6 And before the thronethere wasa186sea of glass like unto crystal: and in the midst of the throne, and round about the throne,were187four beasts, full of eyes before and behind.6.And before the thronethere wasa 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 asea. ¶Like unto crystal.The wordcrystalmeans 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 colourless quartz; rock or mountain quartz. The wordcrystalnow, 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 here used 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. Ifthisis intended to be emblematical, itmaydenote (a) that the empire of God is vast—as if it were spread out like the sea; or (b) it may be emblematic of thecalmness, theplacidityof 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. 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 centre 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 beunderthe throne, so that it rested on them, andaroundit, 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 bearoundit, though their bodies wereunder, or “in the midst” of it as a support. The form of their bodies is not specified, but it is not improbable that though theirheadswere different, theirbodies, 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. ¶Werefour beasts.This is a very unhappy translation, as the wordbeastsby no means conveys a correct idea of the original word. The Greek word—ζῶον—means properlya living thing; and it is thus indeed applied to animals, or to the living creation, but the notion of their beingliving things, orliving creatures, should be retained in the translation. Professor Stuart renders it, “living creatures.” Isaiah (vi.), in his vision of Jehovah,saw two seraphim; Ezekiel, whom John more nearly resembles in his description, saw four “living creatures”—חַיּוֹת(ch. i.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. Inch. v.11,angelsare 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 men. In Ezekiel they are either designed as poetic representations of the majesty of God, or of his providential government, showing whatsustainshis 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 inch. v.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 inch. v.9, “Andtheysung a new song,”&c., though apparently connected with the “four beasts” inver.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”unitedin 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 elders, 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 governmentrests, 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 Ki.x.10, 20. (b) These living beings are described as thesupportsof 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 becompletenessin 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 theattributesof 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,&c.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. Professor 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 granddivisions of the church, the larger one thatof the departed in Paradise, and the other thatmilitant 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 one hundred eyes, or as having the power of seeing in any direction. The emblem here would denote an ever-watchful 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 (ch. i.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 wheelsOf 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 thatall things are seen from every direction. There is nothing that is the result of blind fate or of chance.
6 And before the thronethere wasa186sea of glass like unto crystal: and in the midst of the throne, and round about the throne,were187four beasts, full of eyes before and behind.
6.And before the thronethere wasa 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 asea. ¶Like unto crystal.The wordcrystalmeans 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 colourless quartz; rock or mountain quartz. The wordcrystalnow, 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 here used 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. Ifthisis intended to be emblematical, itmaydenote (a) that the empire of God is vast—as if it were spread out like the sea; or (b) it may be emblematic of thecalmness, theplacidityof 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. 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 centre 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 beunderthe throne, so that it rested on them, andaroundit, 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 bearoundit, though their bodies wereunder, or “in the midst” of it as a support. The form of their bodies is not specified, but it is not improbable that though theirheadswere different, theirbodies, 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. ¶Werefour beasts.This is a very unhappy translation, as the wordbeastsby no means conveys a correct idea of the original word. The Greek word—ζῶον—means properlya living thing; and it is thus indeed applied to animals, or to the living creation, but the notion of their beingliving things, orliving creatures, should be retained in the translation. Professor Stuart renders it, “living creatures.” Isaiah (vi.), in his vision of Jehovah,saw two seraphim; Ezekiel, whom John more nearly resembles in his description, saw four “living creatures”—חַיּוֹת(ch. i.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. Inch. v.11,angelsare 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 men. In Ezekiel they are either designed as poetic representations of the majesty of God, or of his providential government, showing whatsustainshis 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 inch. v.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 inch. v.9, “Andtheysung a new song,”&c., though apparently connected with the “four beasts” inver.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”unitedin 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 elders, 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 governmentrests, 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 Ki.x.10, 20. (b) These living beings are described as thesupportsof 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 becompletenessin 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 theattributesof 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,&c.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. Professor 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 granddivisions of the church, the larger one thatof the departed in Paradise, and the other thatmilitant 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 one hundred eyes, or as having the power of seeing in any direction. The emblem here would denote an ever-watchful 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 (ch. i.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 wheelsOf beryl, and careening fires between.”
“As with stars their bodies all,And wings were set with eyes; with eyes the wheelsOf beryl, and careening fires between.”
“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 thatall things are seen from every direction. There is nothing that is the result of blind fate or of chance.
