Exegetical and Hermeneutical Commentary of Revelation 4:8

And the four beasts had each of them six wings about [him]; and [they were] full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.

8. And the four beasts &c.] Render, And the four living creatures, having each of them six wings, are full of eyes round about and within:” i.e. the statement of Rev 4:6, that they are “full of eyes before and behind,” is extended to tell us that they are covered with eyes, not only on the parts ordinarily visible, but when they spread their wings (and the Eagle at least was in the attitude of flight) it is seen that the inside of the wings, and the parts beneath it, are full of eyes too.

they rest not ] Lit. have no rest. The order of words in the original makes it doubtful whether “day and night” should be connected with these words or with “saying:” but Rev 14:11 (where the same words occur in a very different sense) proves that the A. V. is right. There is some resemblance between this place and Enoch xxxix. 11, where Isa 6:3 is referred to, much as here: it is hardly likely that St John had the passage from Enoch in his mind.

Holy, holy, holy ] Isa 6:3. It will be observed that “Almighty” represents the Hebrew [God] “of Hosts:” see on Rev 1:8.

which was, &c.] Rev 1:4.

Fuente: The Cambridge Bible for Schools and Colleges

And the four beasts had each of them six wings about him – 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. Compare Isa 6:2; Psa 18:10; Psa 104:3; Jer 48:40. 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, Isa 6:2. 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 pagan, was represented with wings, and nothing is more common in the paintings and basreliefs of antiquity than such representations.

And they were full of eyes within – Prof. Stuart more correctly renders this, around and within are full of eyes; connecting the word around (about), not with the wings, as in our version, but with the eyes. 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 – Margin, 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 the notes on Isa 6:3.

Lord God Almighty – Isaiah Isa 6:3 expresses it, Yahweh of hosts. The reference is to the true God, and the epithet Almighty is one that is often given him. It is especially appropriate here, as there were to be, as the sequel shows, remarkable exhibitions of power in 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 forever. See the notes on Rev 1:4.

Fuente: Albert Barnes’ Notes on the Bible

Verse 8. The four beasts had each of them six wings] I have already observed, in the preface to this book, that the phraseology is rabbinical; I might have added, and the imagery also. We have almost a counterpart of this description in Pirkey Elieser. chap. 4. I shall give the substance of this from Schoettgen. “Four troops of ministering angels praise the holy blessed God: the first is Michael, at the right hand; the next is Gabriel, at the left; the third is Uriel, before; and the fourth is Raphael, behind him. The shechinah of the holy, blessed God is in the midst, and he himself sits upon a throne high and elevated, hanging in the air; and his magnificence is as amber , (chashmal,) in the midst of the fire, Eze 1:4, On his head is placed a crown and a diadem, with the incommunicable name ( Yehovah) inscribed on the front of it. His eyes go throughout the whole earth; a part of them is fire, and a part of them hail. At his right hand stands Life, and at his left hand Death; and he has a fiery sceptre in his hand. Before him is the veil spread, that veil which is between the temple and the holy of holies; and seven angels minister before him within that veil: the veil and his footstool are like fire and lightning; and under the throne of glory there is a shining like fire and sapphire, and about his throne are justice and judgment.

“The place of the throne are the seven clouds of glory; and the chariot wheels, and the cherub, and the living creatures which give glory before his face. The throne is in similitude like sapphire; and at the four feet of it are four living creatures, each of which has four faces and four wings. When God speaks from the east, then it is from between the two cherubim with the face of a MAN; when he speaks from the south, then it is from between the two cherubim with the face of a LION; when from the west, then it is from between the two cherubim with the face of an OX; and when from the north, then it is from between the two cherubim with the face of an EAGLE.

“And the living creatures stand before the throne of glory; and they stand in fear, in trembling, in horror, and in great agitation; and from this agitation a stream of fire flows before them. Of the two seraphim one stands at the right hand of the holy blessed God, and one stands at the left; and each has six wings: with two they cover their face lest they should see the face of the shechina; with two they cover their feet lest they should find out the footstool of the shechinah; and with two they fly, and sanctify his great name. And they answer each other, saying Holy, holy, holy, Lord God of hosts; the whole earth is full of his glory. And the living creatures stand near his glory, yet they do not know the place of his glory; but wheresoever his glory is, they cry out and say, Blessed be the glory of the Lord in his place.”

In Shemoth Rabba, sec. 23, fol. 122, 4, Rabbi Abin says: “There are four which have principality in this world: among intellectual creatures, MAN; among birds, the EAGLE; among cattle, the OX; and among wild beasts, the LION: each of these has a kingdom and a certain magnificence, and they are placed under the throne of glory, Eze 1:10, to show that no creature is to exalt itself in this world, and that the kingdom of God is over all.” These creatures may be considered the representatives of the whole creation.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

And the four beasts had each of them six wings about him: the seraphims in Isaiahs vision, Rev 6:2, had so; there their use is declared, with twain he covered his face, with twain his feet, and with twain he did fly. If we understand all the wings here for flight, they signify the readiness of Gods ministers to move every way that God will send them: if we understand them as interpreted by Isa 6:2, they signify their various graces, their fear, dread, and reverence of God; their humility and modesty; their agility, or readiness to obey all the commands of God.

And they were full of eyes within: this denotes that large measure of knowledge, and diligence, and watchfulness, which should be in a minister of Christ.

And they rest not day and night, saying, Holy, holy, holy, Lord God Almighty: this was the song of the seraphims, Isa 6:3, and shows how much it should be the care of ministers to make God known in all his attributes, his holiness especially, and his power.

Which was, and is, and is to come; and his eternity and simplicity, as he is the same yesterday, to-day, and for ever, without variableness or shadow of change.

Fuente: English Annotations on the Holy Bible by Matthew Poole

8. about himGreek,“round about him.” ALFORDconnects this with the following sentence: “All round and within(their wings) they are (so two oldest manuscripts, A, B, and Vulgateread) full of eyes.” John’s object is to show that the six wingsin each did not interfere with that which he had before declared,namely, that they were “full of eyes before and behind.”The eyes were round the outside of each wing, and up theinside of each when half expanded, and of the part of body inthat inward recess.

rest notliterally,”have no rest.” How awfully different the reason why theworshippers of the beast “have no rest day nor night,”namely, “their torment for ever and ever.”

