that the elders stand for these.

(iii) We move on to explanations which we think are much more likely. There were so many priests in Israel that they could not possibly serve in the Temple at the one time and so they were divided into twenty-four different courses ( 1 Chronicles 24:7-18). Each of these courses had its president, known as an elder of the priests. Sometimes these elders were called princes, or governors, of the house of God ( 1 Chronicles 24:5). It is suggested that the twenty-four elders stand symbolically for the twenty-four courses of the priests. They present the prayers of the faithful to God ( Revelation 5:8), and that is priestly work. The Levites were similarly divided into twenty-four courses for the work of the Temple and they praised God with harps and psalteries and cymbals ( 1 Chronicles 25:6-31), and the elders also have their harps ( Revelation 5:8). So the twenty-four elders may stand for the heavenly ideal of the earthly worship of the priests and Levites in the Temple.

(iv) It has been suggested that the twenty-four elders stand for the twelve patriarchs and the twelve apostles combined. In the new Jerusalem the names of the twelve patriarchs are on the twelve gates and the names of the twelve apostles are on the foundation stones of the wall.

(v) We think that the likeliest explanation is that the twenty-four elders are the symbolic representatives of the faithful people of God. Their white robes are the robes promised to the faithful ( Revelation 3:4), and their crowns (stephanoi, G4735) are those promised to those who are faithful unto death ( Revelation 2:10). The thrones are those which Jesus promised to those who forsook all and followed him ( Matthew 19:27-29). The description of the twenty-four elders fits well with the promises made to the faithful.

The question will then be, "Why twenty-four?" The answer is because the Church is composed of Jews and Gentiles. There were originally twelve tribes, but now it is as if the tribes were doubled. Swete says that the twenty-four elders stand for the Church in its totality. We remember that this is a vision, not of what yet is, but of what shall be; and the twenty-four elders stand as representatives of the whole Church which one day in glory will worship in the presence of God himself.

AROUND THE THRONE ( Revelation 4:5-6 a)

4:5-6a And flashes of lightning and voices and peals of thunder were coming forth from the throne. There were seven torches of fire burning before the throne, and these are the seven Spirits of God. And in front of the throne there was what I can only call a sea of glass like crystal.

John adds more details to his mysterious and awe-inspiring picture of heaven. The voices are the voices of the thunder; and thunder and lightning are often connected with the manifestation of God. In the vision of Ezekiel lightning comes out of the fiery haze around the throne ( Ezekiel 1:13). The Psalmist tells how the voice of the thunder of God was heard in the heavens, and the lightnings lightened the world ( Psalms 77:18). God sends his lightning to the ends of the earth ( Job 37:4). But what is primarily in the mind of John is the description of Mount Sinai as the people waited for the giving of the Law: "There were thunders and lightnings and a thick cloud upon the mountain, and a very loud trumpet blast" ( Exodus 19:16). John is using imagery which is regularly connected with the presence of God.

The seven torches are the seven Spirits of God. We have already met the seven Spirits before the throne ( Revelation 1:4; Revelation 3:1). There are scholars who see Babylonian influence here also. For the Babylonians the seven planets were also divine and within the presence of God; it would be natural to liken the planets to torches and it has been suggested that this imagery is Babylonian in origin.

The "glassy sea" has exercised a strange fascination over the minds of many people, including hymn-writers. The Greek does not say that there was a sea of glass but "as it were a sea of glass." There was something which was beyond all description, but which could be likened only to a great sea of glass. Where did the seer get this picture?

(i) He may have got it from a conception in the most primitive thought of the Old Testament. We have already seen that the firmament is conceived of as a great solid dome arching over the earth. Beneath it is the earth, and above it the heaven. The creation story speaks of the waters under the firmament and the waters above the firmament ( Genesis 1:7). The Psalmist calls upon the waters that are above the heavens to praise the Lord ( Psalms 148:4). The belief was that above the firmament, perhaps as the kind of floor of heaven, there was a great sea. Further, it was on that sea that God had set his throne. The Psalmist says of God that he set the beams of his chambers upon the waters ( Psalms 104:3).

(ii) It may be that John's time in Patmos gave him the idea of this picture. Swete suggests that he saw a vast surface which flashed back the light, "like the Aegan Sea, when on summer days John looked upon it from the heights of Patmos." John had often seen the sea like a sea of molten glass and maybe his picture was born from that.

(iii) There is a further possibility. According to the Koran (Sura 27) Solomon had in his palace a floor of glass so like a sea that, when the Queen of Sheba came to visit him, she picked up her skirts thinking she had to wade through water. It may be that John is thinking of the throne of God set in a glass-floored palace.

(iv) There is one other remote possibility. John says that the glassy sea was like crystal (krustallon, G2930) ; but krustallon could mean ice; and then the idea would be an expanse which shimmered like an ice-field. It is a magnificent picture, but it can hardly be the real picture because neither John nor his people would ever have seen such a scene, and it would have meant nothing to them.

There are three things that this sea like shining glass does symbolize.

(i) It symbolizes preciousness. In the ancient world glass was usually dull and semi-opaque, and glass as clear as crystal was as precious as gold. In Job 28:17 gold and glass are mentioned together as examples of precious things.

(ii) It symbolizes dazzling purity. The blinding light reflected from the glassy sea would be too much for the eyes to look upon, like the purity of God.

(iii) It symbolizes immense distance. The throne of God was in the immense distance, as if at the other side of a great sea. Swete writes of "the vast distance which, even in the case of one who stood in the door of heaven, intervened between himself and the throne of God."

One of the greatest characteristics of the writing of the seer is the reverence which, even in the heavenly places, never dares to be familiar with God, but paints its picture in terms of light and distance.

THE FOUR LIVING CREATURES (1) ( Revelation 4:6 b-8)

4:6b-8 And, between the throne and the elders, in a circle round the throne, were four living creatures, full of eyes in front and behind. The first living creature was like a lion; the second living creature was like an ox; the third living creature had what appeared to be a man's face; the fourth living creature was like an eagle in flight. The four living creatures had each of them six wings; and around and within they were full of eyes. Night and day they never rested from saying:

Here we come to another of the symbolic problems of the Revelation. The four living creatures appear frequently in the heavenly scene: so let us begin by collecting what the Revelation itself says about them. They are always found near the throne and the Lamb ( Revelation 4:6; Revelation 5:6; Revelation 14:4). They have six wings and they are full of eyes ( Revelation 4:6; Revelation 4:8). They are constantly engaged in praising and in worshipping God ( Revelation 4:8; Revelation 5:9; Revelation 5:14; Revelation 7:11; Revelation 19:4). They have certain functions to perform. They invite the dreadful manifestations of the wrath of God to appear upon the scene ( Revelation 6:1; Revelation 6:7). One of them hands over the vials of the wrath of God ( Revelation 15:7).

Although there are definite differences, there can be little doubt that we find the ancestors of these living creatures in the visions of Ezekiel. In Ezekiel's vision the four living creatures each have four faces--the faces of a man, a lion, an ox and an eagle; and they uphold the firmament ( Ezekiel 1:6; Ezekiel 1:10; Ezekiel 1:22; Ezekiel 1:26); the felloes of the wheels are full of eyes ( Ezekiel 1:18). In Ezekiel we have all the details of the picture in the Revelation, although the details are differently allocated and arranged. In spite of the differences the family resemblance is clear.

In Ezekiel the four living creatures are definitely identified with the cherubim. (It is to be noted that -im is the Hebrew plural ending; cherubim is simply cherubs and seraphim is simply seraphs.) The identification is made in Ezekiel 10:20; Ezekiel 10:22. The cherubim were part of the decoration of Solomon's Temple, in the place of prayer and on the walls ( 1 Kings 6:23-30; 2 Chronicles 3:7). They were represented on the hanging veil which shut off the Holy of Holies from the Holy Place ( Exodus 26:31). There were two cherubim on the lid of the ark, called the mercy-seat; and they were so placed that they faced each other and their wings swept over to form a kind of canopy over the mercy-seat ( Exodus 25:18-21). One of the commonest pictures of God is sitting between the cherubim, and it is thus that he is often addressed in prayer ( 2 Kings 19:15; Psalms 80:1; Psalms 99:1; Isaiah 37:16). God is represented as flying on the cherubim and on the wings of the wind ( Psalms 18:10). It is the cherubim who guard the way to the Garden when Adam and Eve have been banished from it ( Genesis 3:24). In the later books written between the Testaments, such as Enoch, the cherubim are the guardians of the throne of God (Enoch 71:7).

From all this one thing emerges clearly--the cherubim are angelic beings who are close to God and the guardians of his throne.

(2) THE FOUR LIVING CREATURES ( Revelation 4:6 b-8 continued)

What do these four living creatures symbolize?

(i) They are clearly part of the imagery of heaven; and they are not figures whom the writer of the Revelation did not create, but whom he inherited from previous pictures. They may originally have come from Babylonian sources, and they may have stood for the four principal signs of the Zodiac and for the four winds coming from the four quarters of heaven. But the John who wrote the Revelation was not aware of that, and he used them simply as part of the imagery of heaven in which he had been brought up.