7 And the first beastwaslike a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beastwaslike a flying eagle.7.And the first beastwaslike a lion.Ageneraldescription has been given, applicable to all, denoting that in whatever form the divine government is administered,these thingswill be found; a particular description now follows, contemplating that government under particular aspects, as symbolized by the living beings on which the throne rests. The first is that of a lion. The lion is the monarch of the woods, the king of beasts, and he becomes thus the emblem of dominion, of authority, of government in general.Comp.Ge.xlix.9;Am.iii.8; Joeliii.16;Da.vii.4. As emblematic of the divine administration, this would signify that He who sits on the throne is the ruler over all, and that his dominion is absolute and entire. It has been made a question whether thewholebody had the form of a lion, or whether it had the appearance of a lion only as to its face or front part. It would seem probable that the latter only is intended, for it is expressly said of the “third beast” that it had “thefaceof a man,” implying that it did not resemble a man in other respects, and it is probable that, as these living creatures were the supports of the throne, they had the same form in all other particulars except the front part. The writer has not informed us what was the appearance of these living creatures in other respects, but it is most natural to suppose that it was in the form of an ox, as being adapted to sustain a burden. It is hardly necessary to say that thethingsupposed to be symbolical here in the government of God—his absolute rule—actually exists, or that it is important that this should be fairly exhibited to men. ¶And the second beast like a calf.Or, more properly, a young bullock,for so the word—μόσχος—means. The term is given by Herodotus (ii.41;iii.28) to the Egyptian god Apis, that is, a young bullock. Such an emblem, standing under a throne as one of its supports, would symbolize firmness, endurance, strength (comp.Pr.xiv.4); and, as used to represent qualities pertaining to him who sat on the throne, would denote stability, firmness, perseverance: qualities that are found abundantly in the divine administration. There was clearly, in the apprehension of the ancients, some natural fitness or propriety in such an emblem. A young bullock was worshipped in Egypt as a god. Jeroboam set up two idols in the form of a calf, the one in Dan and the other in Bethel,1 Ki.xii.28, 29. A similar object of worship was found in the Indian, Greek, and Scandinavian mythologies, and the image appears to have been adopted early and extensively to represent the divinity.Egyptian Calf-idol.The above figure is a representation of a calf-idol, copied from the collection made by the artists of the French Institute at Cairo. It is recumbent, with human eyes, the skin flesh-coloured, and the whole after-parts covered with a white and sky-blue drapery: the horns not on the head, but above it, and containing within them the symbolical globe surmounted by two feathers. The meaning of the emblems on the back is not known. It is copied here merely to show that, for some cause, the calf was regarded as an emblem of the Divinity. It may illustrate this, also, to remark that among the sculptures found byMr.Layard, in the ruins of Nineveh, were not a few winged bulls, some of them of large structure, and probably all of them emblematic. One of these was removed with great difficulty, to be deposited in the British Museum. SeeMr.Layard’sNineveh and its Remains,vol. ii.pp.64–75. Such emblems were common in the East; and, being thus common, they would be readily understood in the time of John. ¶And the third beast had a face as a man.There is no intimation as to what was the form of the remaining portion of this living creature; but as the beasts were “in the midst of the throne,” that is, under it as a support, it may be presumed that they had such a form as was adapted to that purpose—as supposed above, perhaps the form of an ox. To this living creature there was attached the head of a man, andthatwould be what would be particularly visible to one looking on the throne. The aspect of amanhere would denote intelligence—for it is this which distinguishes man from the creation beneath him; and if the explanation of the symbol above given be correct, then the meaning of this emblem is, that the operations of the government of God are conducted with intelligence and wisdom. That is, the divine administration is not the result of blind fate or chance; it is founded on a clear knowledge of things, on what is best to be done, on what will most conduce to the common good. Of thetruthof this there can be no doubt; and there was a propriety that, in a vision designed to give to man a view of the government of the Almighty, this should be appropriately symbolized. It may illustrate this to observe, that in ancient sculptures it was common to unite the head of a man with the figure of an animal, ascombiningsymbols. Among the most remarkable figures discovered byMr.Layard, in the ruins of Nineveh, were winged, human-headed lions. These lions are thus described byMr.Layard:—“They were about twelve feet in height, and the same number in length. The body and limbs were admirably portrayed; the muscles and bones, although strongly developed, to display the strength of the animal, showed, at the same time, a correct knowledge of its anatomy and form. Expanded wings sprung from the shoulder and spread over the back; a knotted girdle, ending in tassels, encircled the loins. These sculptures, forming an entrance, were partly in full, and partly in relief. The head and forepart, facing the chambers, were in full; but only oneside of the rest of the slab was sculptured, the back being placed against the wall of sun-dried bricks” (Nineveh and its Remains,vol. i.p.75). The following engraving will give an idea of one of these human-headed animals, and will serve to illustrate the passage before us—alike in reference to thehead, indicating intelligence, and thewings, denoting