CHAPTERIV.ANALYSIS OF THE CHAPTER.This chapter properly commences the series of visions respecting future events, and introduces those remarkable symbolical descriptions which were designed to cheer the hearts of those to whom the book was first sent, in their trials, and the hearts of all believers in all ages, with the assurance of the final triumph of the gospel. See the Introduction.In regard to thenatureof these visions, or the state of mind of the writer, there have been different opinions. Some have supposed that all that is described was made only to pass before the mind, with no visible representation; others, that there were visible representations so made to him that he could copy them; others, that all that is said or seen was only the production of the author’s imagination. The latter is the view principally entertained by German writers on the book. All that would seem to be apparent on the face of the book—and that is all that we can judge by—is, that the following things occurred: (1) The writer was in a devout frame of mind—a state of holy contemplation—when the scenes were represented to him,ch. i.10. (2) The representations were supernatural; that is, they were something which was disclosed to him, in that state of mind, beyond any natural reach of his faculties. (3) These things were so made to pass before him that they had the aspect of reality, and he could copy and describe them as real. It is not necessary to suppose that there was any representation to the bodily eye; but they had, to his mind, such a reality that he could describe them as pictures or symbols—and his office was limited to that. He does not attempt toexplainthem, nor does he intimate that he understood them; but his office pertains to an accuraterecord—a fair transcript—of what passed before his mind. For anything that appears, he may have been as ignorant of their signification as any of his readers, and may have subsequently studied them with the same kind of attention which we now give to them (comp.Notes on1 Pe.i.11, 12), and may have, perhaps, remained ignorant of their signification to the day of his death. It is no more necessary to suppose that he understood all that was implied in these symbols, than it is that one who can describe a beautiful landscape understands all the laws of the plants and flowers in the landscape; or, that one who copies all the designs and devices of armorial bearings in heraldry, should understand all that is meant by the symbols that are used; or, that one who should copy the cuneiform inscriptions of Persepolis, or the hieroglyphics of Thebes, should understand the meaning of the symbols. All that is demanded or expected, in such a case, is, that thecopyshould be accurately made; and,whenmade, this copy may be as much an object of study to him who made it as to anyone else. (4) Yet there was a sense in which these symbols werereal; that is, they were a real and proper delineation of future events. They were not the mere workings of the imagination. He who saw them in vision though there may have been no representation to the eye, had before him what was a real and appropriate representation of coming events. If not, the visions are as worthless as dreams are.The visions open (ch. iv.) with aTheophany, or a representation of God. John is permitted to look into heaven, and to have a view of the throne of God, and of the worship celebrated there. Adoor(θύρα) or opening is made into heaven, so that he, as it were, looksthroughthe concave above, and sees what is beyond. He sees the throne of God, and him who sits on the throne, and the worshippers there; he sees the lightnings play around the throne, and hears the thunder’s roar; he sees the rainbow that encompasses the throne, and hears the songs of the worshippers. In reference to this vision, at the commencement of the series of symbols which he was about to describe, and thereasonwhy this was vouchsafed to him, the following remarks may be suggested: (1) There is, in some respects, a striking resemblance between this and the visions of Isaiah (ch. vi.) and Ezekiel (ch. i.). As those prophets, when about to enter on their office, were solemnly inaugurated by being permitted to have a vision of the Almighty, so John was inaugurated to the office of making known future things—the last prophet of the world—by a similar vision. We shall see, indeed, that the representation made to John was not precisely the same as that which was made to Isaiah or that which wasmade to Ezekiel; but the most striking symbols are retained, and that of John is as much adapted to impress the mind as either of the others. Each of them describes the throne, and the attending circumstances of sublimity and majesty; each of them speaks of one on the throne, but neither of them has attempted any description of the Almighty. There is no delineation of an image, or a figure representing God, but everything respecting him is veiled in such obscurity as to fill the mind with awe. (2) The representation is such as to produce deep solemnity on the mind of the writer and the reader. Nothing could have been better adapted to prepare the mind of John for the important communications which he was about to make than to be permitted to look, as it were, directly into heaven, and to see the throne of God. And nothing is better fitted to impress the mind of the reader than the view which is furnished, in the opening vision, of the majesty and glory of God. Brought, as it were, into his very presence; permitted to look upon his burning throne; seeing the reverent and profound worship of the inhabitants of heaven, we feel our minds awed, and our souls subdued, as we hear the God of heaven speak, and as we see seal after seal opened, and hear trumpet after trumpet utter its voice. (3) The form of the manifestation—the opening vision—is eminently fitted to show us that the communications in this book proceed from heaven. Looking into heaven, and seeing the vision of the Almighty, we are prepared to feel that what follows has a higher than any human origin; that it has come direct from the throne of God. And (4) there was a propriety that the visions should open with a manifestation of the throne of God in heaven, or with a vision of heaven, because that, also, is theterminationof the whole; it is that to which all the visions in the book tend. It begins in heaven, as seen by the exile in Patmos; it terminates in heaven, when all enemies of the church are subdued, and the redeemed reign triumphant in glory.The substance of the introductory vision in this chapter can be stated in few words: (a) A door is opened, and John is permitted to look into heaven, and to see what is passing there,ver.1, 2. (b) The first thing that strikes him is a throne, with one sitting on the throne,ver.2. (c) The appearance of him who sits upon the throne is described,ver.3. He is “like a jasper and a sardine stone.” There is no attempt to portray his form; there is no description from which an image could be formed that could become an object of idolatrous worship—for who would undertake to chisel anything so indefinite as that which is merely “likea jasper or a sardine stone?” And yet the description is distinct enough to fill the mind with emotions of awe and sublimity, and to leave the impression that he who sat on the throne was a pure and holy God. (d) Round about the throne there was a bright rainbow: a symbol of peace,ver.3. (e) Around the throne are gathered the elders of the church, having on their heads crowns of gold: symbols of the ultimate triumph of the church,ver.4. (f) Thunder and lightning, as at Sinai, announce the presence of God, and seven burning lamps before the throne represent the Spirit of God, in his diversified operations, as going forth through the world to enlighten, sanctify, and save,ver.5. (g) Before the throne there is a pellucid pavement, as of crystal, spread out like a sea: emblem of calmness, majesty, peace, and wide dominion,ver.6. (h) The throne is supported by four living creatures, full of eyes: emblems of the all-seeing power of him that sits upon the throne, and of his ever-watchful providence,ver.6. (i) To each one of these living creatures there is a peculiar symbolic face: respectively emblematic of the authority, the power, the wisdom of God, and of the rapidity with which the purposes of Providence are executed,ver.7. All are furnished with wings: emblematic of their readiness to do the will of God (ver.8), but each one individually with a peculiar form. (j) All these creatures pay ceaseless homage to God, whose throne they are represented as supporting: emblematic of the fact that all the operations of the divine government do, in fact, promote his glory, and, as it were, render him praise,ver.8, 9. (k) To this the elders, the representatives of the church, respond: representing the fact that the church acquiesces in all the arrangements of Providence, and in the execution of all the divine purposes, and finds in them all ground for adoration and thanksgiving,ver.10, 11.