(ii) How did John himself think of the symbolism of these living creatures? We think that Swete offers the right explanation. The four living creatures stand for everything that is noblest, strongest, wisest and swiftest in nature. Each has the preeminence in his own particular sphere. The lion is supreme among beasts; the ox is supreme among cattle; the eagle is supreme among birds; and man is supreme among all creatures. The beasts represent all the greatness and the strength and the beauty of nature; here we see nature praising God. In the verses to follow we see the twenty-four elders praising God; and when we put the two pictures together we get the picture of both nature and man engaged in constant adoration of God. "The ceaseless activity of nature under the hand of God is a ceaseless tribute of praise."

The idea of nature praising God is one which occurs in the Old Testament more than once. "The heavens are telling the glory of God; and the firmament proclaims his handiwork. Day to day pours forth speech and night to night declares knowledge" ( Psalms 19:1-2). "Bless the Lord all his works in all places of his dominion" ( Psalms 103:22). Psalms 148:1-14 is a magnificent summons to the whole of nature to join in praising God.

There is a tremendous truth here. The basic idea behind this is that anything which is fulfilling the function for which it was created is praising God. One of the basic conceptions of Stoicism was that in everything there was a spark of God, scintilla. "God," said Seneca, "is near you, with you, within you; a holy spirit sits within us." As Gilbert Murray points out, the sceptics laughed at this and sought to make a fool of the whole idea. "What," said the sceptic, "God in worms? God in dung beetles?" "Why not?" demanded the Stoic.

Cannot an earthworm serve God? Do you suppose that it is only a general who is a good soldier? Cannot the lowest private fight his best? Happy are you, if you are serving God and carrying out his purpose as faithfully as an earthworm. Whatever carries out the function for which it was created is thereby worshipping God.

This is a thought which opens out the most magnificent vistas. The humblest and the most unseen activity in the world can be the true worship of God. Work and worship literally become one. Man's chief end is to glorify God and to enjoy him for ever; and man carries out that function when he does what God sent him into the world to do. Work well done rises like a hymn of praise to God.

This means that the doctor on his rounds, the scientist in his laboratory, the teacher in his classroom, the musician at his music, the artist at his canvas, the shop assistant at his counter, the typist at her typewriter, the housewife in her kitchen--all who are doing the work of the world as it should be done are joining in a great act of worship.

THE SYMBOLISM OF THE LIVING CREATURES ( Revelation 4:6 b-8 continued)

It was not long before the early church found certain symbolisms in the living creatures, in particular of the four Gospels--a representation which is often to be found in stained-glass windows in churches.

The earliest and the fullest identification was made by Irenaeus about A.D. 170. He held that the four living creatures represented four aspects of the work of Jesus Christ, which in turn are represented in the four Gospels.

The lion symbolizes the powerful and effective working of the Son of God, his leadership and his royal power. The ox signifies the priestly side of his work, for it is the animal of sacrifice. The man symbolizes his incarnation. The eagle represents the gift of the Holy Spirit, hovering with his wings over the Church. John represents "the original, effective and glorious generation of the Son from the Father," and tells how all things were made by him; and is, therefore, symbolized by the lion. Luke begins with the picture of Zacharias the priest, and tells the story of the fatted calf killed for the finding of the younger son; and is, therefore, symbolized by the ox. Matthew begins by giving us the human descent of Jesus and "The character of a humble and meek man is kept up throughout the whole gospel," and is, therefore, symbolized by the man. Mark begins with a reference to the Spirit of prophecy coming down from on high upon men which "points to the winged aspect of the Gospel"; and, therefore, is symbolized by the eagle.

Irenaeus goes on to say that the fourfold form of the beasts represents the four principal covenants which God made with the human race. The first was made with Adam, prior to the flood. The second was made with Noah, after the flood. The third consisted of the giving of the Law to Moses. The fourth is that which renovates man in Christ, "raising and bearing men upon its wings into the heavenly kingdom."

But, as we have said, there was a variety of different identifications.

The scheme of Athanasius was:

Matthew = the man Mark = the ox

Luke = the lion John = the eagle,

The scheme of Victorinus was:

Matthew = the man Mark = the lion

Luke = the ox John = the eagle

The scheme of Augustine was:

Matthew = the lion Mark = the man

Luke = the ox John = the eagle.

It may be said that on the whole Augustine's identifications became the most commonly accepted, because they fit the facts. Matthew is best represented by the lion, because in it Jesus is depicted as the Lion of Judah, the One in whom all the expectations of the prophets came true. Mark. is best represented by the man, because it is the nearest approach to a factual report of the human life of Jesus. Luke is best represented by the ox, because it depicts Jesus as the sacrifice for all classes and conditions of men and women everywhere. John is best represented by the eagle, because of all birds it flies highest and is said to be the only living creature which can look straight into the sun; and John of all the gospels reaches the highest heights of thought.

THE SONG OF PRAISE ( Revelation 4:6 b-8 continued)

4:6b-8 Night and day the living creatures never rested from their doxology of praise:

Here is set out the sleepless praise of nature. "Man rests on the Sabbath, and in sleep, and in the end in death, but the course of nature is unbroken and unbroken in praise." There is never any time when the world God made is not praising him.

As o'er each continent and island

The dawn leads on another day,

The voice of prayer is never silent,

Nor dies the strain of praise away.

The doxology seizes on three aspects of God.

(i) It praises him for his holiness (compare Isaiah 6:3). Again and again we have seen that the basic idea of holiness is difference. That is supremely true of God. He is different from men. Precisely there is the reason that we are moved to adoration of God. If he were simply a glorified human person, we could not praise. As the poet had it: "How could I praise, if such as I could understand" The very mystery of God moves us to awed admiration in his presence and to amazed love that that greatness should stoop so low for us men and for our salvation.

(ii) It praises his omnipotence. God is the Almighty. The people to whom the Revelation was written are under the threat of the Roman Empire, a power which no person or nation had ever successfully withstood. Think what it must have meant to be sure that behind them stood the Almighty. The very giving of that name to God affirms the certainty of the safety of the Christian; not a safety which meant release from trouble but which made a man secure in life and in death.

(iii) It praises his everlastingness. Empires might come and empires might go; God lasts for ever. Here is the triumphant affirmation that God endures unchanging amidst the enmity and the rebellion of men.

GOD, THE LORD AND CREATOR ( Revelation 4:9-11 )

4:9-11 When the living creatures shall give glory and honour and thanksgiving to him who is seated on the throne and who lives for ever and ever, the twenty-four elders shall fall down before him who is seated on the throne, and worship him who lives for ever and ever, and cast their crowns before the throne, and say:

Here is the other section of the choir of thanksgiving. We have seen that the living creatures stand for nature in all its greatness and the twenty-four elders for the great united Church in Jesus Christ. So when the living creatures and the elders unite in praise, it symbolizes nature and the Church both praising God. There are commentators who have made difficulty here. In Revelation 4:8 the praise of the living creatures is unceasing by day and night; in this passage the picture is of separate bursts of praise at each of which the elders fall down and worship. But surely to say that there is an inconsistency is unimaginative criticism; we do not look for a strict logic in the poetry of adoration.

John uses a picture which the ancient world would know well. The elders cast their crowns before the throne of God. In the ancient world that was the sign of complete submission. When one king surrendered to another, he cast his crown at the victor's feet. Sometimes the Romans carried with them an image of their emperor and, when they had reduced a monarch to submission, there was a ceremony in which the vanquished one had to cast his crown before the emperor's image. The picture looks on God as the conqueror of the souls of men; and on the Church as the body of people who have surrendered to him. There can be no Christianity without submission.

The doxology of the elders praises God on two counts.

(i) He is Lord and God. Here is something which would be even more meaningful to John's people than it is to us. The phrase for Lord and God is: kurios ( G2962) kai (2532) theos ( G2316) ; and that was the official title of Domitian, the Roman Emperor. It was, indeed, because the Christians would not acknowledge that claim that they were persecuted and killed. Simply to call God Lord and God was a triumphant confession of faith, an assertion that he holds first place in all the universe.

(ii) God is Creator. It is through his will and purpose that all things existed even before creation and were in the end brought into actual being. Man has acquired many powers, but he does not possess the power to create. He can alter and rearrange; he can make things out of already existing materials; but only God can create something out of nothing. That great truth means that in the realest sense everything in the world belongs to God, and there is nothing a man can handle which God has not given to him.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Revelation 4:2

Imediately . . ευθεως immediately ^{G2112 ADV} at once, straightway.

I was in the spirit . . See note on Revelation 1:10 (Revelation 17:3; Revelation 21:10) cf. Ezekiel 11:1;

This may be similar to what happened to Ezekiel in Ezekiel 8:1-4; Ezekiel 11:1, to Philip in Acts 8:39-40, and to Paul in 2 Corinthians 12:1-2. Whether this is a spiritual trance or a physical transportation is uncertain. - Utley

It is implied that he was caught up through the open door into Heaven, and saw what was going on above. - CBSC

behold -- ιδου behold ^{G2400 V-2AAM-2S} lo,

a throne set in heaven . . Reflects aspects of Ezekiel’s and Isaiah’s visions of God (Ezekiel 1; Iaiah 6).