rapidity.Human-headed Winged Lion.On the use of these figures, found in the ruins of Nineveh,Mr.Layard makes the following sensible remarks—remarks admirably illustrating the view which I take of the symbols before us:—“I used to contemplate for hours these mysterious emblems, and muse over their intent and history. What more noble forms could have ushered the people into the temple of their gods? What more subblime images could have been borrowed from nature by men who sought, unaided by the light of revealed religion, to embody their conceptions of the wisdom, power, and ubiquity of a Supreme Being? They could find no better type of intellect and knowledge than the head of a man; of strength, than the body of the lion; of rapidity of motion, than the wings of a bird. These winged, human-headed lions were not idle creations, the offspring of mere fancy; their meaning was written upon them. They had awed and instructed races which flourished 3000 years ago. Through the portals which they guarded, kings, priests, and warriors had borne sacrifices to their altars, long before the wisdom of the East had penetrated into Greece, and had furnished its mythology with symbols long recognized by the Assyrian votaries” (Nineveh and its Remains,vol. i.p.75, 76). ¶And the fourth beastwaslike a flying eagle.All birds, indeed, fly; but the epithetflyingis here employed to add intensity to the description. The eagle is distinguished, among the feathered race, for the rapidity, the power, and the elevation of its flight. No other bird is supposed to fly so high; none ascends with so much power; none is so majestic and grand in his ascent towards the sun. That which would be properly symbolized by this would be the rapidity with which the commands of God are executed; or this characteristic of the divine government, that the purposes of God are carried into prompt execution. There is, as it were, a vigorous, powerful, and rapid flight towards the accomplishment of the designs of God—as the eagle ascends unmolested towards the sun. Or, itmaybe that this symbolizes protecting care, or is an emblem of that protection which God, by his providence, extends over those who put their trust in him. Thus inEx.xix.4, “Ye have seen how I bare you on eagles’ wings.” “Hide me under the shadow of thy wings,”Ps. xvii.8. “In the shadow of thy wings will I rejoice,”Ps. lxiii.7. “As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: so the Lord alone did lead him,”De.xxxii.11, 12,&c.As in the case of the other living beings, so it is to be remarked of the fourth living creature also, that the form of thebodyis unknown. There is no impropriety in supposing that it is only its front aspect that John here speaks of, for that was sufficient for the symbol. The remaining portion “in the midst of the throne” may have corresponded with that of the other living beings, as being adapted to a support. In further illustration of this it may be remarked, that symbols of this description were common in the Oriental world. Figures in the human form, or in the form of animals, with the head of an eagle or a vulture, are found in the ruins of Nineveh, and were undoubtedly designed to be symbolic. “On the earliest Assyrian monuments,” saysMr.Layard (Nineveh and its Remains,vol. ii.p.348, 349), “one of the most prominent sacred types is the eagle-headed, or the vulture-headed, human figure. Not only is it found in colossal proportions on the walls, or guarding the portals of the chambers, but it is also constantly represented in the groups on the embroideredrobes. When thus introduced, it is generally seen contending with other mythic animals—such as the human-headed lion or bull; and in these contests it is always the conqueror. It may hence be inferred that it was a type of the Supreme Deity, or of one of his principal attributes. A fragment of the Zoroastrian oracles, preserved by Eusebius, declares that ‘God is he that hasthe head of a hawk. He is the first, indestructible, eternal, unbegotten, indivisible, dissimilar; the dispenser of all good; incorruptible; the best of the good, the wisest of the wise; he is the father of equity and justice, self-taught, physical and perfect, and wise, and the only inventor of the sacred philosophy.’ Sometimes the head of this bird is added to the body of a lion. Under this form of the Egyptian hieraco-sphinx it is the conqueror in combats with other symbolical figures, and is frequently represented as striking down a gazelle or wild goat. It also clearly resembles the gryphon of the Greek mythology, avowedly an Eastern symbol, and connected with Apollo, or with the sun, of which the Assyrian form was probably an emblem.” The following figure found in Nimroud, or ancient Nineveh, may furnish an illustration of one of the usual forms.Eagle-headed Winged Lion.If these views of the meaning of these symbols are correct, then the idea which would be conveyed to the mind of John, and the idea, therefore, which should be conveyed to our minds, is, that the government of God is energetic, firm, intelligent, and that in the execution of its purposes it israpidlike the unobstructed flight of an eagle, orprotectivelike the care of the eagle for its young. When, in the subsequent parts of the vision, these living creatures are represented as offering praise and adoration to Him that sits on the throne (ver.8;ch. v.8, 14), the meaning would be, in accordance with this representation, that all the acts of divine government do, as if they were personified, unite in the praise which the redeemed and the angels ascribe to God. All living things, and all acts of the Almighty, conspire to proclaim his glory. The church, by her representatives, the “four and twenty elders,” honours God; the angels, without number, unite in the praise; all creatures in heaven, in earth, under the earth, and in the sea (ch. v.13), join in the song; and all the acts and ways of God declare also his majesty and glory: for around his throne, and beneath his throne, are expressive symbols of the firmness, energy, intelligence, and power with which his government is administered.
