The Seven Seals of Revelation – Commentary Revelation 4
The Four Creatures That Hold the Key
Chapter 5
Verse 6: “And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind.”
Verse 6 – “And before the throne there was a sea of glass like unto crystal:”
It appears as though John is at a loss to fully describe this “sea” which has no counterpart here on earth. It is a wide expanse resembling a sea but is like glass, even as crystal. This is a picture of splendor and enhances the throne “room” imagery. The krystallos envisions purity, perfection, the utmost in wonderment. One is drawn into a similar feeling of awe in describing the New Jerusalem – “clear as crystal (
Many commentators make exegetic ties to this “sea,” drawing on the seas of Revelation 13, 17, etc., relating it to a source of evil. This creates a most distracting picture from a remarkable heavenly scene that Jesus was portraying.
In regard to the total throne room vision is this thought: “The sea of glass was represented by the laver in the tabernacle and by the bronze sea in Solomon’s temple [cf. I Kings
We noted previously that Jesus took His loyal people “out a little way.”2 Where could this have been? We are given a metaphorical scene of the court yard – the place of repentance, cleansing and preparation. The judgment hour is about to begin or be proclaimed. The Shofar has sounded in Christ’s trumpet-like voice. The appeal is metaphorically given to wash, be clean, have a character that is pure – like glass, crystal clear. The calling of the people to repentance is at the door of the tabernacle in front of the laver. One can imagine that this voice of Jesus has taken His people out a little away by the laver of cleansing to wait, to pray into the Most Holy while the investigative judgment is progressing.
It will be on that sea of glass where the saints will soon be gathered. It is empty now – awaiting the repentance and preparation of the saints and the final investigative judgment decisions. Here we see symbolized man’s part in the redemptive process. Soon we will see the final steps of God’s part. Then victory – and then the saints will be introduced to heaven and that remarkable sea.
“We all entered the cloud together, and were seven days ascending to the sea of glass, when Jesus brought the crowns, and with His own right hand placed them on our heads. He gave us harps of gold and palms of victory.”3
“Upon the crystal sea before the throne, that sea of glass as it were mingled with fire,–so resplendent is it with the glory of God,–are gathered the company that have ‘gotten the victory over the beast, and over his image, and over his mark, and over the number of his name.’”4
Verse 6 – “and in the midst of the throne, and round about the throne,”
There is a vast array of opinions from commentators relative to the meaning of this phrase and the ensuing two verses. The first question of interest is the location of the four beasts.
“The location of the four living beings is fixed by the words en meso tou thronou kai kyklo tou thronou (‘in the middle of the throne and around the throne’). Meso (‘middle’) probably means that the four were in the immediate vicinity of the throne and encircling it, one on either side, one behind and one in front. The kyklo (‘round’) furnishes the picture of the circle, with one always seen before the throne and the others on either side and behind. They form an inner circle closest to the throne as they offer worship to the one sitting on the throne (cf. Rev. 5:8; 19:4) (Charles). Whether they are still or in motion around the throne is not disclosed, but a rapid circular movement is suggested by a similar picture in Ezek.
“In the midst of – round about. Commonly explained as one in the midst of each of the four sides of the throne. ‘At the extremities of two diameters passing through the centre of the round throne’ (Milligan).6
This suggests the four beasts are integrally involved with all of the activities of the throne and God Himself.
Verse 6 – “were four beasts full of eyes before and behind.”
“When we compare these beasts to the symbols found in Daniel, there are some vague similarities, but not enough to convince us that the lionlike ‘first beast’ represents the same thing as the ‘lion’ of Daniel 7 which had only two wings, while this has ‘six’ (see verse 8). The ‘second beast like a calf’ has no resemblance at all to the ‘bear’ nor the ‘third’ to the ‘leopard’ nor the ‘fourth’ to nondescript ‘beast’ of Daniel 7:4-7. Therefore, we are compelled to return to John’s vision to find what these beasts are intended to represent, for it is obvious they have lessons of enormous importance to teach us.
“These ‘beasts’ are numbered for good reason for they will guide our thinking particularly in chapter 6. Although the ‘first beast ... like a lion’ is not numbered there it becomes obvious that it is the one who introduces the ‘white horse’ of Rev. 6:2. The ‘second beast like a calf’ calls attention to the ‘horse that was red’ in Rev. 6:4. The ‘third beast’ with a manlike ‘face’ announces the presence of the ‘black horse’ Rev. 6:5. Finally, the ‘fourth beast like a flying eagle’ brings the ‘pale horse’ of Rev. 6:8 into view.