    Not so much a piece of furniture, but a symbol of sovereign rule and authority (Revelation 7:15; Revelation 11:19; Revelation 16:17-18; cf. Isaiah 6:1). It is the focus of chap. 4, occurring 13 times, 11 times referring to God’s throne. - MSB

One sat on the throne . . the Lord God Almighty, (Revelation 4:8; Revelation 4:11). cf. Isaiah 6:1-5; Ezekiel 1:26-28.

    throne . . The term “throne” (thronos) is used over 47 times in this book. God’s reign is the central motif of this heavenly vision (chapters 4 & 5).

    The throne is a symbolic, apocalyptic way of showing that YHWH is in control of all history. God is a spiritual, eternal, personal spirit; He does not sit on a throne! One purpose of the genres of prophecy and apocalyptic is God’s knowledge and control of future events. All history is known and purposeful (telos, cf. Matthew 24:14; 1 Corinthians 15:24-28). The throne is described as “was standing.” This IMPERFECT TENSE can have two meanings: (1) it has always stood; or (2) it was just set up. This may be an allusion to Daniel 7:9, “thrones were set up.” - Utley

It is intimated, though with an intentional vagueness, that the Divine Presence was symbolised by a human Form, as in Isaiah 6:1, Isaiah 6:5; Ezekiel 1:26 sq.; Daniel 7:9: contrast Deuteronomy 4:12, but compare Exodus 24:10-11, Exodus 33:23. Apparently God revealed Himself by such symbols to men whom He had educated to such a point that they should not imagine them to be more than symbols. Therefore perhaps to attempt to include representations of the Father in the range of Christian art is rather of dangerous boldness than ipso facto illegitimate: see on this question Ruskin’s Modern Painters, Part III. Sec. ii. Chap. v. § 7. - CBSC

Gill's Exposition of the Whole Bible

And immediately I was in the Spirit,.... As he had been before, Revelation 1:10; it seems he had been some little time out of his ecstasy, how long cannot be said, and now, upon this new scene of things, returned to it; upon the opening of the door in heaven, and hearing the former voice, and the things it said, the Spirit of God at once possessed and filled him, in an extraordinary manner; and his soul or spirit was immediately taken from the consideration of all sensible objects, and was fixed and intent upon the things presented to it in the vision, so that it was as if it was out of the body. The Arabic version reads, "then therefore I went in the Spirit"; in obedience to the voice that called him up, in which he was assisted by the Spirit of God, who lifted him up as he did Ezekiel, when he saw what follows:

and behold, a throne was set in heaven; not for the final judgment, on which the son of man will sit, when he comes to judge the quick and dead, for he is not the person that fills this but this is a symbol of the power, authority, and dominion now exercised by God, not over the world in general, who has prepared his throne in the heavens, and governs among the nations, according to his sovereign will and pleasure, but which he exercises in his church, signified by "heaven". The allusion is to the temple, and the throne of God in it, Isaiah 6:1. The temple was an emblem of the Gospel church, Jerusalem, or the Gospel church state, and was to be called the throne of the Lord, Jeremiah 3:17, and now his throne is set there. Here he exercises a jurisdiction and government; he is King and lawgiver in it; he has enacted laws, and he writes them on the hearts of his people, and puts his Spirit within them, and makes them both able and willing to obey them.

And [one] sat on the throne; not the trinity of persons in the Godhead, which some think are signified by the three precious stones in Revelation 4:3, the jasper, sardine, and emerald; for, as distinct from him that sat upon the throne, the Lamb is said to be in the midst of it, and the seven spirits of God are said to be before it: nor is Jesus Christ intended, and his two natures; his divine nature by the jasper, and his human nature by the red and blood coloured sardine; since he, the Lamb, is represented as in the midst of the throne, and is often distinguished from him that sat upon it; see Revelation 5:6; but God the Father is designed, who sits on the throne, though not to the exclusion of the Son and Spirit, yet in distinction from them. This clause is left out in the Ethiopic version.

Henry's Complete Commentary on the Bible

      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 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--

      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 (Revelation 1:10; Revelation 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,Revelation 4:3; Revelation 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 (Revelation 4:5; Revelation 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 (Revelation 4:7; Revelation 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.

Kelly Commentary on Books of the Bible

We have already seen the bearing of the seven churches to which the Lord was pleased to send the letters contained in the second and third chapters. We have found, I trust, substantial reason and ample evidence in their own contents, as well as in the character of the book itself, to look for a meaning far more comprehensive than a literal historical notice of the condition of the Asiatic churches which were then primarily addressed. It is, of course, ground well known to all that John wrote to seven churches; but that no more was meant than the existing assemblies is more than ought to be assumed. The septenary number is significant, and the division of the seven into two parts. Again, the order of their contents, as well as their nature severally, points to the same conclusion. Further, it is plain that certain phases do not necessarily abide, while at a given point in their course the language implies the state of things meant by them to continue up to Christ's return. That point is Thyatira, and thenceforward the same feature is in Sardis, Philadelphia, and of course Laodicea. Beginning successively, these go on together. But it is equally remarkable that the first three churches do not. What I gather from it is, that the three earlier churches are severed in character from the rest; for though all are alike typical, only the last four are used as fore-shadows of successive states of things about to ensue, and then be concurrent up to the Second Advent. We can easily understand two things: first, the succession of seven different states represented by those seven churches; and, secondly, that of the seven, three passed away, only retaining a moral bearing; whereas the last four have not this only, but a prophetic and successional bearing, and from the epoch of their appearance, run along-side of each other till the coming of the Lord Jesus.

But the remarkable fact which meets us from chapter 4 and onward is, that we no longer find any church condition on the earth. This confirms the same fact. Had these churches not been meant to have an application beyond the literal one, how could it be accounted for? If, on the other hand, besides that historical application, they were meant to be prophetical, we can easily comprehend that the Lord did address assemblies then existing, but meant by them to give views of successional states that should be found up to the close, when four of these states go on together. Thyatira brings before us the public character of corrupted Christendom that which is notoriously found in Popery. Then, again, Sardis is that which is well known as Protestantism: there might be orthodoxy, but withal a manifest want of real life and power. This is followed by the revival of the truth of Christian brotherhood, with an open door for the work as well as word of the Lord, and His coming acting powerfully, not merely on the mind as a conviction, but on the affections as attaching to the Lord Jesus. This is found in Philadelphia. Then Laodicea shows us the final state of indifference that would be produced by the rejection of these warnings and encouragements of the Lord.

From the fourth chapter we have the Spirit of God leading the prophet into the understanding of not the church-state, but that which will follow when churches are no longer before the mind of the Lord when it becomes a question of the world, not without testimonies from God in the midst of gradually swelling troubles; but His witnesses henceforward of Jewish or Gentile character, never more after that of the church on earth. Believers we do see, of course, some of them of the chosen people, others of the nations; but we hear of no such church condition as was found in the second and third chapters. One of the most striking proofs of the way in which the patent facts of the word of God are habitually passed over is, that this has been so constantly overlooked. There have been hundreds, perhaps thousands, of books written on the Revelation, yet it is only of comparatively recent date that so plain, sure, and grave a feature seems to have been seen. I speak now from some acquaintance with that which has been written on the book from the Fathers down to our own days. As far as I remember, there does not occur in hundreds of the ablest books about it which have passed through my hands, the slightest reference even to this undeniable and important fact which lies on the surface of the prophecy.

I draw from this nothing complimentary to man's mind, but the contrary. It loudly confirms those who are convinced of the necessity of the teaching of the Holy Ghost, to profit even by what is plain, certain, and obvious. There is no book so remarkable as the Bible in this respect: no learning nor acquirement, no brightness of mind or imagination, will ever, without His power, enable any soul to seize, enjoy, and use aright its communications. They may, no doubt, perceive one fact here and another there; but how to employ even these for good will never be known unless the Spirit of God give us to look straight to Christ. He that has Christ before him is soon sensible of a difference of relationship and its results. Christ has special ways of dealing with the church that are suitable to none else. This closes with the end of the third chapter.

The inference is obvious. New things come before the Lord, as well as the reader. Now, as notoriously the great mass of persons who bear the name of the Lord have assumed, without the smallest proof from scripture, that the church has always been and always will be while the work of converting souls proceeds on earth, it is clear that this assumption erects an impassable barrier against the truth. No wonder people fail to understand the Bible when they enter on its study with a principle which opposes at all points the revealed truth of God. There is no such notion in the Bible. It is found in no part either of the Old or of the New Testament; as little as anywhere else is it tolerated by the book now before us. Thus we see churches existing when the book begins; but they are found no more, when the introductory portion closes and the proper prophecy is entered on. A church condition is not, strictly speaking, the subject of prophecy, which deals with the world, and shows us divine judgments coming on its evil, when God is about to make room for good according to His own mind. Such is the great theme of the book of Revelation. But inasmuch as there were Christian assemblies then, the Spirit of God is pleased to preface it with a most remarkable panoramic view of the church condition as long as it should subsist before the Lord on the earth. And we have seen this given with the most striking wisdom, so as to suit at the time of John, yet also as long as the church goes on always to apply, and increasingly, not every part at once, but with sufficient light to give children of God full satisfaction as to the mind of the Lord. In fact, it is the same here as in every other part of scripture: none can really profit by the word, whether in Genesis or in the Revelation, without the Spirit, and this can only be to the glory of Christ.