7 And the first beastwaslike a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beastwaslike a flying eagle.
7.And the first beastwaslike a lion.Ageneraldescription has been given, applicable to all, denoting that in whatever form the divine government is administered,these thingswill be found; a particular description now follows, contemplating that government under particular aspects, as symbolized by the living beings on which the throne rests. The first is that of a lion. The lion is the monarch of the woods, the king of beasts, and he becomes thus the emblem of dominion, of authority, of government in general.Comp.Ge.xlix.9;Am.iii.8; Joeliii.16;Da.vii.4. As emblematic of the divine administration, this would signify that He who sits on the throne is the ruler over all, and that his dominion is absolute and entire. It has been made a question whether thewholebody had the form of a lion, or whether it had the appearance of a lion only as to its face or front part. It would seem probable that the latter only is intended, for it is expressly said of the “third beast” that it had “thefaceof a man,” implying that it did not resemble a man in other respects, and it is probable that, as these living creatures were the supports of the throne, they had the same form in all other particulars except the front part. The writer has not informed us what was the appearance of these living creatures in other respects, but it is most natural to suppose that it was in the form of an ox, as being adapted to sustain a burden. It is hardly necessary to say that thethingsupposed to be symbolical here in the government of God—his absolute rule—actually exists, or that it is important that this should be fairly exhibited to men. ¶And the second beast like a calf.Or, more properly, a young bullock,for so the word—μόσχος—means. The term is given by Herodotus (ii.41;iii.28) to the Egyptian god Apis, that is, a young bullock. Such an emblem, standing under a throne as one of its supports, would symbolize firmness, endurance, strength (comp.Pr.xiv.4); and, as used to represent qualities pertaining to him who sat on the throne, would denote stability, firmness, perseverance: qualities that are found abundantly in the divine administration. There was clearly, in the apprehension of the ancients, some natural fitness or propriety in such an emblem. A young bullock was worshipped in Egypt as a god. Jeroboam set up two idols in the form of a calf, the one in Dan and the other in Bethel,1 Ki.xii.28, 29. A similar object of worship was found in the Indian, Greek, and Scandinavian mythologies, and the image appears to have been adopted early and extensively to represent the divinity.
Egyptian Calf-idol.
Egyptian Calf-idol.
The above figure is a representation of a calf-idol, copied from the collection made by the artists of the French Institute at Cairo. It is recumbent, with human eyes, the skin flesh-coloured, and the whole after-parts covered with a white and sky-blue drapery: the horns not on the head, but above it, and containing within them the symbolical globe surmounted by two feathers. The meaning of the emblems on the back is not known. It is copied here merely to show that, for some cause, the calf was regarded as an emblem of the Divinity. It may illustrate this, also, to remark that among the sculptures found byMr.Layard, in the ruins of Nineveh, were not a few winged bulls, some of them of large structure, and probably all of them emblematic. One of these was removed with great difficulty, to be deposited in the British Museum. SeeMr.Layard’sNineveh and its Remains,vol. ii.pp.64–75. Such emblems were common in the East; and, being thus common, they would be readily understood in the time of John. ¶And the third beast had a face as a man.There is no intimation as to what was the form of the remaining portion of this living creature; but as the beasts were “in the midst of the throne,” that is, under it as a support, it may be presumed that they had such a form as was adapted to that purpose—as supposed above, perhaps the form of an ox. To this living creature there was attached the head of a man, andthatwould be what would be particularly visible to one looking on the throne. The aspect of amanhere would denote intelligence—for it is this which distinguishes man from the creation beneath him; and if the explanation of the symbol above given be correct, then the meaning of this emblem is, that the operations of the government of God are conducted with intelligence and wisdom. That is, the divine administration is not the result of blind fate or chance; it is founded on a clear knowledge of things, on what is best to be done, on what will most conduce to the common good. Of thetruthof this there can be no doubt; and there was a propriety that, in a vision designed to give to man a view of the government of the Almighty, this should be appropriately symbolized. It may illustrate this to observe, that in ancient sculptures it was common to unite the head of a man with the figure of an animal, ascombiningsymbols. Among the most remarkable figures discovered byMr.Layard, in the ruins of Nineveh, were winged, human-headed lions. These lions are thus described byMr.Layard:—“They were about twelve feet in height, and the same number in length. The body and limbs were admirably portrayed; the muscles and bones, although strongly developed, to display the strength of the animal, showed, at the same time, a correct knowledge of its anatomy and form. Expanded wings sprung from the shoulder and spread over the back; a knotted girdle, ending in tassels, encircled the loins. These sculptures, forming an entrance, were partly in full, and partly in relief. The head and forepart, facing the chambers, were in full; but only oneside of the rest of the slab was sculptured, the back being placed against the wall of sun-dried bricks” (Nineveh and its Remains,vol. i.p.75). The following engraving will give an idea of one of these human-headed animals, and will serve to illustrate the passage before us—alike in reference to thehead, indicating intelligence, and thewings, denoting rapidity.
Human-headed Winged Lion.
Human-headed Winged Lion.
