Revelation 4:6

Rev_4:6

A sea of glass like unto crystal.

The spiritual navigator bound for the holy land

And before the throne there was a sea of glass like unto crystal. I find hereof seven several expositions.

1. Some expound this glassy and crystal-like sea, of contemplative men.

2. Some conceive it to be an abundant understanding of the truth, a happy and excellent knowledge given to the saints, and that in a wonderful plenitude.

3. Some understand by this glassy sea like crystal, the fulness of all those gifts and graces which the Church derives from Christ.

4. Some intend this glassy sea like to crystal to signify the crystalline heaven, where the eternal God keeps His court and sits in His throne.

5. Some expositions give this sea for the gospel. And their opinion is probably deduced from the two attributes, glassy and crystalline.

(1) The first expresseth a bright and clear matter. Which sets a difference betwixt that legal and this evangelical sea. That was duskish and shadowy matter, not penetrable to the sight. This is a sea of glass, more clear and transparent.

(2) Crystalline is the other attribute. Now as the other attribute takes from the gospel all obscurity, so this takes from it all impurity.

6. Some by this glassy and crystal sea conceived to be meant baptism, prefigured by that Red Sea (Exo_14:1-31.). The accordance of the type and antitype stands thus: as none of the children of Israel entered the terrestrial Caanan but by passing the Red Sea, so, ordinarily, no Christian enters the celestial Caanan but through this glassy sea. The laver of regeneration is that sea, wherein we must all wash.

7. Lastly, others affirm that by this glassy sea is meant the world. This being the most general and most probable opinion, on it I purpose to build my subsequent discourse. A special reason to induce me I derive from Rev_15:2, where the saints, having passed the dangers of the glassy sea--all the perils of this slippery world--and now setting their triumphant feet on the shores of happiness, they sing a victorious song. Now for further confirmation of this opinion, in the third verse, the exultation which they sing is called the song of Moses the servant of God. So that it seems directly to answer in a sweet allusion to the delivery of Israel from the Egyptians. Our adversaries like theirs, our dangers like theirs, our warfare like theirs; but the country we sail to far transcends that earthly Caanan.

Against this construction it is objected--

(1) This sea is before the throne; how can the world be so said? Properly, to show that all things in the world are not subject to fortune, but governed by Him that sits on the throne.

(2) The world is rather thick and muddy; how can it be called crystal? Fitly, not in regard of its own nature, for so it is polluted; but in regard of God that beholds it, who sees all things done in it so clearly as in crystal.

I. A sea.

1. The sea is an unquiet element, which none but the Makers hand can bridle (Mat_8:27). The world is in full measure as unruly. The Psalmist matcheth roaring waves and roaring men; the raging of the sea with the madness of the world. And yet God is able to still them both (Psa_65:7). The prophet calls the sea a raging creature, and therein yokes it with the wicked (Isa_57:20). The world is full o| molesting vexations no less than the sea.

(1) Sometimes it swells with pride, as the sea with waves.

(2) Vain-glory is the wind that raiseth up the billows of this sea.

(3) The world, like the sea, is blue with envy, livid with malice.

(4) Sometimes it boils with wrath: and herein the world and the sea are very similar.

(5) The sea is not more deep than the world. A bottomless subtilty is in mens hearts, and an honest man wants a plummet to sound it.

(6) There is foaming luxury in this sea; a corrupt and stinking froth, which the world casts up. The steam of lust fumes perpetually.

(7) The world, as the sea, is a swallowing gulf. There are four great devourers in the world, luxury, pride, gluttony, covetousness.

2. The sea is bitter. The waters thereof are salt and brinish. All demonstrates the world to have an unsavoury relish. So it bath truly, whether we respect the works or the pleasures of it. But how bitter, saltish, and unsavoury soever the sea is, yet the fishes that swim in it exceedingly like it. The world is not so distasteful to the heavenly palate as it is sweet to the wicked.

3. The sea is no place to continue in. No man sails there to sail there; but as he propounds to his purpose a voyage, so to his hopes a return. The world in like sort is no place to dwell in for ever. Self-flattering fools that so esteem it (Psa_49:11).

4. The sea is full of dangers.

II. A sea of glass.

1. There is a glassy colour congruent to the sea. All the beauty of glass consists in the colour; and what in the world, that is of the world, is commendable besides the colour? A cottage would serve to sleep in as well as sumptuous palace, but for the colour. Russets be as warm as silks, but for the glistering colour.

2. Glass is a slippery metal. The wisest Solomon, the strongest Samson, have been fetched up by this wrestler, and measured their lengths on the ground. How dangerous, then, is it to run fast on this sea, where men are scarce able to stand.

3. This glass denotes brittleness. A fit attribute to express the nature of worldly things; for glass is not more fragile. The world passeth away and the lust thereof, saith St. John. Man himself is but brittle stuff, and he is the noblest part of the world (Job_14:1). Now, since the world is a sea, and so brittle, a sea of glass, let us seek to pass over well, but especially to land well. A ship under sail is a good sight; but it is better to see her well moored in the haven. Be desirous of good life, not of long life; the shortest cut to our haven is the happiest voyage. Who would be long on the sea?

III. Thus far we have surveyed this glassy sea, the world, in regard of itself. The other two attributes concern almighty Gods holding and beholding.

1. That God may most clearly view all things being and done in this world; it is said to be in His sight as clear as crystal. As in crystal there is nothing so little but it may be seen; so there is nothing on earth, said or done, so slight or small, that it may escape His all-seeing providence (Heb_4:13). God beholds, as in a clear mirror of crystal, all our impurities, impieties, our contempt of sermons, neglect of sacraments, dishallowing His sabbaths. Well, as God sees all things so clearly, so I would to God we would behold somewhat. Let us open our eyes and view in this crystal glass our own works.

2. Lastly, this glassy sea is not only as crystal for the transparent brightness that the Almightys eye may see all things done in it, but it lies for situation before His throne; generally for the whole, and particularly for every member, subject to His judgment and governance. His throne signifies that impartial government which He exerciseth over the world (Psa_9:7-8). (T. Adams.)

Four beasts full of eyes before and behind.--

The ideal of intelligent creatureship

I. It stands in immediate contact with the presence and government of god.

1. It is the ideal of intelligent creatureship to live in the immediate presence of God.

2. It is the ideal of intelligent creatureship to serve in connection with the celestial government of all things.

II. It has numerous inlets of knowledge which aid in a vigilant conduct of life.

1. They have a power to understand history: eyes behind.

2. They have a power to comprehend prophecy: eyes before.

3. They have power to interpret self: eyes within.

III. It is gifted with a combination of varied and well-balanced abilities.

1. Great courage.

2. Enduring industry.

3. True intelligence.

4. Sublime aspiration.

5. Swift service.

IV. It is ever ascribing devout praise to the great God. Lessons:

1. There are in the unseen universe intelligent creatures vastly superior to man.

2. As these creatures find the highest joy in the service of God, so should man.

3. Man should seek to enter into the vigour of an ideal creatureship. (J. S. Exell, M. A.)

Full of eyes within.

Spiritual introspection

I. A few thoughts respecting these awful intelligences of whom we read in the text. Every manifestation of the glory of God has usually been accompanied with the presence of these living creatures. In the column of fire at the gate of Eden were seen the mystic forms and evolutions of these wondrous beings. In after times, God was addressed as dwelling between the cherubim. In the holiest of all, there was the ark of the covenant, and the cherubim of glory overshadowing the mercy seat. The symbol of the Divine presence seems associated with them. It is to be remembered that the Oriental court was framed on the principle that it was the pattern of the Divine. The monarch was the visible representative of God. His laws, like those of God, were immutable. No one without permission could see his face and live; and the highest princes of the realm stood in his presence. In the court of our sovereign the most exalted personages--the highest in title, rank, and wealth--minister to royalty. Their very greatness is necessary to qualify them for service, and thus they manifest the glory of the monarch. Those created beings who stand before God in an official character are represented as possessing all possible perfections. They are the highest order of created intelligences; they are the ministers of the great King--and yet between them and God how great, how inconceivable the distance! The impropriety of terming these living creatures beasts has been admitted by every writer--the term is utterly at variance with their character and perfections. They are evidently official personages. All their acts are official. That these living creatures possess the highest capacities may be presumed from their dignified station. Their penetrating and comprehensive knowledge is intimated by their being full of eyes, before and behind. They see the past as well as the present; they can look all ways and see all things. They have, in its perfection, the faculty of introspection, for they have eyes within. This singular statement is but the symbol of their knowledge of themselves, as well as of outward things.

II. A few suggestions relative to the faculty of introspection. Man is related to the outward and to the spiritual world to the things that are seen and to the things that are unseen--to the things that are temporal and to the things that are eternal. He has an outward and an inward life--the sense of sight and the faculty of introspection. Man is fearfully and wonderfully made; he has the faculty of introspection, but through disuse it becomes dimmed, or paralysed, and dead. Christ comes., that men may see. He opens blind eyes. The regenerated men is the spiritual man, with the full use of spiritual powers, with the faculty of spiritual discernment. But more particularly--

1. Man does not recognise his own spiritual nature. He does not know how awful and mysterious that nature is. His outward life overshadows his inner life. His body is the prison-house of his soul. The spiritual man has eyes within. He communes with his own heart; he listens to the utterances of his spirit; he is familiar with the sorrows and joys of his soul. We may well pray, each for himself, Open Thou my eyes that I may see myself.

2. Man does not study the phenomena of his own mind. He thinks, but he thinks about his calling, about his trade; his thoughts are like his tools, his implements, he does not employ the powers of his mind on spiritual realities, or make his thoughts the chariot in which he can ascend to God. If we had eyes within we should see that there is nothing more wonderful than thought. We should see that as a man thinketh in his heart so is he; that if he thinks worldly thoughts, he is worldly; that if he thinks sensual thoughts, he is sensual; that if he thinks spiritual thoughts, he is spiritual; that thoughts are of moment and of the utmost importance.

3. Men do not know their own hearts. The heart is deceitful above all things, and desperately wicked; who can know it? There is only one Being who knows it. If our eyes were opened, we should cry out, Create in me a clean heart, O God.

4. Men do not form a correct estimate of their own capabilities. Man, says Pascal, is the scorn and the glory of the universe. You have a nature that can only find its completeness in God, and therefore you can only find your satisfaction in Him. You have capabilities that you do not conceive of, for joy or for misery. You can become a partaker of a Divine nature, or you can sink into the most fearful degradation and infamy. (H. J. Bevis.)

The seeing eye

Full of eyes they are, these living creatures, not only before and behind, but within and without. Within every living creature perceives itself, scrutinises its own inner mysteries, and knows its own instincts and feelings and passions and ambition and hope and purpose. All these it has eyes to see in their manifold combinations even as it moves on and acts. And eyes without, not absorbed in introspection, but rather, and at the same moment at which it searches the deep things of the spirit, and by the same act it has eyes without, eyes that see so far away into the heart of things, eyes that gaze upon all the amazing scenery of the world about it, eyes that look upon the face of the eternal God. Full of eyes! What a surprising characteristic of nature for us! Our modern feeling about nature, derived from unphilosophic popularised science of the day, pronounced that nature is eyeless, that it works in the dark, that its laws are blind to its issues and action. Nature crushes and ruins the distinction between good and bad and right and wrong, and knows not what it does. Rivers run blindly down in their grooved channels; the seas beat blindly against blind rocks; the winds moan in blindness round the blind walls of the hills. The whole earth is blind. The heavens are vacant of any vision; they tell us we have put out their eyes. And this has happened, we know, because we have dropped God and His Christ out of their own creation. We have tried to look at it as if they were not there. We are compelled, in order to accomplish certain analytical issues essential to scientific investigation, to omit the spiritual factors of the universe from our immediate calculations. But then this abstraction is confessedly only for a purpose that is partial and incomplete in itself, and the danger lies in this, that when once this partial purpose of science is satisfied we forget to restore what our abstraction had eliminated. And then we look up and out and are appalled--for lo, God has vanished out of the natural scene! It is all empty of His presence of His will! It is purposeless, it is mechanical, it is blind--so we cry in our dismay! How could God be expected to appear in the shape of a material phenomenon, and yet only so could our scientific methods of research come upon Him. So it is that the world is blind, is godless to this pseudo-science. Look at nature with the eyes of a spirit, according to the rules and methods of spiritual vision; bring into play the organs that belong to a spiritual world, and lo! it is no longer sightless and meaningless and dark; it has become full of eyes within and without. In every portion of it there is a light, a purpose, a hope. The soul of man becomes conscious of a spirit that is abroad and about him on every side, and which fills his earthly house with the presence of Him he knows and who knows him. On all sides of him in this natural life here on earth he dimly perceives by the inspiration of a fellow feeling the living creatures full of eyes within and without, who unite with him in uttering the one phrase, Holy, holy, holy, Lord God Almighty! Full of eyes within and without. Our common humanity--that too should become full of eyes. Every faculty, every capacity in us which before had passed under Christs sway while it was of the earth earthy was always blundering into the dark, should discover that the quickening power of the Spirit has brought out one great boon--the gift of eyes--the capacity to see. That is the triumph of grace--that it enables this natural gift of man, his reason, to see where before he could not see. Grace gives it eyes, and reason henceforward can join in the hymn of adoration. It looks within and it looks without, and everywhere it now recognises the triple law of the spiritual life, the triple evidence of the threefold God! And thus made full of eyes to see, it, too, sings its song, Holy, holy, holy! And not reason only, but conscience gains eyes; the natural conscience lifted and transfigured perceives what it had never seen hitherto. It sees, for instance, the higher possibility of purity to which it had been wholly dark; it sees that purity holds the secret of true growth, for man and for woman all alike and both equally, which was never suggested to it until Christ opened its eyes. It detects the powers inherent in humiliation, in self-sacrifice, and in brotherly service. Therefore, where before it expected only weakness, it now perceives strength; the glories that lay concealed in virtues that it deemed passive and petty and effeminate are now disclosed to it. The darkness should always be turning into light as the fulness of grace spreads throughout the dim surface of human life, and touches it all with glory. Full of eyes! A question appropriate to Trinity Sunday for each one of us is, Do we use our human capacities with better precision than we did? Do we use them over the larger surface of life? Do we see more than we used to of Gods counsels for us here, of mans obligations, of our own possibilities and calls and duties? Grace should be for ever raising our ordinary capacities to a higher power, enriching their insight, fertilising their judgment. Is it so? Ask yourselves. Your imagination, for instance, is it more full of eyes than before? Does your imagination bring the sorrow of the world before you as if it were your own case, as a bitter sorrow, as a personal disgrace, for which you abhor yourself in dust and ashes? And your sympathies, are they more alert, quicker than once they were? Ah, the sins! They, too, stand out, now that you have eyes to see them, with a worse ugliness and a more rooted, stubborn repugnance. You had not thought yourself so bad, so base, so selfish, but now the light is thrown on you. You have eyes to see all the black wrong. (Canon Scott Holland.)