If this be so, we can understand the vast importance of the change that is here observable. The prophet enters by the door into heaven. Of course this was simply a vision. The power of the Holy Ghost gave him thus to enter and behold; it was not a question of sensible facts. He was immediately in the Spirit, it is said; and in heaven he beholds a throne set, and this, from its effects and surroundings, a judicial throne. It is not at all the same character of the throne of God as we know and approach now. We come boldly to the throne and find grace and mercy to help in time of need. But we find nothing of the sort here, either in the throne or in what issues from it. Even a child might read better the force of the symbols employed for our instruction. What is meant by lightnings and voices and thunderings? Is it too much to say that he who could confound the aspect of the throne in Hebrews 4:1-16 with that of Revelation 4:1-11 must have a singularly constituted mind? I cannot understand how any attentive reader could fail to see the difference, not to speak of one spiritually taught. Indeed, the amazing thing is, how any person in his sober senses could conclude that the two descriptions characterize the same state of things. They stand really in the strongest possible contrast.

Here we have the throne, not of divine mercy, but invested with what was proper to Sinai: it discerns, denounces, and destroys the evil of the earth. Thus it is the seat and source of judgment on the ungodly. I admit that it is not yet the throne of the Son of man reigning over the world. The time is not come at this point for the church to reign with Christ over the earth. In Revelation 5:1-14 the reigning over the earth is spoken of as a future thing ("shall reign over the earth"), and not yet a fact. Clearly, therefore, we see here a transitional state of things after the church condition ends, and before the millennial reign begins. Such is the manifest truth necessary to understand the Revelation. As long as you do not admit this, you will never, in my judgment, understand the Apocalypse as a whole

Then we are told that the likeness of Him that sat on the throne is compared to a jasper and a sardine stone. This obviously does not refer to the divine essence, which no creature can approach to or look upon. It is God's glory so far as He was pleased to allow it to be made visible to the creature. Consequently it is compared to those precious stones of which we hear in the city afterwards.

But there are other notable features of the throne. We are told that round about it "there was a rainbow in sight like an emerald." God marks here His remembrance of creation. The rainbow is the familiar sign of the covenant with creation, and it was presented prominently to the prophet's mind. The various points noticed are as in God's mind, not merely as in man's eyes. Thus the rainbow is not seen in a shower of rain upon the earth. It is a question of the simple truth that was set forth by it, and nothing more. So it is with all the other objects seen in this vision.

Next, "round about the throne were four and twenty elders." The allusion is evident to the four and twenty courses of priesthood. Only it will be observed that it is not the whole number the twenty-four classes of men), but simply the chief priests of these courses. The twenty-four elders, in my opinion, refer to the heads of the priesthood. Therefore this is of some importance to bear in mind, because we find subsequently others that are recognized as priests who were not yet in heaven, who indeed were only called out on the earth after this. Unquestionably these others became priests, but no more elders are recognized. No addition is ever made to the company of elders; they are a fixed number. Priests there are afterwards, but no heads of priesthood save these elders.

These heads of priesthood, I have no doubt then, are the glorified saints above; and in that glorified body, as I apprehend, are the Old Testament saints as well as the New. You will see from this, that I am as far as possible from wishing to undervalue the grace of God to those of old. It seems to me that there are good grounds to infer from the prophecy itself that the twenty-four elders are not merely the church, but all those saints that rise up at the presence of the Lord Jesus (as it is written, they that are Christ's at His coming or His presence). This is unquestionable to my mind. The rising from the dead includes all saints up to that time, and of course, at the same time, the change that is described in the latter part of the same chapter. (1 Corinthians 15:1-58) All saints deceased or then alive appear to me meant. Thus the Old Testament saints and those of the New are changed; for the "dead in Christ" ought scarcely to be limited merely to the body of Christ. But the phrase "the dead in Christ" means all that have their relationship in Christ, and not merely in Adam; they did not die in the flesh, but died in Christ. It is not a question of Adam the first, but of the Second; but as the one embraces all the Adam family, it seems to me the other should be equally broad. Thus we must leave room in the twenty-four elders for the glorified, whether in the Old Testament times or in the New. This does not in the smallest degree compromise the special character of the church. It will be shown how remarkably this is preserved and manifested in a later point of the visions. At present I merely wish to state briefly what I believe to be the force of the symbol here.

These twenty-four elders, again, are clothed in white raiment, as also they have crowns of gold. They are seated on thrones. It is impossible to apply this to angelic beings. Angels are never so crowned or enthroned. Nowhere do we hear of an angel called to any such dignity. Power no doubt they might wield, but never do they reign; they have the execution of the will of God in outward things, but never do they administer it after this royal pattern. This is destined for the glorified saints for the redeemed, and not for angels; and this because Christ has given them the title of grace by His blood. As it was said in a previous chapter, He has made us a kingdom,-priests to His God and Father. In chapter 4 we have symbols which answer rather to the kingly title, as in chapter 5 the same persons appear, discharging functions after a priestly type. In Revelation 4:1-11 the elders are crowned and enthroned; inRevelation 5:1-14; Revelation 5:1-14 they have golden vials (or bowls) of odours ( i.e., incense), which are the prayers of the saints. In the one, therefore, their kingly place is more involved, in the other their priestly occupation. This is never applied to ordinary angels as such. The only angel ever seen in priestly action is when the Lord Jesus assumes the character of an angel-priest (Revelation 8:1-13); not of course that He becomes a literal angel, but God was pleased, for reasons of sufficient weight, thus to represent Him at the altar under the trumpets.

Next we find that attention was directed both to what characterized the throne judicially, and also to the Holy Ghost as having a symbolic description suitable to the scene seven lamps or torches of fire burning before the throne, which are the seven Spirits of God. Thus it is not the Holy Ghost in the gracious power which characterizes His relationship to the church, but in governmental judgment, because it is a question of a sinful guilty world of the creature, and not the new creation.

So too we see that the four living creatures are brought before us. "Before the throne," it is written, "there was a sea of glass like unto crystal." Instead of its being a laver of water to purify the unclean, it is a sea, not liquid, but of glass. It is fixed purity now. Hence it is no question of meeting what was contracted in this defiling world. Those that are here in relation to it have passed out of their failure and need; they are in heaven and already glorified. And I may just repeat what has been often said before, that all scripture testifies to glorified bodies, without a word about glorified spirits. The twenty-four elders do not mean those members of Christ who have gone by death into His presence. The numerical symbol in fact is inconsistent with such an idea for this simple reason, that, interpret the twenty-four as you please, it must mean a complete company. Now the saints cannot be said to be complete in any sense whatsoever till Christ have come, who will translate all the Christians alive then on earth, with all the saints who had previously fallen asleep in Him, to be glorified with Himself above.

There is no time that you can look at the departed spirits, but there are some on earth who require to be added in order to exhibit the number complete. In point of fact, so far is scripture from ever representing the separate condition of the spirits as a complete state, that its testimony is distinctly adverse. The church is viewed as in a certain sense complete at any given moment on the earth, not because of the greater importance of those who are on the earth compared with such as are in heaven, but because the Holy Ghost was sent down from heaven, and is on earth. This is the reason why, (He being the one bond of the church,) where He is, the church must be. Accordingly there never can be any complete state of the church at any given moment in heaven, but on earth rather till Jesus come. But when we speak of absolute completeness, it is clear that this cannot be till the Lord come and has taken all the heavenly saints out of the world, and they go up into His presence above. Then there is completeness; and this is the state that is represented by the twenty-four elders. So that we have here, therefore, still more confirmation of what has been already pressed, that the entire description pre-supposes the church condition done with, and a new state entered on. Such is the unforced meaning of this vision of the blessedness and glory of those who had been on earth, but are now glorified in heaven. It is a complete company in the fullest sense; the heads of the heavenly priesthood. They have passed, therefore, out of the need of the washing of water by the word. It is a sea, not of water, but of glass, like crystal. This stamps the fact in a most evident manner.

Further, we have to notice the cherubic symbol. "And in the midst of the throne, and around the throne, were four beasts full of eyes before and behind." Thus there was perfect discernment conferred on them by God. The living creatures I understand to be symbolic of the agency whatever may be the agents that God employs in the execution of His judicial power. Consequently the qualities of power are those fitting and necessary for that execution. "The first was like a lion; the second like a calf (a young bull or steer); the third had the face as of a man; and the fourth was like a flying eagle." We have thus majestic power, patient endurance, intelligence, and rapidity, all which enter into the judicial dealings that follow.

The question arises, and a very interesting one it is, not what, but who, are these living creatures? We have seen the qualities in their agency; but who are the agents? This is a delicate point. At the same time I think that scripture gives adequate light, as to those who wait on God, for everything which it is important for us to know.

It will be observed that in Revelation 4:1-11 (and it is a remarkable fact) there are no angels mentioned. You have the throne of God; you have the elders, and also the four living creatures, but not a word about angels. The living creatures celebrate God, not yet as the Most High, but as the "Holy, holy, holy, Lord God Almighty, which was, and is, and is to come." And when they do thus "give glory and honour and thanks to him that sat on the throne, who liveth unto the ages of the ages, the twenty-four elders fall down before him that sat on the throne, and worship him that liveth unto the ages of the ages, and cast their crowns before the throne, saying, Thou art worthy, O Lord and our God, to receive glory and honour and power: for thou createst all things, and because of thy will they were and were created." I give it in its exact form. There is this particular stamped on the elders, that they always speak with understanding. It will be true in its measure even of the, Jewish remnant that are to be called after the rapture. They are designated as "the wise that shall understand:" so we know from Daniel and others. But the elders have a higher character, because they invariably enter into the reason of the thing. This is an exceedingly beautiful feature, which I suppose also to be connected with the fact that they are called elders. They are those who have the mind of Christ. They apprehend the counsels and ways of God.