On the use of these figures, found in the ruins of Nineveh,Mr.Layard makes the following sensible remarks—remarks admirably illustrating the view which I take of the symbols before us:—“I used to contemplate for hours these mysterious emblems, and muse over their intent and history. What more noble forms could have ushered the people into the temple of their gods? What more subblime images could have been borrowed from nature by men who sought, unaided by the light of revealed religion, to embody their conceptions of the wisdom, power, and ubiquity of a Supreme Being? They could find no better type of intellect and knowledge than the head of a man; of strength, than the body of the lion; of rapidity of motion, than the wings of a bird. These winged, human-headed lions were not idle creations, the offspring of mere fancy; their meaning was written upon them. They had awed and instructed races which flourished 3000 years ago. Through the portals which they guarded, kings, priests, and warriors had borne sacrifices to their altars, long before the wisdom of the East had penetrated into Greece, and had furnished its mythology with symbols long recognized by the Assyrian votaries” (Nineveh and its Remains,vol. i.p.75, 76). ¶And the fourth beastwaslike a flying eagle.All birds, indeed, fly; but the epithetflyingis here employed to add intensity to the description. The eagle is distinguished, among the feathered race, for the rapidity, the power, and the elevation of its flight. No other bird is supposed to fly so high; none ascends with so much power; none is so majestic and grand in his ascent towards the sun. That which would be properly symbolized by this would be the rapidity with which the commands of God are executed; or this characteristic of the divine government, that the purposes of God are carried into prompt execution. There is, as it were, a vigorous, powerful, and rapid flight towards the accomplishment of the designs of God—as the eagle ascends unmolested towards the sun. Or, itmaybe that this symbolizes protecting care, or is an emblem of that protection which God, by his providence, extends over those who put their trust in him. Thus inEx.xix.4, “Ye have seen how I bare you on eagles’ wings.” “Hide me under the shadow of thy wings,”Ps. xvii.8. “In the shadow of thy wings will I rejoice,”Ps. lxiii.7. “As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: so the Lord alone did lead him,”De.xxxii.11, 12,&c.As in the case of the other living beings, so it is to be remarked of the fourth living creature also, that the form of thebodyis unknown. There is no impropriety in supposing that it is only its front aspect that John here speaks of, for that was sufficient for the symbol. The remaining portion “in the midst of the throne” may have corresponded with that of the other living beings, as being adapted to a support. In further illustration of this it may be remarked, that symbols of this description were common in the Oriental world. Figures in the human form, or in the form of animals, with the head of an eagle or a vulture, are found in the ruins of Nineveh, and were undoubtedly designed to be symbolic. “On the earliest Assyrian monuments,” saysMr.Layard (Nineveh and its Remains,vol. ii.p.348, 349), “one of the most prominent sacred types is the eagle-headed, or the vulture-headed, human figure. Not only is it found in colossal proportions on the walls, or guarding the portals of the chambers, but it is also constantly represented in the groups on the embroideredrobes. When thus introduced, it is generally seen contending with other mythic animals—such as the human-headed lion or bull; and in these contests it is always the conqueror. It may hence be inferred that it was a type of the Supreme Deity, or of one of his principal attributes. A fragment of the Zoroastrian oracles, preserved by Eusebius, declares that ‘God is he that hasthe head of a hawk. He is the first, indestructible, eternal, unbegotten, indivisible, dissimilar; the dispenser of all good; incorruptible; the best of the good, the wisest of the wise; he is the father of equity and justice, self-taught, physical and perfect, and wise, and the only inventor of the sacred philosophy.’ Sometimes the head of this bird is added to the body of a lion. Under this form of the Egyptian hieraco-sphinx it is the conqueror in combats with other symbolical figures, and is frequently represented as striking down a gazelle or wild goat. It also clearly resembles the gryphon of the Greek mythology, avowedly an Eastern symbol, and connected with Apollo, or with the sun, of which the Assyrian form was probably an emblem.” The following figure found in Nimroud, or ancient Nineveh, may furnish an illustration of one of the usual forms.
Eagle-headed Winged Lion.
Eagle-headed Winged Lion.
If these views of the meaning of these symbols are correct, then the idea which would be conveyed to the mind of John, and the idea, therefore, which should be conveyed to our minds, is, that the government of God is energetic, firm, intelligent, and that in the execution of its purposes it israpidlike the unobstructed flight of an eagle, orprotectivelike the care of the eagle for its young. When, in the subsequent parts of the vision, these living creatures are represented as offering praise and adoration to Him that sits on the throne (ver.8;ch. v.8, 14), the meaning would be, in accordance with this representation, that all the acts of divine government do, as if they were personified, unite in the praise which the redeemed and the angels ascribe to God. All living things, and all acts of the Almighty, conspire to proclaim his glory. The church, by her representatives, the “four and twenty elders,” honours God; the angels, without number, unite in the praise; all creatures in heaven, in earth, under the earth, and in the sea (ch. v.13), join in the song; and all the acts and ways of God declare also his majesty and glory: for around his throne, and beneath his throne, are expressive symbols of the firmness, energy, intelligence, and power with which his government is administered.