This chapter properly commences the series of visions respecting future events, and introduces those remarkable symbolical descriptions which were designed to cheer the hearts of those to whom the book was first sent, in their trials, and the hearts of all believers in all ages, with the assurance of the final triumph of the gospel. See the Introduction.
In regard to thenatureof these visions, or the state of mind of the writer, there have been different opinions. Some have supposed that all that is described was made only to pass before the mind, with no visible representation; others, that there were visible representations so made to him that he could copy them; others, that all that is said or seen was only the production of the author’s imagination. The latter is the view principally entertained by German writers on the book. All that would seem to be apparent on the face of the book—and that is all that we can judge by—is, that the following things occurred: (1) The writer was in a devout frame of mind—a state of holy contemplation—when the scenes were represented to him,ch. i.10. (2) The representations were supernatural; that is, they were something which was disclosed to him, in that state of mind, beyond any natural reach of his faculties. (3) These things were so made to pass before him that they had the aspect of reality, and he could copy and describe them as real. It is not necessary to suppose that there was any representation to the bodily eye; but they had, to his mind, such a reality that he could describe them as pictures or symbols—and his office was limited to that. He does not attempt toexplainthem, nor does he intimate that he understood them; but his office pertains to an accuraterecord—a fair transcript—of what passed before his mind. For anything that appears, he may have been as ignorant of their signification as any of his readers, and may have subsequently studied them with the same kind of attention which we now give to them (comp.Notes on1 Pe.i.11, 12), and may have, perhaps, remained ignorant of their signification to the day of his death. It is no more necessary to suppose that he understood all that was implied in these symbols, than it is that one who can describe a beautiful landscape understands all the laws of the plants and flowers in the landscape; or, that one who copies all the designs and devices of armorial bearings in heraldry, should understand all that is meant by the symbols that are used; or, that one who should copy the cuneiform inscriptions of Persepolis, or the hieroglyphics of Thebes, should understand the meaning of the symbols. All that is demanded or expected, in such a case, is, that thecopyshould be accurately made; and,whenmade, this copy may be as much an object of study to him who made it as to anyone else. (4) Yet there was a sense in which these symbols werereal; that is, they were a real and proper delineation of future events. They were not the mere workings of the imagination. He who saw them in vision though there may have been no representation to the eye, had before him what was a real and appropriate representation of coming events. If not, the visions are as worthless as dreams are.
The visions open (ch. iv.) with aTheophany, or a representation of God. John is permitted to look into heaven, and to have a view of the throne of God, and of the worship celebrated there. Adoor(θύρα) or opening is made into heaven, so that he, as it were, looksthroughthe concave above, and sees what is beyond. He sees the throne of God, and him who sits on the throne, and the worshippers there; he sees the lightnings play around the throne, and hears the thunder’s roar; he sees the rainbow that encompasses the throne, and hears the songs of the worshippers. In reference to this vision, at the commencement of the series of symbols which he was about to describe, and thereasonwhy this was vouchsafed to him, the following remarks may be suggested: (1) There is, in some respects, a striking resemblance between this and the visions of Isaiah (ch. vi.) and Ezekiel (ch. i.). As those prophets, when about to enter on their office, were solemnly inaugurated by being permitted to have a vision of the Almighty, so John was inaugurated to the office of making known future things—the last prophet of the world—by a similar vision. We shall see, indeed, that the representation made to John was not precisely the same as that which was made to Isaiah or that which wasmade to Ezekiel; but the most striking symbols are retained, and that of John is as much adapted to impress the mind as either of the others. Each of them describes the throne, and the attending circumstances of sublimity and majesty; each of them speaks of one on the throne, but neither of them has attempted any description of the Almighty. There is no delineation of an image, or a figure representing God, but everything respecting him is veiled in such obscurity as to fill the mind with awe. (2) The representation is such as to produce deep solemnity on the mind of the writer and the reader. Nothing could have been better adapted to prepare the mind of John for the important communications which he was about to make than to be permitted to look, as it were, directly into heaven, and to see the throne of God. And nothing is better fitted to impress the mind of the reader than the view which is furnished, in the opening vision, of the majesty and glory of God. Brought, as it were, into his very presence; permitted to look upon his burning throne; seeing the reverent and profound worship of the inhabitants of heaven, we feel our minds awed, and our souls subdued, as we hear the God of heaven speak, and as we see seal after seal opened, and hear trumpet after trumpet utter its voice. (3) The form of the manifestation—the opening vision—is eminently fitted to show us that the communications in this book proceed from heaven. Looking into heaven, and seeing the vision of the Almighty, we are prepared to feel that what follows has a higher than any human origin; that it has come direct from the throne of God. And (4) there was a propriety that the visions should open with a manifestation of the throne of God in heaven, or with a vision of heaven, because that, also, is theterminationof the whole; it is that to which all the visions in the book tend. It begins in heaven, as seen by the exile in Patmos; it terminates in heaven, when all enemies of the church are subdued, and the redeemed reign triumphant in glory.