In Revelation 4:1-11 we see that the living creatures and the elders are closely connected, but no more. We shall find inRevelation 5:1-14; Revelation 5:1-14 that they join together. Not merely are they connected there but they positively combine. This is shown us in the case where the Lamb "takes the book, the four living creatures and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. And they sing a new song." The remarkable fact that it is important to heed here is this. Chapter 5 shows us for the first time the Lamb presented distinctly and definitely in the scene. It was not so even in chapter 4 where we have seen the display of the judicial glory of God in His various earthly or dispensational characters, save His millennial one, and of course not His special revelation to us now as Father. In itself we know that Jehovah God embraces equally the Father, the Son, and the Holy Ghost. But here the Holy Ghost is distinctively seen as the seven Spirits of God under a symbolic guise; here the Lord Jesus is not yet discriminated. The glorious vision of Him who sits on the throne may include therefore both the Father and the Son; it is rather God as such, than the revelation of personality the general or generic idea, not personal distinction formally. But in Revelation 5:1-14, a challenge is made which at once displays the worth, victory, and peace of the Lamb, that holy earth-rejected Sufferer, whose blood has bought for God those who were under the ruin of sin and misery. There is to he then the full blessing of man and the creature on God's part, yea, man not only delivered, but even before the deliverance is displayed led into the understanding of the mind and will of God. Christ is just as necessarily the wisdom of God as He is the power of God. Without Him no creature can apprehend, any more than a sinner knows salvation without Him. We need, and how blessed that we have, Christ for everything! Thus, whatever the glory of the scene before the prophet in chapter 4 that which follows shows us the wondrous person and way in which man is brought into the consciousness of the blessing, and the appreciation of the divine ways and glory.

"And I saw on the right hand of him that sat on the throne a roll written within and on the back, sealed with seven seals" (Revelation 5:1). The creature could not open these seals, none anywhere. But the strong angel proclaims, and the Lord Jesus at length comes forward to answer the proclamation. He takes up the challenge, appearing after a sufficient space had proved the impotence of all others. The comfort assured to John by the elder is thus justified; for the elders always understand. And he sees the Lion of the tribe of Judah to be the Lamb, despised on earth, exalted in heaven, who advances and takes the roll out of the right hand of Him that sat on the throne. And then they all living creatures and elders together fell down before the Lamb with a new song.

It is striking that after this, as we are told, "I saw, and I heard the voice of many angels round about the throne and the living creatures and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands;" who said with a loud voice, "Worthy is the Lamb that was slain to receive power." Here we have the angels, who are now distinctly and prominently brought forward. Why is this? How comes it that no angels appear in chap. 4? And why is it that we have them in chap. 5? There is always the wisest reason in the ways of God of which scripture speaks, and we are encouraged by the Spirit to enquire humbly but trustfully. What is marked by it seems to be this: that the assumption of the book into the hands of the Lamb, and His preparing to open the seals, marks a chance of administration. Up to that point of time, angels have held a sort of executory ministry of power from God. Where judgments were in question, or other extraordinary intervention on His part, angels were the instruments; whereas from this point of time, it appears to me that the Spirit of God marks the fact of a vast change, however they way still be employed during the interval of the last of Daniel's seventy weeks. It is providence yet, not manifested glory.

The title of the glorified saints is thus asserted. We know for certain, as a matter of doctrine inHebrews 2:1-18; Hebrews 2:1-18, that the world to come is to be put not under angels but the redeemed. Here it appears to me that the seer is admitted to a prophetic glimpse that falls in with the doctrine of St. Paul. In other words, when the Lamb is brought definitely into the scene, then, and not before, we see the elders and the living creatures united in the new song. As one company, they join in praising the Lamb. They sing, "Thou art worthy, for thou hast redeemed," and so on. Thus we have them combined in a new fashion; and, what is more, the angels are now seen and definitely distinguished. Supposing, for instance, that previously, the administration of judgment was in the hand of angels, it is easily understood that they would not be distinguished from the living creatures in chap. 4 because, in point, of fact, the living creatures set forth she agencies of God's executory judgment; whereas in chap. 5, if there be a change in administration, and the angels that used to be the executors are no longer so recognised as such in view of the kingdom, but the power is entrusted to the hands of the glorified saints, it is simple enough that the angels fall back, being eclipsed by the heirs, and no longer in the same position. If previously they might be understood to be included under the living creatures, they are henceforward to take their place simply as angels, and are therefore no longer comprehended under that symbol. This, the suggestion of another, appears to commend itself as a true explanation of the matter.

From this, if correct, as I believe it to be, it follows that the four living creatures might be at one time angels, and at another saints. What the symbol sets forth is not so much the persons that are entrusted with these judgments, as the character of the agencies employed. Scripture, however, affords elements to solve the question, first by the marked absence of angels, who, as we know, are the beings that God employed in His providential dealings with the world, and this both in Old Testament times, and still in the days of the New Testament. The church is only in course of formation; but when it shall be complete, when the glorified saints are caught up, and the First-begotten is owned in His title, they too will be owned in theirs. For as the Lord is coming to take visibly the kingdom, we can readily understand that the change of administration is first made manifest in heaven before it is displayed upon earth. If this be correct, then the change is marked in chapter 5. The general fact is in chapter 4 the approaching change is anticipated in chapter 5. This appears to be the most satisfactory way of accounting for that which is here brought before us.

All the results are celebrated for every creature when once the note is struck (ver. 13).

Next we come to the opening of the seals. Revelation 6:1-17; Revelation 6:1-17 has a character of completeness about it, with this only exception, that the seventh seal is the introduction to the trumpets in the beginning ofRevelation 8:1-13; Revelation 8:1-13. This does not call for many words on the present occasion. "And I saw when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying as with a voice of thunder, Come." Ought we to have here, and after the other three horses, the words "and see"? It appears that they are wanting in the best text* in all these passages. In every one of the cases the sentence ought to be "come." The difference comes to this, that "come and see" would be addressed to John; whereas according to the better MSS. the "come" is addressed by the living creature to the rider on the horse. Clearly this makes a considerable difference. One of the living creatures steps forward when the first seal is opened, and says, Come; and at once comes forth a rider on a white horse.

* Yet in every instance the Sinai MS. supports the inferior copies against the Alexandrian, and the Rescript of Paris with the better cursives, etc.

Let us inquire into, the force of each severally. "I saw, and behold a white horse: and he that sat on it had a bow; and a crown was given to him: and he went (or came) forth conquering and that he might conquer." It is the answer to the call. The first then comes forth, and the character of his action is prosperity and conquest. Everything shows this. It is the earliest state that the Spirit of God notices as brought about in the world. After the mighty change we have already seen to have taken place in heaven, there is a mighty conqueror that will appear here below. We are all aware that this has been applied to a great variety of things and persons. Sometimes it has been supposed to mean the triumphs of the gospel, sometimes Christ's coming again, and as often antichrist, and I know not what. But what I think we may safely gather from it is this, that God employs a conqueror who will carry everything before him.

It is not necessarily by bloodshed, as in the second seal, which gives us carnage if not civil war. Hence the rider is not on a white horse, the symbol of victory; but remounted on another, a red horse, with a commission to kill, and a great sword. Imperial power which subjugates is meant by the horse in every state; but in the first case imperial power seems to subject men bloodlessly. The measures are so successful the name itself carries such weight with it that, in point of fact, it is one onward career of conquest without necessarily involving slaughter. But in the second seal the great point is "that they should slay one another." It was possibly even civil warfare. There the horse was red.

In the third seal it is a black horse, the colour of mourning. Accordingly we read now of a choenix of wheat for a denarius, and three choenixes of barley for a denarius. That is, the price was the rate of scarcity. The ordinary price a little while before we know to have been incomparably less; for notoriously a denarius would have procured as much as fifteen choenixes. Now it is needless to say that fifteen times the ordinary price of wheat would make a serious difference; but however this may have been, certainly the rate current in St. John's day is not a question that is easily settled. Naturally rates differ. The increase of civilization and other causes tend to make it a little uncertain. That there is a difficulty in ascertaining with nicety the prices at this particular epoch is plain from the fact that men of ability and conscience have supported every possible variety of opinion plenty, scarcity, and a fair supply at a just price; but I do not think it is worth while to spend more time on the point. The colour of the horse, to my mind, decisively proves what the nature of the case is. Mourning would be strange if it were either a time of plenty or one governed by a just price; black suits a time of scarcity. Some will be surprised to hear that each of these views has had defenders. There are only three possible ways of taking it; and each one of these has had staunch support. Every one of these different interpretations has been insisted on by learned men, who are as liable as others to waver sometimes to one side, sometimes to another. There is no certainty about them. The word of God makes the matter plain to a simple mind. The unlettered in this country or any other cannot know much details about the price of barley or wheat at the time of St. John, or later; but he does see at once that the black colour is significant, especially as contrasted with white and red, and not at all indicative of joy or justice, but very naturally of distress; and therefore he feels bound to take this in company with the other points of the third horse and its rider.