8 And the four beasts had each of them188six wings abouthim; andthey werefull of eyes within: and they189rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.8.And the four beasts had each of them six wings abouthim. An emblem common to them all, denoting that, in reference to each and all the things here symbolized, there was one common characteristic—that in heaven there is the utmost promptness in executing the divine commands.Comp.Is.vi.2;Ps. xviii.10;civ.3;Je.xlviii.40. No mention is made of the manner in which these wings were arranged, and conjecture in regard to that is vain. The seraphim, as seen by Isaiah, had each one six wings, with two of which the face was covered, to denote profound reverence; with two the feet, or lower parts—emblematic of modesty; and with two they flew—emblematic of their celerity in executing the commands of God,Is.vi.2. Perhaps without impropriety we may suppose that, in regard to these living beings seen by John, two of the wings of each were employed, as in Isaiah, to cover the face—token of profound reverence; and that the remainder were employed in flight—denoting the rapidity with which the divine commands are executed. Mercury, the messenger of Jupiter among the heathen, was represented with wings, and nothing ismore common in the paintings andbas-reliefsof antiquity than such representations. ¶Andthey werefull of eyes within.Professor Stuart more correctly renders this, “around and within are full of eyes;” connecting the word “around” [“about”], not with thewings, as in our version, but with theeyes. The meaning is, that the portions of the beasts that were visible from the outside of the throne, and the portions under or within the throne, were covered with eyes. The obvious design of this is to mark the universal vigilance of divine providence. ¶And they rest not.Marg.,have no rest. That is, they are constantly employed; there is no intermission. The meaning, as above explained, is, that the works and ways of God are constantly bringing praise to him. ¶Day and night.Continually. They who are employed day and night fill up the whole time—for this is all. ¶Saying, Holy, holy, holy.For the meaning of this, see Notes onIs.vi.3. ¶Lord God Almighty.Isaiah (vi.3) expresses it, “Jehovah of hosts.” The reference is to the true God, and the epithetAlmightyis one that is often given him. It is peculiarly appropriate here, as there were to be, as the sequel shows, remarkable exhibitions ofpowerin executing the purposes described in this book. ¶Which was, and is, and is to come.Who is eternal—existing in all past time; existing now; and to continue to exist for ever. See Notes onch. i.4.
8 And the four beasts had each of them188six wings abouthim; andthey werefull of eyes within: and they189rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.
8.And the four beasts had each of them six wings abouthim. An emblem common to them all, denoting that, in reference to each and all the things here symbolized, there was one common characteristic—that in heaven there is the utmost promptness in executing the divine commands.Comp.Is.vi.2;Ps. xviii.10;civ.3;Je.xlviii.40. No mention is made of the manner in which these wings were arranged, and conjecture in regard to that is vain. The seraphim, as seen by Isaiah, had each one six wings, with two of which the face was covered, to denote profound reverence; with two the feet, or lower parts—emblematic of modesty; and with two they flew—emblematic of their celerity in executing the commands of God,Is.vi.2. Perhaps without impropriety we may suppose that, in regard to these living beings seen by John, two of the wings of each were employed, as in Isaiah, to cover the face—token of profound reverence; and that the remainder were employed in flight—denoting the rapidity with which the divine commands are executed. Mercury, the messenger of Jupiter among the heathen, was represented with wings, and nothing ismore common in the paintings andbas-reliefsof antiquity than such representations. ¶Andthey werefull of eyes within.Professor Stuart more correctly renders this, “around and within are full of eyes;” connecting the word “around” [“about”], not with thewings, as in our version, but with theeyes. The meaning is, that the portions of the beasts that were visible from the outside of the throne, and the portions under or within the throne, were covered with eyes. The obvious design of this is to mark the universal vigilance of divine providence. ¶And they rest not.Marg.,have no rest. That is, they are constantly employed; there is no intermission. The meaning, as above explained, is, that the works and ways of God are constantly bringing praise to him. ¶Day and night.Continually. They who are employed day and night fill up the whole time—for this is all. ¶Saying, Holy, holy, holy.For the meaning of this, see Notes onIs.vi.3. ¶Lord God Almighty.Isaiah (vi.3) expresses it, “Jehovah of hosts.” The reference is to the true God, and the epithetAlmightyis one that is often given him. It is peculiarly appropriate here, as there were to be, as the sequel shows, remarkable exhibitions ofpowerin executing the purposes described in this book. ¶Which was, and is, and is to come.Who is eternal—existing in all past time; existing now; and to continue to exist for ever. See Notes onch. i.4.