They rest not day and night, saying, Holy, holy, holy.--

Labour and rest

God has affixed certain peculiarities to our present state of being. It can be shown that there are portions even of the visible creation in which there can be no succession of day and night such as there is on earth--regions far removed in space from us, where clusters of suns must of necessity make perpetual sunshine. And we know from Scripture that the peculiar relation between rest and labour which is characteristic of earth, at all events as it is, is local, or temporary, or both; and that in another state of things the words of our text take the place of it, and they rest not day and night.

I. In Eden there was rest without labour. Eden in its innocence gave no trouble to its inhabitants. They trimmed its roses, and trod its velvet lawns, and ate its fruits, and drank its transparent rivers, and enjoyed the tranquillity of unbroken rest. And this is the reason why, though man now cannot be really happy without employment, he naturally turns in imagination to such a state as one of perfect enjoyment. It was his primary condition before sin entered into the world.

II. We turn to labour and rest--the relation which exists on earth as it is. That in this state of things there should be labour is expressly declared after the fall. In the sweat of thy brow shalt thou eat bread. That there must be rest is expressly taught: Man goeth forth to his work and to his labour until the evening. And we know, in practice, that within certain limits there may be a change in the relation subsisting between the two, but that if these limits are exceeded either way, the result is ruin to mans moral and physical constitution. It degrades him to be without labour; it destroys him to be without rest. There is but one who has lived in this ruined world without sin. Christ, as man, is the model of what man ought to be in a world which is as it ought not to be. In Christs example we see what ought to be mans state in the present world, as it respects labour and rest: that the two should interchange--that because it is paradise no longer there must be toil, and because it is still earth there must be rest--rest for bodily refreshment, rest for the friendly intercourse of one with another, rest for communion with Him whose presence alone can give the soul of man true rest.

III. There is another solution of the problem of the relation between labour and rest--labour without rest. And this is only to be found in hell. Satan himself is always represented as a being of restless activity: going about, walking up and down. There is a faint reflection of hell in the bosom of each unconverted man; and of such we read (Isa_57:20). And let me say that whatever makes earth approximate to a state of restlessness, so far makes it approach to a resemblance to the place of everlasting misery.

IV. We come to the last and best relation between rest and labour, that which exists in heaven, where they rest not day and night, because they rest in labour. In heaven employment is unceasing--for those who are there are freed from the weariness of the flesh. Free from all infirmity, they rest not day and night. And employment is unceasing in heaven--for the employments of heaven are restoring instead of exhausting. They have life in them. (S. Garratt, B. A.)

True worship a foretaste of heaven

Now, what are the characteristic features, so to call them, of the perfect worship of heaven, which are touched on in the text?

1. It will be a continuous service. There will be no break or intermission on the part of those who join in it. The now that is there is always.

2. It will be united worship--all join and all join alike.

3. The character of the worship will be one and the same.

4. The worship will be before the throne, i.e., in the conscious immediate presence of Almighty God, Father, Son, and Holy Ghost, with all the surroundings of visible glory.

5. The worship will be all-absorbing in contemplation of the Divine glory and perfections. No thought of personal doings or deservings can find place there. There is only the acknowledgment that all are His gifts--all has come from Him--and there is the humble tendering back of everything. The crowns are cast before the throne in adoring thankfulness to Him who is the Giver of them all. Worship, as distinct from prayer and praise and thanksgiving, is the conscious lifting up of the soul to God in contemplation of Him, in His Being and acts, whether towards ourselves in particular, or towards our whole race, or in all His works, according to our knowledge of them. We cannot really worship without knowledge--we cannot worship a blank; we must have knowledge of Him to whom we pay homage; and that knowledge must be received into ourselves from without. Thus worship is both a taking in and a giving out: taking in, i.e., receiving, and following out, and expanding, and setting forth before ourselves, who that great Being is with whom we have to do, whose works encompass us, and to whom we desire to draw near, to know better and to hold communion with; and then giving back, as it were, this knowledge at which we have arrived, in acts of adoration and praise, expressed in different ways according to the subject matter as regards Almighty God, in which we may be engaged. The two must go hand in hand: you cannot rightly worship except you have acquaintance with Him whom you worship, and you cannot have this acquaintance without worship. You cannot come at a right knowledge of Almighty God, much less of Almighty God as revealed under the Christian dispensation, except the knowledge acquired and the spirit in which that knowledge is dwelt on and followed up, be with a mind of adoration and worship. And the two (the knowledge and the worship) grow and advance together. Increased knowledge of God carries us on in worship, and fuller worship leads up to fuller knowledge. What is set before us in the text is the type of the perfect worship of heaven, and it is toward this that our life on earth should lead. For mans eternal joy will be in praising God. The power of fully appreciating the love of God towards us will prompt the unceasing praise, and in that unceasing praise will be the joy of heaven. The Divine love, which receives the praises of that innumerable blessed company, will ever fresh inspire their song, will pour into it new depth and richness, and will receive it into the fulness of the Divine life. There is no intermission, there is no end; for Gods glory cannot be known in its eternity except by the gift of an eternal power of contemplation and of union with Him. People talk a great deal about places of worship and forms of worship. But do they consider what worship means? They think perhaps of edification by sermons, or of instruction out of Gods Holy Scriptures, or of joining in prayers and hymns, or of the good they may feel, or of the things they need to ask, but these are not worship. In all these we look for something for ourselves, something to get. But worship does not mean getting anything, but it means giving something. And what? Money, costly offerings, such things as come by birth, high station, or intellect? Not so; not so, in the truest sense of giving. For these things are not our own. It is of them that the man after Gods own heart said, Of Thine own have we given Thee. Wherein, then, consists that offering which we may more truly call our own than all such things without, though in a sense, and for a time at least, they do belong to us? Something there is, more nearly and more truly our own, which we are to give. That more costly offering, that in which God has delight, is ourselves. We make an offering of our mind, when we withdraw our thoughts from the business of the world, from those things which engross our thoughts and make any lengthened devotion wearisome and distasteful; when we calmly and resolutely set ourselves to mediate on God and things of God; when we try to shut out the distractions of things, and to fix our thoughts upon God, and upon God only, for the time. Again, we make an offering of our heart, which is the seat of the affections, in earnestness of devotion, calling up before us His goodness, His love, His bounties towards us, as well in respect of His gifts in this life as still more for all His gracious and abundant promises for the life to come. Again, as God made the mind, He requires an offering of that; and as He made the heart, He demands an offering of that also; so, too, as He made the body, He requires that the body shall bear part in worshipping Him. This we do by outward acts of worship, bowing, kneeling, singing, and joining in the services of His house. Thus the whole man, body and soul, may take part in worship; after this manner here below preparing for the perfect worship of heaven. And He who invites us thus to worship here will be with us, and make that worship approach little by little towards the perfect worship of heaven. (R. F. Wilson.)

Celestial worship

I. The worship of heaven will engage the activities of all celestial creatureship.

1. Universal.

2. Ceaseless.

3. Perfect.

II. The worship of heaven will be inspired by clear views of the divine character.

1. Holy.

2. Omnipotent.

3. Eternal.

III. The worship of heaven is rendered with the greatest humility of soul.

1. This humility is inspired by a true sense of the Divine majesty.

2. This humility is awakened by a due estimate of the unworthiness of self.

3. This humility is manifested by the external attitudes of worship. The crown of an adoring soul gains its worth and brightness by being cast before the throne of God.

IV. The worship of heaven is celebrative of the creative pleasure of God.

1. Celestial worship ascribes the plan of creation to the creative power of God.

2. Celestial worship recognises the creative power of God as calling for the highest worship of intelligent creatures.

They ascribe to God--

1. Glory.

2. Honour.

3. Power.

Lessons:

1. It is the privilege and duty of all intelligent creatures to worship God.

2. In praise we should seek to have clear views of the Divine character.

3. We should endeavour to approach God with a becoming sense of unworthiness. (J. S. Exell, M. A.)

Earnest devotion

In the apostles vision of heaven, he is struck with the glowing devotion of the spirits before the throne. It is pure, fervent, and exalted; it is subject to no changes of rising and falling emotions; it is always as great as the perfections of the Infinite require, and as the nature of the hearts from which it proceeds permits it to be. Do you ask, How can it be sustained at such a height, when all human devotion is so easily brought down--how can their minds be kept fixed on the object of their adoration when human thoughts so readily wander away? The explanation is found in the words, They rest not day and night; their hearts are always engaged in the service; the night suspends it not, for there is no night there. It is because they are thus devoted--in a word, it is because they rest not--that their devotion maintains itself so fervent, and towers so high. This, then, illustrates the great truth which ought to be impressed on every heart; religious improvement, the chief object of existence, requires the steady devotion of all our powers to secure it. In proportion as man rests from that labour does he surrender the hope and power of ever securing that prize. Consider the effect of inaction upon the physical nature. The frame which is regularly exercised, if not urged beyond its strength, grows in firmness and energy, and expands in full and fair proportion. But let the frame be given over to rest, let the man have no steady employment that requires interest and exertion, and it is not long before disease begins to spread through the system. Consider the effect of inaction upon the mind of man. There is a strong analogy between the wants of the body and the mind; exertion is indispensable to the health of each; and though one who lives without exercising either may not yet perceive the injury he is doing to himself, it is not less certain that the day of recompense and sorrow must come. Disease is as sure to follow the inactive mind as the inactive body. Its effects are not open to the eye, or rather they are not noticed by careless observers, though they may be seen in the incapacity for serious reflection, in the depraved intellectual taste which can relish only miscellaneous novelty or intoxicating fiction. When the body dies, its pains and sorrows are over; not so, not so with the mind, which dieth not; when coldness wraps the suffering clay, the mind still lives and must live for ever. Consider the effect of inaction on the spiritual nature of man. It is common to meet with those who neither look forward to eternity nor up to God; and the consequence is, not only that their devotion, if they ever had any, dies, but also that they lose the power of devotion. They lose all power of spiritual discernment, so that the great realities of another world have no presence nor life to the soul. This is the darkest and most fearful thought that can be presented to the human mind--the death and ruin of the soul. There is a time when ye cannot do the things that ye would. The same is true of love to men, that other great duty which God so intimately associated with devotion. This feeling can be strengthened into a principle by the common sympathy of life--that sympathy which is never so strong and sure as when sanctified by religious feeling. But if our benevolent impulses are not followed, we lose not only the opportunity of the moment, but we lose the power of exertion. They are like the wayfarer in the polar regions; after suffering awhile with the cold, he feels a sleep stealing over him; it comes without pain, it gives no warning of danger; unable to resist the persuasive influence, he sinks into slumber, from which he never wakes in this world again. It is in the same way that hearts are frozen; they feel no danger, they suspect not that the sleep which is stealing over them is the sleep of death. Having thus endeavoured to show what law we are under, let us take a more practical view of the subject. Love to God and love to man are the great elements of that character which we are sent into this world to form, and it is practising on these principles which gives them power and increases their power within us. It is because the seraphs rest not day and night that their hearts become living flames in the service of their God. We are to remember, then, that God has so arranged the present life that all things favour the growth of love to man in those who really determine to possess it, while all things seem to hinder it in those who hold it in slight regard. Whenever an opportunity of benevolence is offered--whenever Gods providence makes an appeal, as it often does, to our kind feeling--we should feel that to resist it or reject it is wrong. It is so much done to injure and destroy the principles and affections which form the only treasures of heaven; they are all the wealth we can carry from this world into another, and without them we shall be poor indeed. So, if we have the least desire to possess the spirit of devotion, we shall take advantage of every time and every service that can awaken the spirit of devotion. (W. B. O. Peabody, D. D.)