The fourth seal was a pale or livid horse, the hue of death. Accordingly the name of its rider is Death, and Hades followed with him. To make the force still plainer, it is said that authority was given to him over the fourth of the earth, to slay with the sword, and with hunger, and with death (pestilence perhaps), and by the beasts of the earth.

The fifth seal shows us souls under the altar, who had been slain for the word of God, and for their testimony, who cried aloud for vengeance to the Sovereign Ruler. They are vindicated before God, but must wait: others, both their fellow-servants and their brethren, must be killed as they were ere that day comes.

The sixth seal marks a vast convulsion, a partial answer to the cry as I suppose. Many a person thinks that those in question are Christians. But if we look more clearly into the passage, we may learn that this again confirms the removal of the church to heaven before this. "How long, O Sovereign, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?" Is this a prayer, or desire according to the grace of the gospel? Reasoning is hardly needful on a point so manifest. I think that any one who understands the general drift of the New Testament, and the special prayers there recorded by the Holy Ghost for our instruction, would be satisfied but for a false bias otherwise. Take Stephen's prayer, and our blessed Lord, the pattern of all that is perfect. On the other hand we have similar language elsewhere: but where? In the Psalms. Thus we have all the evidence that can be required. The evidence of the New Testament shows that these are not the sanctioned prayers of the Christian; the evidence of the Old Testament, that just such were the prayers of persons whose feelings and experience and desires were founded on Israelitish hopes.

Does not this exactly fall in with what we have already proved that the heavenly glorified saints will have passed out of the scene, and that God will be at work in the formation of a new testimony, which will of course have its own peculiarities, not of course obliterating the facts of the New Testament, but at the same time leading the souls of the saints more particularly into what was revealed of old, because God is going to accomplish what was predicted then? The time is approaching for God to take the earth. The great subject of the Old Testament is the earth blessed under the rule of the heavens, and Christ the head of both. The earth, and the earthly people Israel, and the nations, will then enjoy the days of heaven here below. Accordingly these souls show us their condition and hopes. They pray for earthly judgments. They desire not that their enemies should be converted, but that God should avenge their blood on them. Nothing can be simpler, or more sure than the inference. "And it was said unto them, that they should rest yet for a little season, until both their fellow-servants and their brethren, that were to be killed as they were, should be fulfilled."

This is an important intimation, as we shall see from what follows in the Apocalypse. They are told that they are not the only band of the faithful who are given up to a violent end: others must follow later. Till then, God is not going to appear for the accomplishment of that judgment for which they cried. They must wait therefore for that further, and, as we know, more furious outburst of persecution. After that, God will deal with the earth. Thus we have here the latest persecution, as well as the earlier one, of the Apocalyptic period distinctly given. The apostle Paul had spoken of himself as ready to be offered up: so these were and are seen therefore under the altar in the vision. They were renewed indeed, and understood what Israel ought to do; but they were clearly not on the ground of Christian faith and intelligence as we are. Of course it is a vision, but still a vision with weighty and plain intimations to us. They had the spirit of prophecy to form the testimony of Jesus. Judgment yet lingers till there was the predicted final outpouring of man's apostate rage, and then the Lord will appear and put down all enemies.

At the same time, as we have already seen passingly, the next seal shows that God was not indifferent meanwhile. The sixth seal may be regarded as a kind of immediate consequence of the foregoing cry. When opened, a vast shaking ensues, a thorough concussion of everything above and below, set forth mystically, as in the previous seals. "The sun became black as sack-cloth of hair, and the whole moon became as blood; and the stars of heaven fell on the earth, even as a fig tree, shaken by a mighty wind, casteth its untimely figs. And the heaven was removed as a scroll rolled up; and every mountain and island were moved out of their places." This is merely the appearance before the seer in the vision. We are not to suppose that heaven and earth will be physically confounded when the prediction is fulfilled. He saw all this before his eyes as signs, of which we have to consider the meaning. We have to find out by their symbolic use elsewhere what is intended here by the changes that passed over sun, moon, stars, and the earth in the vision. And the result of course depends on our just application of scripture by the teaching of the Holy Spirit.

Then we are told in plain language, not in figures, that "the kings of the earth, and the great and the rich, and the chiliarchs, and the mighty, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains." This it is well to heed, because it would be evident that if it meant that the heaven literally was removed as a scroll, and every mountain and island was moved out of its place, there could be no place to hide in. Thus to take it as other than symbolic representation would be to contradict the end by the beginning. This, then, is not the true force. Supposing heaven really to disappear, and the earth to be moved according to the import of these terms in a pseudo-literal way, how could the various classes of terrified men be saying to the mountains, "Fall on us and hide us?" It is plain, therefore, that the vision, like its predecessor, is symbolical; that the prophet indeed beheld these objects heavenly and earthly thus darkened and in confusion; but that the meaning must be sought out on the ordinary principles of interpretation. To my mind, it represents a complete dislocation of all authority, high and low an unexampled convulsion of all classes of mankind within its own sphere, the effect of which is to overturn all the foundations of power and authority in the world, and to fill men's minds with the apprehension that the day of judgment is come.

It is not the first time indeed that people have so dreaded, but it will be again worse than it has ever been. Such is the effect of the sixth seal when its judgment is accomplished, after the church is taken away to heaven, and indeed subsequent to a murderous persecution of the saints who follow us on earth. The persecuting powers and those subject to them will be visited judicially, and there will ensue a complete disruption of authority on the earth. The rulers will have misused their power, and now a revolution on a vast scale takes place. Such seems to rue the meaning of the vision. The effect on men when they see the total overturning of all that is established in authority here below will be that they will think the day of the Lord is come. They will say to the mountains and rocks, "Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: for the great day of his wrath is come; and who is able to stand?" It is an error to confound their saying so with God's declaration. It is not He but they who cry that the great day of the wrath is come. There is no excuse for so mistaken an interpretation. It is what these frightened multitudes exclaim; but the fact is that the great day does not arrive for a considerable space afterwards, as the Revelation itself clearly proves. The whole matter here is that men are so alarmed by all this visitation, that they think it must be His coming day, and they say so. It is very evident that the great day of His wrath is not yet come, because a considerable time after this epoch our prophecy describes the day of His coming. It is described inRevelation 14:1-20; Revelation 14:1-20, Revelation 17:1-18, and especiallyRevelation 19:1-21; Revelation 19:1-21. When it really arrives, so infatuated are the men of the world that they will fight against the Lamb, but the Lamb will overcome them. Satan will have destroyed their dread when there is most ground for it.

After this, so far is the great day of His wrath from being come, that we find in the parenthesis ofRevelation 7:1-17; Revelation 7:1-17 God accomplishing mighty works of saving mercy. The first is the sealing of 144,000 out of the tribes of Israel by an angel that comes from the sun-rising. Next there is vouchsafed to the prophet the sight of a crowd of Gentiles that none could number, "out of every nation, and tribes, and peoples, and Tongues, standing before the throne, and before the Lamb, clothed with white robes, and palms in their hands; and they cry with a loud voice, saying, Salvation to our God that sitteth on the throne, and to the Lamb."

Here it is not simply "salvation," but "salvation to God," in the quality of sitting upon the throne (we have seen in this book, His judicial throne). In other words, the ascription could not have been made before Revelation 4:1-11. Its tenor supposes a vast change to have taken place. It is not the fruit of a testimony during all or many ages. All this is merely men's imagination, without the smallest foundation in scripture. So far from its being a picture of the redeemed of all times, it is expressly said to be a countless throng out of Gentiles contrasted with Israel, and this in relation to God governing judicially. It is not universal therefore. These Gentiles stand in manifest contrast with the sealed out of Israel. One of the elders talked about them, and explained to the prophet, who evidently without this would have been at fault. If the elders mean the glorified saints, these Gentiles are not. Most assuredly they cannot be all saints, because the hundred and forty-four thousand of Israel we have seen expressly distinguished from them. Who are they and what? They are a multitude of Gentiles to be preserved by gracious power in these last days. They are not said to be glorified; nor is there reason to doubt that they are still in their natural bodies. When they are said to be before the throne, it proves nothing inconsistent with this; because the woman, for instance, inRevelation 12:1-17; Revelation 12:1-17, is also described as seen in heaven; but, you must remember, this is only where the prophet saw them in the vision. We are not necessarily to gather that they were to be in heaven; John saw them there, but whether it might mean that they were, or were not to be, in heaven, is another question. This depends on other considerations that have to be taken into account, and it is for want of due waiting on God, and of adequately weighing the surrounding circumstances, that such serious mistakes are made in these matters.

In this case it is perfectly plain to my mind that they are not heavenly as such. There are weighty objections. First of all, we find them definitely contra-distinguished from Israel, who clearly are on earth, and thus naturally this company would be on earth too,-the one Jewish, and the other Gentile. Next they come out of the great tribulation. Far from its being a general body in respect to all time, this proves that it is a very peculiar though countless group, that it is only persons who can be preserved and blessed of God during the epoch of the great tribulation.