9 And when those beasts give glory and honour and thanks to him that sat on the throne,190who liveth for ever and ever,9.And when those beasts give glory,&c.As often as those living beings ascribe glory to God. They did this continually (ver.8); and, if the above explanation be correct, then the idea is that the ways and acts of God in his providential government are continually of such a nature as to honour him.
9 And when those beasts give glory and honour and thanks to him that sat on the throne,190who liveth for ever and ever,
9.And when those beasts give glory,&c.As often as those living beings ascribe glory to God. They did this continually (ver.8); and, if the above explanation be correct, then the idea is that the ways and acts of God in his providential government are continually of such a nature as to honour him.
10 The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their191crowns before the throne, saying,10.The four and twenty elders fall down before him,&c.The representatives of the redeemed church in heaven (Notes,ver.4) also unite in the praise. The meaning, if the explanation of the symbol be correct, is, that the church universal unites in praise to God for all that characterizes his administration. In the connection in which this stands here, the sense would be, that as often as there is anynewmanifestation of the principles of the divine government, the church ascribesnewpraise to God. Whatever may be thought of this explanation of the meaning of the symbols, of thefacthere stated there can be no doubt. The church of God always rejoices when there is any new manifestation of the principles of the divine administration. As all these acts, in reality, bring glory and honour to God, the church,as oftenas there is any new manifestation of the divine character and purposes, renders praise anew. Nor can it be doubted that the view here taken is one that is every way appropriate to the general character of this book. The great design was to disclose what God was to do in future times, in the various revolutions that were to take place on the earth, until his government should be firmly established, and the principles of his administration should everywhere prevail; and there was a propriety, therefore, in describing the representatives of the church as taking part in this universal praise, and as casting every crown at the feet of Him who sits upon the throne. ¶And cast their crowns before the throne.They are described as “crowned” (ver.4), that is, as triumphant, and as kings (comp.ch. v.10), and they are here represented as casting their crowns at his feet, in token that they owe their triumph to Him. To his providential dealings, to his wise and merciful government, they owe it that they are crowned at all; and there is, therefore, a propriety that they should acknowledge this in a proper manner by placing their crowns at his feet.
10 The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their191crowns before the throne, saying,
10.The four and twenty elders fall down before him,&c.The representatives of the redeemed church in heaven (Notes,ver.4) also unite in the praise. The meaning, if the explanation of the symbol be correct, is, that the church universal unites in praise to God for all that characterizes his administration. In the connection in which this stands here, the sense would be, that as often as there is anynewmanifestation of the principles of the divine government, the church ascribesnewpraise to God. Whatever may be thought of this explanation of the meaning of the symbols, of thefacthere stated there can be no doubt. The church of God always rejoices when there is any new manifestation of the principles of the divine administration. As all these acts, in reality, bring glory and honour to God, the church,as oftenas there is any new manifestation of the divine character and purposes, renders praise anew. Nor can it be doubted that the view here taken is one that is every way appropriate to the general character of this book. The great design was to disclose what God was to do in future times, in the various revolutions that were to take place on the earth, until his government should be firmly established, and the principles of his administration should everywhere prevail; and there was a propriety, therefore, in describing the representatives of the church as taking part in this universal praise, and as casting every crown at the feet of Him who sits upon the throne. ¶And cast their crowns before the throne.They are described as “crowned” (ver.4), that is, as triumphant, and as kings (comp.ch. v.10), and they are here represented as casting their crowns at his feet, in token that they owe their triumph to Him. To his providential dealings, to his wise and merciful government, they owe it that they are crowned at all; and there is, therefore, a propriety that they should acknowledge this in a proper manner by placing their crowns at his feet.