The celebration of the Trinity

In the understanding of this place, what, or who these four creatures are, there is difficulty. And so we shall well do if we interpret these four creatures to be first and principally the four evangelists, and then enlarge it to all the ministers of the gospel. So, then, the action being an open and a continual profession of the whole Christian religion, in the celebration of the Trinity, which is the distinctive character of the Christian, the persons that do this are all they that constitute the hierarchy and order of the Church. And before we come to their qualification in the text, first, as they are said to have six wings, and then as they are said to be full of eyes, we look upon them as they are formed and designed to us in the verse immediately before the text, where the first of these four creatures hath the face of a lion, the second of a calf, or an ex, the third of a man, the fourth of an eagle. Now, says St. Ambrose, these four creatures are the preachers of the gospel; that we had established afore, but then we add with St. Ambrose, all these four creatures make up but one creature; all their qualities concur to the qualification of a minister; every minister of God is to have all that all four had--the courage of a lion, the laboriousness of an ox, the perspicuity and clear sight of the eagle, and the humanity, the discourse, the reason, the affability, the appliableness of a man. All must have all, or else all is disordered--zeal, labour, knowledge, gentleness. Now besides these general qualifications, laid down as the foundation of the text, in the verse before it, in the text itself these four creatures have also wings added unto them; wings, first for their own behoof and benefit, and then, wings for the benefit and behoof of others. They have wings to raise themselves from the earth, that they do not entangle themselves in the business of this world; but still to keep themselves upon the wing in a heavenly conversation, ever remembering that they have another element than sea or land, as men whom Christ Jesus hath set apart, and in some measure made mediators between Him and other men as His instruments of their salvation. And then as for themselves, so have they wings for others too, that they may be always ready to succour all in all their spiritual necessities. And then, their wings are numbered in our text: they have six wings. For by the consent of most expositors, those whom St. John presents in the figure of these four creatures here, and those whom the prophet Isaiah calls seraphim, are the same persons. The Holy Ghost sometimes presents the ministers of the gospel as seraphim in glory, that they might be known to be the ministers and dispensers of the mysteries and secrets of God, and to come from His council, His cabinet. And then on the other side, theft you might know that the dispensation of these mysteries of your salvation is by the hand and means of men, taken from amongst yourselves, and that therefore you are not to look for revelations, nor ecstasies, nor visions, nor transportations, but to rest in Gods ordinary means, He brings those persons down again from that glorious representation as the seraphim to creatures of an inferior, of an earthly nature. These winged persons, then have eyes as well as wings; they fly, but they know whither they fly. God gives them wings, that is, means to do their office; but eyes too, that is, discretion and religious wisdom how to do it. And this is that which they seem to need most, for their wings are limited, but their eyes are not; six wings, but full of eyes, says our text. But then, especially, says our text, they were full of eyes within. All my wings shall do me no good, all mine eyes before and behind shall do me no good, if I have no prospect inward, no eyes within, no care of my particular and personal safety. If the Lord open thy lips, let it be to show forth His praise. That they speak, declare the glory of God. For this is that ingenuity, that alacrity, which constitutes our first branch. And then the second is the assiduity, the constancy, the incessantness, They rest not day nor night. But have the saints of God no vacation? Do they never cease? Nay, as the word imports, they have no rest. God Himself rested not till the seventh day; be thou content to stay for thy sabbath till thou mayst have an eternal one. If we understand this of rest merely, of bodily rest, the saints of God are least likely to have it in this life; for this life is a business, a warfare, a voyage, and a tempestuous voyage. If we understand this rest to be cessation, intermission, the saints of heaven have none of that in this service. It is a labour that never wearies, to serve God there. To conclude all, this eternally of our God is expressed here in a phrase which designs and presents the last judgment, that is, Which was, and is, and is to come. And, therefore, let us reverently embrace such provisions, and such assistances as the Church of God hath ordained, for retaining and celebrating the Trinity, in this particular contemplation, as they are to come to judgment. And let us at least provide so far, to stand upright in that judgment, as not to deny, nor to dispute the power, or the persons of those judges. (John Donne, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Rev 4:6-7. And before the throne there was a sea of glass like unto crystal — Wide and deep, pure and clear, transparent and still. Both the seven lamps of fire and this sea are before the throne, and both may mean the seven Spirits of God, the Holy Ghost; whose powers and operations are frequently represented both under the emblem of fire and water. We read again, Rev 15:2, of a sea as of glass, where there is no mention of the seven lamps of fire; but, on the contrary, the sea itself is mingled with fire. We read also, Rev 22:1, of a stream of water of life, clear as crystal. Now, the sea which is before the throne, and the stream which goes out of the throne, may both mean the same, namely, the Spirit of God. And in the midst of the throne — With respect to its height; and round about the throne — That is, toward the four quarters, east, west, north, and south; were four beasts — Or rather living creatures, as ζωα means, (not beasts, certainly, any more than birds.) “It was a most unhappy mistake,” says Doddridge, “in our translators to render the word beasts, as it certainly signifies any other kind of animals; that is, of creatures which have animal life, as well as beasts. The word beasts not only degrades the signification, but the animals here mentioned have parts and appearances which beasts have not, and are represented in the highest sense rational.” It has been observed on Rev 4:4, that the four and twenty elders may represent the Jewish Church. If so, these living creatures may represent the Christian Church. Their number, also, is symbolical of universality, and agrees with the dispensation of the gospel, which extends to all nations under heaven. And the new song, which they all sing, saying, Thou hast redeemed us out of every kindred: and tongue, and people, and nation, (Rev 5:9,) could not possibly suit the Jewish without the Christian Church; nor is it, in any respect, applicable to angels. The first living creature was like a lion — To signify undaunted courage; the second like a calf — Or ox, (Eze 1:10,) to signify unwearied patience: the third with the face of a man — To signify prudence and compassion; the fourth like a flying eagle — To signify activity and vigour; full of eyes — To betoken wisdom and knowledge; before — To see the face of him that sitteth on the throne; and behind — To see what is done among the creatures. Two things may be observed here; 1st, That the four qualities, thus emblematically set forth in these four living creatures, namely, undaunted courage, unwearied patience under sufferings, prudence, and compassion, and vigorous activity, are found, more or less, in the true members of Christ’s church in every age and nation. 2d, That it may possibly be here intimated, that these qualities would especially prevail in succeeding ages of the church, in the order in which they are here placed; that is, that in the first age, true Christians would be eminent for the courage, fortitude, and success wherewith they should spread the gospel; that in the next age they would manifest remarkable patience in bearing persecution, when they should be killed all the day, like calves or sheep appointed for the slaughter: that in the subsequent age or ages, when the storms of persecution were blown over, and Christianity generally spread through the whole Roman empire, knowledge and wisdom, piety and virtue should increase, the church should wear the face of a man; and excel in prudence, humanity, love, and good works: and that in ages still later, being reformed from various corruptions in doctrine and practice, and full of vigour and activity, it should carry the gospel as upon the wings of a flying eagle, to the remotest nations under heaven; to every kindred, and tongue, and people.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

And before the throne there was a sea of glass like unto crystal. Sea of glass, or a glassy sea. The quality of "glassiness" may refer to the pure appearance of the sea; or it may mean that the sea was in consistency like unto glass; that is, solid and unyielding, so that there was nothing strange in the fact that it supported weights. In either case, the notion is repeated by parallelism in the next clause, "like unto crystal." But the glassy sea may mean "a glass laver," and bear no reference to what is usually called a sea. The brazen laver is described (1Ki_7:23) as a "molten sea." St. John may therefore mean that before the throne of God was a laver of the purest material, just as the brazen laver was before the temple. One difficulty here presents itself, viz. that there would be no use for a laver in heaven, where all is pure, and the figure therefore appears a little incongruous. But as it stood before the throne, where all who came would have to pass by, it may fitly typify the waters of Baptism, passed by all Christians; and the figure would be aptly suggested to St. John by the furniture of the temple to which he has such constant allusions. And in the midst of the throne, and round about the throne. This may mean either

(1) that, the throne being rectangular, the four living beings were in the middle of each side of the parallelogram; or

(2) while one was in front of the throne, the other three formed a semicircle round it, one being directly behind, and two towards the ends. Were four beasts; or, four living creatures (Revised Version); or, better still, four living beings (zwa). The "beast" (yhrion) of Rev_6:7 Rev_11:7, etc., must not be confounded with the "living ones" of this passage. The one quality connoted by the term here used is the possession of life. The question of the precise meaning and interpretation of the vision of "the living beings" is a difficult one, and much has been written concerning it. The vision is evidently connected with the appearances described in Isaiah 6 and Ezekiel 1 and 10, and which are called in Isaiah "seraphim," in Ezekiel "cherubim." We are led, therefore, to inquire what mental ideas were pictured to the Jews under the symbolical forms of cherubim and seraphim. Cheyne shows ("Prophecies of Isaiah," vol. 2. p. 272) that the name cherub is probably connected with kirubu, the winged ox god of the Assyrians, and with kurubu, the vulture or eagle (cf. the grupev , the guardians of the treasures of the gods); and he infers that among heathen nations the mythic cherubim denote the cloud-masses which appear to guard the portals of the sky, and on which the sun-god issues at break of day. With regard to the seraphim, he compares the name of the fiery serpents (s"rafim) of Num_21:6, and concludes that the term was symbolical of the lightning, the weapon of the gods. Now, in Old Testament passages the cherubim and seraphim are always pictured as the attendants of God, and the workers of his purposes and judgments an idea which may readily have been assimilated by the Jews from the conceptions of their heathen neighbours. Thus cherubim with the flaming sword are placed at the entrance of the garden of Eden; (Gen_3:24) Jehovah rode upon a cherub, and did fly; (2Sa_22:11 Psa_18:10) he communes with his people from between the cherubim; (Exo_25:22) he is the Shepherd of Israel, who dwells between the cherubim; (Psa_80:1) the temple in Eze_41:18 is adorned with cherubim, as being the dwelling-place of God; they are the attendants of the glory of God in Eze_1:22-28; and the seraphim fill an analogous position. (Isa_6:2) We may therefore infer that the appearance of the "living beings" implied the presence of some order of beings in attendance upon God, the workers of his will, and the manifestation of his glory. Again, the term used (zwa) and the characteristics of the appearance naturally and almost irresistibly lead us to interpret the form as one symbolical of life. The human face, the ox as the representative of domestic, and the lion of wild animals, and the eagle among birds, appear to be typical of the four most conspicuous orders of animal life. The ceaseless movements described in ver. 8 portray the same idea. The four living beings draw attention to the woes heaped upon created life. (Rev_6:8) The eyes denote never-resting activity. We may therefore believe that the living beings are symbolical of all creation fulfilling its proper office waiting upon God, fulfilling his will, and setting forth his glory. It is noteworthy that the human face, as distinct from the Church, which is represented by the four and twenty elders, appears to indicate the power of God to use, for his purposes and his glory, that part of mankind which has not been received into the Church the part which constitutes the "other sheep, not of this fold". (Joh_10:16) These representatives of created life worship God, and give (ver. 11), as a reason for ascribing glory and honour to him, the circumstance that "thou didst create all things, and because of thy will they were, and were created." The following are other interpretations:

(1) The living beings represent the four Gospels. This view is held by many ancient writers, though there are many variations in assigning to each Gospel its own representative. Victorinus considers the man to be a type of St. Matthew, who sets forth prominently the human nature of our Lord; the kingly lion is referred to St. Mark; the sacrificial ox to St. Luke; the aspiring eagle to St. John. Amongst the supporters of this interpretation (though varying in the precise applicability) are St. Augustine, St. Jerome, St. Athanasius, St. Irenaeus, St. Gregory, St. Ambrose, Andreas, Primasius, Bede, I Williams, Wordsworth (for a lull exposition of this view, see Wordsworth, in loc. ).

(2) The four great apostles: St. Peter, the lion; James the brother of the Lord, the ox; St. Matthew, the man; St. Paul, the eagle (Grotius).

(3) The Church of the New Testament; as the Church of the Old Testament was represented by the standards or four tribes, (see Nu 2) on which these devices were emblazoned according to tradition (Mede).

(4) The four patriarchal Churches: the man, Alexandria, famed for learning; the lion, Jerusalem, "propter constantiam"; (Act_5:29) the ox, Antioch, as "parata obedire mandatis apostolorum;" the eagle, Constantinople, remarkable for men "per contemplationem elevati, ut Grog. Naz." (De Lyra and a Lapide).

(5) The four cardinal virtues (Arethas).

(6) The four elements (the "Catena," p. 246) a view not materially differing from that first set forth above, bearing in mind the idea of the ancients that all creation was formed from the four elements.

(7) The four motive powers of the human soul: reason, anger, desire, conscience (a Lapide, quoting Grog. Naz.).

(8) The doctors of the Church (Vitringa).

(9) Four attributes of our Lord: his humanity, sacrificial life, his kingly nature, his perfect and spiritual nature soaring beyond all other men (Arethas-Cramer, p. 245).

(10) The four orders: pastoral, diaconal, doctoral, contemplative, (Joachim).

(11) The four principal angels (a Lapide).

(12) Four apostolic virtues (Alcasar).

(13) The attributes of divinity: wisdom, power, omniscience, creation (Renan).