The substance of the introductory vision in this chapter can be stated in few words: (a) A door is opened, and John is permitted to look into heaven, and to see what is passing there,ver.1, 2. (b) The first thing that strikes him is a throne, with one sitting on the throne,ver.2. (c) The appearance of him who sits upon the throne is described,ver.3. He is “like a jasper and a sardine stone.” There is no attempt to portray his form; there is no description from which an image could be formed that could become an object of idolatrous worship—for who would undertake to chisel anything so indefinite as that which is merely “likea jasper or a sardine stone?” And yet the description is distinct enough to fill the mind with emotions of awe and sublimity, and to leave the impression that he who sat on the throne was a pure and holy God. (d) Round about the throne there was a bright rainbow: a symbol of peace,ver.3. (e) Around the throne are gathered the elders of the church, having on their heads crowns of gold: symbols of the ultimate triumph of the church,ver.4. (f) Thunder and lightning, as at Sinai, announce the presence of God, and seven burning lamps before the throne represent the Spirit of God, in his diversified operations, as going forth through the world to enlighten, sanctify, and save,ver.5. (g) Before the throne there is a pellucid pavement, as of crystal, spread out like a sea: emblem of calmness, majesty, peace, and wide dominion,ver.6. (h) The throne is supported by four living creatures, full of eyes: emblems of the all-seeing power of him that sits upon the throne, and of his ever-watchful providence,ver.6. (i) To each one of these living creatures there is a peculiar symbolic face: respectively emblematic of the authority, the power, the wisdom of God, and of the rapidity with which the purposes of Providence are executed,ver.7. All are furnished with wings: emblematic of their readiness to do the will of God (ver.8), but each one individually with a peculiar form. (j) All these creatures pay ceaseless homage to God, whose throne they are represented as supporting: emblematic of the fact that all the operations of the divine government do, in fact, promote his glory, and, as it were, render him praise,ver.8, 9. (k) To this the elders, the representatives of the church, respond: representing the fact that the church acquiesces in all the arrangements of Providence, and in the execution of all the divine purposes, and finds in them all ground for adoration and thanksgiving,ver.10, 11.
CHAPTERIV.AFTER this I looked, and, behold, a doorwasopened in heaven; and the first175voice which I heardwasas it were of a trumpet talking with me; which said,176Come up hither, and I will show thee things which must be hereafter.1.After this.Gr., “After these things;” that is, after what he had seen,and after what he had been directed to record in the preceding chapters. How long after these things this occurred, he does not say—whether on the same day, or at some subsequent time; and conjecture would be useless. Thescene, however, is changed. Instead of seeing the Saviour standing before him (ch. i.), the scene is transferred to heaven, and he is permitted to look in upon the throne of God, and upon the worshippers there. ¶I looked.Gr.,I saw—εἶδον. Our wordlookwould rather indicatepurposeorintention, as if he haddesignedlydirected his attention to heaven, to see what could be discovered there. The meaning, however, is simply that he saw a new vision, without intimating whether there was anydesignon his part, and without saying how his thoughts came to be directed to heaven. ¶A doorwasopened.That is, there was apparently an opening in the sky like a door, so that he could look into heaven. ¶In heaven.Or, rather, in the expanse above—in the visible heavens as they appear to spread out over the earth. SoEze.i.1, “The heavens were opened, and I saw visions of God.” The Hebrews spoke of the sky above as a solid expanse; or as a curtain stretched out; or as an extended arch above the earth—describing it as itappearsto the eye. In that expanse, or arch, the stars are set as gems (comp.Notes onIs.xxxiv.4); through apertures or windows in that expanse the rain comes down,Ge.vii.11; and that is opened when a heavenly messenger comes down to the earth,Mat.iii.16.Comp.Lu.iii.21;Ac.vii.56;x.11. Of course, all this is figurative, but it is such language as all men naturally use. The simple meaning here is, that John had a vision of what is in heavenas ifthere had been such an opening made through the sky, and he had been permitted to look into the world above. ¶And the first voice which I heard.That is, the first sound which he heard was a command to come up and see the glories of that world. He afterwards heard other sounds—the sounds of praise; but the first notes that fell on his ear were a direction to come up there and receive a revelation respecting future things. This does not seem to me to mean, as Professor Stuart, Lord, and others suppose, that he now recognized the voice which hadfirst, or formerly spoken to him (ch. i.10), but that this was thefirstin contradistinction from other voices which he afterwards heard. It resembled the former “voice” in this, that it was “like the sound of a trumpet,” but besides that there does not seem to have been anything that would suggest to him that it came from the same source. It is certainly possible that the Greek would admit of that interpretation, but it is not the most obvious or probable. ¶Wasas it were of a trumpet.It resembled the sound of a trumpet,ch. i.10. ¶Talking with me.As of a trumpet that seemed to speak directly to me. ¶Which said.That is, the voice said. ¶Come up hither.To the place whence the voice seemed to proceed—heaven. ¶And I will show thee things which must be hereafter.Gr., “after these things.” The reference is to future events; and the meaning is, that there would be disclosed to him events that were to occur at some future period. There is no intimation herewhenthey would occur, or what would be embraced in the period referred to. All that the words would properly convey would be, that there would be a disclosure of things that were to occur in some future time.