“A mystery, that is not clear at this point, is that these four beasts say ‘come and see’ only when the first four seals of chapter 6 are opened. Even though three more seals are opened, we hear nothing more from them about the horses; neither are the horse figures introduced per se later on although it is clear that the horse figures bear enormous importance in John’s extraordinary vision.”7
This undoubtedly is an allusion to or portrayal of the living beings in Ezekiel 1:5-21 and Ezekiel 10:12-15, 20-22.8
“The translation appearing in the King James Version, ‘four beasts,’ is one of the most unfortunate in the entire Bible. The Greek term ‘zoa,’ means ‘living ones.’
“Knox’s Translation: ‘And in the midst, where the throne was, round the throne itself, were four living figures, that had eyes everywhere to see before them and behind them.’
“Revised Standard Version: ‘And round the throne, on each side of the throne, are four living creatures, full of eyes in front and behind.’
“Weymouth’s Translation: ‘And round about the throne between it and the Elders were four living creatures, full of eyes in front and behind.’”9
The eyes symbolize observance, investigation and understanding. The living beings surround the center of the universe and each are “full” of eyes front and back. The imagery makes it clear – nothing will be missed. Everything from the throne will be seen and represented perfectly. These eyes are different from the eyes of Jesus in chapter 1. There His eyes were as a flame of fire ready to execute judgment. Here they are observing. In chapter 1 the assembly is called to show God’s people what lies ahead in the controversy with evil. Here we begin to sense four very special beings ready to execute God’s complete will.
“This is similar to Ezekiel’s living beings who have eyes in ‘their whole body, and their backs, and their hands, and their wings’ (Ezek.
It has been suggested by some expositors that the eyes represent the color or brilliance of those heavenly beings. But that departs from the sacred imagery already used in the preceding few verses. The descriptive location of the eyes strongly represents functional use of the eyes. Their observation powers are unlimited.
“The multitude of eyes in the living beings signifies divine omniscience and that they are God’s agents; Targ. Ezek.
Thomas continues deeper into these thoughts: “They have something to do with the judicial authority of the throne (Scott). The present scene and its emphasis upon God’s judicial dealings with the creation provide part of the hint. Added to this is the suggestion that the number four speaks of universality as in ‘the four winds.’ It is the recognized signature of creation, especially as it is the witness and manifestation of God (Lee; Caird). The four likenesses represent each part of the animal creation (Scott; Morris). Their participation in the administration of divine justice is evident later in the book (e.g., Rev. 6:1, 3, 5, 7).”12
Since they appear to be all-knowing, looking inward as well as outward, a tie is created (towards the throne and out to the universe). They are part of the link between man and God.
“Even so the things of God knoweth no man, but the Spirit of God.” I Corinthians 2:11. The question must be raised: How broad is the work of these beings? Are they ministers of grace as well as of judgment? Are they extensions of the Holy Spirit in service?
Verse 7: “And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.”
A very simple view of this verse comes from Gaebelein’s work: “The faces of a ‘lion,’ ‘ox,’ ‘man,’ and a ‘flying eagle’ suggest qualities that belong to God, such as royal power, strength, spirituality, and swiftness of action. Each of the creatures mentioned is the chief of its species. Together they embody the reflection of God’s nature as the fullness of life and power.”13
Speculation is extensive among theologians as to who these beasts are. The majority agree that they represent most closely the cherubim of Ezekiel 1 and 10 and the seraphim of Isaiah 6. Gregg suggests, “Though cherub-like in appearance, the creature’s song (vs 8) resembles that of the seraphim (Isa. 6).”14 This is reinforced by the song they are quoted as singing (vs 8) from Isaiah 6:3.
“In Rev. 5:13, the whole created world is distinctly contrasted with the four living beings. These are a traditional order of heavenly beings, none of whom personifies the people of God or the created universe....