Full of eyes before and behind. From Isa_6:2, 3 the idea of six wings is borrowed, and also the "Holy, holy, holy" from Eze_1:5, Eze_1:6; the four figures and four faces (which are united in Ezekiel, but made separate in the Revelation); and from Eze_10:12 the body full of eyes. The eyes denote unceasing activity. If the four living beings all faced towards the throne while standing on each side of it, St. John would see them in various positions, and observe the back as well as the front.

The cherubim.

"In the midst... were four living ones full of eyes before and behind." There can scarce be a doubt that these mysterious beings are the same as in the Old Testament are called "cherubim." Who and what they were, and what they have to teach us, is an inquiry not without difficulty, but assuredly of much interest and profit. Let us, therefore

I REVIEW THE SCRIPTURE NOTICES OF THE CHERUBIM. They are mentioned in connection:

1. With the expulsion of Adam and Eve from Eden. We read, "So he drove out the man, and he placed at the east end of the garden of Eden cherubim, and a flaming sword, which turned every way to keep the way of the tree of life". (Gen_3:24) Now, from this passage we learn but little as to the nature of these exalted beings only that they were deemed worthy to occupy the place where alone perfect righteousness could dwell. But from the word rendered "to place," which signifies rather "to place in a tabernacle," and from expressions which we find in Rev_14:14-16, it seems as if this "place" wherein God had appointed the cherubim had become a sort of local tabernacle, and was called "the presence of the Lord," from which Cain mourned that he was driven out; and so for a long time it remained, probably until the Deluge. For how else could the idea of the cherubim, so connected with that place, and apparently so familiar to the Jews, have continued in their minds? That it did so is shown by the fact that Bezaleel, (Ex 31) when he was bidden make cherubim of gold for the ark of God, knew exactly what he was to do. Here, as at Eden, they were where sinful man could not approach. Then the next mention of them is:

2. In connection with the ark of the covenant in the tabernacle. (Exo_25:18-20) Such were the commands of him who, but a little while before, amid all the majesty and awe of Sinai, had commanded, "Thou shalt not make unto thee any graven image, nor any likeness of anything," etc. (Ex 20) This command was engraven upon stone, and placed within that very ark of the covenant upon which the golden cherubim stood. And Solomon, too, with apparently the full concurrence of David and of the priests of the Lord, substituted for these cherubim, or else added to them, two others of colossal size, whose wings, stretching overhead, filled the most holy place in his new and gorgeous temple. (1Ki_6:23) Besides this, the figures of cherubim were multiplied in the varied forms of gold work and tapestry which were about the temple. Woven into curtains, placed as supports of the priests" laver at the entrance of the sanctuary, they were found on all sides, although they certainly seemed like plain contradiction and disobedience to the law which forbade the making of all such images. But we have no clear idea what they were like. We are told only of their wings, their faces, and their posture not anything more. And the command against graven images helps us, I think, to understand partly what they were not. For that command contemplates only objects, regarded as sacred, which might be used as idols and for worship. And these cherubim fulfilled the very letter as well as the spirit of the Law. They were unlike "anything in heaven above," etc. If you seek to put together the various descriptions given of them in the Bible, you get an impossible combination, an unnatural union of bodily parts and organs, such as no known creature of God ever possessed. And still less were they designed to represent the supreme God. They were simply symbols divinely appointed, the meaning of which it is ours to discover. Then:

3. Isaiah"s and Ezekiel"s visions. (Isa 6 Eze_1:10) Ezekiel describes certain "living ones" that he saw in vision. In Revelation 10. he sees again, but now in Jerusalem, these "living ones;" and he says, "This is the living one that I saw under the God of Israel by the river of Chebar, and I knew that they were the cherubim." And then he proceeds (Revelation 10) to describe them. And:

4. In the vision of St. John. (Cf. Rev_4:6-9) With slight modifications, it is evident that we have the same mysterious beings referred to. Therefore inquire

II WHOM DO THEY REPRESENT? They are called "living ones," and therefore not the mere elemental forces of nature. This has been argued from Psa_18:10, where it is written, "He rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind." But the swiftness of movement attributed to these beings, their many wings, so that Ezekiel compares their going to "a flash of lightning," is sufficient to account for what we read in the psalm. But now, gathering together the scattered notices of them which we have reviewed, we learn:

1. They represent servants of God. Every passage that speaks of them shows this. In Eden; in the tabernacle and temple; in Isaiah"s vision in the temple, and in Ezekiel"s; so, too, in St. John"s.

2. Chief ministers of God. See how near they are to him, standing to represent him or in closest attendance upon him.

3. But human, not merely creatural and sentient. From the creature forms, or rather countenances, ascribed to these "living ones," they have been regarded as representations of God"s sentient creation (of. homily on vers. 1-11). But they worship God; they join in the song, "Worthy is the Lamb;" they are in sympathy with God"s servants here on earth, bearing golden censers "full of odours, which are the prayers of saints." So, then, as they are chosen and chief amongst the servants of God, so also are they human. But:

4. Holy also. These "living ones" represent, not humanity as we see it, but as it shall be in the presence of God by and by. Their position in Eden, where no sin might be, and in the most holy place, and in closest attendance upon the throne and upon him that sat upon it, all prove how holy, how sinless, they must be. And:

5. Redeemed. They could only be where they are in consequence of redemption. We know that sinful man was not allowed to enter Eden, whence he had been driven out, nor the most holy place, nor the presence of God. Therefore something must have been done, in and upon and for them. Moreover, their song, "Worthy is the Lamb", (Rev_5:12) and their standing on the mercy seat over the ark of the covenant that mercy seat which was sprinkled with the blood of atonement show that it is to redemption they, as we and all the saved, owe their all. And:

6. Perfected. See the creatural symbols, the lion, ox, etc. (cf. former homily), which tell of those qualities which go to make up the perfected character of the saints of God courage and submission, aspiration and thought. Of such service and servants do the cherubim, these "living ones," tell.

III THEIR MINISTRY TO MAN NOW. It is full of interest to observe the seasons when the visions of the cherubim were given. These occasions have all one common characteristic they were when the way man had to take was very dark and drear. As when our first parents went forth from the blessed Eden to the thorns and thistles of the wilderness which was to be their future home. So, too, when "that great and terrible wilderness," amid which the Israel of God had to wearily wander for so many years. And when Isaiah was called to his ministry of sorrow because of his people"s sin. (Isa_6:9, Isa_6:10) And Ezekiel, when in the sore captivity at Babylon he strove to comfort and cheer the hearts of his countrymen. And St. John saw them in the midst of the tribulations and persecutions which befell the Church of his day. So that the ministry of the cherubim seems to have been, besides all else that it was, a ministry of consolation to troubled and sorrowful men. To tell them what and where one day they should surely be, whatever their hard lot may be now; that they should be redeemed, holy, in the presence of God, serving him day and night in his temple serving him, too, with perfect service, and he who "dwelt between the cherubim" should dwell among them forevermore. It was as a "Sursum corda" to the dejected, downcast children of God, bidding them be of good cheer and "hope in the Lord." And this is the purpose of this revelation still. S.C.

Vers. 6-8. The song of the living creatures.

Here is represented the praise of the Divine Name by the universal creature life. The highest, the cherubic forms, speak for all. It is a representative song. "All thy works praise thee, O God;" "Let everything that hath breath praise the Lord.

I THE SONG OF THE UNIVERSAL CREATURE-LIFE IS A CEASELESS SONG. "They have no rest day and night" That which is represented is that which should and which shall be. It is the ideal. Wicked man puts himself outside of the otherwise universal chorus; but he shall also be brought to sing. "Thou wilt make the wrath of man to praise thee." Throughout the widespread universal life a never-ending song of praise ascends; angel and archangel, cherubim and seraphim, continually do cry. All creatures in their vast variety, their marvellous structure, their mutual service, praise him who gave them birth.

II THE CREATURE"S SONG CALLED FOR BY THE HOLINESS OF GOD. This the first, the chiefest attribute of the Divine Name. "His Name is holy." In the creature"s elevation the essential holiness of God shall become the central light into the depths of which, with eager if with veiled eye, shall the holy ones seek to inquire. This the essential "beauty of the Lord.

III THE CREATURE"S SONG CALLED FOR BY THE ETERNITY OF GOD. The Ever-living One is praised by every living one. Each, receiving his life from the Life, shall render back that life in ceaseless songs of praise. The unfathomable depth, the infinite beyond, the eternal past, true matter of praise to the creature: "which was, and is, and is to come.

IV THE CREATURE"S SONG DEMANDED BY THE OMNIPOTENCE, THE ALL MIGHTINESS, OF GOD. The Lord God is the Almighty. To this high subject the limited, feeble creature rises as more and more he searches into the vast works of the Almighty hand which none can let or hinder.

V THE SONG OF THE CREATURE, AS IS MOST MEET, IS A SONG OF PRAISE, the true praise being, not the attempted estimate of the Divine Name b v the creature mind, but the simple assertion of the Divine excellence: "Holy, holy, holy," etc. R.G.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Rev 4:6. Ὡς θάλασσα ὑαλίνη, as a sea of glass) The force of the particle ὡς, as, falls more upon the word, of glass, than upon the word, sea; and the word, sea, is here used with somewhat greater literalness than the words, of glass. For a certain depth is denoted, and that both fluid and transparent, although not flowing, but standing calmly. Comp. ch. Rev 15:2, where both the expression, as a sea of glass, is used, and also a sea of glass, being the same as to substance, as I think. So Joh 6:19, ὠς σταδίους εἰκοσιπέντε, where ὡς properly relates to the number. Vitringa departs further from the meaning of a sea, when he explains it to be a street or pavement.—ζῶα) There is a wide difference between ζῶον and θήριον. φύσεις ζώων καὶ θυμοὺς θηρίων: Wis 7:20. These four beasts are living emblems and ornaments of the throne, denoting a nearer admission than the 24 Elders. [In German you may call them Lebbilder, as Mannsbild, Weibsbild.—V. g.] Let their confession be looked to, ch. Rev 5:9; whence they are accustomed to be spoken of, as being most closely connected with the throne, as though they were parts inserted into it.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rev_4:6. ὡς θάλασσα ὑαλίνη, ὁμοία κρυστάλλῳ. The ὡςwhich[1759] belongs to the entire idea, and not chiefly to the ὑαλίνη[1760]stands here just as in Rev_8:8. What John further beheld before the throne of God appeared as a sea of glass like crystal. This is regarded as signifying baptism,[1761] the Holy Scriptures,[1762] repentance,[1763] the present transitory world,[1764] etc.,all purely arbitrary. Without ground, further, is the allusion to the brazen sea in the temple,[1765] or to the bright inlaid floor, having, therefore, the appearance of a sea.[1766] It is in general a conception not justified by the text, to regard the sea of glass the basis of the throne, as C. a Lap., Vitr., Eichh., Heinr., Herder, De Wette, etc., presuppose, who from this same idea reach interpretations that are very different. With an appeal to Exo_24:10, Eze_1:26, De Wette[1767] regards the sea of glass in our passage, as well as also in Rev_15:2, as a designation of the atmosphere, an explanation to which, in its pure naturalness, Exodus and Ezekiel do not apply,where, however, in reality the pure ether is the natural substratum for the idea of the standing or enthronement of God in heavenly glory,while in this passage the sea of glass is not beneath, but before, the throne of God, and the entire presentation is altogether foreign to the atmosphere. On the other hand, Vitr., Herder, etc., with a reference to Psa_89:15, and similar passages, interpret the sea of glass as the basis of righteousness and grace, whereon the throne of God is founded.[1768] Following Beng., Hengstenb. has understood the sea of glass, since it appears in Rev_15:2 mingled with fire, as the product of the seven lamps of fire, since and because of the expression sea referring to Psa_36:7, as a designation of the great and wonderful works of God, of his just and holy ways, of his acts of righteousness that have become manifest. But already the parallelism of Rev_5:6, where these seven lamps appear as seven eyes, in itself renders this artificial interpretation impossible.

Aret., Grot., and Ebrard proceed upon the fact that the sea, viz., as stormy and irregularly heaving (Rev_13:1), represents the mass of the nations in their ungodly state; and then, that the sea of glass, clear as crystal, and therefore firm as well as pure, designates the creature in its pure relation to the Creator.[1769] But this interpretation is wrecked on Rev_15:2. According to that passage,[1770] the sea, whose complete, heavenly purity is marked by the double designation, ὑαλ. and ὁμ. κρυστ.,[1771] is to be regarded identical with the stream of the water of life, which[1772] proceeds from the throne of God.[1773] The point thus designated belongs in fact essentially to the perfection of the view of the enthroned God; and according to the living relation in which the vision, ch. 4 [and 5], stands to all that follows, it is to be expected, that, as the succeeding judgments appear as the work of the holy and just omnipotence of the heavenly King here described, so also a definite point of the present fundamental description corresponds to the final glorious and blessed completion of the kingdom of God. Since in the presence of God there is fulness of joy,[1774] since God is the Blessed One,[1775] since before him and from him issues the river of eternal life, he himself, and communion with him, is the blessed goal for the development of his kingdom, and he himself is the leader thereto. [See Note XLIII., p. 203.] καὶ ἐν μέσῳ τοῦ θρόνου καὶ κύκλῳ τοῦ θρόνου τέσσαρα ζῶα, κ.τ.λ. The four beings[1776] appear not as supporting the throne, for ἐν μέσῳ τ. θρ. is by no means under the throne;[1777] also not as stated by Eichh., Ew. 1., and Hengstenb., that the four ζῶα are stationed with the back under the throne, but with the upper part projecting therefrom so raised above the same that they could appear as being round about the thronean idea which because of its absolute deformity ought not to have been forced upon John. In like manner impossible is Ebrards opinion, that[1778] the four ζῶα are in the midst of the (transparent!) throne, but that at the same time they had moved themselves with the rapidity of lightning from the same, so that they appeared also around about the throne. Incorrect also is Vitr., who makes of ἐν μέσ. and κυκλ. a strange hendiadys: In the midst of the semicircular area which was before the throne. According to the wording of the text, the position of the four beings is not to be regarded else than as is most natural in connection with their fourfold number, viz., one on each side of the throne, and besides each in the midst of its respective side.[1779] They stand so free as to be able to move;[1780] and because they have manifestly turned with their faces towards the throne, John can see that they are full of eyes before and behind.[1781] There is no occasion whatever for the conjecture that the words καὶ ἐν μέσῳ τῶν πρεσβυτέρων might have belonged in the text.[1782]

[1759] Cf. also Rev_15:2.