Holy, holy, holyThe”tris-hagion” of the Greek liturgies. In Isa6:3, as here, it occurs; also Psa 99:3;Psa 99:5; Psa 99:9,where He is praised as “holy,” (1) on account of Hismajesty (Re 4:1) about todisplay itself; (2) His justice (Re4:4) already displaying itself; (3) His mercy (Re4:6-8) which displayed itself in times past. So here “Holy,”as He “who was”; “Holy,” as He “who is”:”Holy,” as He “who is to come.” He showed Himselfan object of holy worship in the past creation of all things: morefully He shows Himself so in governing all things: He will, in thehighest degree, show Himself so in the consummation of all things.”Of (from) Him, through Him, and to Him, are all things: to whombe glory for ever. Amen.” In Isa6:3 there is added, “the whole EARTHis full of His glory.” But in Revelation this is deferred untilthe glory of THE LORDfills the earth, His enemies having been destroyed [BENGEL].

Almightyanswering to”Lord of hosts” (Sabaoth), Isa6:3.

The cherubim here have sixwings, like the seraphim in Isa 6:2;whereas the cherubim in Eze 1:6had four wings each. They are called by the same name, “livingcreatures.” But whereas in Ezekiel each living creature has allfour faces, here the four belong severally one to each. See on Eze1:6. The four living creatures answer by contrast to thefour world powers represented by four beasts. The Fathersidentified them with the four Gospels, Matthew the lion, Mark the ox,Luke the man, John the eagle: these symbols, thus viewed, express notthe personal character of the Evangelists, but the manifold aspect ofChrist in relation to the world (four being the numbersignificant of world-wide extension, for example, the four quartersof the world) presented by them severally: the lion expressingroyalty, as Matthew gives prominence to this feature ofChrist; the ox, laborious endurance, Christ’s prominentcharacteristic in Mark; man, brotherly sympathy with the wholerace of man, Christ’s prominent feature in Luke; the eagle, soaringmajesty, prominent in John’s description of Christ as the DivineWord. But here the context best suits the view which regards the fourliving creatures as representing the redeemed election-Churchin its relation of ministering king-priests to God, and ministers ofblessing to the redeemed earth, and the nations on it, and the animalcreation, in which man stands at the head of all, the lionat the head of wild beasts, the ox at the head of tame beasts,the eagle at the head of birds and of the creatures of thewaters. Compare Re 5:8-10,”Thou hast redeemed us by Thy blood out of everykindred . . . and hast made us unto our God kings and priests:and we shall reign on the earth“; and Re20:4, the partakers with Christ of the first resurrection, whoconjointly with Him reign over the redeemed nations that arein the flesh. Compare as to the happy and willing subjection of thelower animal world, Isa 11:6-8;Isa 65:25; Eze 34:25;Hos 2:18. Jewish tradition saysthe “four standards” under which Israel encamped in thewilderness, to the east, Judah, to the north, Dan, to the west,Ephraim, to the south, Reuben, were respectively a lion, aneagle, an ox, and a man, while in the midst wasthe tabernacle containing the Shekinah symbol of the Divine Presence.Thus we have “the picture of that blessed period whentheearth having been fitted for being the kingdom of the Fatherthecourt of heaven will be transferred to earth, and the ‘tabernacle ofGod shall be with men’ (Re 21:3),and the whole world will be subject to a never-ending theocracy”(compare DE BURGH,Exposition of Revelation). The point of union between the twoviews given above is: Christ is the perfect realization of the idealof man; Christ is presented in His fourfold aspect in the fourGospels respectively. The redeemed election-Church similarly, when inand through Christ (with whom she shall reign) she realizes the idealof man, shall combine in herself human perfections having a fourfoldaspect: (1) kingly righteousness with hatred of evil and judicialequity, answering to the “lion”; (2) laborious diligence inevery duty, the “ox”; (3) human sympathy, the “man”;(4) the contemplation of heavenly truth, the “eagle.” Asthe high-soaring intelligence, the eagle, forms the contrastedcomplement to practical labor, the ox bound to the soil; soholy judicial vengeance against evil, the lion springingsuddenly and terribly on the doomed, forms the contrasted complementto human sympathy, the man. In Isa6:2 we read, “Each had six wings: with twain he covered hisface (in reverence, as not presuming to lift up his face toGod), with twain he covered his feet (in humility, as not worthy tostand in God’s holy presence), and with twain he did fly [in obedientreadiness to do instantly God’s command].”

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And the four beasts had each of them six wings about [him],…. As the seraphim in Isa 6:2 with two of which they might cover their faces as they did, testifying thereby their reverence of God, when in his presence; and with the other two cover their feet, signifying their sense of their sinfulness, weakness, and imperfection, in their conversation, even in their best works, and in the ministry of the word; and with the other two fly about, as denoting their readiness to minister the word and ordinances, to visit the members of the church, and do all good offices of love and service to them that lie in their power:

[and they were] full of eyes within; to look into the sin and corruption of their own hearts, which is a means of keeping them humble amidst all their attainments, gifts, and graces, and of qualifying them to speak aptly of the cases of others; and they have eyes within, to look into and consult their own experience; for besides the word of God, which lies before them, they have a testimony in themselves of the truth of the doctrines of the Gospel, which they do well to attend unto; and they have these inward eyes to look into that treasure which God has put into their earthen vessels, in order to bring out of it things new and old.

And they rest not day and night; they give up themselves to the ministry of the word, and prayer; are wholly in these things, meditate on the word continually, and preach the Gospel in season, and out of season:

saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come; living under a continual sense of the holiness of God, Father, Son, and Spirit; and how necessary holiness is in themselves, who bear the vessels of the Lord, and in the churches and house of God; taking care that all their doctrines are according to godliness, and serve to promote holiness of life and conversation; and also under a sense of the power of God, and of their need of it, to carry them through their work, and make their ministry successful; and of the eternity and immutability of God, which is a wonderful support unto them amidst all the difficulties and troubles that attend them. The word “holy” is three times used here, as by the seraphim in Isa 6:3; and in some copies it is repeated six times, and in others nine times, as in the Complutensian edition.

Fuente: John Gill’s Exposition of the Entire Bible

Each one of them ( ‘ ). “One by one of them,” a vernacular idiom like in Mr 14:19.

Having (). Masculine participle again as in verse 7, though neuter.

Six wings ( ). Distributive use of , “six wings apiece” as in Lu 10:1 ( , by twos). Like Isa 6:2, not like Eze 1:6, where only four wings are given apiece.

Are full of (). Plural verb, though neuter, to individualize each one.