“They ... bear a special relationship to those angelic beings described in Ezekiel and Isaiah and whose special function in the context of the apocalypse is the administering of divine justice in the realm of animate creation.”15
Through a comparative study of the beings around the throne, their associated symbolism and function, one is able to conclude fairly clearly what these four beings represent. First, we observe that four is the universal or all inclusive number (Rev. 7:1, Ezekiel 7:2, Matthew 24:31, Mark 13:17).16
Secondly, the collective imagery from these exegetic ties suggests that they lead out in heaven’s praises, have full knowledge of the Father, are aware of everything outside of heaven, speak for the Almighty, are associated with the Father’s throne, and can cleanse or purge sin out and bring rest to the earth. With all this, we find these living beings want John to “come” and see what occurs when the first four Seals are released. What order of heavenly beings must they be?
“The tribes of Israel encamped in the wilderness about the tabernacle [and] were under the standards of certain tribes – to the east under the standard of Judah, a lion; to the south, Reuben, a man; to the west, Ephraim, an ox; and to the north, Dan, an eagle.
[eagle] Dan Ephraim Judah [ox] [lion] Ruben [man]
“Being connected with the sanctuary of God in heaven, the living creatures must have some important responsibilities in connection with the sanctuary services and God’s work of salvation and judgment of men. Their service must perforce be of a different nature than that of the twenty-four elders who in the earthly sanctuary are represented by the twenty-four orders of priests.
“While the elders are representatives of men to God, the living creatures are representatives of God to man. While the elders are counsellors with God, the living creatures are observers for God and executors of the divine decrees. While the service of the elders is with God in heaven, the service of the living creatures is both in the great sanctuary of heaven and among the sinners and the righteous of earth. ‘Of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.’ Heb. 1:7. While the living creatures may be regarded as of angels, they may more properly be regarded as above the angels, the living ones at the side of God and at the command of God, ready to be instantly dispatched to any part of this world or God’s great universe. They are at all four points of the compass, in command of all God’s activities silently and unseen, directing the affairs of earth according to the plans of heaven.”17
In Ezekiel’s vision of the wheels intersecting one another with wheels within wheels, God made it clear that the four living creatures were separate from the wheels (Ezekiel 1:19). Yet in verse 20 it says, “the spirit of the living creatures was in the wheels.” Living beings were guided by the Spirit. They, in turn, guided the wheels. The wheels were guided by the Spirit and power of those creatures. Note this careful thought: “The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion.”18
Then tie that with this quotation: “A number of wheels of strange appearances, intersecting one another, were moved by four living creatures.”19 Who are the four living creatures? The Holy Spirit is noted as guiding the wheels. But the message broadens.
“A number of wheels, intersecting one another, were moved by four living beings.... The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings
of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy. The Spirit guided the living ones (cherubim). They in turn guided the wheels of the throne. That, in turn, supported and guided the throne.
“As the wheel-like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.”20
Thus, the wheels within wheels also symbolized the confusion that is found in this world. Coming out of the north is symbolic of coming out of the direction of the throne of God (
“A rather remarkable series of changes occurs in Ezekiel’s visions regarding his ‘living creatures’ that will be very helpful in our understanding John’s vision later.
“Ezekiel refers to the four ‘living creatures’ eight times in chapter 1, once in chapter 3, and as a ‘living creature (singular)’ three times in chapter 10. We hear nothing more about them until chapter 10 where they are then identified as ‘cherubims’ or ‘cherub.’ We know they must be the same as the ‘living creatures,’ because ‘every one’ of them ‘had four faces’ just like the ‘living creatures.’ Although ‘the first face was the face of a cherub’ instead of an ‘ox,’ ‘second face was the face of a man, and the third the face of a lion, and the fourth the face of an eagle’ (Ezekiel 10:1, 14) just like the ‘living creatures.’ Ezekiel himself confirms that comparison in verses 15 and 20.
“Ezekiel refers to the ‘cherubims’ or ‘cherubs’ sixteen times in chapter 10 and once in chapter 11. ‘Cherub (singular)’ is found once in chapter 9, six times in chapter 10, twice in chapter 28 and three times in chapter 41 where something strange is said about them.
“It had to do with the decor of the temple that God planned for Israel to build after their release from Babylonian captivity. That decoration was to be placed ‘above the door, even unto the inner house, and without, and by all the wall round about within and without, but measure ... with cherubims and palm trees, so that a palm tree was between a cherub and a cherub; and every cherub had two faces’ (Eze. 41:17,18) instead of four!
