6 Before the throne was something like a sea of glass, similar to crystal. In the midst of the throne, and around the throne were four living creatures full of eyes before and behind.
*Minor differences ignored. Grouped by changes, with first version listed as example.
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:
(1) 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 Isaiah 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 Ezekiel 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 Revelation 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 Revelation 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 Revelation 5:9, "And they sung a new song," etc., though apparently connected with the "four beasts" in Revelation 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 - 1-Kings 10:10, 1-Kings 10:20.
(b) 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.
(c) 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.
(d) 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 Ezekiel 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.
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.
(7) And before the throne [there was] a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, [were] four beasts full of eyes before and behind.
(7) By instruments used, in that he has both a most ready treasury and a workhouse excellently furnished with all things, to the executing of his will, which things flow from his commandment, as repeated in (Revelation 15:2) and has also the angels ready administers of his counsel and pleasure to 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 (Revelation 4:7) most apt to all purposes as furnished with wings on every part, most piercing of sight, and finally, pure and holy spirits always in continual motion (Revelation 4:8).
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, Revelation 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, Revelation 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, Isaiah 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, Exodus 30:18, and to the molten sea in the temple, which was for the same purpose, 1-Kings 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 Ezekiel 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 Isaiah 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 Revelation 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, Revelation 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 Revelation 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 Philippians 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 Daniel, 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 Daniel'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 Revelation 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 Leviticus. 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.
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" (Revelation 17:1, Revelation 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 Revelation 4:4, above). There is in this sea depth and transparency, but not the fluidity and instability of the natural sea (compare Revelation 21:1). It stands solid, calm, and clear, God's judgments are called "a great deep" (Psalm 36:6). In Revelation 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 Revelation 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," Revelation 13:1, Revelation 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.
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, Revelation 15:2, of "a sea as of glass," where there is no mention of "the seven lamps of fire;" but, on the contrary, the sea itself is "mingled with fire." We read also, Revelation 22:1, of "a stream of water of life, clear as crystal." Now, the sea which is before the throne, and the stream which goes out of the throne, may both mean the same; namely, the Spirit of God. And in the midst of the throne - With respect to its height. 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," Revelation 5:9, 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, Ezekiel 1:10, 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.
*More commentary available at chapter level.