Round about and within ( ). Perhaps before and behind (4:6) and under the wings, “pointing to the secret energies of nature” (Swete).

Rest (). See also 14:11. Old word (from , to relax), as in Mt 11:29. God and Christ cease not their activity (Joh 5:17). “This ceaseless activity of nature under the hand of God is a ceaseless tribute of praise” (Swete).

Day and night ( ). Genitive of time, by day and by night.

Holy, holy, holy (, , ). “The task of the Cherubim together with the Seraphim and Ophannim is to sing the praises of God” (Charles) in the (triple repetition of ).

Is the Lord God ( ). See Isa 6:3. The copula (is) is not expressed, but is implied.

The Almighty ( ). See on 1:8.

Which was and which is and which is to come ( ). Just as in Rev 1:4; Rev 1:8, but with the order changed.

Fuente: Robertson’s Word Pictures in the New Testament

Had [] . The best texts read ecwn having, the participle in the singular number agreeing with each one.

Each of them [ ] . Lit., one by himself. The best texts read en kaq en one by one or every one. Compare Mr 14:19.

Six wings. Compare Isa 6:2. Dante pictures his Lucifer, who is the incarnation of demoniac animalism, with three heads and six wings. ” Underneath each came forth two mighty wrings, Such as befitting were so great a bird; Sails of the sea I never saw so large.

No feathers had they, but as of a bat Their fashion was; and he was waving them, so that three winds proceeded forth therefrom.

Thereby Cocytus wholly was congealed. “” Inferno,” 34, 46 – 52.

Dean Plumptre remarks that the six wings seem the only survival of the higher than angelic state from which Lucifer had fallen.

About him [] . The best texts place the comma after ex six instead of after kukloqen around, and connect kukloqen with the succeeding clause, rendering, are full of eyes round about and within. So Rev.

They were full [] . Read gemousin are full.

Round about and within. Around and inside each wing, and on the part of the body beneath it.

They rest not (ajnapausin oujk ecousin). Lit., they have no rest. So Rev. See on give rest, Mt 11:28; and resteth, 1Pe 4:14. Holy, etc. Compare Isa 6:3, 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. “God which art holy and restest in the holies, who art hymned with the voice of the Trisagion by the Seraphim, and glorified by the Cherubim, and adored by all the heavenly powers! Thou who didst from nothing call all things into being; who didst make man after Thine image and likeness, and didst adorn him with all Thy graces; who givest to him that seeketh wisdom and understanding, and passest not by the sinner, but dost give repentance unto salvation; who has vouchsafed that we, Thy humble and unworthy servants, should stand, even at this time, before the glory of Thy holy altar, and should pay to Thee the worship and praise that is meet; – receive, Lord, out of the mouth of sinners, the hymn of the Trisagion, and visit us in Thy goodness. Forgive us every offense, voluntary and involuntary. Sanctify our souls and bodies, and grant that we may serve Thee in holiness all the days of our life; through the intercession of the holy Mother of God, and all the saints who have pleased Thee since the beginning of the world. (Aloud.) For holy art Thou, one God and to Thee.”

According to an unreliable tradition this formula was received during an earthquake at Constantinople, in the reign of Theodosius 2, through a boy who was caught up into the sky and heard it from the angels. The earliest testimonies to the existence of, the Trisagion date from the fifth century or the latter part of the fourth. Later, the words were added, “that was crucified for us,” in order to oppose the heresy of the Theopaschites (Qeov God, pascw to suffer) who held that God had suffered and been crucified. To this was added later the words “Christ our king :” the whole reading, “Holy God, holy Mighty, holy Immortal, Christ our king that was crucified for us, have mercy on us.” The formula thus entered into the controversy with the Monophysites, who claimed that Christ had but one composite nature. Dante introduces it into his “Paradiso.”

“The One and Two and Three who ever liveth And reigneth ever in Three and Two and One, Not circumscribed and all things circumscribing, Three several times was chanted by each one Among those spirits, with such melody That for all merit it were just reward.” ” Paradiso, ” 14, 28 – 33.

“When I was silent, sweetest song did flow Through all the heaven, and my lady too With them cried holy, holy, holy!” ” Paradiso, ” 26, 67 – 69.

The interpretations of the symbols of the four living creatures are, of course, numerous and varied. Some of them are : the four Evangelists or Gospels; the four elements; the four cardinal virtues; the four faculties or powers of the human soul; the Lord in the fourfold great events of redemption; the four patriarchal churches; the four great apostles, the doctors of the Church; the four principal angels, etc. The best modern interpreters explain the four forms as representing animated nature – “man with his train of dependent beings brought near to God, and made partakers of redemption, thus fulfilling the language of St. Paul, that ‘the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God ‘” (Rom 8:21; Milligan). D?ieck says : “The essential idea which is symbolized in the figures of the four living creatures may be expressed in such words as those of Psa 103:22.” Full of eyes, they are ever on the alert to perceive the manifestations of divine glory. Covering their faces and feet with their wings (Isa 6:2), they manifest their reverence and humility. Flying, they are prompt for ministry. “We thus have the throne of God surrounded by His Church and His animated world; the former represented by the twenty – four elders, the latter by the four living beings” (Alford). Which is to come [ ] . Lit., which cometh or is coming.

Fuente: Vincent’s Word Studies in the New Testament

1) “And the four beasts,” (kai ta tessera zoa) “And the four living creatures,” encircling the throne, Rev 4:4, who worshipped God and praised the Lamb for redemption, Rev 4:8; Rev 5:8-12.

2) “Had each of them,” (hen kath’ hen auton echon ana) “One by one, or each, was having, holding, or possessing;” in appearance of make-up the following. Some believe these to be the cherubims of Isa 6:2-3; However cherubims are not redeemed by the blood, Rev 5:8-10.

3) “Six wings about him,” (heks kuklothen) “Six wings encircling it,” to move about in praise and worship, similar to those of Eze 1:6; Eze 1:11; Eze 1:18; Isa 6:2; Isa 6:13.

4) “And they were full of eyes within,” (kai esothen gemousin ophthalmon) “And they (the wings) are full of eyes within (within the wings),” in the area of the wings upon their bodies, adequately to behold heaven’s scenes to behold the glory of God, Joh 17:24.

5) “And they rest not day and night,” (kai anapausin ouk echousin hemeras kai mektos) “And they have not rest, (respite) or recess, day and night,” are continually, intelligently, and devoutly alert in praise of God, 1Co 2:9.