“The instruction continues: ‘So that the face of a man was toward the palm tree on the one side, and the face of a young lion toward the palm tree on the other side.’ (Eze. 41:19) That instruction from the Lord excluded the face of the ‘ox’ and the ‘eagle.’ Two questions come to mind: why were those two ‘faces’ excluded from the decor of the temple and what is the significance of the ‘palm tree?’
“The answer to the first question is almost automatic after answering the second. In Ps. 92:12 ‘The righteous shall flourish like the palm tree: he shall grow like a cedar in Lebanon.’ In Jer 10:5 ‘They are upright as the palm tree...’ ‘Christians indeed may be fitly represented by the palm tree. They are like Enoch; although surrounded by corrupting influences, their faith takes hold of the Unseen. They walk with God, deriving strength and grace from him to withstand the moral pollution surrounding them.’ (ST 7-8-86)
“That suggests that the ‘lion’ and ‘man’ figures facing the ‘palm trees’ on either side of them, represent ‘the righteous, the upright’ or the ‘Christian’ while the ‘ox’ and ‘eagle’ figures represent just the opposite and are therefore excluded. Does that significance carry through to John’s ‘four beasts?’ While, in all probability it does, we will thoroughly examine that concept in Revelation 6 and 7....
“It should be noted that four of the tribes of Israel were designated as leaders. Each was placed on one of the four sides of the sanctuary, around which the camp centered. On the east side of the camp was Judah (Num. 2:3); to the south, Reuben (Num.
“Each of those leading tribes were identified by a standard, or banner. Though the Bible does not give us any details regarding those banners, later Jewish tradition indicates that on these banners were seen the four forms, taking that which were shown to Ezekiel (see 4BC 576). Further study quite clearly relates the lion to Judah, the ox to Ephraim, the eagle to Dan, leaving the face of a man to represent Reuben. We can assume, that those figures were the same as the four beast symbols of Revelation 4:7. Amazingly, only the leading tribes of Judah and Reuben head the list of the 144,000 in Rev. 7:4-8 while the names of Dan and Ephraim are missing. Is that merely an oversight? Of course not. The exclusion is very significant as we shall discover.”22
Verse 8a: “And the four beasts had each of them six wings about him; and they were full of eyes within:”
Verse 8a – “And the four beasts had each of them six wings about him;”
The allusion to the seraphim in Isaiah 6:2 is strong. There the six-winged beings stood above God’s throne. There, similar descriptive language, as in Revelation, suggests that the living creatures are seraphim – though there they are around the throne. In Ezekiel the throne-associated beings appear to be cherubim and were below the throne. Thus the seraphim appear to be around or above the throne.
They were the guardians of God’s throne,23 and were ever ready awaiting “His commands, and swift in the performance of their service to the inhabitants of earth.”24
A study into Isaiah’s experience with the seraphim helps us to understand the four living creatures.
“When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1-8.]
“The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’ They are fully satisfied to glorify God; abiding in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His bidding, in worshiping Him, their highest ambition is reached.
“As the prophet listened, the glory, the power, and the majesty of the Lord was opened to his vision; and in the light of this revelation his own inward defilement appeared with startling clearness. His very words seemed vile to him. In deep humiliation he cried, ‘Woe is me! for I am undone; because I am a man of unclean lips: ... for mine eyes have seen the King, the Lord of hosts.’
“Isaiah’s humiliation was genuine. As the contrast between humanity and the divine character was made plain to him, he felt altogether inefficient and unworthy. How could he speak to the people the holy requirements of Jehovah?
“‘Then flew one of the seraphim unto me, having a live coal in his hand, which he had taken with the tongs from off the altar; and he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.’ Isaiah 6:6-7.