CHAPTERIV.
AFTER this I looked, and, behold, a doorwasopened in heaven; and the first175voice which I heardwasas it were of a trumpet talking with me; which said,176Come up hither, and I will show thee things which must be hereafter.
1.After this.Gr., “After these things;” that is, after what he had seen,and after what he had been directed to record in the preceding chapters. How long after these things this occurred, he does not say—whether on the same day, or at some subsequent time; and conjecture would be useless. Thescene, however, is changed. Instead of seeing the Saviour standing before him (ch. i.), the scene is transferred to heaven, and he is permitted to look in upon the throne of God, and upon the worshippers there. ¶I looked.Gr.,I saw—εἶδον. Our wordlookwould rather indicatepurposeorintention, as if he haddesignedlydirected his attention to heaven, to see what could be discovered there. The meaning, however, is simply that he saw a new vision, without intimating whether there was anydesignon his part, and without saying how his thoughts came to be directed to heaven. ¶A doorwasopened.That is, there was apparently an opening in the sky like a door, so that he could look into heaven. ¶In heaven.Or, rather, in the expanse above—in the visible heavens as they appear to spread out over the earth. SoEze.i.1, “The heavens were opened, and I saw visions of God.” The Hebrews spoke of the sky above as a solid expanse; or as a curtain stretched out; or as an extended arch above the earth—describing it as itappearsto the eye. In that expanse, or arch, the stars are set as gems (comp.Notes onIs.xxxiv.4); through apertures or windows in that expanse the rain comes down,Ge.vii.11; and that is opened when a heavenly messenger comes down to the earth,Mat.iii.16.Comp.Lu.iii.21;Ac.vii.56;x.11. Of course, all this is figurative, but it is such language as all men naturally use. The simple meaning here is, that John had a vision of what is in heavenas ifthere had been such an opening made through the sky, and he had been permitted to look into the world above. ¶And the first voice which I heard.That is, the first sound which he heard was a command to come up and see the glories of that world. He afterwards heard other sounds—the sounds of praise; but the first notes that fell on his ear were a direction to come up there and receive a revelation respecting future things. This does not seem to me to mean, as Professor Stuart, Lord, and others suppose, that he now recognized the voice which hadfirst, or formerly spoken to him (ch. i.10), but that this was thefirstin contradistinction from other voices which he afterwards heard. It resembled the former “voice” in this, that it was “like the sound of a trumpet,” but besides that there does not seem to have been anything that would suggest to him that it came from the same source. It is certainly possible that the Greek would admit of that interpretation, but it is not the most obvious or probable. ¶Wasas it were of a trumpet.It resembled the sound of a trumpet,ch. i.10. ¶Talking with me.As of a trumpet that seemed to speak directly to me. ¶Which said.That is, the voice said. ¶Come up hither.To the place whence the voice seemed to proceed—heaven. ¶And I will show thee things which must be hereafter.Gr., “after these things.” The reference is to future events; and the meaning is, that there would be disclosed to him events that were to occur at some future period. There is no intimation herewhenthey would occur, or what would be embraced in the period referred to. All that the words would properly convey would be, that there would be a disclosure of things that were to occur in some future time.
2 And immediately I was177in the Spirit: and, behold, a178throne was set in heaven, and179onesat on the throne.2.And immediately I was in the Spirit.See Notes onch. i.10. He does not affirm that he was caught up into heaven, nor does he say what impression was on his own mind, if any, as to the place where he was; but he was at once absorbed in the contemplation of the visions before him. He was doubtless still in Patmos, and these things were made to pass before his mind as a reality; that is, they appeared as real to him as if he saw them, and they were in fact a real symbolical representationof things occurring in heaven. ¶And, behold, a throne was set in heaven.That is, a throne wasplacedthere. The first thing that arrested his attention was a throne. This was “in heaven”—an expression which proves that the scene of the vision was not the temple in Jerusalem, as some have supposed. There is no allusion to the temple, and no imagery drawn from the temple. Isaiah had his vision (Is.vi.) in the holy of holies of the temple; Ezekiel (ch. i.1), by the river Chebar; but John looked directly into heaven, and saw the throne of God, and the encircling worshippers there. ¶Andonesat on the throne.It is remarkable that John gives no description of him who sat on the throne, nor does he indicate who he was by name. Neither do Isaiah or Ezekiel attempt to describe the appearance of the Deity, nor are there any intimations of that appearance given from which a picture or an image could be formed. So much do their representations accord with what is demanded by correct taste; and so sedulously have they guarded against any encouragement of idolatry.
2 And immediately I was177in the Spirit: and, behold, a178throne was set in heaven, and179onesat on the throne.
2.And immediately I was in the Spirit.See Notes onch. i.10. He does not affirm that he was caught up into heaven, nor does he say what impression was on his own mind, if any, as to the place where he was; but he was at once absorbed in the contemplation of the visions before him. He was doubtless still in Patmos, and these things were made to pass before his mind as a reality; that is, they appeared as real to him as if he saw them, and they were in fact a real symbolical representationof things occurring in heaven. ¶And, behold, a throne was set in heaven.That is, a throne wasplacedthere. The first thing that arrested his attention was a throne. This was “in heaven”—an expression which proves that the scene of the vision was not the temple in Jerusalem, as some have supposed. There is no allusion to the temple, and no imagery drawn from the temple. Isaiah had his vision (Is.vi.) in the holy of holies of the temple; Ezekiel (ch. i.1), by the river Chebar; but John looked directly into heaven, and saw the throne of God, and the encircling worshippers there. ¶Andonesat on the throne.It is remarkable that John gives no description of him who sat on the throne, nor does he indicate who he was by name. Neither do Isaiah or Ezekiel attempt to describe the appearance of the Deity, nor are there any intimations of that appearance given from which a picture or an image could be formed. So much do their representations accord with what is demanded by correct taste; and so sedulously have they guarded against any encouragement of idolatry.