6) “Saying Holy, holy, holy, Lord God Almighty,” (legontes hagios hagios kurios ho theos ho panto krator) “Saying repeatedly, continuously, holy, holy, holy (is) the Lord, the trinitarian God, the Almighty one, Isa 6:3.

7) “Which was, and is, and is to come,” (ho en kai, ho on kai ho erchomenos) “The one who was, and the one who is, (exists) and the one who is coming (again)” of his own will, choice or accord, Jesus the Eternal one, Joh 14:3; Act 1:10-11; Heb 10:36-37.

Fuente: Garner-Howes Baptist Commentary

(8) And the four beasts (or, living beings) had each of them (literally, one by one of them) six wings about him; and they were full of (or, teeming with) eyes.The last verse spoke of the living beings teeming with eyes; this tells us that neither the dropping nor the raising of their wings hindered their view.

And they rest not day and night, saying, Holy, holy, holy, Lord God Almightly, which was, and is, and is to come.The resemblance to Isaiahs vision (Rev. 6:1-4) may remind us that the voice of Gods creation has in every age proclaimed His eternal holiness. The word holy is repeated eight times in the Sinaitic version. The six wings are taken to express reverence, for with twain (Isa. 6:2) he covered his face; humility, for with twain he covered his feet; and obedience, for with twain he did fly. Some have understood these living beings to betoken rather the creative power of God than the actual creation. There is much to be said for this; but the analogy of the passage suits better the view here adopted. The twenty-four elders represent, not the regenerating power of God, but the regenerate Church. The new creation in Christ Jesus join in praise with all created things. The doxology in Rev. 4:11 favours the interpretation, Thou hast created all things.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

8. Six wings Like the seraphim of Isa 6:2; which with two of their wings covered the face in reverence before Jehovah; with two, their feet, as a decorum; and with the intermediate two they flew. John, however, makes no such distinction; the six wings apparently symbolize intense activity in obeying the behests of the Creator.

About him A period should be put after wings, closing the sentence. Him should be struck out, and the reading should be: around and within (the wings) they (the cherubim) were full of eyes. In Rev 4:6, their bodies were described as full of eyes before and behind. Here they are described as to their wings; which wings were also full of eyes; both around, that is, on their outer side, and within, that is, on their inner side, coming in contact with the body when closed, and revealed to John’s eye when expanded. So are these cherubim most swift, as is symbolized by their six wings; and most divinely perceptive, both in their nature, as symbolized by their many-eyed bodies, and in their activities, as symbolized by their many-eyed wings. These living beings represent, not merely the animal kingdom, but also the very structure of the earth, and all things known under physical philosophy. This is shown by their number four, which refers to the cardinal points, and so to the physical system. The term implies that the whole mundane system is, as Hengstenberg terms it, “inspirited.” The Spirit of God is the soul of nature. The whole is impregnate with his all-wise power, and is thereby enabled to move by the law of its true development. Each and every particle of matter thereby sees, with divine eyes, which way to move to incorporate itself into an organism; and so physiology and generative races are possible. Each chemical element sees how to act to carry out God’s prescribed affinities, and with all its six wings hasten to be in exact time. And so it is that matter and motion, under rule of intelligence, form a systematic universe.

The living beings and the elders are here both present at the throne in this day of the divine levee, because the purpose of the day is to unfold the future of both the living world and the living Church. And to the eye and ear of faith, the creation and the Church are a perpetual choir, offering an endless anthem to the Creator.

They rest not A faulty translation, as suggesting weariness in the truly tireless. The literal Greek is, they have no cessation no pause in their movements, no silence of their hymn. Day and night creation moves in rhythmic measures, and day and night the universal Church rolls up its trisagion.

Saying It may seem strange to some that it is not the Church, but creation, that first offers its praise to God. Not so thought the psalmist, ( Psa 145:10,) “All thy works shall praise thee, O Lord; and thy saints shall bless thee.” There is a desperate pessimism at present infecting our age, which finds in creation no proof of the goodness of God. The blessed faith of our Bible teaches a more benign philosophy. It holds that this is, on the whole, the best possible system, and beholds the world rejoicing in its existence and blessing its Creator. The permission of moral evil, and the partial production of natural evil, are methods and means of producing a higher result than could have existed without them.

Holy, holy, holy This trine ascription (called the trisagion, or thrice-holy) is based on Isa 6:3, but carried out to a New Testament and trinitarian completeness. The trinality is emphasized by the thrice-three of the entire verse. Stuart remarks that he would not “rest” or “risk” a leading doctrine on this verse. But there is no “risk” in corroborating the proof of the trinity derived from a whole body of texts, making three a number for the divine by this, which is perhaps a crowning instance.

The word holy, thrice uttered, cannot well be applied to the three persons severally, as is shown by the fact that the second and third three in the verse cannot. It is the repetition of intensity. The divine holiness, omnipotence, and eternity, are sublimely recognised by the creational representatives.

Fuente: Whedon’s Commentary on the Old and New Testaments

Rev 4:8. They were full of eyes within: To signify their quick discernment of every object around them; as their wings were to express their readiness to execute the divine commands; quick to discern, and prompt to perform. The anthem which they sung is that which Isaiah tells us he heard the seraphim sing, ch. Rev 6:3 and it is observable, that many other hymns recorded in this book are borrowed from the old Testament.

Fuente: Commentary on the Holy Bible by Thomas Coke

Rev 4:8 . The four beings, having each six wings, [1792] are all around and within full of eyes. Concerning the composition . , cf. Mar 14:19 ; Joh 8:9 ; Rom 12:15 ; Winer, p. 234. Concerning the distributive , cf. Joh 2:6 ; Winer, p. 372.

The belongs not to what precedes, [1793] but with to . Yet the is not equivalent to the , Rev 4:6 , so that the corresponds to the ; [1794] but rather the properly comprises already both of those statements, while only with reference to the wings mentioned is it still expressly remarked that “within,” i e., on the inner side of the wings, under them not only round about the entire outside of the body ( . ) all is full of eyes. [1795] It results also from this determination of . and , that the declaration . . is repeated, because this is to be extended particularly [1796] to the wings. [1797] At the same time the adding of what follows,

, reveals the meaning first of the fulness of eyes, and then of the four beings in general. Ceaselessly, day and night, they exclaim, “Holy,” etc.

The masc. , in the same loose wav as Rev 4:1 .