“The live coal is symbolical of purification, and it also represents the potency of the efforts of God’s true servants. To those who make so full a consecration that the Lord can place His touch upon their lips, the word is spoken, Go forth into the harvest-field. I will co-operate with you.”25
“It was concerning the future fulfillment of this prophecy that Isaiah had heard the shining seraphim singing before the throne, ‘The whole earth is full of His glory.’ Isaiah 6:3.”26
“This assurance of the final fulfillment of God’s purpose brought courage to the heart of Isaiah. What though earthly powers array themselves against Judah? What though the Lord’s messenger meet with opposition and resistance? Isaiah had seen the King, the Lord of hosts; he had heard the song of the seraphim, ‘The whole earth is full of his glory’ (verse 3); he had the promise that the messages of Jehovah, to backsliding Judah would be accompanied by the convicting power of the Holy Spirit; and the prophet was nerved for the work before him. Throughout his long and arduous mission he carried with him the memory of this vision. For sixty years or more he stood before the children of Judah as a prophet of hope, waxing bolder and still bolder in his predictions of the future triumph of the church.”27
Thus, we have this functional imagery:
Ezekiel 1 and 10: • Four living creatures – cherubim
• Four wings
• Four faces each
• Below the throne
• Guiding in world affairs
• Below the sea (of glass)
Isaiah 6 (pre-Cross): • Seraphim ready to execute throne’s commands
• Above God’s throne
• Six wings
• Praising God (similar language in Revelation 4)
• Isaiah’s response
• Seraphim took coal from altar and cleansed Isaiah of all sin
• He became God’s sinless witness
• Seraphim executed throne’s commands
In Revelation, the time of the dispensation of the Holy Spirit, Christ’s role has changed. He is Advocate, Mediator and soon to be Executor of God’s judgments. Here the setting is changed. The four seraphim are around the throne of God. The Lamb/Lion is in front of the throne executing a mission, working out the final solutions to the sin conflict. Now we see:
Revelation 4: • Four living creatures – ready to execute the Lamb’s
commands
• Around the throne like the four lead tribes of Israel around the ancient sanctuary
• Six wings (similar to Isaiah)
• One face each (similar in description to Ezekiel)
• Praising God
• Soon they will be active in calling those who claim to belong to God’s church
To Isaiah things were bleak for his people. But God had commissioned him for a task to warn that, because of Israel’s sins, judgment was coming. To strengthen Isaiah he was shown the honor given to Jesus by the seraphim. Then he was cleansed, perfected by heavenly fire brought to him by the seraphim. Then Isaiah saw the glory of God fill the earth. This showed the eventual triumph of the church. The heavenly need was for workers. Then the question came from God, “Whom shall I send?” And Isaiah responded, “Here am I; send me.”
This magnificent imagery is a model of what John is about to see. Horses, people who claim to be God’s, will be represented. Warning of judgment to come will go out by the Spirit-filled people (white horse); the sealing will be done and the loud cry will follow. This call will go out, “Whom shall I send?” The 144,000 will respond, “Here am I; send me.”
E. G. White at times mixed the identities of cherubim and seraphim.
“We need an experience similar to that which Isaiah had when he saw the cherubim calling ‘Holy, holy, holy.’ ‘In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and His train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of His glory.”28
In verse 5 we discussed the delay of Jesus in going into the
Revelation 4:1-8a along with 5:1-7 suggests that a transition between the Holy and Most Holy Places is underway:
• Heard trumpet-like voice of Jesus – judgment is coming
• Father on throne with attending living beings – leadership of heaven
• Jesus not seen – the Daniel 7:9-13 transition had not occurred
• Before the throne seven lamps of fire – Spirits of God
• Preparation for judgment scene – eyes of four living creatures
• Glory from throne is dazzling – mercy and justice displayed by illustrious
colors
• Father on throne
• Lamb appears – He has seven horns and seven eyes – Spirits of God
The seven Spirits before the throne in the form of seven lamps of fire are now depicted as part of Jesus who stands before the throne. A major change has come to the throne room which will activate the four living creatures.
To this understanding, we must question what activities this throne room scene is preparing for. In all the descriptive symbolism, clues are supplied that identify the era and application. We must search for functional clues of heavenly activity.
Revelation 4 draws on symbology of ancient Israel’s four tribal leaders. But it is clearly post-Cross. Type is meeting antitype. The throne imagery reveals God’s glory and character as a balance of mercy and justice. From that throne will soon come announcements of anticipatory judgment. Jesus is visually absent, but His trumpet-like voice says that the vision is what would occur “hereafter.” The whole message is one of pending judgment. His voice is reminiscent of the Shofar which begins the Feast of Trumpets.
Now four living beings (creatures, beasts) are introduced. They would be easily dismissed as part of the throne’s immediate “secretaries of state” motif except for the additional imagery – they were full of eyes and their faces depicted important messages. This again brings out the scene of pending investigation, judgment and knowledge. We shall soon see the opening of the Seals bringing out God’s declared representatives. God has given Attorney Jesus authority to deal with those groups. Warnings seem to be going out that something unusual is about to happen. Anticipation of a change in sanctuary activity is present.
