วิวรณ์ 4:5 วิจารณ์

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.

And out of the throne proceeded lightnings and thunderings, and voices,.... Which may be understood either of the doctrines of the Gospel which come out of Zion, and out of Jerusalem, the church of God, where he has his throne; and which are comparable to "lightning", both for the light and knowledge they give, and for the swiftness with which they were spread over the world, by the apostles of Christ; and to "thunderings", for the awfulness, authority, and majesty of them, especially as they were delivered out by the Boanergeses, or sons of thunder; and as the prophesies of the prophets are called "the voices" of the prophets, Act 13:27; so may the doctrines of the Gospel be called "voices", as they are the voice of God, and of Christ, and of his ministers; and are voices of love, grace, mercy, peace, pardon, righteousness, and eternal life. The allusion is to the giving of the law on Mount Sinai, when such things were seen and heard, Exo 19:16 or else the judgments of God, and the punishments inflicted upon his enemies, and the enemies of his church and people, and his awful threatenings of them, may be designed; see Psa 18:13; with which compare Rev 8:5. And there were seven lamps of burning fire before the throne, which are the seven spirits of God; in allusion to the seven lamps in the tabernacle and temple, which were trimmed by the priests, and always kept burning, and are expressive of the Spirit, and his gifts; and these being signified by the number "seven", denote the fulness and perfection of them; and being said to be "before the throne", show that there is always a sufficiency of them for the supply of the churches in all ages, to fit and qualify proper persons to minister the word, and administer ordinances; and these being called "lamps of burning fire", point at the light the Spirit of God in his gifts communicates to the churches; and that warmth and heat, comfort and refreshment; conveyed to them, through the preaching of the Gospel, and the dispensation of the ordinances of it, under his illuminating and quickening influences.

Behold the seven horns of the Lamb, the seven eyes of God -the seven eyes are the seven spirits of the Lamb; seven torches burning before the throne of God seven golden candlesticks, seven young sheep, the seven women in Isaiah, the seven churches in Paul, seven deacons, seven angels, seven trumpets, seven seals to the book, seven periods of seven days with which Pentecost is completed, the seven weeks in Daniel, also the forty-three weeks in Daniel; with Noah, seven of all clean things in the ark; seven revenges of Cain, seven years for a debt to be acquitted, the lamp with seven orifices, seven pillars of wisdom in the house of Solomon... "And from the throne proceeded lightnings, and voices, and thunders, and seven torches of fire burning." And the lightnings, and voices, and thunders proceeding from the throne of God, and the seven torches of fire burning, signify announcements, and promises of adoption, and threatenings. For lightnings signify the Lord's advent, and the voices the announcements of the New Testament, and the thunders, that the words are from heaven. The burning torches of fire signify the gift of the Holy Spirit, that it is given by the wood of the passion.

[Daniel 7:9] "I beheld until thrones were set up, and the Ancient of days took His seat. His garment was as white as snow, and the hair of His head was like pure wool. His throne was composed of fiery flames and its wheels were set on fire. From before His presence there issued forth a rushing, fiery stream." We read something similar in John's Apocalypse: "After these things I was immediately in the Spirit, and lo, a throne was set up in heaven, and one was seated upon the throne; and He who sat upon it had the likeness of jasper and sardine stone, and there was a rainbow round about the throne like the appearance of emerald. Around the throne there were twenty-four other thrones, and upon the twenty-four thrones there sat twenty-four elders, clothed in shining garments; upon their heads was a golden crown, and lightning flashes issued from the throne, and voices and thunder. And in front of the throne there were seven torches of burning fire, which were the seven spirits of God. And in front of the throne lay a glassy sea like unto crystal." (Revelation 4:2-6) And so the many thrones which Daniel saw seem to me to be what John called the twenty-four thrones. And the Ancient of days is the One who, according to John sits alone upon His throne. Likewise the Son of man, who came unto the Ancient of days, is the same as He who, according to John, is called the Lion of the tribe of Judah, the Root of David, and the titles of that sort (Revelation 5:5). I imagine that these thrones are the ones of which the Apostle Paul says, "Whether thrones or dominions..." (Colossians 1:16). And in the Gospel we read, "Ye yourselves shall sit upon twelve thrones, judging the twelve tribes of Israel" (Matthew 19:28). And God is called the One who sits and who is the Ancient of days, in order that His character as eternal Judge might be indicated. His garment is shining white like the snow, and the hair of His head is like pure wool. The Savior also, when He was transfigured on the mount and assumed the glory of His divine majesty, appeared in shining white garments (Matthew 17:2). And as for the fact that His hair is compared to perfectly pure wool, the even-handedness and uprightness of His judgment is shown forth, a judgment which shows no partiality in its exercise. Moreover He is described as an elderly man, in order that the ripeness of His judgment may be established. His throne consists of fiery flames, in order that sinners may tremble before the severity of the torments, and also that the just may be saved, but so as by fire. The wheels of the throne are set aflame, or else it is the wheels of His chariot which are aflame. In Ezekiel also God is ushered on the scene seated in a four-horse chariot (Ezekiel 1:4-28), and everything pertaining to God is of a fiery consistency. In another place also a statement is made on this subject: "God is a consuming fire" (Deuteronomy 4:24), that we might know that wood, hay and stubble are going to burn up in the day of judgment. And in the Psalms we read: "Fire goeth before Him, and He shall set aflame all His enemies round about Him" (Psalm 97:3). A rushing, fiery stream proceeded from before Him in order that it might carry sinners to hell (Gehenna).