The . . . can in no way suggest that at the throne of God there is no change of day and night, and still less dare the explanation be made: “Though there be on earth, here or there, day or night.” [1798]

The uninterrupted hymn of praise of the four beings sounds like that of the seraphim in Isa 6:3 ; but since, instead of the close found there ( ), it is said here , there is found [1799] in the praise of these four beings a particular factor, which already in Rev 1:8 sounds forth like a keynote in a judgment of God which is highly significant to the whole. The thrice holy Lord God, at the same time, is also the Eternal One who is to come . These words of praise from the mouth of the four beings agree perfectly with the manifestation of the Enthroned One, [1800] as this itself agrees with his own words; [1801] and in all the living divine, foundation of the entire Apocalyptic prophecy is indicated, because God “comes” in a personal way, as the prophet says as surely as he is the Holy, Almighty, Eternal One, endowed with complete living energy.

Only now can the question be answered, as to what these beings are, and what their special characteristics signify. Undoubtedly these four [1802] are not actual beasts who serve only to support the throne of God, as in Persian and Indian sculptures massive forms of beasts are seen supporting a throne; [1803] for is not , [1804] and concerning the four beings as supporting the throne, the text does not say a word.

Almost all the explanations of older times depend upon mere surmises, as, that the four beings are meant to designate: the Four Evangelists, and that, too, so that, according to Augustine, [1805] the lion represents Matthew, the man Mark, the ox Luke, and the eagle John; [1806] the four cardinal virtues; [1807] the four mysteries of faith, viz., Christ’s incarnation, passion, resurrection, ascension; [1808] the four patriarchal churches; [1809] the four apostles or apostolic men, who were then at Jerusalem as standard-bearers of Christ’s camp; [1810] all the doctors of the Church, [1811] etc. It is further a perversion to regard the four beings as angels, from whom they are expressly distinguished in Rev 5:8 ; Rev 5:11 , Rev 7:11 . [1812] According to their form, they are essentially identical with the cherubim of the O. T.; so they have also their symbolical meaning. The question is whether they represent powers of God employed in the creation, [1813] or creation itself. [1814] The former interpretation is carried to such extent by Ebrard, that the lion is regarded as designating the consuming and destroying, the bullock the nourishing, man the thinking and caring, and the eagle, which soars victoriously above all, the preserving and rejuvenating power in nature. This is indeed ingenious, but is forced. It is in itself peculiar, and entirely unbiblical, to form the powers of God into definite symbolical beings, and the idea is entirely inadmissible, to regard powers so formed as proclaiming the praise of God: but, on the other hand, it is perfectly natural for the works to proclaim the praise of the Creator, [1815] and for these, especially the entire living creation, to be represented by definite, concrete forms. The creatures at the basis of the O. T. cherubic forms most simply offer themselves as such representatives of the entire living creation. The correct point of view is already stated in the rabbinical sentence: [1816] “There are four holding the chief place in the world, among creatures, man; among birds, the eagle; among cattle, the ox; among beasts, the lion.” That these four are intended to represent the entire living creation, is indicated by the significant number four itself; [1817] and to object against it, that besides the fish, etc., are not represented, is pointless. [1818] Entirely irrelevant, however, to the proper meaning of the symbol, is the succession of lion, ox, etc., which John, after remodelling in general the Ezekiel cherubic forms, unintentionally changed; the idea also is arbitrary, that the four beings in John, just as in Ezekiel, must have had altogether human bodies , since man is exalted above other creatures. [1819] This allusion is introduced here without sufficient reason, as the subject has to do simply with the entirety of the living creation as such. Incorrect, besides, is the interpretation of the eyes, wherewith the four beings are covered, by saying that the entire living creation is “spiritualized,” [1820] which follows at least from Rev 5:6 . The context itself shows, on the other hand, that the eyes are to be regarded as signs of the constant wakefulness day and night, belonging to the ceaseless praise of God. [1821] Finally, the six wings which John has derived for his beings from the six seraphim (Isa 6 ), we cannot well understand here otherwise than as there. They designate not the collective significance of the four beings, [1822] but serve as a figurative representation of the unconditionally dependent and ministerial relation in which the creature stands, and is recognized as standing, to its Creator. Thus Bengel: [1823] “So that with two they covered their faces, with two their feet, and with two flew: whereby then the three chief virtues were indicated, viz., reverence or respect, as they do not boldly look; humility, as they hide themselves before that brilliancy; and obedience, to execute commands.”

The essential idea delineated in the images of the (cherubim) may be expressed in words as Psa 103:22 : “All the works of God (in all places),” as they, at least with respect to earthly living creatures, are represented in the beings, and that, too, four beings, are to “praise God in all places of his dominion.” For, that he, as unconditioned Lord of his creatures, is honored with all humility and obedience, is seen in that they hide themselves, and are ready to serve his will. Yet there is also placed in the mouth of the representatives of the creatures an express ascription of praise to the holy, almighty Lord, and that, too, as the innumerable, ever-wakeful eyes show, one that is perpetual (Rev 4:8 ). [See Note XLIV., p. 203.]

[1792] Cf. Rev 5:8 , Rev 19:4 , where the beasts fall down, “which cannot be thought of if two of them were four-footed.”

[1793] Luther.

[1794] “Within, towards the throne.”

[1795] Zll., De Wette.

[1796] De Wette.

[1797] Cf. Eze 10:12 .

[1798] Beng.

[1799] As it corresponds with the pragmatic relation of the entire presentation, ch. 4 [and 5], to the entire contents of the Apoc.

[1800] Rev 4:2 sqq.

[1801] Rev 1:8 .

[1802] , Eze 1 . Cf. especially Eze 1:20 , where all four are designated as one ; here the LXX., incorrectly, .

[1803] Eichh., Ew.

[1804] Wis 7:20 .

[1805] De Cons. Evang ., 16.

[1806] Cf. Victor, Primas, Beda, Andr. Even Ebrard attributes some truth to such forced interpretation.

[1807] Andr., Areth.

[1808] Aretius after Augustine, Ansbertus.

[1809] N. de Lyra: Jerusalem (where the church began, is the first beast, Act 5:29 furnishing an example of its lion-like spirit), Antioch, Alexandria, and Constantinople. The six wings are the natural law, the Mosaic law, the oracles of the prophets, the gospel of counsels, the doctrine of the apostles, the statutes of general councils. The station of the Romish Church, which is naturally already, in N. de Lyra, the head of all, C. a Lap. describes by adding “that the throne of God is the cathedra Romana , on which sits the vicar of Christ.”