Verse 8a – “and they were full of eyes within:”
Since the revelations started, eyes have been metaphors for seeing, discovery, investigating and discernment. This brings up ties to Zechariah 3:9 and
This is the second time in this description that eyes are mentioned. It is clear that they are being emphasized. This time, instead of behind and forward in location, they are within, or as some translations have it, “around and within.”29
Do angelic beings have a judgmental role? Are ministering spirits assigned as the “eyes of the Lord” running to and fro? The awesome imagery of how heaven interacts and God delegates authority and activity is seen throughout the Bible. These fascinating thoughts sharpen this understanding of the pending investigative process:
“Every selfish act, every wrong word, every unfulfilled duty, and every secret sin, with every artful dissembling, is faithfully chronicled in the book of records kept by the recording angel.– 2T442.”30
“Parents, the recording angel writes every impatient, fretful word you utter to your children. Every failure on your part to give your children proper instruction, and show them the exceeding sinfulness of sin, and the final result of a sinful course, is marked against your name. Every unguarded word spoken before your children carelessly, or in jest, not chaste and elevated, the recording angel marks as a spot against your Christian character. All your acts are recorded, whether they are good or bad.”31
“Ministering angels will linger in our dwellings, and with joy carry heavenward the tidings of our advance in the divine life, and the recording angel will make a cheerful, happy record.”32
“Every man’s work passes in review before God ... Opposite each name in the books of heaven is entered with terrible exactness every wrong word, every selfish act, every unfulfilled duty, and every secret sin, with every artful dissembling. Heaven-sent warnings or reproofs neglected, wasted moments, unimproved opportunities, the influence exerted for good or for evil, with its far-reaching results, all are chronicled by the recording angel.”33
These angels record what kind of witnesses earthlings will be. They are involved with the witness development process and the reward process.
“Are we striving with all our God-given powers to reach the measure of the stature of men and women in Christ? Are we seeking for His fullness, ever reaching higher and higher, trying to attain to the perfection of His character? When God’s servants reach this point, they will be sealed in their foreheads. The recording angel will declare, ‘It is done.’ They will be complete in Him whose they are by creation and by redemption.–3SM 427 (1899).”34 They will have become perfect witnesses to God’s love and justice.
The “all seeing” eyes of these heavenly leaders are a metaphor for a delegated part of God’s omniscience and omnipresent nature. In this setting the announcement for a courtroom scene has already been made. That will soon begin when witnesses are called forth by the living creatures. But alas, remarkably few are chosen.
Verse 8b: “and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come”
Does this phraseology sound symbolic? The implication is ceaseless praise and singing to the “Almighty God.” In the realms of higher thinking it seems unreal to carry out continuous praise. Yet we are told: “The angel showed me those who ceased not day nor night to cry, ‘Holy, Holy, Lord God almighty.’ ‘Continued repetition,’ said the angel, ‘yet God is glorified by it.’”35
The Greek word for “holy” is hagios, which implies something dreadfully holy! Notice once again another trilogy:
Holy
Holy This is a linguistic reinforcement, an emphasis to the ultimate degree.
Holy
“The essence of that word, repeated three times here, goes far beyond what the human mind can grasp. It encompasses all that is good, pure, righteous, merciful, just, absolute, moral, upright, virtuous, worthy, exemplary, blameless, guiltless, reliable, kind, admirable, skillful, chaste, innocent, cleanness, stainless, immaculate, spotless, uncorrupted, unalloyed, uncontaminated, fair, noble, honest, good, ethical, compassionate, sympathetic, humane, beneficent, tender, impartial, lawful, equitable, evenhanded and far, far more! Little wonder that the four beasts just cannot express their admiration for Him enough.”36
“Let them praise Thy great and terrible name; for It is holy ... Exalt ye the Lord our God, and worship at His footstool; for He is holy ... exalt the Lord our God, and worship at His holy hill; for the Lord our God is Holy.” Psalm 99:3, 5, 9.
“He sent redemption unto His people: He hath commanded His covenant for ever: holy and reverend is His name.” Psalm 111:9. “And one cried unto another, and said, Holy, holy, holy is the Lord of hosts: the whole earth is full of His glory.” Isaiah 6:3 (EWB).