[1760] Beng.

[1761] Victorin., Tichon., Primas, Beda, N. de Lyra, Hoë, Calov.

[1762] Joachim.

[1763] Alcas.

[1764] Par., Bull., Rib.

[1765] Alcas., Alsted.

[1766] Ew., with a comparison of the Koran, Sur. 27, 44.

[1767] Cf. Eichh., etc.

[1768] Vitr.: A will of God, sure and perpetual, whereby he determined to have, among men, a kingdom of grace; a right sure and clear to erect such a kingdom of grace, in the righteousness and obedience of the mediator; this very right founded in the righteousness of Christ is the basis of the throne.

[1769] Ebrard; Aretius: The assembly of the triumphing Church. Grot., in his way: The people of Jerusalem. The ὑαλίνη and ὁμ. κρυστ.: Because God perceives the actions and thoughts of the people; but also because of the purity of the people of Jerusalem. Klief.: The multitude of the blessed conquerors from all times and nations on earth, preserved in heaven with God unto the end, who are represented by the twenty-four elders. And this with an appeal to Rev_15:2.

[1770] Cf. also Rev_22:1.

[1771] Id.

[1772] Id.

[1773] Cf. Rinck.

[1774] Cf. Psa_16:11.

[1775] Cf. 1Ti_1:11.

[1776] Cf., concerning their meaning, Rev_4:8.

[1777] Hengstenb.

[1778] Cf. Eze_1:4-5; Eze_1:14.

[1779] Züll. Cf. De Wette.

[1780] Rev_15:7.

[1781] See on Rev_4:8.

[1782] Ew. ii.: Between the chief seat and the elders.

NOTES BY THE AMERICAN EDITOR

XLIII. Rev_4:6. θάλασσα ὑαλίνη

Alford objects to our authors identification of the sea of glass with the river of water of life; for the whole vision there [Rev_22:1] is quite distinct from this, and each one has its own propriety in detail. To identify the two is to confound them, nor does ch. Rev_15:2 at all justify this interpretation. There, as here, it is the purity, calmness, and majesty of Gods rule which are signified by the figure. Luthardt, on the other hand, in substantial agreement with Düst.: The fulness of the divine life (cf. Rev_22:1), which is nothing but peace and calm, in contrast with the stormy disquietude of the life of the world (Rev_13:1; Dan_7:2).

NOTES BY THE AMERICAN EDITOR

XLIV. Rev_4:6-8. τέσσερα ζῷα

Cf. Cremer (Lexicon): Properly, a living creature, which also occurs elsewhere also in profane Greek, where ζῶον, a post-Homeric word, generally signifies living creature, and only in special instances a beast; θηρίον = animal, as embracing all living beings, must be retained in the Revelation, where four ζῶα are represented as being between Gods throne and those of the elders which surround it, the description given of which (Rev_4:6-8) resembles that of the הַיוֹת in Eze_1:5 sqq.; the cherubim in Ezekiel 10 (cf. Psa_18:1; Psa_99:1; Psa_80:2; 1Sa_4:4; 2Sa_6:2; 2Ki_19:15). They are named living creatures here and in Ezekiel 1, on account of the life which is their main feature. They are usually the signs and tokens of majesty, of the sublime majesty of God, both in his covenant relation, and in his relation to the world (for the latter, see Psa_99:1); and therefore it is that they are assigned so prominent a place, though no active part in the final scenes of sacred history (Rev_6:1-7). The appearance of four represents the concentration of all created life in this world, the original abode of which, Paradise, when life had fallen to sin and death, was given over to the cherubim. They do not, like the angels, fulfil the purposes of God in relation to men; they are distinct from the angels (Rev_5:11). We are thus led to conclude that they materially represent the ideal pattern of the true relation of creation to its God. Oehler (O. T. Theology, p. 260): It is the cherubim, as Schultz well expresses it, which at one and the same time proclaim and veil his presence. The lion and the bull are, as is well known, symbols of power and strength; man and the eagle are symbols of wisdom and omniscience; the latter attribute is expressed also in the later form of the symbol by the multitude of eyes. The continual mobility of the ζῶα (Rev_4:8) signifies the never-resting quickness of the Divine operations; this is probably symbolized also by the wheels in Ezekiel 1. The number four is the signature of all-sidedness (towards the four quarters of heaven). Thus Jehovah is acknowledged as the God who rules the world on all sides in power, wisdom, and omniscience. Instead of natural powers working unconsciously, is placed the all-embracing, conscious activity of the living God.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rev 4:6 . For a sea in heaven, cf. above (on Rev 4:4 ). In Test. Patr. Lev 2Lev 2 the sea lies within the second (first) heaven ὕδωρ κρεμάμενον ἀνάμεσον τούτου κἀκείνου , and in the Egyptian paradise the triumphant soul goes to “the great lake in the Fields of Peace,” where the gods dwell. The description, “a sea of glass, like crystal” ( i.e. , transparent, ancient glass being coarse and often semi-opaque, and ὕαλος being primarily = transparent, not vitreous) borrowed partly from archaic tradition (coloured by Egyptian and Assyrian ideas), is intended to portray the ether, clear and calm, shimmering and motionless. Rabbinic fancy compared the shining floor of the temple to crystal, and the hot eastern sky is likened (in Job 37:18 ) to a molten mirror, dry and burnished. Heaven is a sort of glorified temple (1Ki 7:23 , the sea in the Solomonic temple being copied from the oblong or round tank which represented the ocean at every Babylonian temple, while the earth was symbolised by the adjoining zikkurat), and the crystal firmament is a sort of sea. In Slav. En. iii. 1 3 the seer observes, in the first heaven, the ether, and then “a very great sea, greater than the earthly sea”. καὶ ἐν μέσῳ , κ . τ . λ .: “and in the middle (of each side) of the throne and (consequently) round about the throne,” the four חַיּוֹת of Eze 1:5 ; Eze 1:18 ( cf. Apoc. Bar. Lev 11 ). γέμοντα κ . τ . λ ., a bizarre but archaic symbol for completeness of life and intelligence rather than for Argus-like vigilance. The four angels of the presence in En. xl. 2 move out, like Milton’s seven ( Par. Lost , 3:647 f.), on various errands (lxxi. 9, cf. lxxxviii. 2, 3). The ζῷα of John are stationary, except in Rev 15:7 , where the context ( cf. Rev 6:6 ) might suggest that the seer took them to represent creation or the forces of the natural world ( cf. the rabbinic dictum: quattuor sunt qui principatum in hoc mundo tenent, inter creaturas homo, inter aues aquilo, inter pecora bos, inter bestias leo). Note also that when they worship (Rev 4:9 ), the πρεσβύτεροι acknowledge God’s creative glory (Rev 4:11 ), and that the O.T. cherubim are associated with the phenomena of the storm-cloud. The seer does not define them, however, and they may be, like the πρεσβύτεροι , a traditional and poetical trait of the heavenly court. τέσσερα , cf. Slav. En. xxx. 13, 14. The posture of the ζῷα may be visualised from a comparison of the Alhambra Court of the Lions.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

By instruments used, in that he both hath a most ready treasury, and as it were a workhouse excellently furnished with all things, unto the executing of his will, which things flow from his commandment, as is repeated, Rev. 15:2. And hath also the Angels most ready administers of his counsels and pleasure unto all parts of the world, continually watching (in this verse) working by reason otherwise than the instruments, without life last mentioned, courageous as lions, mighty as bulls, wise as men, swift as eagles, verse 7, most apt unto all purposes, as furnished with wings on every part, most piercing of sight, and finally pure and perfect Spirits, always in continual motion, verse 8.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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

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

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

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

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 6. Four beasts] τεσσαρα ζωα Four living creatures or four animals. The word beast is very improperly used here and elsewhere in this description. Wiclif first used it, and translators in general have followed him in this uncouth rendering. A beast before the throne of God in heaven sounds oddly.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(6) And before the throne there was a sea of glass like unto crystal.—There is a sea before the throne of God. The woman apparelled in purple splendour sits upon many waters (Rev_17:1). The waters are explained (Rev_17:15) to be “peoples, and multitudes, and nations, and tongues.” Her throne rests on the fickle and stormy sea of world- opinion, fashion, and passion. The waters represent the unguided, unreasoning, and unprincipled thoughts of men. By analogy, the calm glass-like sea, which is never in storm, but only interfused with flame (Rev_15:2), represents the counsels of God, those purposes of righteousness and love, often fathomless, but never obscure; always the same, though sometimes glowing with holy anger (Rev_15:1). (Comp. the Psalmist’s words, “Thy judgments are like the great deep,” Psa_36:6, Prayer Book version. See also Psa_77:19, and Rom_11:33-36.) The position of the crystal sea is analogous to that of the molten sea in front of Solomon’s Temple (2Ch_4:9-10).

And in the midst of the throne—i.e., between the seer and the throne. The Apostle saw the crystal sea, and beyond it the living creatures encircling the throne—four living creatures (or, living beings) full of (or, teeming with) eyes before and behind.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

6. a sea of glass] As there was a brazen “sea” in front of Solomon’s Temple, 1Ki_7:23 &c. We find from Rev_11:19, Rev_15:5, &c. that St John was now in front of the heavenly Temple—whether the Throne was inside it seems doubtful: Rev_16:17 looks as if it were, Rev_11:19 as if it were not. That Temple had a real sea in front of it—sea-like in extent, no doubt, but a glassy sea, calm and transparent, and apparently solid, Rev_15:2 : its earthly representative (see Sir_50:3, and note on Rev_2:17 above) was hardly more than a tank, though richly ornamented.

like unto crystal] Ancient glass being not so clear as ours, a further term of comparison seemed necessary. The word may mean “ice,” but Rev_21:11 confirms the A. V.

in the midst of the throne, and round about the throne] It is not quite clear how they are placed—whether with their bodies partly under the Throne, or only so far “in the midst” of it, that each of the four was in (or opposite to) the middle of one of its four sides. In Eze_1:22 we see that the Cherubim support the Throne of God, which points to the first view.

four beasts] Should be rendered living creatures, as Eze_1:5 &c.: the word for the “beasts” of ch. 13 &c. is quite different: and that used here, like the Hebrew one in Ezekiel, is cognate with the word for “life.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And before the throne there was a sea of glass like unto crystal,.... By which is meant, not heaven, nor the souls of the blessed there, nor the multitude of the holy angels, nor the first converts to Christianity at Jerusalem; for those that got the victory over the beast are said to stand upon this sea, Rev 15:2, which these senses, especially the three last, will by no means admit of. Some by it understand the world, which may be compared to a "sea", for the multitude of people in it, as many waters in this book signify people and nations, Rev 17:15; and to a sea of glass, which is brittle, for the frailty and transitoriness of the world, of the fashion of it, and of men and things in it; and to the clear "crystal", because all things in it are open and manifest to the omniscient eye of God; but the world, and men of it, used not to be compared to a still and quiet sea, as this is, but to one disturbed and troubled by winds and tempests, whose waters cast up mire and dirt, Isa 57:20. Others think the ordinance of baptism is designed, of which the Red sea, through which the Israelites passed under the cloud, was an emblem; and which may be compared to a "sea of glass", for its transparency, it clearly expressing the sufferings, burial, and resurrection of Christ; and to crystal, for its purity; and to all this for its cleansing nature, as it leads unto the blood of Christ; and its being before the throne may denote its being the way of entrance into the Gospel church. Others think the blood of Christ is meant, in allusion to the brazen sea in the tabernacle, which was made of the looking glasses the women brought, and for the priests to wash in, before they entered on business, Exo 30:18, and to the molten sea in the temple, which was for the same purpose, Kg1 7:23. Christ's blood is the fountain opened to wash in for sin, and may be compared to a sea for its abundant efficacy in cleansing from all sin; and it is this which makes way to the throne, and to him that sits on it; and is a special privilege enjoyed by those who come to Mount Zion, or into a Gospel church state; there is always this laver to wash their garments in, and make them white: though this sea, being of glass, seems not so much designed to wash in; and therefore rather I think by it is meant the Gospel, compared to a "sea" for the deep things of God and mysteries of grace which are in it; to a sea of "glass", because in it is beheld, as in a glass, the glory of the Lord, of his person, office, and righteousness, as well as many other wondrous things; and to one like "crystal", for the clearness, perspicuity, and evidence of the truths contained in it; and to a, fixed, still; and quiet sea, because it is the Gospel of peace, love, grace, and mercy, and brings peace, joy, and tranquillity to troubled minds, when the law works wrath: but here are no tossing, foaming, raging waves of wrath, and fury, but all smooth, stable, solid, tranquil, and quiet. And this is said to be before the throne, where the rainbow of the covenant is, of which the Gospel is a transcript; and where the four and twenty elders, or members of churches be, for their delight and comfort; and where the seven spirits of God are, to furnish men with gifts to preach it; and where the four living creatures, or ministers of the word, have their place, who officiate in it. Agreeably to this figurative way of speaking, the Jews call (p) the law, , "the sea of the law", and the "sea of wisdom"; and frequently give the characters of such and such a doctor, as being very expert and conversant , "in the sea of the Talmud", or "doctrine" (q). The Alexandrian copy, the Complutensian edition, the Vulgate Latin and Syriac versions, read, "there was as a sea of glass", somewhat that looked like one. The word "glass" is left out in the Ethiopic version, but very aptly is it so described, the colour of the sea being sometimes green like that of glass.