[1810] Grot., who regards them as Peter, James, Matthew, and Paul; the “eyes” are colors, and designate the multiform gifts of God.

[1811] The doctors of theology. Calov.; Cf. Vitr., etc.

[1812] Cf. Vitr. and Hengstenb., vs . Laun., C. a Lap., Beng., etc.

[1813] Ebrard, etc.

[1814] Herder, De Wette, Rinck, Hengstenb.

[1815] Cf. Psa 19:2 sqq., Psa 103:22 , 148.

[1816] Schemoth, Rabba 23, fol. 122, 4, b. Schttg. Cf. also Beng.

[1817] Beng., Hengstenb.

[1818] Ebrard.

[1819] “The human type must preponderate in the personification of every thing living; the rest must be content with the representation of their faces” (Hengstenb.).

[1820] Hengstenb.

[1821] De Wette. Cf. Rinck, etc.

[1822] Rinck, who mentions that the entire number of wings, four times six, is equal the number of elders.

[1823] Cf. also Hengstenb.

NOTES BY THE AMERICAN EDITOR

XLIV. Rev 4:6-8 .

Cf. Cremer ( Lexicon ): “Properly, a living creature , which also occurs elsewhere also in profane Greek, where , a post-Homeric word, generally signifies living creature , and only in special instances a beast; = animal, as embracing all living beings, must be retained in the Revelation, where four are represented as being between God’s throne and those of the elders which surround it, the description given of which (Rev 4:6-8 ) resembles that of the in Eze 1:5 sqq.; the cherubim in Eze 10 (cf. Psa 18:1 ; Psa 99:1 ; Psa 80:2 ; 1Sa 4:4 ; 2Sa 6:2 ; 2Ki 19:15 ). They are named living creatures here and in Eze 1 , on account of the life which is their main feature. They are usually the signs and tokens of majesty, of the sublime majesty of God, both in his covenant relation, and in his relation to the world (for the latter, see Psa 99:1 ); and therefore it is that they are assigned so prominent a place, though no active part in the final scenes of sacred history (Rev 6:1-7 ). The appearance of four represents the concentration of all created life in this world, the original abode of which, Paradise, when life had fallen to sin and death, was given over to the cherubim. They do not, like the angels, fulfil the purposes of God in relation to men; they are distinct from the angels (Rev 5:11 ). We are thus led to conclude that they materially represent the ideal pattern of the true relation of creation to its God.” Oehler (O. T. Theology, p. 260): “It is the cherubim, as Schultz well expresses it, ‘which at one and the same time proclaim and veil his presence.’ The lion and the bull are, as is well known, symbols of power and strength; man and the eagle are symbols of wisdom and omniscience; the latter attribute is expressed also in the later form of the symbol by the multitude of eyes. The continual mobility of the (Rev 4:8 ) signifies the never-resting quickness of the Divine operations; this is probably symbolized also by the wheels in Eze 1 . The number four is the signature of all-sidedness (towards the four quarters of heaven). Thus Jehovah is acknowledged as the God who rules the world on all sides in power, wisdom, and omniscience. Instead of natural powers working unconsciously, is placed the all-embracing, conscious activity of the living God.”

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

Rev 4:8 . A description of the sounds and songs of heaven follows the picture of its sights. , either with . . ( for once a real participle) or an asyndeton (if here, as elsewhere in the Apocalypse, must be supplied with a copula). . . . = “round their bodies and on the inside” ( i.e. , underneath their wings). For the ceaseless praise, which resembles that of Nin-ib, the Assyrian deity, cf. on Rev 4:7 and Rev 4:11 , also Enoch xxxix. 12 (the trisagion sung by the sleepless ones, i.e. , angels), Slav, En. 17, and Test. Lev 3Lev 3 (where endless praise is the function of denizens in the fourth heaven). The first line of the hymn is Isaianic, the second ( . . .) is characteristic of the Apocalypse. In En. xli. 7 the sun and moon in their orbits “give thanks and praise and rest not; for to them their thanksgiving is rest”. In the Apocalypse, however, the phenomena of nature are generally the objects or the scourges of the divine wrath. The precedence of over may be due to the emphasis of the context upon (Rev 4:11 ) the definite creative action of God. Since the worship God as the eternal (Rev 4:10 ), while the acknowledge him as the , the latter epithet probably retains its O.T. sense, i.e. , absolute life and majestic power (Rev 16:5 ). The trisagion occurs in the Babylonian recension (Rev 4:3 .) of the Shmone-Esreh, among the daily prayers of the Jewish community. See further Encycl. Rel. and Ethics , i. 117, 118.

Fuente: The Expositors Greek Testament by Robertson

and they were = are.

Holy, &c. The first of the seventeen (App-10) heavenly utterances in Rev. Here, Rev 4:8; Rev 4:11; Rev 5:9, Rev 5:10; Rev 5:12; Rev 5:13; Rev 5:5. -14- (Amen); Rev 7:10; Rev 7:12; Rev 11:15; Rev 11:17; Rev 12:10-12; Rev 14:13; Rev 15:3; Rev 19:1-3; Rev 19:4; Rev 19:5; Rev 19:6, Rev 19:7.

Holy . . . holy. God’s holiness proclaimed, prior to judgment. See Psalm 93; Psalm 97; Psalm 99, and Isa 6:3. Compare Num 6:24-26.

Almighty. See Rev 1:8.

Fuente: Companion Bible Notes, Appendices and Graphics

Rev 4:8. ) , Er. (without the sanction of the other copies of Andreas) and Bar. L.; , Hunt. The is thought by Wolf to require the plural form of the verb: the singular however occurs, Rev 21:21. The others, with great agreement, have or .[60]-[61] [62] ) Uffenb., a recent book indeed, has ; but that this was the reading of others also, you may collect from And. I., who substitutes . The same Uff., Rev 4:6, has also . Perhaps more MSS. have the same variety, which may have been overlooked by collators. The verb is found with a genitive and accusative together, ch. Rev 17:4.-, , , holy, holy, holy) Some copyists wrote this nine times, in accordance with the liturgical custom of the Greeks; but John, as Isaiah, wrote it three times. And in John the four beasts raise this cry to Him that sits upon the throne, that is, the Father, from whose right hand the Lamb, that is, Christ, takes the book which is sealed with seven seals. The , as the Greeks term it, occurs also in Psalms 99, where, on the announcement of His Majesty which is about to display itself, of His Justice which already displays itself, and of His Mercy displayed in time past, there resound three addresses on the subject of His Holiness. And, as in that instance, so this Apocalyptic also in the text itself, points out its own meaning in relation to itself:

[60] A has : so Lachm. and Tiseh. B, . Rec. Text, ; so Vulg. habebant. Either of the former, as being the more difficult, is less likely to have come from transcribers.-E.