“For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.” Isaiah 57:15.
These remarkable texts reveal that He is holy and also His name is Holy – dreadfully sacred!
“Compare Isa. vi. 3, which is the original of the formula known as the Trisagion (thrice holy), used in the ancient liturgies. In the apostolic Constitutions it runs: ‘Holy, holy, holy Lord God of Hosts! Heaven and earth are full of Thy glory, who art blessed forever, Amen.’ Afterwards it was sung in the form ‘Holy God, holy Mighty, holy Immortal, have mercy upon us.’ So in the Alexandrian liturgy, or liturgy of St. Mark Priest. ‘To Thee we send up glory and giving of thanks, and the hymn of the Trisagion, Father, Son, and Holy Ghost, now and ever and to ages of ages. People. Amen! Holy God, holy Mighty, Holy and Immortal, have mercy upon us.’ In the liturgy of Chrysostom the choir sing the Trisagion five times, and in the meantime the priest says secretly the prayer of the Trisagion.”37
“The trisagion (‘Holy, holy, holy’) is a liturgical expression used in both ancient Jewish and Christian worship. Its use does not, however, reach back to the first century.”38
“Their continuous praise must be understood in light of their other functions, however. It is not to be interpreted as meaning they have no other duties and functions. For example, in Rev. 6:1, 3, 5, 7 they are responsible for summoning the riders. This does not violate the statement about ceaseless praise, because ‘they do not have rest’ is qualified by the words ‘by day and by night.’ The manner of expression in Greek indicates that it is a kind of time expressed rather than the extent of time. It is analogous with Paul’s statements to the Thessalonians regarding his own labors to support himself ‘by night and by day’ (1 Thess. 2:9; 2 Thess. 3:8). This does not mean that he worked around the clock at earning money, excluding even ministry opportunities, but that he did night labor and day labor to provide funds to live on. So it is with the four living beings. They have no rest from their occupation with offering tribute to God. This is their consuming practice whenever they are not otherwise engaged in carrying out God’s will. Whenever they do this, their offering of praise becomes the invitation for the twenty-four elders to do the same (cf. 4:9-11).”39
The four living creatures – lion, ox (calf), man and eagle – introduce a celestial hymn. Worship imagery is presented. This picture is exactly what is found in the cry of the seraphim in Isaiah’s vision (Isaiah 6:3).
This theophany of praise is the first of five hymns that we can delineate in chapters 4 and 5.40
“This hymn is the first not only of the five sung by the heavenly choirs in chapters 4-5 but also of a number of others in Revelation (4:8, 11; 5:9-10, 12, 13; 7:12, 15-17; 11:15, 17-18; 12:10-12; 15:3-4; 16:5-7; 18:2-8; 19:-6). These hymns relate to the interpretation of the visions and provide a clue to the literary structure of Revelation.
“In these two chapters, the sequence of hymns shows that the first two are addressed to God, the next two to the Lamb, and the last one to both. There is also a gradual enlargement in the size of the choirs. The internal movement also builds as the last hymn is sung by ‘every creature in heaven and on earth and under the earth’ to ‘him who sits on the throne and to the Lamb’ (
The holiness of God is the crowning glory of His attributes.42 What we find seraphim crying out in praise hundreds of years before the first advent, the saints will one day soon take up – the same anthem strain: “The living righteous are changed ‘in a moment, in the twinkling of an eye.’ At the voice of God they were glorified; now they are made immortal and with the risen saints are caught up to meet their Lord in the air. Angels ‘gather together His elect from the four winds, from one end of heaven to the other.’ Little children are borne by holy angels to their mothers’ arms. Friends long separated by death are united, nevermore to part, and with songs of gladness ascend together to the City of God.
“On each side of the cloudy chariot are wings, and beneath it are living wheels; and as the chariot rolls upward, the wheels cry, ‘Holy,’ and the wings, as they move, cry, ‘Holy,’ and the retinue of angels cry, ‘Holy, holy, holy, Lord God Almighty.’ And the redeemed shout, ‘Alleluia!’ as the chariot moves onward toward the New Jerusalem.”43
Added to this trisagion are other trilogies:
Holy Lord Which was
Holy God Which is
Holy Almighty Which is to come
And we find a continued crescendoing anthem of celestial joy. It is as if the angels find words inadequate to express the love and adoration in their hearts. The answer is the reinforcement of the three – the trilogy of ultimate expression.