11 Thou art192worthy, O Lord, to receive glory and honour and power;193for thou hast created all things, and for thy pleasure they are and were created.11.Thou art worthy, O Lord.In thy character, perfections, and government, there is that which makes itproper that universal praise should be rendered. The feeling of all true worshippers is, that God isworthyof the praise that is ascribed to him. No man worships him aright who does not feel that there is that in his nature and his doings which makes itproperthat he should receive universal adoration. ¶To receive glory.To have praise or glory ascribed to thee. ¶And honour.To be honoured; that is, to be approached and adored as worthy of honour. ¶And power.To have power ascribed to thee, or to be regarded as having infinite power. Man canconferno power on God, but he may acknowledge that which he has, and adore him for its exertion in his behalf and in the government of the world. ¶For thou hast created all things.Thus laying the foundation for praise. No one can contemplate this vast and wonderful universe without seeing that He who has made it isworthyto “receive glory, and honour, and power.”Comp.Notes on Jobxxxviii.7. ¶And for thy pleasure they are.They exist by thy will—διὰ τὸ θέλημά. The meaning is, that they owe their existence to thewillof God, and therefore their creation lays the foundation for praise. He “spake, and it was done; he commanded, and it stood fast.” He said, “Let there be light; and there was light.” There is no other reason why the universe exists at all than that such was the will of God; there is nothing else that is to be adduced as explaining the fact that anything has now a being. The putting forth of that will explains all; and, consequently, whatever wisdom, power, goodness, is manifested in the universe, is to be traced to God, and is the expression of what was in him from eternity. It is proper, then, to “look up through nature to nature’s God,” and wherever we see greatness or goodness in the works of creation, to regard them as the faint expression of what exists essentially in the Creator. ¶And were created.Bringing more distinctly into notice the fact that they owe their existence to his will. They are not eternal; they are not self-existent; they were formed from nothing.This concludes the magnificent introduction to the principal visions in this book. It is beautifully appropriate to the solemn disclosures which are to be made in the following portions of the book, and, as in the case of Isaiah and Ezekiel, was eminently adapted to impress the mind of the holy seer with awe. Heaven is opened to his view; the throne of God is seen; there is a vision of Him who sits upon that throne; thunders and voices are heard around the throne; the lightnings play; and a rainbow, symbol of peace, encircles all; the representatives of the redeemed church, occupying subordinate thrones, and in robes of victory, and with crowns on their heads, are there; a vast smooth expanse like the sea is spread out before the throne; and the emblems of the wisdom, the power, the vigilance, the energy, the strength of the divine administration are there, represented as in the act of bringing honour to God, and proclaiming his praise. The mind of John was doubtless prepared by these august visions for the disclosures which follow; and the mind of the reader should in like manner be deeply and solemnly impressed when he contemplates them, as ifhelooked into heaven, and saw the impressive grandeur of the worship there. Let us fancy ourselves, therefore, with the holy seer looking into heaven, and listen with reverence to what the great God discloses respecting the various changes that are to occur until every foe of the church shall be subdued, and the earth shall acknowledge his sway, and the whole scene shall close in the triumphs and joys of heaven.
11 Thou art192worthy, O Lord, to receive glory and honour and power;193for thou hast created all things, and for thy pleasure they are and were created.
11.Thou art worthy, O Lord.In thy character, perfections, and government, there is that which makes itproper that universal praise should be rendered. The feeling of all true worshippers is, that God isworthyof the praise that is ascribed to him. No man worships him aright who does not feel that there is that in his nature and his doings which makes itproperthat he should receive universal adoration. ¶To receive glory.To have praise or glory ascribed to thee. ¶And honour.To be honoured; that is, to be approached and adored as worthy of honour. ¶And power.To have power ascribed to thee, or to be regarded as having infinite power. Man canconferno power on God, but he may acknowledge that which he has, and adore him for its exertion in his behalf and in the government of the world. ¶For thou hast created all things.Thus laying the foundation for praise. No one can contemplate this vast and wonderful universe without seeing that He who has made it isworthyto “receive glory, and honour, and power.”Comp.Notes on Jobxxxviii.7. ¶And for thy pleasure they are.They exist by thy will—διὰ τὸ θέλημά. The meaning is, that they owe their existence to thewillof God, and therefore their creation lays the foundation for praise. He “spake, and it was done; he commanded, and it stood fast.” He said, “Let there be light; and there was light.” There is no other reason why the universe exists at all than that such was the will of God; there is nothing else that is to be adduced as explaining the fact that anything has now a being. The putting forth of that will explains all; and, consequently, whatever wisdom, power, goodness, is manifested in the universe, is to be traced to God, and is the expression of what was in him from eternity. It is proper, then, to “look up through nature to nature’s God,” and wherever we see greatness or goodness in the works of creation, to regard them as the faint expression of what exists essentially in the Creator. ¶And were created.Bringing more distinctly into notice the fact that they owe their existence to his will. They are not eternal; they are not self-existent; they were formed from nothing.
This concludes the magnificent introduction to the principal visions in this book. It is beautifully appropriate to the solemn disclosures which are to be made in the following portions of the book, and, as in the case of Isaiah and Ezekiel, was eminently adapted to impress the mind of the holy seer with awe. Heaven is opened to his view; the throne of God is seen; there is a vision of Him who sits upon that throne; thunders and voices are heard around the throne; the lightnings play; and a rainbow, symbol of peace, encircles all; the representatives of the redeemed church, occupying subordinate thrones, and in robes of victory, and with crowns on their heads, are there; a vast smooth expanse like the sea is spread out before the throne; and the emblems of the wisdom, the power, the vigilance, the energy, the strength of the divine administration are there, represented as in the act of bringing honour to God, and proclaiming his praise. The mind of John was doubtless prepared by these august visions for the disclosures which follow; and the mind of the reader should in like manner be deeply and solemnly impressed when he contemplates them, as ifhelooked into heaven, and saw the impressive grandeur of the worship there. Let us fancy ourselves, therefore, with the holy seer looking into heaven, and listen with reverence to what the great God discloses respecting the various changes that are to occur until every foe of the church shall be subdued, and the earth shall acknowledge his sway, and the whole scene shall close in the triumphs and joys of heaven.