[61] , about) This is to be referred not to the wings, but to the eyes.-V. g.

[62] So AB Vulg.; but Rec. Text, without good authority, .-E.

Holy, He who was:

Holy, He who is:

Holy, He who is to come.

He showed Himself as an object of holy worship, in the creation of all things: He shows Himself further more fully as an object of holy worship, in the governing of all things: He will in the highest degree show Himself an object of holy worship, in the consummation of all things. From Him, and through Him, and to Him are all things: to Him be glory to all ages. Castellio is not inconsistent with those things which we said on the subject of Holiness in the German Notes; for, according to his explanation, is Augustus, as T. L. Bunemann observes in the Index of the Bible of Castellio.

In a similar hymn, Isa 6:3, there is added, THE EARTH is full of His glory. But in the Apocalypse this is deferred, until the glory of THE LORD fills the earth, His enemies having been destroyed. See ch. Rev 5:10, Rev 11:16-18, Rev 19:2. By the use of which passages, we collect, that the four beasts are more occupied, while the action is in heaven; the elders, while it is extended to the earth.

Fuente: Gnomon of the New Testament

Rev 4:8-11

3. THE HEAVENLY WORSHIP DESCRIBED

Rev 4:8-11

8b and they have no rest day and night, saying, Holy, holy, holy, is the Lord God, the Almighty, who was and who is and who is to come.–Already these creatures have been described as being “full ofeyes”; here they are said to be sleepless, having no rest day or night. Their praise and worship of God goes on unceasingly. The thrice used word holy in their song of praise indicates perfect sacredness of God as a supreme and faultless Being to be worshiped by all intelligent creatures. The fact that these creatures spake their praise of God shows they were intelligent beings, not animals, though three of them appeared to have faces of animals. Compare the note on verse 7. Being called the “Almighty” shows that God has abundant power to bring to pass all the future events that were to be revealed to John. On the expression who was, is, and is to come, see the note on 1:4. Past, present, and future indicate the everlasting or unending existence of God. This shows that, however long he might be in bringing to pass the things to be revealed to John, his words would be verified, for neither his existence nor power could cease.

9 And when the living creatures shall give glory and honor and thanks to him that sitteth on the throne, to him that liveth for ever and ever,–Since verse 8 shows that the living creatures give glory to God continually, the expression “when” they shall give glory must mean they repeated their praises again and again. God is so perfect in being and acts that the heavenly intelligences were continually repeating their thanksgiving because of his glory–ascribing to him all honor. “Liveth for ever and ever” is an explanation of what is meant by “who was and who is and who is to come.”

10 the four and twenty elders shall fall down before him that sitteth on the throne, and shall worship him that liveth for ever and ever, and shall cast their crowns before the throne,–Whatever caused the living creatures to give glory and honor to God also caused the twenty-four elders to fall before him and do the same. The elders wearing crowns show that in some sense they were rulers. Casting their crowns before God evidently indicates that they recognized that all their success came from God, and that their garlands of victory were as nothing in comparison with worshiping God. Jhn’s seeing them cast their crowns down most impressively shows that fact.

saying, 11 Worthy art thou, our Lord and our God, to receive the glory and the honor and the power: for thou didst create all things, and because of thy will they were, and were created.–This song of praise is practically the same as that of the living creatures, adding the word “power” and declaring God to be the Creator of all things. The power indicates that he has strength to do all he has promised, and being Creator he has the right to do as his infinite wisdom and justice may direct. Even if the living creatures and elders do not represent anything on earth, two important facts are apparent: (1) The vision shows that all heavenly intelligences render strict obedience to God. This implies that all responsible human beings on earth should obey him. (2) The display in the vision of God’s power, majesty, and eternal existence proves that he will bring to pass the things which he revealed to John in the following visions. These are the essential lessons in the visions of this section.

Commentary on Rev 4:8-11 by Foy E. Wallace

4. The doxology-Rev 4:8-11.

Compare the seraphim of Isa 6:2; and the angelic guard of attendants, suited to a grand composite scene, it pictured a glorious epiphany. Acting in concert, the creature– beings–say, holy, holy, Lord God Almighty; and the elders on the throne-seats fell before Him who sat on the throne and worshiped in unison, without discord; in unity of worship, and in unity of honor to one God; and they cast their crowns before Him as a sign of surrender to Gods will, for they were as he willed and were created to do his pleasure.

Commentary on Rev 4:8-11 by Walter Scott

Rev 4:8. “Full of eyes within” signify inward spiritual perception of the governmental purposes and acts of God.In the previous part of the description the eyes are also said to be “before and behind” (Rev 4:6). The future and the past come equally within the range of the perceptive faculties of the living creatures.

Having given a description of the living creatures the Seer next describes their worship. In this blessed and happy exercise there is no relaxation: “They cease not day and night.” There is no imperfection in their service; neither lassitude nor weakness characterise their worship. Unceasingly they worship, saying, “Holy, holy, holy, Lord God Almighty, Who was, Who is, and Who is to come.” We may here remark that in two respects the living creatures resemble the seraphim; in the number of wings and in the threefold ascription of worship (compare with Isa 6:1-13). The works of God praise Him, but deeper still His attributes declare His holy, holy, holy nature, i.e., what He is in Himself. The titles of the Deity here grouped and the respective truths connected with each are ceaselessly celebrated. The very powers which execute the righteous behests of the throne (Rev 6:1-17) here glorify Him in His divine Being. The living creatures symbolically represent the several attributes named, and “give glory and honor and thanksgiving to Him that sits upon the throne.”

The divine titles are LORD, or Jehovah, the self-existing One; God in relation to creation; the Almighty in grace, power, and in “sustaining resources.” In addition to these the divine Being is also celebrated as the God of the ages, Who was, is, and is to come. For this latter, i.e., what God is in His own proper Being and nature, see Rev 1:4. Here “Who was” precedes the term of independent and eternal existence “Who is,” this latter is first stated in the earlier reference. Thus the four living creatures worship God.

THE WORSHIP OF THE LIVING CREATURES,

AND THE FULLER WORSHIP OF THE ELDERS.