The flashes of lightning and the sounds of thunder emanating from the throne once again signify the awe-inspiring presence of God. For divine beauty does not lie in some long-winded pleasure or delight, but in a wondrous and awe-inspiring reverence. And knowing this, the prophet said: "Serve the Lord with fear, and rejoice with trembling before Him." (Ps. 2:11) And he speaks of the throne that burn seven lamps of fire, which are the seven spirits of God; indeed, the seven are the seven archangels among the angels. Clement states in the sixth Stromata, perhaps guided from this source to say these things, that the seven spirits are like torches of fire. For it has been said somewhere about angels: "He makes his angels spirits, and his ministers a flame of fire." (Ps. 103:4; Heb. 1:7) This is an allegory drawn from the divine Scripture, concerning what this passage is now speaking about.

In the voices and thunder the proclamation of the gospel is indicated, while the lightning signifies the miraculous signs, as we read in the Gospel, “They went forth and preached everywhere, while the Lord worked with them and confirmed the message by the signs which followed.” And again: “The voice of your thunder was in the whirlwind, and your lightning illumined the whole world.” For, as though from the clouds, the world, trembling by the thunderous commandments and astonishing miracles, was brought to fear and made to believe.

These seven lamps are the seven spirits of God. Even if he had not explained it, we would have properly understood these seven lamps to represent the Holy Spirit. For we know that at the beginning he had illuminated the apostles in the form of fiery tongues, and [we are aware] of his sevenfold operation. How much more clear is it, when now he himself adds, “which are the seven spirits of God.” But where is the Holy Spirit more properly said to be present than at the time of baptism, when we believe that each one of the faithful have properly received him.

He desires that we understand that the entire original preaching of the apostles and indeed the heavenly and sacred doctrine proceeds from the judgment and inspiration of God. We interpret therefore the flashes of lightning to be the words of all the saints, and likewise the thunder to be the voices of the preachers. We confess that all these things come forth from one source, namely, God. Concerning these flashes of lightning and sounds of thunder, it is said: “The voice of your thunder was in the whirlwind; your lightnings illumined the whole world.”

This passage shows how fearful and terrible God is to those unworthy of his long-suffering. However, [the lightning and thunder] become, to those worthy of salvation, their enlightenment. The lightning enlightens the eyes of the mind, and the thunder falls upon spiritual ears.

And from the throne proceed flashes of lightning and voices and peals of thunder. This is what Mark says: But they went forth and preached everywhere, while the Lord worked with them and confirmed the message by the accompanying signs (Mark 16).

And seven burning lamps before the throne, etc. He speaks of the one Spirit in a sevenfold way, for there is one Spirit. But the sevenfold nature is perfection and fullness. Having mentioned the Holy Spirit, it is fitting that the wave of baptism follows, in which the same Spirit is believed to be received.

And from the throne proceeded lightnings, and voices, and thunders. Here it is clearly shown that the throne symbolizes the Church, which all these things tally with. For by lightnings we understand miraculous signs; whence the Psalmist: Thy lightnings enlightened the world, [Ps. 76:19] and by voices and thunders is represented the preaching of the truth, as the same Psalmist said: The voice of thy thunder in a wheel. [Ibid.] Note also that, passing obliquely, as it were, from one symbol to another, he says that these things proceed from the throne while they do not correspond to a throne but to a cloud. Therefore by the throne he wants us to understand the cloud. It is fitting for the Church of the just to be symbolized by a cloud, because its preachers rain words, thunder with threats, and flash with miracles. And there were seven lamps burning before the throne, which are the seven spirits of God. And in the sight of the throne was, as it were, a sea of glass like to crystal. It is fitting for the Holy Spirit to be compared to lamps, because he kindles the hearts of the elect to the love of God and neighbor. As for the sea of glass, what is symbolized by it but baptism? And why is it of glass, if not because the faith of those who go through it is being indicated with a figurative expression, in which what is caused is being represented by what causes it? Indeed, just as in glass you can see nothing from the outside but that which is carried inside of it, so is the Church's faith sincere in its belief on the inside, and so does it appear truthful in confession on the outside. Yet, so that it should not be thought to be fragile like glass, it was added like to crystal. Indeed, just as ice compressed by the winter's cold, after many years, hardens in such a way that it resembles a stone and becomes crystal, so is the faith of the saints solidified with time among oppressions. And in the midst of the throne, and round about the throne, were four living creatures, full of eyes before and behind. No one doubts that by these four living creatures are represented the four evangelists. But if they are in the midst of the throne, how can they be said to be round about the throne? Especially since it has already been said that the Lord was sitting in the midst of the throne, and the twenty-four ancients round about the throne. One should know then that the living creatures are found in the Lord, and the Lord in the living creatures; and again the living creatures in the ancients, and the ancients in the living creatures. The species of the four creatures may also indicate the Church in general. So the living creatures are full of eyes because as many words of the sacred Scriptures as there are, there are so many spiritual lights for the elect, by which they are illuminated to faith. Their eyes are before and behind because they contain in themselves the mysteries of the Old and of the New Testament. For before is used in this passage to mean the past. Alternatively, they have eyes before and behind because they announce some things that have been fulfilled and some that are to be fulfilled, or because they lament past sins and guard against future ones.

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.

Seven lamps of fire - Seven angels, the attendants and ministers of the supreme King. See Rev 1:4, and the note there.

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).

proceeded--Greek, "proceed." thunderings and voices--The two oldest manuscripts transpose, "voices and thunderings." Compare at the giving of the law on Sinai, Exo 19:16. "The thunderings express God's threats against the ungodly: there are voices in the thunders (Rev 10:3), that is, not only does He threaten generally, but also predicts special judgments" [GROTIUS]. seven lamps . . . seven Spirits--The Holy Spirit in His sevenfold operation, as the light-and-life Giver (compare Rev 5:6, seven eyes . . . the seven Spirits of God; Rev 1:4; Rev 21:23; Psa 119:105) and fiery purifier of the godly, and consumer of the ungodly (Mat 3:11).