3 And he that sat was to look upon like a jasper and a sardine stone: andthere wasa rainbow round about the throne, in sight like unto an emerald.3.And he that sat was to look upon.Was in appearance; or, as I looked upon him, this seemed to be his appearance. He does not describe his form, but his splendour. ¶Like a jasper—ἰάσπιδι. The jasper, properly, is “an opaque, impure variety of quartz, of red, yellow, and also of some dull colours, breaking with a smooth surface. It admits of a high polish, and is used for vases, seals, snuff-boxes,&c.When the colours are in stripes or bands, it is calledstriped jasper” (Dana, in Webster’sDictionary). Thecolourhere is not designated, whether red or yellow. As the red was, however, the common colour worn by princes, it is probable that that was the colour that appeared, and that John means to say that he appeared like a prince in his royal robes.Comp.Is.vi.1. ¶And a sardine stone—σαρδίῳ. This denotes a precious stone of a blood-red, or sometimes of a flesh-colour, more commonly known by the name ofcarnelian(Rob.Lex.). Thus it corresponds with the jasper, and this is only an additional circumstance to convey the exact idea in the mind of John, that the appearance of him who sat on the throne was that of a prince in his scarlet robes. This is all the description which he gives of his appearance; and this is (a) entirely appropriate, as it suggests the idea of a prince or a monarch; and (b) it is well adapted to impress the mind with a sense of the majesty of Him who cannot be described, and of whom no image should be attempted.Comp.De.iv.12: “Ye heard the voice of the words, but saw no similitude.” ¶Andthere wasa rainbow round about the throne.This is a beautiful image, and was probably designed to be emblematical as well as beautiful. The previous representation is that of majesty and splendour; this is adapted to temper the majesty of the representation. The rainbow has always, from its own nature, and from its associations, been an emblem of peace. It appears on the cloud as the storm passes away. It contrasts beautifully with the tempest that has just been raging. It is seen as the rays of the sun again appear clothing all things with beauty—the more beautiful from the fact that the storm has come, and that the rain has fallen. If the rain has been gentle, nature smiles serenely, and the leaves and flowers refreshed appear clothed with new beauty: if the storm has raged violently, the appearance of the rainbow is a pledge that the war of the elements has ceased, and that God smiles again upon the earth. It reminds us, too, of the “covenant” when God did “set his bow in the cloud,” and solemnly promised that the earth should no more be destroyed by a flood,Ge.ix.9–16. The appearance of the rainbow, therefore, around the throne, was a beautiful emblem of the mercy of God, and of the peace that was to pervade the world as the result of the events that were to be disclosed to the vision of John. True, there were lightnings and thunderings and voices, but there the bow abode calmly above them all, assuring him that there was to be mercy and peace. ¶In sight like unto an emerald.The emerald is green, and this colour so predominated in the bow that it seemed to be made of this species of precious stone. The modified and mild colour of green appears to everyone to predominate in the rainbow. Ezekiel (i.28) has introduced the image of the rainbow, also, in his description of the vision that appeared tohim, though not as calmly encircling the throne, but as descriptive of the general appearance of the scene. “As is the appearance of the bow that is on the cloud in the day of rain, so was the appearance of the brightness round about.” Milton, also, has introduced it, but it is also as a part of the colouring of the throne:—“Over their heads a crystal firmament,Whereon a sapphire throne, inlaid with pureAmber, and colours of the showery arch.”Par. Lost,b. vii.
3 And he that sat was to look upon like a jasper and a sardine stone: andthere wasa rainbow round about the throne, in sight like unto an emerald.
3.And he that sat was to look upon.Was in appearance; or, as I looked upon him, this seemed to be his appearance. He does not describe his form, but his splendour. ¶Like a jasper—ἰάσπιδι. The jasper, properly, is “an opaque, impure variety of quartz, of red, yellow, and also of some dull colours, breaking with a smooth surface. It admits of a high polish, and is used for vases, seals, snuff-boxes,&c.When the colours are in stripes or bands, it is calledstriped jasper” (Dana, in Webster’sDictionary). Thecolourhere is not designated, whether red or yellow. As the red was, however, the common colour worn by princes, it is probable that that was the colour that appeared, and that John means to say that he appeared like a prince in his royal robes.Comp.Is.vi.1. ¶And a sardine stone—σαρδίῳ. This denotes a precious stone of a blood-red, or sometimes of a flesh-colour, more commonly known by the name ofcarnelian(Rob.Lex.). Thus it corresponds with the jasper, and this is only an additional circumstance to convey the exact idea in the mind of John, that the appearance of him who sat on the throne was that of a prince in his scarlet robes. This is all the description which he gives of his appearance; and this is (a) entirely appropriate, as it suggests the idea of a prince or a monarch; and (b) it is well adapted to impress the mind with a sense of the majesty of Him who cannot be described, and of whom no image should be attempted.Comp.De.iv.12: “Ye heard the voice of the words, but saw no similitude.” ¶Andthere wasa rainbow round about the throne.This is a beautiful image, and was probably designed to be emblematical as well as beautiful. The previous representation is that of majesty and splendour; this is adapted to temper the majesty of the representation. The rainbow has always, from its own nature, and from its associations, been an emblem of peace. It appears on the cloud as the storm passes away. It contrasts beautifully with the tempest that has just been raging. It is seen as the rays of the sun again appear clothing all things with beauty—the more beautiful from the fact that the storm has come, and that the rain has fallen. If the rain has been gentle, nature smiles serenely, and the leaves and flowers refreshed appear clothed with new beauty: if the storm has raged violently, the appearance of the rainbow is a pledge that the war of the elements has ceased, and that God smiles again upon the earth. It reminds us, too, of the “covenant” when God did “set his bow in the cloud,” and solemnly promised that the earth should no more be destroyed by a flood,Ge.ix.9–16. The appearance of the rainbow, therefore, around the throne, was a beautiful emblem of the mercy of God, and of the peace that was to pervade the world as the result of the events that were to be disclosed to the vision of John. True, there were lightnings and thunderings and voices, but there the bow abode calmly above them all, assuring him that there was to be mercy and peace. ¶In sight like unto an emerald.The emerald is green, and this colour so predominated in the bow that it seemed to be made of this species of precious stone. The modified and mild colour of green appears to everyone to predominate in the rainbow. Ezekiel (i.28) has introduced the image of the rainbow, also, in his description of the vision that appeared tohim, though not as calmly encircling the throne, but as descriptive of the general appearance of the scene. “As is the appearance of the bow that is on the cloud in the day of rain, so was the appearance of the brightness round about.” Milton, also, has introduced it, but it is also as a part of the colouring of the throne:—
“Over their heads a crystal firmament,Whereon a sapphire throne, inlaid with pureAmber, and colours of the showery arch.”Par. Lost,b. vii.