In the millennial time there will be a great ingathering of the Gentiles; but these are not millennial saints. They are saints from among the Gentiles, who will be called to the knowledge of God by the preaching of the "everlasting gospel," or the "gospel of the kingdom," of which we hear both in the gospels and in the Revelation. We all know that the Lord Himself tells the disciples that this "gospel of the kingdom" shall be "preached in all the world for a witness unto all nations" (or all the Gentiles); "and then shall the end come." Now this is just the very time spoken of here. It is clearly not a general summary of what is going on now, but a description of what is yet to be, specially just before the end when the great tribulation bursts out. And there is the fruit of divine grace even then in this vast crowd from the Gentiles, the details of whose description fall in with and confirm what has been remarked already.

I have already drawn attention to the fact that they are distinguished from the elders. If these mean the church, those do not; and as all admit that the elders represent the glorified saints, the inference seems to me quite plain and certain. Undoubtedly we might have the same body represented at different times by a different symbol, but hardly by two symbols at the same time. We may have, for instance, Christians set forth by a train of virgins at one time, and by the bride at another; but in the same parable there is a careful avoidance of confusion; and no such incongruous mixture occurs in scripture. It is not even found amongst sensible men, not to speak of the word of God. So here the prophet tells us that one of the elders answers his own enquiry) "What are these arrayed in white robes? and whence come they?" "These are they who come out of the great tribulation, and have washed their robes, and made them white in the blood of the Lamb." Clearly therefore they are believers or saints. "Therefore are they before the throne of God," which I take to be not a description of their local place but of their character, that it is in view of, and in connection with, the throne. This, we have seen, makes it to be limited to the particular time, and not vague or general; because the throne here differs from what it is now, and the millennial throne will be different from both. It is that very aspect of the throne which may be called its Apocalyptic character, to distinguish it from what was before or will be afterwards.

Again, not merely are they there themselves, but it is said, "He that sitteth on the throne shall" not exactly "dwell among them," but "tabernacle over them." It is the gracious shelter of the Lord's care and goodness that is set forth by it. This is of importance: because, though God now dwells by the Holy Ghost in the church as His habitation through the Spirit, it will not be so when these Gentiles will be called to the knowledge of Himself. There will be what is more suited to their character His protection. Of old God had His pillar of cloud, which was a defence and a canopy over the camp of Israel (though He also dwelt in their midst); here, too, He graciously shows it is not alone the sealed of Israel that enjoy His care, but these poor Gentiles. It is added that "they shall not hunger any more, neither thirst any more; nor in any wise shall the sun fall on them, nor any heat." I confess to you that I think such a promise is much more exactly adapted to a people about to be on the earth, than to men in a glorified state above. Where would be the propriety of a promise to glorified people not to hunger or thirst any more? If to a people on earth, we can all understand the comfort of its assurance. "For the Lamb that is in the midst of the throne shall tend them, and shall lead them unto fountains of waters of life: and God shall wipe away every tear from their eyes."

Then comes at length the seventh seal. This is important, because it guards us effectually against the idea that the sixth seal goes down to the end, as many excellent men have imagined in ancient and modern times. It is clearly incorrect. The seventh seal is necessarily after the sixth. If there is an order in the others, we must allow that the seventh seal introduces seven trumpets which follow each other in succession like the seals. These are described from Revelation 8:1-13 and onward. "I saw the seven angels who stand before God; and to them were given seven trumpets." Then we see a remarkable fact, already alluded to an angel of peculiarly august character found before the altar. "And another angel came and stood at the altar, having a golden censer; and there was given him much incense, that he might give [efficacy] to the prayers of all the saints at the golden altar which was before the throne." Hence it follows that, while there are glorified saints above, saints are not wanting on earth who are sustained by the great High Priest, however little their light, or great their trial. Thus we have here the clear intimation that while the glorified are above, there will be others in their natural bodies yet accredited as saints here below.

But there is another trait which demands our attention. Under the trumpets the Lord Jesus assumes the angelic character. Everything is angelic under the trumpets. We no longer hear of Him as the Lamb. As such He had opened the seals; but here as the trumpets were blown by angels, so the angel of the covenant (who is the second person in the Trinity, as He is commonly called) falls back on that which was so familiar in the Old Testament presentation of Himself. Not of course that He divests Himself of His humanity: this could not be; or if it could be imagined, it would be contrary to all truth. The Son of God since the incarnation always abides the man Christ Jesus. From the time that He took manhood into union with His glorious person, never will He cut it off. But this evidently does not prevent His assuming whatever appearance is suited to the prophetic necessity of the case and this I conceive is just what we find here under the trumpets. We may observe that an increasingly figurative style of language is employed. All other objects become more distant in this series of visions than before; and even Christ Himself is seen more vaguely, i.e., not in His distinct human reality, but in an angelic appearance.

Here then it is written that "the angel took the censer, and filled it with fire of the altar, and cast it unto the earth." The effect was "voices, and thunders, and lightnings, and an earthquake." Further, in this new septenary we must prepare ourselves for even greater visitations of God's judgments. There were lightnings and voices and thunders inRevelation 4:1-11; Revelation 4:1-11 but there is more now. We find, besides these, an earthquake added. The effect among men becomes more intense.

"And the first sounded his trumpet, and there was hail and fire mingled with blood, and they were cast upon the earth." This I take as a violent down-pouring of displeasure from God. Hail implies this. Fire, we know, is the constant symbol of God's consuming judgment, and it is mingled with blood. It is destruction to life in the point of view that is intended here. We have to consider whether it is simple physical decease or dissolution in some special respect.

It will be noticed in these divine visitations that the third part is particularly introduced. What is the prophetic meaning of "the third"? It appears to answer to what we have given us inRevelation 12:1-17; Revelation 12:1-17 ( i.e., the properly Roman or western empire). I believe that it would thus convey the consumption of the Roman empire in the west. Of course one cannot be expected in a general sketch to enter on a discussion of the grounds for this view. It is enough now to state what one believes to be the fact. If this be so, at least the earlier trumpets (though not these only) are a specific visitation of judgment on the western empire of Rome. Not only was this visited, but "the third of the trees were burnt up, and all green grass was burnt up." This is a contrast. The dignitaries within that sphere were visited, but there was also a universal interference with the prosperity of men here below,

"And the second angel sounded, and as it were a great mountain burning with fire was cast into the sea: and the third of the sea became blood; and the third of the creatures which were in the sea, which had life, died; and the third of the ships were destroyed." It was in this case a great earthly power, which as a divine judgment dealt with the masses in a revolutionary state to their destruction. Thus not merely the world under stable government, but that which is or when it is in a state of agitation and disorder; and we find the same deadly effects here also, putting an end, it would seem, to their trade and commerce.

"The third angel sounded, and there fell from heaven a great star, burning as it were a lamp, and it fell upon the third of the rivers, and upon the fountains of the waters." Here the fall of a great dignitary or ruler, whose influence was judicially turned to embitter all the springs and channels of popular influence, is before us. The sources and means of intercourse among men are here visited by God's judgment.

The fourth angel sounded, and the third of the sun and moon and stars was smitten; that is to say, the governing powers supreme, derivative, and subordinate all come under God's judgment all within the west.

"And I saw, and I heard an eagle flying in mid-heaven, saying with a loud voice, Woe, woe, woe, to those that dwell on the earth, by reason of the remaining voices of the trumpet of the three angels that are about to sound." It is a vivid image of rapidly approaching judgments, "angel" being substituted for the better reading "eagle" by scribes who did not appreciate the symbolic style of the prophecy here.

In Revelation 9:1-21 the two next, or fifth and sixth trumpets, are described with minute care, as indeed these are two of the woe trumpets. There remains the third woe trumpet, the last of the seven, which is set forth at the end of Revelation 11:1-19, where we close.

The first of the woe trumpets consists of the symbolic locusts. For that they are not to be understood in a merely literal way is clear, if only for this reason, that they are expressly said not to feed on that which is the natural food of locusts. This creature is simply the descriptive sign of these marauders.

To another remark I would call your attention: that the first woe trumpet answers in the way of contrast to the hundred and forty-four thousand that were sealed of Israel; as the second woe trumpet, namely, that of the Euphratean horsemen, answers by a similar contrast to the countless multitude of the Gentiles. As some perhaps may think that this contrast must be vague and indefinite, I shall therefore endeavour to make my meaning plainer. It is expressly said that the locusts of the vision were to carry on their devastations, except on those that were sealed. Here then is an allusion clearly to those whom God set apart from Israel inRevelation 7:1-17; Revelation 7:1-17.

On the other hand, in the Euphratean horsemen we see far more of aggressive power, though there is also torment. But torment is the main characteristic of the locust woe; the horsemen woe is more distinctively the onward progress of imperial power, described in most energetic colours. They fall on men and destroy them; but here "the third" re-appears. According to the force given already, this would imply that the woe falls on the Gentiles indeed, and more particularly on the western Roman empire.