The sacred The names The forever
“The significance of the two titles ‘Lord God Almighty’ and ‘the one who is and was and is coming’ is to emphasize that the God who transcends time is sovereign over history. But this is no abstract theology of God. Through John the readers are being given information from the heavenly, secret council room of the Lord.
“The use of ‘the Lord God almighty’ in v 8c is based on its recurrent use in the LXX (e.g., Amos 3:13; 4:13; 5:14-16; 9:5-6, 15; Hos. 12:6[5]; Nah. 3:5; Zech. 10:3; Mal. 2:16). The second name for God – ‘the one who is and was and is coming’ (v 8d) – as observed in regard to 1:4, is based on OT and Jewish exegetical tradition. The threefold title expresses an idea of divine infinity and sovereignty over history. Furthermore, in the light of 11:17, the last clause of the formula, ... (‘the one coming’), expresses a future, once-for-all eschatological coming of God (see on 11:17 and 1:4).”44
“A second aspect of God’s essential nature comes to the fore in His title kyrios ho theos ho pantokrator (‘Lord God the almighty’). This is a title by which the Father is known in Rev. 1:8. It is a title especially applied to Him as the series of wrathful acts against a rebellious world moves to its climax (cf. Rev. 1:17; 15:3; 16:7, 14; 19:6, 15;
Verse 9: “And when those beasts give glory and honor and thanks to him that sat on the throne, who liveth for ever and ever,”
Verse 9 – “And when those beasts give glory and honor and thanks to him that sat on the throne,”
This verse reveals a sequence of heavenly praise to “him” that was sitting on the throne. The four beasts initiate praise to God in this utmost description of heavenly worship. Language falters to describe this scene, so another trilogy is introduced to help us understand this new imagery. These beasts gave “him” (vs 8):
Glory Holy
Honor Lord, God Almighty
Thanks Which was, and is, and is to come
The four beasts with rapturous music give glory by repeatedly using the most sacred expression – holy. They give honor to Him by using the name above all names, Lord, God Almighty. They offer thanks by acknowledging His eternity, His forever, His always, His never being apart from His creation.
In the songs described previously, the word “when” also creates anticipation that something else will happen. We heard the song from the four beasts. The words of one angelic hymn has been given; four more are to follow. With each is the anticipation of a sequel.
The word “when” (hotan) implies whenever or from the present into the future, whenever the four beasts give this glory, honor and thanks, the 24 elders will respond.46
Verse 9 – “who liveth for ever and ever,”
If the great controversy deals with the vindication of God, His love and the very nature of His kingdom, the four beings closest to His throne give us messages regarding this Being on the throne. The messages to John are establishing the authority base of this throne room scene.
SETTING
Four Beings Messages
Holy, holy, holy Glory
Lord, God almighty Honor
Which was, and is, and is to come Thanks
Who liveth for ever and ever
The motif is fascinating. The living beings have sung their first anthem. The messenger makes clear three things regarding this scene:
1. They are giving supreme recognition to God (praise)
2. He has an authority base (throne)
3. He is unrivaled, unmatched because He is eternity (forever)
A remarkable authority base is being established for something to follow.
“The praise is offered ‘to the one living unto the ages of the ages’ ... About five times different forms of this phrase occur in the OT outside Daniel, but the closest verbal parallels appear in Dan. 4:34 (Theod.) and 12:7, each of which contains a dative participle of ... (‘live’) followed by a temporal ... (‘eternity’) phrase. These phrases from Daniel form the most probable collective influence on Rev. 4:9b. Such a phrase coined on the basis of Daniel would be suitable for supplementing the Daniel 7 framework of chs. 4-5.”47
Verse 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 their crowns before the throne, saying,”
Verse 10 – “The four and twenty elders fall down before him that sat on the throne, and worship him”
The elders received a worship signal from the four beasts. They now do obeisance to the eternal God. Worship is based on authority and authorship. The elders voluntarily honor God’s authority and recognize Him as Creator. They bow before Him and the words in their song (vs 11) reveal their submission to His ownership.
“The duty to worship God is based upon the fact that He is the Creator and that to Him all other beings owe their existence. And wherever, in the Bible, His claim to reverence and worship, above the gods of the heathen, is presented, there is cited the evidence of His creative power. ‘All the gods of the nations are i