“Over their heads a crystal firmament,Whereon a sapphire throne, inlaid with pureAmber, and colours of the showery arch.”Par. Lost,b. vii.
“Over their heads a crystal firmament,
Whereon a sapphire throne, inlaid with pure
Amber, and colours of the showery arch.”
Par. Lost,b. vii.
4 And round about the thronewere180four and twenty seats: and upon the seats I saw four and twenty elders sitting,181clothed in white raiment; and they had on their heads182crowns of gold.4.And round about the thronewerefour and twenty seats.Or ratherthrones—θρόνοι—the same word being used as that which is renderedthrone—θρόνος. The word, indeed, properly denotesa seat, but it came to be employed to denote particularly the seat on which a monarch sat, and is properly translated thus inver.2, 3. So it is rendered inMat.v.34;xix.28;xxiii.22;xxv.31;Lu.i.32; and uniformly elsewhere in the New Testament (fifty-three places in all), except inLu.i.52;Re.ii.13;iv.4;xi.16;xvi.10, where it is renderedseatandseats. It should have been renderedthroneshere, and is so translated by Professor Stuart. Coverdale and Tyndale render the wordseatin each place inver.2–5. It was undoubtedly the design of the writer to represent those who sat on those seats as, in some sense,kings—for they have on their heads crowns of gold—and that idea should have been retained in the translation of this word. ¶And upon the seats I saw four and twenty elders sitting.Very various opinions have been entertained in respect to those who thus appeared sitting around the throne, and to the question why the number twenty-four is mentioned. Instead of examining those opinions at length, it will be better to present, in a summary manner, what seems to be probable in regard to the intended reference. The following points, then, would appear to embrace all that can be known on this subject. (1) These elders have a regal character, or are of a kingly order. This is apparent, (a) because they are represented as sitting on “thrones,” and (b) because they have on their heads “crowns of gold.” (2) They are emblematic. They are designed to symbolize or represent some class of persons. This is clear, (a) because it cannot be supposed that so small a number would compose the whole of those who are in fact around the throne of God, and (b) because there areothersymbols there designed to represent something pertaining to the homage rendered to God, as the four living creatures and the angels, and this supposition is necessary in order to complete the symmetry and harmony of the representation. (3) They are human beings, and are designed to have some relation to the race of man, and somehow to connect the human race with the worship of heaven. The four living creatures have another design; the angels (ch. v.) have another; but these are manifestly of our race—persons from this world before the throne. (4) They are designed in some way to be symbolic of the church as redeemed. Thus they say (ch. v.9), “Thou hast redeemed us to God by thy blood.” (5) They are designed to represent thewholechurch in every land and every age of the world. Thus they say (ch. v.9), “Thou hast redeemed us to God by thy blood,out of every kindred, and tongue, and people, and nation.” This shows, further, that the whole representation is emblematic; for otherwise in so small a number—twenty-four—there could not be a representation out of every nation. (6) They represent the church triumphant—the church victorious. Thus they have crowns on their heads; they have harps in their hands (ch. v.8); they say that they are “kings and priests,” and that they will “reign on the earth,”ch. v.10. (7) The design, therefore, is to represent the church triumphant—redeemed—saved—as rendering praise and honour to God; as uniting with the hosts of heaven in adoring him for his perfections and for the wonders of his grace. As representatives of the church, they are admitted near to him; they encircle his throne; they appear victorious over every foe; and they come, in unison with the living creatures, and the angels, and the whole universe (ch. v.13), to ascribe power and dominion to God. (8) As to the reason why thenumber “twenty-four” is mentioned, perhaps nothing certain can be determined. Ezekiel, in his vision (Eze.viii.16;xi.1), saw twenty-five men between the porch and the altar, with their backs toward the temple, and their faces toward the earth—supposed to be representations of the twenty-four “courses” into which the body of priests was divided (1 Ch.xxiv.3–19), with the high-priest among them, making up the number twenty-five. It ispossiblethat John in this vision may have designed to refer to the church consideredasa priesthood (comp.Notes on1 Pe.ii.9), and to have alluded to the fact that the priesthood under the Jewish economy was divided into twenty-four courses, each with a presiding officer, and who was a representative of that portion of the priesthood over which he presided. If so, then the ideas which enter into the representation are these: (a) That the whole church may be represented as a priesthood, or a community of priests—an idea which frequently occurs in the New Testament. (b) That the church, as such a community of priests, is employed in the praise and worship of God—an idea, also, which finds abundant countenance in the New Testament. (c) That, in a series of visions having a designed reference to the church, it was natural to introduce some symbol or emblem representing the church, and representing the fact that this is its office and employment. And (d) that this would be well expressed by an allusion derived from the ancient dispensation—the division of the priesthood into classes, over each one of which there presided an individual who might be considered as the representative of his class. It is to be observed, indeed, that inonerespect they are represented as “kings,” but still this does not forbid the supposition that there might have been intermingled alsoanotheridea, that they were also “priests.” Thus the two ideas are blended by these same elders inch. v.10: “And hath made us unto our Godkingsandpriests.” Thus understood, the vision is designed to denote the fact that the representatives of the church, ultimately to be triumphant, are properly engaged in ascribing praise to God. The wordeldershere seems to be used in the sense of aged and venerable men, rather than as denoting office. They were such as by theiragewere qualified to preside over the different divisions of the priesthood. ¶Clothed in white raiment.Emblem of purity, and appropriate, therefore, to the representatives of the sanctified church.Comp.ch. iii.4;vi.11;vii.9. ¶And they had on their heads crowns of gold.Emblematic of the fact that they sustained a kingly office. There was blended in the representation the idea that they were both “kings and priests.” Thus the idea is expressed by Peter (1 Pe.ii.9), “a royal priesthood”—βασίλειον ἱεράτευμα.