And in the midst of the throne, and round about the throne, were four beasts; or "living creatures", as the word may be better rendered, agreeably to Eze 1:5, to which reference is here had; and by whom are meant not the angels, though there are many things which agree with them; they are said to be the "four spirits" of the heavens, which go forth from standing before the Lord of all the earth, Zac 6:5. They may be rightly called living creatures, since they live a most happy life in heaven; their situation is before the throne, and in the presence of God; and their being so sedulous, diligent, and watchful in doing the will of God, may be signified by their being "full of eyes behind, and before, and within"; their strength may be fitly expressed by "the lion"; their indefatigableness in the service of God, by "the ox": their wisdom, prudence, and knowledge, by "the face of a man"; and their swiftness in obeying the divine commands by "the flying eagle"; their number of wings agrees with that of the seraphim in Isa 6:2; to which the allusion seems to be; and their work, in continually ascribing glory to God, suits with them: to which may be added, that the Jews often speak of four angels, , "round about his throne", that is, the throne of God; whose names are Michael, Gabriel, Uriel, and Raphael; the three first they place in this manner, Michael at his right hand, Uriel at his left, and Gabriel before him (r). Sometimes thus, Michael on his right hand, Gabriel on his left, Uriel before him, and Raphael behind him, and the holy blessed God in the middle; and they are expressly called (s) by them the four living creatures, meaning in Ezekiel's vision; and they make mention of the intellectual living creatures which are , "round about the throne" (t). Notwithstanding all this, the angels cannot be intended, because these four living creatures are said to be redeemed by the blood of Christ, and are distinguished from angels in Rev 5:8; nor are the four Gospels, with the four evangelists, here meant; for whatever agreement may be fancied there is between these, and the likeness of the living creatures; as that Matthew may be signified by the creature that has the face of a man, because he begins his Gospel with the genealogy of Christ, as man; and Mark by the lion, because he begins his Gospel with the voice of one crying in the wilderness; and Luke by the ox, because he begins his Gospel with an account of Zacharias the priest, offering in the temple; and John by the eagle, because he begins his Gospel, the first face or leaf of it, in a very high style, and with the divinity of Christ: and with what truth soever it may be said of these that they are full of divine light and knowledge, and swiftly spread it in the world, and are continually giving glory to God; yet it cannot be said of them, with any propriety, as is said of these four living creatures, that they fall down before God, and worship him, and are redeemed by the blood of the Lamb: besides, these four are represented as calling to John at the opening of the first four seals, to come and see what was to be seen; and one of them is said to give to the seven angels the vials of wrath to pour out, Rev 5:8, to which may be added, that this sense is attended with this inconvenience, that it makes John to be one of the four creatures which he saw: nor are four particular apostles, as Peter and John, Paul and Barnabas, pointed at, as others think; nor the pure apostolical church, for the church is represented by the four and twenty elders, and these four living creatures are distinguished from the hundred and forty four thousand on Mount Zion, in Rev 14:1. Dr. Goodwin has a very ingenious thought upon these words, could it be supported; he thinks that these four living creatures design the four officers in the Christian church, the ruling elder, the pastor, the deacon, and the teacher; the ruling elder by the "lion", who needs courage to deal with men in case of sins; the pastor by the "ox", for his laboriousness in treading out the corn; the deacon by that which has the "face of a man", it being necessary that he should be merciful and pitiful to the poor, as is the heart of a man; and the teacher by the "flying eagle", who is quick to espy errors, and soars aloft into high mysteries: but then it should be observed, that there is no such officer ass ruling elder in the church, distinct from the pastor; and that the pastor and teacher are one; so that there are but two sorts of officers in the church, pastor, and deacon; see Phi 1:1; to which may be added, that the four living creatures are all in the same situation, and are alike full of eyes, and have the same number of wings, and are employed in the same work; all which cannot be said equally of church officers. By these four living creatures, I apprehend, we are to understand the ministers of the Gospel in general, in the successive ages of the church, to whom all the characters do well agree. And though they may not be all found in everyone, at least not in all alike, yet thou are in one or another of them, and in them as together considered. They are said to be "four", being fewer in number than the members of the church, which are signified by the twenty four elders, and yet a sufficient number; and in allusion to the four standards of the camp of Israel in the wilderness, to which there seems to be some reference in the whole of this account; as the tabernacle there was placed in the midst, so the throne of God here; as the priests and Levites were round about that, so the four and twenty elders here; as there were seven lamps, over against the candlestick in the tabernacle, continually burning, so there are seven spirits here before the throne; and as there were four princes, who were standard bearers, placed at the four corners of the camp, so here four living creatures, or ministers of the word, who are standard bearers: the standard of Judah, with Issachar and Zabulon under him, was at the east of the tabernacle; and Ephraim, with Manasseh and Benjamin, at the west; Reuben, with Simeon and Gad, at the south; and Dan, with Asher and Naphtali, at the north; and the Jewish writers say (u), that on Judah's standard was the figure of a lion, on Ephraim's the figure of an ox, on Reuben's the figure of a man, and on Dan's the figure of an eagle; and to which the four living creatures are likened here. And this number "four" may be the rather mentioned, with respect to the four parts of the world, and corners of the earth, whither the ministers of the Gospel are sent to preach, and whither their commission reaches; there being of the elect of God in all parts to be gathered in by their ministry: and very properly may they be called "living creatures", because they are alive in themselves, being quickened by the Spirit of God; or otherwise they would not be fit for their work; and because their work requires liveliness in the exercise of grace, and fervency in the performance of duty: and because they are a means in the hand of God of quickening dead sinners, and of reviving drooping saints by the word of life, which they hold forth: the situation of these four living creatures agrees with them, who are said to be both in the midst of, and round about the throne, and so were nearer to it than the four and twenty elders, and were between that and them; as the ministers of the Gospel are set in the first place in the church; have nearness to God, and much of his presence, which is particularly promised them; and stand between God and the people, and receive from the one, and communicate to the other, and lead on the worship of God, as these four do; see Rev 4:9. And these are said to be

full of eyes; of spiritual light, and evangelical knowledge; and they have need of all the eyes they have to look into the Scriptures of truth, to search and pry into them, and find out the sense and meaning of them; to overlook the flock committed to them, they have taken the oversight of; to look to themselves, their doctrine, and their conversation; to espy enemies and dangers, and give notice of them to the churches; to look to God upon the throne, and to the Lamb in the midst of it, for fresh supplies of gifts and grace; and to see to it, that all their ministrations tend to the glory of God, the honour of a Redeemer, and the good of souls. And they had eyes

before and behind; "before" them, to look to the word of God, and the deep things in it, which continually lies before them, and to the things that are yet to come relating to the kingdom and church of Christ; and "behind" them, to observe how all sacrifices and types, predictions and promises, have had their accomplishment in Christ; they have eyes before them to watch over the church they are in the midst of, and which is the flock that is before them; and eyes behind, to guard against Satan and his emissaries, false teachers, who sometimes slyly and secretly come upon the back of them; they have eyes before them, to look to him that sits upon the throne, on whom their dependence, and from whom their expectations are; and they have eyes behind them, to look on the four and twenty elders, the members of the churches, to whom they minister.

(p) Zohar in Numb. fol. 90. 3. & 92. 1. & in Lev. fol. 24. 3. & in Deut. fol. 118. 4. Tikkune Zohar apud Rittangel. not. in Jetzira, p. 133, 134. (q) Ganz. Tzemach David, par. 1. fol. 46. 2. & 47. 1, 2. (r) Bemidbar Rabba, sect 2. fol. 179. 1. Vid. Pirke Eliezer, c. 4. (s) Zohar in Numb. fol. 91. 3. (t) Raya Mehimna in Zohar in ib. fol. 95. 4. (u) Aben Ezra in Numb. ii. 2.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Ver. 6. A sea of glass] The word, say some; the world, others. The word is to us a crystal glass, giving us a clear sight of God and of ourselves, 2Co 3:18; Jas 1:23. The world is to God a sea of glass, corpus diaphanum, a clear transparent body, he sees through it.

Four beasts] ζωα, or living wights; {a} not angels, but ministers, those earthly angels, who are set forth, 1. Full of eyes for their perspicacity and vigilancy. 2. Furnished with six wings apiece for their pernicity and promptitude to scour about for the people’s benefit. 3. Qualified with all necessary endowments, for the discharge of their duties, being bold as lions, painful as oxen, prudent as men, delighted in high flying, as eagles.

{a} A living being in general; a creature. Obs. OED

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And before the throne there was a sea of glass - An expanse spread out like a sea composed of glass: that is, that was pellucid and transparent like glass. It is not uncommon to compare the sea with glass. See numerous examples in Wetstein, in loco. The point of the comparison here seems to be its transparent appearance. It was perfectly clear - apparently stretching out in a wide expanse, as if it were a sea.

Like unto crystal - The word “crystal” means properly anything congealed and pellucid, as ice; then anything resembling that, particularly a certain species of stone distinguished for its clearness - as the transparent crystals of quartz; limpid and colorless quartz; rock or mountain quartz. The word “crystal” now, in mineralogy, means an inorganic body which, by the operation of affinity, has assumed the form of a regular solid, by a certain number of plane and smooth faces. It is used here manifestly in its popular sense to denote anything that is perfectly clear like ice. The comparison, in the representation of the expanse spread around the throne, turns on these points:

It appeared like a sea - stretching afar.

(2)It resembled, in its general appearance, glass; and this idea is strengthened by the addition of another image of the same character - that it was like an expanse of crystal, perfectly clear and pellucid. This would seem to be designed to represent the floor or pavement on which the throne stood. If this is intended to be emblematical, it may denote:

(a) that the empire of God is vast - as if it were spread out like the sea; or.

(b) it may be emblematic of the calmness, the placidity of the divine administration - like an undisturbed and unruffled ocean of glass. Perhaps, however, we should not press such circumstances too far to find a symbolical meaning.

And in the midst of the throne - ἐν μέσῳ τοῦ θρόνου en mesō tou thronou. Not occupying the throne, but so as to appear to be intermingled with the throne, or “in the midst” of it, in the sense that it was beneath the center of it. The meaning would seem to be, that the four living creatures referred to occupied such a position collectively that they at the same time appeared to be under the throne, so that it rested on them, and around it, so that they could be seen from any quarter. This would occur if their bodies were under the throne, and if they stood so that they faced outward. To one approaching the throne they would seem to be around it, though their bodies were under, or “in the midst” of it as a support. The form of their bodies is not specified, but it is not improbable that though their heads were different, their bodies, that were under the throne, and that sustained it, were of the same form.

And round about the throne - In the sense above explained - that, as they stood, they would be seen on every side of the throne.

Were four beasts - This is a very unhappy translation, as the word “beasts” by no means conveys a correct idea of the original word. The Greek word - ζοῶν zoōn - means properly “a living thing”; and it is thus indeed applied to animals, or to the living creation, but the notion of their being living things, or living creatures, should be retained in the translation. Prof. Stuart renders it, “living creatures.” Isaiah Isa 6:1-13, in his vision of Yahweh, saw two seraphim; Ezekiel, whom John more nearly resembles in his description, saw four “living creatures” - חיות chayowt Eze 1:5 - that is, living, animated, moving beings. The words “living beings” would better convey the idea than any other which could be employed. They are evidently, like those which Ezekiel saw, symbolical beings; but the nature and purpose of the symbol is not perfectly apparent. The “four and twenty elders” are evidently human beings, and are representatives, as above explained, of the church.

In Rev 5:11, angels are themselves introduced as taking an important part in the worship of heaven: and these living beings, therefore, cannot be designed to represent either angels or human beings. In Ezekiel they are either designed as poetic representations of the majesty of God, or of his providential government, showing what sustains his throne; symbols denoting intelligence, vigilance, the rapidity and directness with which the divine commands are executed, and the energy and firmness with which the government of God is administered. The nature of the case, and the similarity to the representation in Ezekiel, would lead us to suppose that the same idea is to be found substantially in John; and there would be no difficulty in such an interpretation were it not that these “living creatures” are apparently represented in Rev 5:8-9, as uniting with the redeemed from the earth in such a manner as to imply that they were themselves redeemed.

