Revelation 4:11 Kommentar

In this chapter the prophetical scene opens; and, as the epistolary part opened with a vision of Christ (ch. 1), so this part is introduced with a glorious appearance of the great God, whose throne is in heaven, compassed about with the heavenly host. This discovery was made to John, and in this chapter he, I. Records the heavenly sight he saw (Rev 4:1-7). And then, II. The heavenly songs he heard (Rev 4:8 to the end).

INTRODUCTION TO REVELATION 4 This chapter contains an account of the second vision John saw, as preparatory to the sealed book, and the opening of it, as the first vision was to the epistles to the seven churches. The preface to this vision, or the introduction to it, and preparation of John for it, are in Rev 4:1, which declare the time of it, the position John was in, what he saw and heard, a call to him to come up, and the effect it had upon him; and then follows the vision itself, which is of a throne, described by the place where it was set, in heaven; and by him that sat upon it, Rev 4:2, who was like to a jasper and a sardine stone; and by what was about it, first a rainbow of an emerald colour, Rev 4:3, then four and twenty seats, with as many elders upon them, sitting clothed and crowned, Rev 4:4, and by what went out from it, lightnings, thunderings, and voices; and by what were before it, seven burning lamps, which are the seven spirits of God, Rev 4:5, and a sea of glass like crystal; and by what were between it all around, and the elders, four living creatures, described in general by their being full of eyes, before and behind, Rev 4:6, in particular, the first by its likeness to a lion, the second by its likeness to a calf, the third by its likeness to a man, and the fourth by its likeness to a flying eagle, Rev 4:7, and by what were common to them, first by their wings, of which they had each of them six; and by their eyes, they were full of within; and by their constant employment in celebrating the perfections of God, and in giving glory, honour, and thanks unto him, Rev 4:8, at which time also the four and twenty elders appear in a worshipping posture, and give adoration to God; partly by deeds, casting their crowns before his throne; and partly by words, ascribing glory, honour, and power to him; giving a reason for it, taken from his creating all things for his pleasure, Rev 4:10.

Thou art worthy, O Lord, to receive glory honour, and power,.... The Alexandrian copy, and some others, the Complutensian edition, the Vulgate Latin version, and all the Oriental ones, read, "thou art worthy, O Lord, and our God, to receive"; that is, to receive the acknowledgment and ascription of glory, honour, and power; for otherwise God cannot be said to receive these from his creatures, than by their confessing and declaring that they belong unto him: and that for the reasons following, for thou hast created all things; the whole universe, the heavens, the earth, and sea, and all that in them are: and for thy pleasure they are and were created; God is the first cause, and the last end of all things; by his power they are made, and according to his will, and for his own glory, and therefore is worthy of such a doxology; see Pro 16:4. What is here said is contrary to a notion imbibed by the Jews (z), that the world was not created but for the sake of the Israelites: and elsewhere (a) they say, "the world was not created but for David; and one says for Moses; and Rabbi Jochanan says for the Messiah;'' which last is truest. (z) Zohar in Exod. fol. 6. 3. & Tzeror Hammor, fol. 109. 1. & 161. 3. (a) T. Bab. Sanhedrin, fol. 98. 2. Next: Revelation Chapter 5

We also know of another translation: “Because you have created all things, and they exist and are created on account of your will.” Indeed, all things existed in the artful wisdom [of God] before they were formed in the act of creation. However, they were created in order that those things might exist also visibly which in their natures are according to the ideas written in the wisdom of God.

They say: "To You, Master, all glory is owed; for You brought all things from non-existence into being, and by Your will subjected what did not exist before."

Thou art worthy, O Lord our God, to receive glory, and honour, and power, as if they were saying, “These things principally fit thee, from whom, by whom, and in whom is the glory, honor, and power of the saints.” Yet, what is meant by what follows, because thou hast created all things; and for thy will they were, and have been created? If they have been created, how can they have been before they were created? One should know then that they were in the predestination before they came into being in deed.

John sees the throne of God in heaven surrounded by twenty-four elders; and four living creatures, full of eyes; which all join in giving glory to the Almighty, Rev 4:1-11.

Thou art worthy, O Lord, to receive - Thus all creation acknowledges the supremacy of God; and we learn from this song that he made all things for his pleasure; and through the same motive he preserves. Hence it is most evident, that he hateth nothing that he has made, and could have made no intelligent creature with the design to make it eternally miserable. It is strange that a contrary supposition has ever entered into the heart of man; and it is high time that the benevolent nature of the Supreme God should be fully vindicated from aspersions of this kind.

VISION OF GOD'S THRONE IN HEAVEN; THE FOUR AND TWENTY ELDERS; THE FOUR LIVING CREATURES. (Rev 4:1-11) After this--Greek, "After these things," marking the opening of the next vision in the succession. Here is the transition from "the things which are" (Rev 1:19), the existing state of the seven churches, as a type of the Church in general, in John's time, to "the things which shall be hereafter," namely, in relation to the time when John wrote. I looked--rather as Greek, "I saw" in vision; not as English Version means, I directed my look that way. was--Omit, as not being in the Greek. opened--"standing open"; not as though John saw it in the act of being opened. Compare Eze 1:1; Mat 3:16; Act 7:56; Act 10:11. But in those visions the heavens opened, disclosing the visions to those below on earth. Whereas here, heaven, the temple of God, remains closed to those on earth, but John is transported in vision through an open door up into heaven, whence he can see things passing on earth or in heaven, according as the scenes of the several visions require. the first voice which I heard--the voice which I heard at first, namely, in Rev 1:10; the former voice. was as it were--Omit was, it not being in the Greek. "Behold" governs in sense both "a door," &c., and "the first voice," &c. Come up hither--through the "open door." be--come to pass. hereafter--Greek, "after these things": after the present time (Rev 1:19).

O Lord--The two oldest manuscripts, A, B, Vulgate, and Syriac add, "and our God." "Our" by virtue of creation, and especially redemption. One oldest manuscript, B, and Syriac insert "the Holy One." But another, A, Vulgate, and Coptic omit this, as English Version does. glory, &c.--"the glory . . . the honour . . . the power." thou--emphatic in the Greek: "It is THOU who didst create." all things--Greek, "the all things": the universe. for, &c.--Greek, "on account of"; "for the sake of Thy pleasure," or "will." English Version is good Greek. Though the context better suits, it was because of Thy will, that "they were" (so one oldest manuscript, A, Vulgate, Syriac, and Coptic read, instead of English Version "are": another oldest manuscript, B, reads, "They were not, and were created," were created out of nothing), that is, were existing, as contrasted with their previous non-existence. With God to will is to effect: to determine is to perform. So in Gen 1:3, "Let there be light, and there was light": in Hebrew an expressive tautology, the same word and tense and letters being used for "let there be," and "there was," marking the simultaneity and identity of the will and the effect. D. LONGINUS [On the Sublime, 9], a heathen, praises this description of God's power by "the lawgiver of the Jews, no ordinary man," as one worthy of the theme. were created--by Thy definite act of creation at a definite time. Next: Revelation Chapter 5