4 And round about the thronewere180four and twenty seats: and upon the seats I saw four and twenty elders sitting,181clothed in white raiment; and they had on their heads182crowns of gold.
4.And round about the thronewerefour and twenty seats.Or ratherthrones—θρόνοι—the same word being used as that which is renderedthrone—θρόνος. The word, indeed, properly denotesa seat, but it came to be employed to denote particularly the seat on which a monarch sat, and is properly translated thus inver.2, 3. So it is rendered inMat.v.34;xix.28;xxiii.22;xxv.31;Lu.i.32; and uniformly elsewhere in the New Testament (fifty-three places in all), except inLu.i.52;Re.ii.13;iv.4;xi.16;xvi.10, where it is renderedseatandseats. It should have been renderedthroneshere, and is so translated by Professor Stuart. Coverdale and Tyndale render the wordseatin each place inver.2–5. It was undoubtedly the design of the writer to represent those who sat on those seats as, in some sense,kings—for they have on their heads crowns of gold—and that idea should have been retained in the translation of this word. ¶And upon the seats I saw four and twenty elders sitting.Very various opinions have been entertained in respect to those who thus appeared sitting around the throne, and to the question why the number twenty-four is mentioned. Instead of examining those opinions at length, it will be better to present, in a summary manner, what seems to be probable in regard to the intended reference. The following points, then, would appear to embrace all that can be known on this subject. (1) These elders have a regal character, or are of a kingly order. This is apparent, (a) because they are represented as sitting on “thrones,” and (b) because they have on their heads “crowns of gold.” (2) They are emblematic. They are designed to symbolize or represent some class of persons. This is clear, (a) because it cannot be supposed that so small a number would compose the whole of those who are in fact around the throne of God, and (b) because there areothersymbols there designed to represent something pertaining to the homage rendered to God, as the four living creatures and the angels, and this supposition is necessary in order to complete the symmetry and harmony of the representation. (3) They are human beings, and are designed to have some relation to the race of man, and somehow to connect the human race with the worship of heaven. The four living creatures have another design; the angels (ch. v.) have another; but these are manifestly of our race—persons from this world before the throne. (4) They are designed in some way to be symbolic of the church as redeemed. Thus they say (ch. v.9), “Thou hast redeemed us to God by thy blood.” (5) They are designed to represent thewholechurch in every land and every age of the world. Thus they say (ch. v.9), “Thou hast redeemed us to God by thy blood,out of every kindred, and tongue, and people, and nation.” This shows, further, that the whole representation is emblematic; for otherwise in so small a number—twenty-four—there could not be a representation out of every nation. (6) They represent the church triumphant—the church victorious. Thus they have crowns on their heads; they have harps in their hands (ch. v.8); they say that they are “kings and priests,” and that they will “reign on the earth,”ch. v.10. (7) The design, therefore, is to represent the church triumphant—redeemed—saved—as rendering praise and honour to God; as uniting with the hosts of heaven in adoring him for his perfections and for the wonders of his grace. As representatives of the church, they are admitted near to him; they encircle his throne; they appear victorious over every foe; and they come, in unison with the living creatures, and the angels, and the whole universe (ch. v.13), to ascribe power and dominion to God. (8) As to the reason why thenumber “twenty-four” is mentioned, perhaps nothing certain can be determined. Ezekiel, in his vision (Eze.viii.16;xi.1), saw twenty-five men between the porch and the altar, with their backs toward the temple, and their faces toward the earth—supposed to be representations of the twenty-four “courses” into which the body of priests was divided (1 Ch.xxiv.3–19), with the high-priest among them, making up the number twenty-five. It ispossiblethat John in this vision may have designed to refer to the church consideredasa priesthood (comp.Notes on1 Pe.ii.9), and to have alluded to the fact that the priesthood under the Jewish economy was divided into twenty-four courses, each with a presiding officer, and who was a representative of that portion of the priesthood over which he presided. If so, then the ideas which enter into the representation are these: (a) That the whole church may be represented as a priesthood, or a community of priests—an idea which frequently occurs in the New Testament. (b) That the church, as such a community of priests, is employed in the praise and worship of God—an idea, also, which finds abundant countenance in the New Testament. (c) That, in a series of visions having a designed reference to the church, it was natural to introduce some symbol or emblem representing the church, and representing the fact that this is its office and employment. And (d) that this would be well expressed by an allusion derived from the ancient dispensation—the division of the priesthood into classes, over each one of which there presided an individual who might be considered as the representative of his class. It is to be observed, indeed, that inonerespect they are represented as “kings,” but still this does not forbid the supposition that there might have been intermingled alsoanotheridea, that they were also “priests.” Thus the two ideas are blended by these same elders inch. v.10: “And hath made us unto our Godkingsandpriests.” Thus understood, the vision is designed to denote the fact that the representatives of the church, ultimately to be triumphant, are properly engaged in ascribing praise to God. The wordeldershere seems to be used in the sense of aged and venerable men, rather than as denoting office. They were such as by theiragewere qualified to preside over the different divisions of the priesthood. ¶Clothed in white raiment.Emblem of purity, and appropriate, therefore, to the representatives of the sanctified church.Comp.ch. iii.4;vi.11;vii.9. ¶And they had on their heads crowns of gold.Emblematic of the fact that they sustained a kingly office. There was blended in the representation the idea that they were both “kings and priests.” Thus the idea is expressed by Peter (1 Pe.ii.9), “a royal priesthood”—βασίλειον ἱεράτευμα.