But perhaps the language in Rev 5:9, “And they sung a new song,” etc., though apparently connected with the “four beasts” in Rev 4:8, is not designed to be so connected. John may intend there merely to advert to the fact that a new song was sung, without meaning to say that the “four living beings” united in that song. For, if he designed merely to say that the “four living beings” and the “four and twenty elders” fell down to worship, and then that a song was heard, though in fact sung only by the four and twenty eiders, he might have employed the language which he actually has done. If this interpretation be admitted, then the most natural explanation to be given of the “four living beings” is to suppose that they are symbolical beings designed to furnish some representation of the government of God - to illustrate, as it were, that on which the divine government rests, or which constitutes its support - to wit, power, intelligence, vigilance, energy. This is apparent:

(a)Because it was not unusual for the thrones of monarchs to be supported by carved animals of various forms, which were designed undoubtedly to be somehow emblematic of government - either of its stability, vigilance, boldness, or firmness. Thus, Solomon had twelve lions carved on each side of his throne - no improper emblems of government - 1Ki 10:10, 1Ki 10:20.

These living beings are described as the supports of the throne of God, or as that on which it rests, and would be, therefore, no improper symbols of the great principles or truths which give support or stability to the divine administration. They are, in themselves, well adapted to be representatives of the great principles of the divine government, or of the divine providential dealings, as we shall see in the more particular explanation of the symbol. Perhaps it might be added, that, so understood, there would be completeness in the vision.

The “elders” appear there as representatives of the church redeemed; the angels in their own proper persons render praise to God. To this it was not improper to add, and the completeness of the representation seems to make it necessary to add, that all the doings of the Almighty unite in his praise; his various acts in the government of the universe harmonize with redeemed and unfallen intelligences in proclaiming his glory. The vision of the “living beings,” therefore, is not, as I suppose, a representation of the attributes of God as such, but an emblematic representation of the divine government - of the throne of Deity resting upon, or sustained by, those things of which these living beings are emblems - intelligence, firmness, energy, etc. This supposition seems to combine more probabilities than any other which has been proposed; for, according to this supposition, all the acts, and ways, and creatures of God unite in his praise.

It is proper to add, however, that expositors are by no means agreed as to the design of this representation. Prof. Stuart supposes that the attributes of God are referred to; Mr. Elliott (i. 93), that the “twenty-four elders and the four living creatures symbolize the church, or the collective body of the saints of God; and that as there are two grand divisions of the church, the larger one that of the departed in Paradise, and the other that militant on earth, the former is depicted by the twenty-four elders, and the latter by the living creatures”; Mr. Lord (pp. 53, 54), that the living creatures and the elders are both of one race; the former perhaps denoting those like Enoch and Elijah, who were translated, and those who were raised by the Saviour after his resurrection, or those who have been raised to special eminence - the latter the mass of the redeemed; Mr. Mede, that the living creatures are symbols of the church worshipping on earth; Mr. Daubuz, that they are symbols of the ministers of the church on earth; Vitringa, that they are symbols of eminent ministers and teachers in every age; Dr. Hammond regards him who sits on the throne as the metropolitan bishop of Judea, the representative of God, the elders as diocesan bishops of Judea, and the living creatures as four apostles, symbols of the saints who are to attend the Almighty as assessors in judgment! See Lord on the Apocalypse, pp. 58, 59.

Full of eyes - Denoting omniscience. The ancients fabled Argus as having 100 eyes, or as having the power of seeing in any direction. The emblem here would denote an everwatchful and observing Providence; and, in accordance with the explanation proposed above, it means that, in the administration of the divine government, everything is distinctly contemplated; nothing escapes observation; nothing can be concealed. It is obvious that the divine government could not be administered unless this were so; and it is the perfection of the government of God that all things are seen just as they are. In the vision seen by Ezekiel Eze 1:18, the “rings” of the wheels on which the living creatures moved are represented as “full of eyes round about them,” emblematic of the same thing. So Milton:

“As with stars their bodies all,

And wings were set with eyes; with eyes the wheels.

Of beryl, and careening fires between.”

Before - In front. As one looked on their faces, from whatever quarter the throne was approached, he could see a multitude of eyes looking upon him.

And behind - On the parts of their bodies which were under the throne. The meaning is, that there is universal vigilance in the government of God. Whatever is the form of the divine administration; whatever part is contemplated; however it is manifested - whether as activity, energy, power, or intelligence - it is based on the fact that all things are seen from every direction. There is nothing that is the result of blind fate or of chance.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

A sea of glass, like crystal, calm and transparent, and may signify that the saints had passed a boisterous sea of troubles in this world, which is now changed into everlasting tranquility. --- Four living creatures, or animals. Alcazar (p. 364) takes notice of thirty different expositions of these animals. He understands the apostles, bishops, and preachers of the Christian faith: others, four of the chief Angels or celestial spirits. Several others expound them of the four evangelists: yet this was before St. John himself had written his gospel. (Witham) --- The extensive sea of glass, here described transparent as crystal, represents what may be called the floor of heaven. Before the throne and round it stand four living creatures, of an extraordinary shape, which denote the four great prophets, Isaias, Jeremias, Ezechiel, and Daniel. Their bodies are described full of eyes, both before and behind, an emblem of their prophetic sight, that penetrates into all ages past, present, and to come. And their being also full of eyes within, indicates that their extensive knowledge arises from an interior divine inspiration. They have each six wings, in the same manner as the seraphim appeared to the prophet Isaias. (Chap. vi. 2.) Some have imagined these four symbolical animals to represent the four evangelists; but we think improperly, as St. John was still living and there present in person. The first animal is here said to resemble a lion, the king of beasts, because the prophet Isaias, represented by it, was descended of the royal race of David. The second animal resembles a calf, and represents the prophet Jeremias in his character of priest; the calf, which was the principal victim in Jewish sacrifices, being on that account the emblem of the priesthood. The third animal, exhibiting Ezechiel, has the countenance of a man; because God, in speaking to that prophet, always addresses him by the name of son of man. The fourth animal, denoting Daniel, resembles a flying eagle, on account of the sublime oracles of this prophet, who soars to the highest objects, and views the succession of all the great empires that were to rise up in the world to the end of time. Probably these four principal prophets are to be understood to represent all the prophets of the old law. (Walmesley)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

And before the throne; the throne mentioned before, Rev 4:2,3, upon which one sat, & c.

A sea of glass like unto crystal; another allusion to the tabernacle or temple, in which was a sea, that is, a large vessel full of water; it was for Aaron and his sons to wash their hands, and feet, and sacrifices in, Exo 30:19; 1Ki 7:23; it was ten cubits broad, five cubits high, and thirty cubits about. Here it is said to have been of glass; this, probably, signified the blood of Christ, in which all those souls and services must be washed which are accepted of and acceptable unto God. Its being represented here as of glass, may signify the purity and spotlessness of him whose blood it was. Other guesses there are many at the significancy of this sea of glass, but this seems to me most probable, because the use of the sea in the temple is made good in Christ. John in this vision also saw

four beasts, which beasts are said:

1. To be in the midst of, and round about the throne.

2. To be full of eyes before and behind.

3. They are, Rev 4:7, said to have resembled a lion, a calf, a man in the face, and a flying eagle; Rev 4:8, each of them had six wings, and they were full of eyes within, and incessantly glorified God.

Question. Whom did these beasts signify?

Solution. There are various notions about them. Some judge them the four evangelists; but John himself was one of these, and yet alive. Some will have them four apostles that were mostly at Jerusalem; but I see no ground for that. Some will have them angels; others, glorified saints; but we shall afterwards find them distinguished from both these. Others will have them the whole church. But the most probable sense is, that they represented the ministers of the church, who are living creatures, whose place is between God and his church, as those beasts are placed between the throne and the elders; and who are but four to the twenty-four elders, being but few in comparison with the multitude of believers; and yet have eyes on all sides, being enough to see to the affairs of the whole church of Christ on the earth. In this sense I rest; only here remains a question, how these are said to be in the midst of the throne, and yet round about the throne? To which various answers are given; that which pleaseth me best is, εν μεσω, in the middle, is not to be strained to signify a place at equal distance from two extremes, but more largely and proverbially for near the throne, or near him who sat upon the throne. See the several notions about this phrase in Mr. Pool’s Latin Synopsis.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

6. There was (as it were) a sea of glass—The Old Testament passage to which this seems to be analogous is Exo_24:10 : “And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire-stone, and as it were the body of heaven in his clearness.” The idea, then, is, that this apparent sea of glass like unto crystal, is the transparent basis of the throne. God’s throne should not stand on base earth, but upon a condensed ethereality. So the Rabbies say: “The place on which his throne stands is seven clouds of glory.” The Orientals are proud to this day of the splendour of their tessellated pavements. The Koran (Sur. 27:44) tells us that the queen of Sheba mistook Solomon’s pavement, in his audience hall, for a sea. (See Stuart.) To the idea that this sea is a basal pavement of the throne, Dusterdieck objects that it is described as before the throne. But the seer being in the far front describes the part he more distinctly sees, the part which more specially isolates the occupant from the attendants surrounding him. This clear, tranquil sea symbolizes the divine purity and serenity; and, indeed, derives its character from his divine, everlasting nature. Hence, it may be held as the primal fountain of the crystal stream of life in Rev_22:1. And its sympathy with the divine Mind is symbolized by the wrathful “fire,” infused into the glass, in Rev_15:2. So small a crystal surface might hardly be called a sea, but our thought from this small revealed spot necessarily extends its existence beyond all limits.

In the midst… round… the throne— Hengstenberg and Stuart represent the throne as upborne by the four beneath it. This is in clear contradiction to the words, ‘Εν μεσω, which mean in midst, namely, of the circular area, whose circumference was formed by the thrones of the twenty-four, and which belonged as basis to, and was held by the seer as part of, the throne itself. Within this area, at each of the four corners of the structure of the throne, stood one of the cherubim. But Dusterdieck understands by in the midst, that the cherubim stood one at each of the four sides, (at the mid-point between the two ends of the side,) so as to be round about the throne.

Four beasts—The word beasts presents one of the most unfortunate translations to be found in our English Bible. It is altogether a different word from the “beast,” θηριον, of chap. 13; being ζωον, from which comes our word zoology, and comprehends every thing finite possessed of intelligent life. It is thence by some rendered living creatures; but better, by Alford, living beings. The creational number four immediately suggests that these beings must represent all the living beings of our creation. This is confirmed by the fact that the most eminent species of the animal world are selected to afford the four. Of wild beasts the lion is king; of tame, the ox; of birds, the eagle; and of all earthly creatures, man. Hence, their anthem of thanks sung with the elders, is thanks for our creation. And of the three series of seven symbols—the seals, the trumpets, and the vials, to be hereafter presented— it will be found that each first four (in which the four living beings are specially interested) will be mainly connected with points on earth, and of a creational character; while each last three rises into a more elevated and fuller strain, for good or evil more spiritual, and suited to the elders, as the previous song was to the beasts.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And before the throne is a sea as of glass, like crystal - Wide and deep, pure and clear, transparent and still. Both the "seven lamps of fire" and this sea are before the throne; and both may mean "the seven spirits of God," the Holy Ghost; whose powers and operations are frequently represented both under the emblem of fire and of water. We read again, chap. xv, 2, of "a sea as of glass," where there is no mention of "the seven lamps of fire;" but, on the contrary, the sea itself is "mingled with fire." We read also, chap. xxii, 1, of "a stream of water of life, clear as crystal." Now, the sea which is before the throne, and the stream which goes out of the throne, may both mean the same; namely, the Spirit of God. And in the midst of the throne - With respect to its height. Round about the throne - That is, toward the four quarters, east, west, north, and south. Were four living creatures - Not beasts, no more than birds. These seem to be taken from the cherubim in the visions of Isaiah and Ezekiel, and in the holy of holies. They are doubtless some of the principal powers of heaven; but of what order, it is not easy to determine. It is very probable that the twenty-four elders may represent the Jewish church: their harps seem to intimate their having belonged to the ancient tabernacle service, where they were wont to be used. If so, the living creatures may represent the Christian church. Their number, also, is symbolical of universality, and agrees with the dispensation of the gospel, which extended to all nations under heaven. And the "new song" which they all sing, saying, "Thou hast redeemed us out of every kindred, and tongue, and people, and nation," chap. v, 9, could not possibly suit the Jewish without the Christian church. The first living creature was like a lion - To signify undaunted courage. The second, like a calf - Or ox, Ezek. i, 10, to signify unwearied patience. The third, with the face of a man - To signify prudence and compassion. The fourth, like an eagle - To signify activity and vigour. Full of eyes - To betoken wisdom and knowledge. Before - To see the face of him that sitteth on the throne. And behind - To see what is done among the creatures.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

beasts

living creatures. (See Scofield "Eze 1:5").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

The sea of glass, the beasts, and the hymn of praise:

v. 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.

v. 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.

v. 8. And the four beasts had each of them six wings about him; and they were full of eyes within; and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.

v. 9. And when those beasts give glory and honor and thanks to Him that sat on the throne, who liveth forever and ever,

v. 10. the four and twenty elders fall down before Him that sat on the throne, and worship Him that liveth forever and ever, and cast their crowns before the throne, saying,

v. 11. Thou art worthy, O Lord, to receive glory and honor and power; for Thou hast created all things, and for Thy pleasure they are and were created.