It seems also plain that these two woes represent what will be verified in the early doings of the antichrist in Judea. The first or the locust raid consists of a tormenting infliction. Here accordingly we have Abaddon, the destroyer, who is set forth in a very peculiar fashion as the prince of the bottomless pit, their leader. It is not of course the beast yet fairly formed; but we can quite comprehend that there will be an early manifestation of evil, just as grace will effect the beginning of that which is good in the remnant. Here then we have these initiatory woes. First of all a tormenting woe that falls on the land of Israel, but not upon those that were sealed out of the twelve tribes of Israel. On the other hand, we find the Euphratean horsemen let loose on the Roman empire, overwhelming the Gentiles, and in particular that empire, as the object of the judgment of God.

Such is the general scope of Revelation 9:1-21. As to entering into particulars, it would be quite out of the question tonight. Other opportunities do not fail for learning more minute details, and their application.

Revelation 10:1-11 in the trumpets answers toRevelation 7:1-17; Revelation 7:1-17 in the seals. It forms an important parenthesis, that comes in between the sixth and seventh trumpets, just as the sealing chapter (7) came in between the sixth and seventh seals: so orderly is the Apocalypse. Accordingly we have here again the Lord, as it seems to me, in angelic garb. As before in high-priestly function, He is the angel with royal claim here. A mighty angel comes down from heaven, clothed with a cloud the special sign of Jehovah's majesty: none but He has a title to come thus clothed. And, further, the rainbow is on His head; it is not now a question of round the throne: here there is a step in advance. He is approaching the earth; He is about to lay speedy claim to that which is His right. "The rainbow was on his head, and his face was as the sun" supreme authority; "and his feet as pillars of fire" with firmness of divine judgment. "And he had in his hand a little book open: and he set his right foot on the sea, and his left on the earth, and cried with a loud voice, as a lion roareth."

John was going to write, but is forbidden. The disclosures were to be scaled for the present. "And the angel whom I saw stand upon the sea and upon the earth lifted up his right hand to heaven, and sware by him that liveth for the ages of the ages, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things that are therein, that there should be no longer delay." There was no more to be any lapse of time allowed; but God would terminate the mystery of His present seeming inaction as to government. He is now allowing the world, with slight check, to go on its own way. Men may sin, and, as far as direct intervention is concerned, God appears not, though there may be interferences exceptionally. But the time is coming when God will surely visit sin, and this immediately, when there will be no toleration for a moment of anything which is contrary to Himself. This is the blessed age to which all the prophets look onward; and the angel here swears that the time is approaching. There is going to be no more delay; 'but in the days of the voice of the seventh angel, when he is about to sound, the mystery of God also shall be finished." The mystery here is, not Christ and the church, but God's allowing evil to go on in its present course with apparent impunity.

And then John is told at the end of the chapter that he must "prophesy again before peoples, and nations, and tongues, and many kings." The meaning of this more clearly appears soon. There is a kind of appendix of prophecy where he renews his course for especial reasons.

Meanwhile, I would just call your attention to the contrast between the little book which the prophet here takes and cats, and the great book we have seen already sealed with seven seals. Why a little book? and why open? A little book, because it treats of a comparatively contracted sphere; and open, because things are no longer to be described in the mysterious guise in which the seals and yet more the trumpets. set them out. All is going to be made perfectly plain in what falls under it here. This is the case accordingly inRevelation 11:1-19; Revelation 11:1-19.

The angel proceeds to say, "Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given to the Gentiles." Jerusalem appears in the foreground. This is the centre now, though the beast may ravage there. "And I will give* to my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth." Their task is for a time comparatively short for three years and a half. "These are the two olive trees, and the two candlesticks standing before the Lord of the earth." The witnesses are two, not because in point of fact they are historically to be limited to only two individuals, but as meaning the least adequate testimony according to the law. To make it two literally seems to me a mistaken way of interpreting prophecy, and the Apocalypse in particular, as being eminently symbolical, which Daniel also is in measure. To forget this practically is to involve oneself in clouds of error and inconsistency.

* Probably here, as inRevelation 8:3; Revelation 8:3, the word implies "efficacy" or "power," as the translators saw in one text if not in the other.

Thus, for instance, one hears occasionally, for the purpose of illustrating the Revelation, a reference to Isaiah, Jeremiah, or the like; but we must remember that these prophecies are not in their structure symbolical, and therefore the reasoning that is founded on the books and style of Jeremiah or Isaiah (Ezekiel being partly symbolical, partly figurative) cannot decide for Daniel or the Apocalypse. Here then are symbols which have a language of their own. Thus the regular meaning of two," symbolically, is competent testimony enough and not more than enough. "In the mouth of two or three witnesses shall every word be established." According to Jewish law a case could not be decided by one witness; there must be at least two for valid proof and judgment.

The Lord shows us that He will raise up an adequate testimony in these days. Of how many the testimony will consist is another matter, on which I have little or nothing to say. One can no more reason on this than on the twenty-four glorified elders. Who would thence infer that there will be only so many glorified ones? and why should one think that there will be only two to testify? However this may be, those who are raised to witness are to prophesy for a limited time. "And if any man desire to hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man desire to hurt them, he must in this manner be killed."

Is this then, I ask, the testimony of the gospel? Is it thus the Lord protects those that are the preachers of the gospel of His own grace? Did fire ever proceed out of the mouths of evangelists? Did a teacher ever devour his enemies? Was it on this principle Ananias and Sapphira fell dead? Are these the ways of the gospel? It is evident then that we are here in a new atmosphere that an altogether different state of things is before us from that which reigned during the church condition, though even then sin might be unto death in peculiar cases. I refer to no more proofs now, thinking that enough has been given. "These have authority to shut heaven, that it rain not in the days of their prophecy." That is, they are something like Elijah; and they have "authority over the waters to turn them to blood." In this respect they resemble Moses also. This does not mean that they are Moses and Elias personally; but that the character of their testimony is similar, and the sanctions of it are such as God gave in the days of those two honoured servants of old. "And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them." They are preserved in spite of the beast, till their work is done; but directly their testimony is concluded, the beast is allowed to overcome them. It is just as it was with the Lord. The utmost pressure was brought against Him in His service. So their hour, we may say, has not yet come, just as He said of Himself before them. There was all possible willingness to destroy them long before, but somehow it could not be done; for the Lord protected them till they had done their mission. We see this in the character of grace which filled the Lord Jesus which essentially belonged to Him. Here we meet with the earthly retributive dealing of the Old Testament. The Spirit will form them thus; and no wonder, because in fact God is recurring to that which He promised then, but has never yet performed. He is going to perform it now. He does not merely purpose to gather people for heavenly glory; He will govern on earth the Jews and the Gentiles in their Several places Israel nearest to Himself. He must have an earthly people as well as a family on high. When the heavenly saints are changed, then He begins with the earthly. He will never mix them all up together. This would make nothing but the greatest confusion.

"And their corpse shall lie on the broadway of the great city, which spiritually is called Sodom and Egypt, where also their Lord was crucified." It was Jerusalem, but spiritually called Sodom and Egypt, because of the wickedness of the people and their prince. It had no less abominations than Sodom; it had all the darkness and the moral bondage of Egypt, but it was really the place where their Lord had been crucified, i.e., Jerusalem. So the witnesses fell, and men in various measures showed their satisfaction. "And [some] from among the peoples and tribes and tongues and nations see their corpse three days and a half, and do not suffer their corpses to be put into a tomb. And they that dwell on the earth rejoice over them, or make merry, and shall send gifts to one another, because these two prophets tormented those that dwell on the earth." But after the three days and a half God's power raises up these slain witnesses, and they ascend to heaven in the cloud, and their enemies behold them. "And in that hour was there a great earthquake, and the tenth of the city fell, and in the earthquake were slain seven thousand names of men: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; behold, the third woe cometh quickly."

Lastly we have the seventh trumpet. This is important for understanding the structure of the book. The seventh trumpet brings us down to the close in a general way. This is quite plain, though often overlooked. "And the seventh angel, sounded; and there were great voices in heaven, saying, The kingdom of the world of our Lord and of his Christ is come." You must translate it a little more exactly, and with a better text too. The true meaning is this: "The kingdom of the world" (or the world-kingdom," if our tongue would admit of such a phrase) "of our Lord and of his Christ is come." It is not merely power in general conferred in heaven, but "the world-kingdom of our Lord and of his Christ is come, and he shall reign for ever and ever. And the four and twenty elders, that sit before God on their thrones, fell on their faces, and worshipped God, saying, We give thee thanks, O Lord God the Almighty, that art, and that wast; because thou hast taken thy great power, and hast reigned. And the nations were angry, and thy wrath is come."

Here, it will be observed, the end of the age is supposed to be now arrived. It is not merely frightened kings and peoples who say so, but now it is the voice of those who know in heaven. Further, it is "the time of the dead that they should be judged." It is not a question here of the saints caught up to heaven, but a later hour, "that thou shouldest give reward to thy servants the prophets, and to the saints, and to those that fear thy name." Not a word is said here about taking them to heaven, but of recompensing them. There will be no such thing as the conferring of reward till the public manifestation of the Lord Jesus Christ. The taking of those changed out of the scene is another association of truth. The reward will fail to none that fear the Lord's name, small and great. He will also "destroy those that destroy the earth."

This is the true conclusion ofRevelation 11:1-19; Revelation 11:1-19. The next verse (19), beyond a question to my mind, though arranged in our Bibles as the end of this chapter, is properly the beginning of a new series. I shall therefore not treat of it tonight.