5 And out of the throne proceeded183lightnings and thunderings and voices: andthere wereseven184lamps of fire burning before the throne, which are the185seven Spirits of God.5.And out of the throne proceeded lightnings and thunderings and voices.Expressive of the majesty and glory of Him that sat upon it. We are at once reminded by this representation of the sublime scene that occurred at Sinai (Ex.xix.16), where “there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud.”Comp.Eze.i.13, 24. So Milton:“Forth rushed with whirlwind soundThe chariot of Paternal Deity,Flashing thick flames.”“And from about him fierce effusion rolledOf smoke, and lightning flame, and sparkles dire.”Par. Lost,b. vi.The word “voices” here connected with “thunders” perhaps means “voices even thunders”—referring to the sound made by the thunder. The meaning is, that these were echoing and re-echoing sounds, as it were a multitude of voices that seemed to speak on every side. ¶Andthere wereseven lamps of fire burning before the throne.Seven burning lamps that constantly shone there, illuminating the whole scene. These steadily burning lamps would add much to the beauty of the vision. ¶Which are the seven Spirits of God.Which represent, or are emblematic of, the seven Spirits of God. On the meaning of the phrase, “the seven Spirits of God,” see Notes onchap. i.4. If these lamps are designed to be symbols of the Holy Spirit, according to the interpretation proposed inchap. i.4, it maybe perhaps in the following respects: (1) They may represent the manifold influences of that Spirit in the world—as imparting light; giving consolation; creating the heart anew; sanctifying the soul,&c.(2) They may denote that all the operations of that Spirit are of the nature oflight, dissipating darkness, and vivifying and animating all things. (3)Perhapstheir being placed here before the throne, in the midst of thunder and lightning, may be designed to represent the idea that—amidst all the scenes of magnificence and grandeur; all the storms, agitations, and tempests on the earth; all the political changes; all the convulsions of empire under the providence of God; and all the commotions in the soul of man, produced by the thunders of the law—the Spirit of God beams calmly and serenely, shedding a steady influence over all, like lamps burning in the very midst of lightnings, and thunderings, and voices. In all the scenes of majesty and commotion that occur on the earth, the Spirit of God is present, shedding a constant light, and undisturbed in his influence by all the agitations that are abroad.
5 And out of the throne proceeded183lightnings and thunderings and voices: andthere wereseven184lamps of fire burning before the throne, which are the185seven Spirits of God.
5.And out of the throne proceeded lightnings and thunderings and voices.Expressive of the majesty and glory of Him that sat upon it. We are at once reminded by this representation of the sublime scene that occurred at Sinai (Ex.xix.16), where “there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud.”Comp.Eze.i.13, 24. So Milton:
“Forth rushed with whirlwind soundThe chariot of Paternal Deity,Flashing thick flames.”“And from about him fierce effusion rolledOf smoke, and lightning flame, and sparkles dire.”Par. Lost,b. vi.
“Forth rushed with whirlwind soundThe chariot of Paternal Deity,Flashing thick flames.”“And from about him fierce effusion rolledOf smoke, and lightning flame, and sparkles dire.”Par. Lost,b. vi.
“Forth rushed with whirlwind sound
The chariot of Paternal Deity,
Flashing thick flames.”
“And from about him fierce effusion rolled
Of smoke, and lightning flame, and sparkles dire.”
Par. Lost,b. vi.
The word “voices” here connected with “thunders” perhaps means “voices even thunders”—referring to the sound made by the thunder. The meaning is, that these were echoing and re-echoing sounds, as it were a multitude of voices that seemed to speak on every side. ¶Andthere wereseven lamps of fire burning before the throne.Seven burning lamps that constantly shone there, illuminating the whole scene. These steadily burning lamps would add much to the beauty of the vision. ¶Which are the seven Spirits of God.Which represent, or are emblematic of, the seven Spirits of God. On the meaning of the phrase, “the seven Spirits of God,” see Notes onchap. i.4. If these lamps are designed to be symbols of the Holy Spirit, according to the interpretation proposed inchap. i.4, it maybe perhaps in the following respects: (1) They may represent the manifold influences of that Spirit in the world—as imparting light; giving consolation; creating the heart anew; sanctifying the soul,&c.(2) They may denote that all the operations of that Spirit are of the nature oflight, dissipating darkness, and vivifying and animating all things. (3)Perhapstheir being placed here before the throne, in the midst of thunder and lightning, may be designed to represent the idea that—amidst all the scenes of magnificence and grandeur; all the storms, agitations, and tempests on the earth; all the political changes; all the convulsions of empire under the providence of God; and all the commotions in the soul of man, produced by the thunders of the law—the Spirit of God beams calmly and serenely, shedding a steady influence over all, like lamps burning in the very midst of lightnings, and thunderings, and voices. In all the scenes of majesty and commotion that occur on the earth, the Spirit of God is present, shedding a constant light, and undisturbed in his influence by all the agitations that are abroad.