This description further enhances the majesty of the picture: And before the throne there is like a glassy sea resembling crystal; and in the middle of the throne and round about the throne four living beings full of eyes, before and behind. There was not really a sea in the throne-room of God, but the appearance of the air was so clear and calm, so shimmering and motionless, as to remind the seer of purest crystal. The reflection of this crystal-like surface served all the more to bring out the beauty of the Lord’s glory. To complete the picture, John now describes

The four living beings, the four cherubs of Eze 1:5-18, who stood in the middle of either side of the throne, as it is said of the Lord that He dwells between the cherubim, 1Sa 4:4; 2Sa 6:2; Psa 80:2; Isa 37:16. Full of eyes they were toward the outside and toward the inside; they were able to look out in all directions, and yet some of their eyes were also fixed upon the Lord, lest any of His words and actions escape them. The four living beings, or cherubs, are now described: And the first living being was like a lion, and the second living being like an ox, and the third living being had his face like that of a man, and the fourth living being was like a flying eagle; and the four living beings, each of them having six wings, are full of eyes round their bodies and on the inside. The form of the four living beings, or cherubs, is the same as that in the vision of Ezekiel, chap. 1:4-11. In their appearance is symbolized, first of all, the power and the regal majesty of the Lion of the tribe of Judah, whose Word and Spirit and power makes the believers kings before Him. They typify, furthermore, the power of the sacrifice of the New Testament, Heb 9:13-19, which cleanses the consciences from dead works. In the human face the kindness and benevolence of the Son of Man is revealed, as He assumed a true human nature in order to gain a complete salvation for us. And the flying eagle, ascending to the very heavens in wonderful power, signifies the new strength which comes to the believers through the message of the Gospel, Isa 40:31. From olden times the Church has seen in these cherubs the types of the four evangelists: Matthew, who emphasizes the human descent of Christ, being the man-cherub; Mark, who stresses the victorious power of Christ, being the lion-cherub; Luke, who pictures the sacrificial act of Christ in giving His own body for the sins of the world, being the ox-cherub; and John, who emphasizes the divine origin of Christ and His return to God, being the eagle-cherub. Every one of these cherubs had six wings covering his entire body, like the seraphim which Isaiah saw, Isa 6:2. They were full of eyes, not only all around their bodies, but even underneath their wings; they could see the Lord continually and yet watch all that transpired in all parts of the heaven and on the earth.

The work of the living beings: And they have no rest by day and by night, saying, Holy, holy, holy, Lord God, the Almighty, who was and who is and who is coming. That is the constant occupation of these cherubs before the throne of God; without ceasing, by day and by night, their chant sounds forth in praise of the Triune God. They strike up a great Tersanctus, they sing a threefold Holy in praise of the Trinity, in honor of Him who alone is holy, whose name may be hallowed only by such as have learned to know the holiness and perfection of Him who is separate from sinners and higher than the heavens. He is God, the one God; He is Jehovah the Lord, He is the Almighty; He it is that is today, the unchanging, the everlasting Lord; He it is that was from eternity, the same faithful and true God; He it is that is coming, whose return for the last great Judgment is imminent. His glory has filled heaven and earth, and His praise should rise in an endless hymn of glorification.

The hymn of the Church: And whenever the living beings give glory and honor and praise to Him that sits upon the throne, to Him that lives forever and ever, the twenty-four elders fall down before Him that sits upon the throne, and they worship Him that lives forever and ever, and they cast their golden crowns before the throne, saying: Worthy art Thou, Lord, our God, to receive glory and honor and power, because Thou hast created all things, and through Thy will they existed and were created. The hymn of the cherubs was an unending anthem of praise; they gave praise to God by extolling His holy majesty, honor by worshiping Him in holy fear, and thanksgiving through the proclamation of His grace and mercy. All their praise is offered to the almighty Ruler of the universe, to the eternal King of Glory. As this overpowering testimony goes forth from the mouths of the cherubs, it is impossible for the Church, through the twenty-four elders that represent her, to hold her peace. With a spontaneous impulse of worship they fall down before the great King of the universe, before the everlasting Lord, and their prayer rings out in an endless hymn of praise. At the same time they cast down their golden crowns at the feet of the Lord, in token of their total dependence upon Him and upon the mercy which was shown them in Christ. All that the believers have they hold by His mercy and power; this they openly confess by their act. But no less is this confession contained in their words, in this preliminary anthem of praise. By virtue of the creation, as a proof of God’s power and of His providence in upholding all things by the Word of His power, He is worthy of this hymn, in which glory and honor and power is given to Him alone. Neither Satan, who presumed to strive after the glory of God, nor any mere human being can aspire to the praise which is God’s alone, Isa 42:8. All things exist because He created them, because He brought them into being by His almighty power; and they have their being to the present day and hour because of the benevolent mill which He had toward them. He sent forth His Spirit, they were created; and He renewed the face of the earth. If He hides His face, all creatures are troubled; if He takes away their breath, they die, and return to their dust, Psa 104:29-30. All Christians, therefore, will join in this hymn of ceaseless praise in honor of the almighty Creator and King of the universe, thereby acknowledging their unending indebtedness to His benevolent power. To God all praise and glory!

Summary

The prophet, at the beginning of His second vision, describes the throne of the Lord, the elders and the seats of the elders, the cherubs and their proclamation of God’s glory, to which the elders respond with a wonderful hymn of praise.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

By this sea of glass there seems to be an allusion to that large vessel of water in the temple called the brazen sea, in which Aaron and his sons did wash themselves before they administered in holy things: signifying that purity which is required in all the worshippers, but especially in all the ministers of God: and because the use of this sea, in the temple, is made good in Christ, the laver of his blood might by signified by the sea of glass here represented, which is compared to crystal; denoting the spotless innocency of his person and sufferings, and the purity and clearness of his justified members.

Others, by this sea of glass, will have the world represented to St. John’s visionary view; the world (say they) is compared to a sea for its instability, tempestuousness, and uncertain motion; to a sea of glass, for its slipperiness, and for its brittleness: glass yields no good footing to any that stand upon it, nor does the world to any that stay themselves upon it; and to a sea of glass like crystal, because of the clearness and transparency of it to God; he sees quite through it, all the counsels and actions of men being naked and open before God and the throne.

By the four beasts here understand the four evangelists in special, and all gospel ministers in general, who went forth to preach the word in all the quarters of the world: and here we have a most stately emblem of true gospel ministers; they have the courage of the lion, the strength of the ox, the loftiness of the eagle, the face, that is, the prudence and discretion of a man.

Farther, they are described as full of eyes; they have eyes looking before them to God for direction, looking behind them to the flocks they lead, and within them to their own hearts.

They have also six wings; with two they cover their faces, manifesting their deep reverence of God, with two they cover their feet, manifesting the humble sense of their infirmities, and with two they fly with cheerful expedition to the service of God.

Observe next, what was represented to St. John, as the perpetual employment and work of heaven; namely, incessantly to admire, love and praise, the holiness of God, which is the excellency of all his other excellences. They rest not day and night, saying, Holy, holy, holy, Lord God Almighty.

Learn hence, That the celebrating of the praises of the most high and holy God, is the incessant work of glorified saints and angels in heaven, and a very great part of the work and duty of the faithful ministers of God here on earth.

Again learn, 2. From this example, how much it is the duty of the ministers of Christ to study and endeavour to make God known in all his glorious attributes, particularly in his holiness and his power; as also in his eternity and simplicity, as he is the same yesterday, to-day, and for ever, without variation and shadow of changing.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

6. A sea of glass like unto crystal. This deep, transparent sea before the throne is supposed to symbolize the purity and calmness of the Divine rule. It stands solid, calm and clear. In the midst of the throne. The four forms which are next described were to the right and left of the throne and in the midst between these extremes. The throne was in their midst. Four living creatures. See Revision. Four “beasts,” as in the Common Version, is an incorrect idea. The Greek for “beasts” is different. They are four Zoa, “living forms.” Full of eyes. Their eyes looked backward as well as forward. The description of these wonderful objects is next given. See notes at end of chapter.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

a sea of glass

How it was like glass or a sea can be stated clearly. Possible meanings are 1) a sea is spoken of as if it were glass. AT: "a sea that was as smooth as glass" or 2) glass if spoken of as if it were a sea. AT: "glass that was spread out like a sea" (See: Metaphor)

like crystal

How it was like crystal can be stated clearly. AT: "clear as crystal" (See: Simile)

In the middle of the throne and around the throne

"Immediately around the throne" or "Close to the throne and around it"

four living creatures

"four living beings" or "four living things"

translationWords

life

creature

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

6. θάλασσα ὑαλίνη. As there was a brazen “sea” in front of Solomon’s Temple, 1Ki 7:23 &c. We find from Rev 11:19, Rev 15:5, &c. that St John was now in front of the heavenly Temple—whether the Throne was inside it seems doubtful: Rev 16:17 looks as if it were; Rev 11:19 as if it were not. That Temple had a real sea in front of it—sea-like in extent, no doubt, but a glassy sea, calm and transparent, and apparently solid, Rev 15:2: its earthly representative (see Sir 50:3, aud note on Rev 2:17 above) was hardly more than a tank, though richly ornamented.

ὁμοία κρυστάλλῳ. “Like unto crystal.” Ancient glass being not so clear as ours, a further term of comparison seemed necessary. The word may mean “ice,” but Rev 21:11 confirms the A. V[177]

[177] Authorised Version.

ἐν μέσῳ τοῦ θρόνου καὶ κύκλῳ τοῦ θρόνου. It is not quite clear how they are placed—whether with their bodies partly under the Throne, or only so far “in the midst” of it, that each of the four was in (or opposite to) the middle of one of its four sides. In Eze 1:22 we see that the Cherubim support the Throne of God, which points to the first view.

τέσσερα ζῷα. Vg[178] quattuor animalia: “Animal” was not fully naturalized when our version was made, and was commonly supposed to be a synonym of “beast,” see New English Dictionary, sub voce, so that there would have been no gain for popular intelligence. In Eze 1:5, (where it was impossible to translate “beasts,” and the Hebrew word is cognate to life,) A. V[179] has “living creatures” as R. V[180] has here. Possibly the translators of this book in A. V[181] intended to mark the difference between the preterhuman appearance of the throne-bearers in this vision, and their human appearance in Ezekiel at the price of obliterating the distinction between θηρίον in 13. sqq. and ζῷα.

[178] Vulgate.

[179] Authorised Version.

[180] Revised Version.

[181] Authorised Version.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Of glass [υαλινη] . Rev., glassy, which describes the appearance not the material. The adjective, and the kindred noun ualov glass occur only in Revelation. The etymology is uncertain; some maintaining an Egyptian origin, and others referring it to the Greek uw to rain, with the original signification of rain - drop. Originally, some kind of clear, transparent stone. Herodotus says that the Ethiopians place their dead bodies "in a crystal pillar which has been hollowed out to receive them, crystal being dug up in great abundance in their country, and of a kind very easy to work. You may see the corpse through the pillar within which it lies; and it neither gives out any unpleasant odor, nor is it in any respect unseemly : yet there is no part that is not as plainly visible as if the body were bare" (iii. 24). Glass is known to have been made in Egypt at least 3, 800 years ago. The monuments show that the same glass bottles were used then as in later times; and glass blowing is represented in the paintings in the tombs. The Egyptians possessed the art of coloring it, and of introducing gold between two layers of glass. The ruins of glass - furnaces are still to be seen at the Natron Lakes. The glass of Egypt was long famous. It was much used at Rome for ornamental purposes, and a glass window has been discovered at Pompeii : Pliny speaks of glass being malleable.

Crystal. Compare Eze 1:22; Job 37:18; Exo 24:10. The word is used in classical Greek for ice. Thucydides, describing the attempt of the Plataeans to break out from their city when besieged by the Peloponnesians and Boeotians, relates their climbing over the wall and crossing the ditch, but only after a hard struggle; "for the ice [κρυσταλλος] in it was not frozen hard enough to bear" (iii., 23). Crystal, regarded as a mineral, was originally held to be only pure water congealed, by great length of time, into ice harder than common. Hence it was believed that it could be produced only in regions of perpetual ice. In the midst of - round about. Commonly explained as one in the midst of each of the four sides of the throne. "At the extremities of two diameters passing through the center of the round throne" (Milligan). Beasts [ζωα] . Rev., living creatures. Alford aptly remarks that beasts is the most unfortunate word that could be imagined. Beast is qhrion. Zwon emphasizes the vital element, qhrion the bestial.

Full of eyes before and behind. The four living beings are mainly identical with the cherubim of Eze 1:5 - 10; Eze 10:5 - 20; Isa 6:2, 3; though with some differences of detail. For instance, Ezekiel's cherubim have four wings, while the six described here belong to the seraphim of Isaiah. So also the Trisagion (thrice holy) is from Isaiah. In Ezekiel's vision each living being has all four faces, whereas here, each of the four has one.

"There came close after them four animals, Incoronate each one with verdant leaf, Plumed with six wings was every one of them, The plumage full of eyes; the eyes of Argus If they were living would be such as these. Reader I to trace their forms no more I waste My rhymes; for other spendings press me so, That I in this cannot be prodigal. But read Ezekiel who depicteth them As he beheld them from the region cold Coming with cloud, with whirlwind, and with fire; And such as thou shalt find them in his pages, Such were they here; saving that in their plumage John is with me, and differeth from him." Dante, "Purgatorio," 29, 92 - 105.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.