Rev 4:9-11. “And when the living creatures shall give glory and honour and thanks to Him that sits upon the throne, Who lives to the ages of ages, the twenty-four elders shall fall before Him that sits upon the throne, and shall worship Him that lives to the ages of ages; and shall cast their crowns before the throne, saying, Thou art worthy, O our Lord and (our) God, to receive glory, and honour, and power; for Thou hast created all things, and for Thy will they were, and they have been created.” Each of the living creatures is a characteristic symbol in itself of one or more of the divine attributes, and now the four unite, before they are witnessed in governmental action, in yielding to Him the glory, honour, and thanks due to His Name.They have announced, as we have seen, His essential purity in the threefold repetition of the word “Holy,” now their doxology (Rev 4:9), as that of the elders (Rev 4:11), is threefold. Another feature as distinguishing the more profound worship of the elders from that of the living creatures is that the former directly address God in the second person; whereas the living creatures speak of God in the third person. It is important to observe that whoever may be the instruments, angels or men, in exercising the judicial authority of the throne, of which the living creatures are here the symbolical representatives, all must turn to Him in increased power and fulness. The doxology of the living creatures furnishes proof of this.

The worship of the elders is of a different character to that of the living ones. Theirs is the worship of redeemed persons,who, as having the mind of Christ (1Co 2:16),enter intelligently into the thoughts of God, and who know Him personally in His holiness and love. It is the worship of persons whose hearts have been won by His exceeding great love, and whose consciences have been cleansed by faith in the divine testimony to the precious blood of Christ.

“The saints here fall down before the throne, bow themselves before His place in glory, and worship Him in His endless being, and lay down their given glory before His supreme and proper glory, ascribing all glory to Him as alone worthy of it; but here, according to the nature of the celebration of it, the Creator for Whom all things are. In all changes these remain true. It will be remarked here that the living creatures only celebrate and declare; the elders worship with understanding. All through the Revelation the elders give their reason for worshipping. There is spiritual intelligence in them.”(“Synopsis of the Books of the Bible,” vol. 5, p. 595, Morrish ed.)

It will be observed that in the declaration of the living creatures we have glory, honour, and thanks; in that of the elders it is glory, honour, and power. Further, the elders fall down before HIM Whom they love and reverence, and cast their crowns before the THRONE in the recognition of that from which their royal dignity is derived and sustained. (“The impressive nature of the scene presented in Rev 4:1-11 cannot but strike the mind of every intelligent reader. The holy Seer was duly prepared by such an august vision for the disclosures which follow; and the mind of the reader can hardly fail to be prepared also to look for them with deep interest. It cannot escape even the most unobserving how greatly this whole scene resembles the inaugural theophanies in Isa 6:1-13 and Eze 1:1-28.”– “A Commentary on the Apocalypse,” by Moses Stewart, p. 514.)

The creatorial glory of God is here the ground of worship by the elders. “For Thy will they were,” that is, all things exist according to His will or sovereign pleasure, “and they have been created.” He caused them to exist, He is the origin and source of all creation. The worship here is grounded on the knowledge of God, what He is in His own Being and as Creator and Sustainer of the universe. The first and fundamental claim of God on His creatures is this necessary recognition of His power and glory, creating and upholding all, men and angels, things animate and inanimate, of all in the celestial and terrestrial realms.The first subject revealed in the Scriptures is that of creation, and the first, moreover, in which faith is demanded (Heb 11:3). The worship in the next chapter is founded on redemption by blood, and hence the Lamb necessarily becomes the central figure. The throne itself is the prominent subject in our chapter; the Lamb in connection with the throne that of Rev 5:1-14.

The chapter we have been considering is one replete with interest. The main subject presented in vision being the throne of the Eternal, the guarantee that He governs the universe according to the truth of His nature. The throne, too, “set” or established in “the Heaven” on the fixed basis of eternal righteousness is the pledge of permanence and security. While “upon the throne ONE sitting,” only one, intimates that there shall be no change of kings, no transference of the sovereign power, no succession; “sitting,” not “sat,” no vacation and no interregnum. There is no song in the chapter, no vision of a slain Lamb, and no mention of the blood of sacrifice; these are characteristic features of the next chapter, and hence, because of their absence here, the chapter is not so frequently read as chapter 5. But the throne, with its symbolic glories, its accessories and surroundings, invests this chapter with profound interest, which deepens the more carefully it isread and studied.

Commentary on Rev 4:8-11 by E.M. Zerr

Rev 4:8. Had each of them six wings. Had it said that they had four wings even, it would have aroused our inquiry since a flying creature normally uses only two wings. We must conclude, therefore, that these wings were not all for the purpose of flying. A similar figure is given in Isa 6:2 where the creatures that stood near the throne had each six wings. We may obtain some suggestions for our verse by reading the use Isaiah said these creatures made of their six wings. Each one used two of his wings to cover his face (indicating humility in the presence of God); with two of them he cover his feet (indicating modesty before the throne); with two he did fly (denoting a readiness to go on any errand desired by the Lord). Full of eyes within denotes that they could make an intelligent application of the things they could see outwardly or around them. Rest not means they did not pause day or night in ascribing praise to the Lord. Was and is and is to come is commented upon at Rev 1:4.

Rev 4:9. These beasts (living creatures) not only ascribed glory and honor to the Lord, but also gave thanks to Him who sat on the throne continuously. That for which they were thankful will be understood when we study the next chapter.

Rev 4:10. The four and twenty elders are explained at verse 4. Cast their crowns is not a movement as if discarding the crowns for all the circumstances are against anything that unfavorable. It was a gesture of respect, recognizing the Lord as the one to whom they owed all the honor that was being enjoyed in possessing crowns.

Rev 4:11. Thou art worthy is not an overture of flattery, for theyimmediately give their reasons for the expression of praise, namely, He was the Creator of all things.

Commentary on Rev 4:8-11 by Burton Coffman

Rev 4:8

And the four living creatures, having each one of them six wings, are full of eyes round about and within: and they have no rest day and night, saying: Holy, holy, holy, is the Lord God the Almighty, who was and who is and who is to come.

Six wings … The use of these, as indicated in Isaiah 6, was: two covered the face (reverence), two covered the feet (humility), and “with twain did he fly.” No such employment of the wings is mentioned here.

It would appear that the big point of this was properly ascertained by Barnes:

All these creatures pay ceaseless homage to God, whose throne they are represented as supporting; emblematic of the fact that all the operations of the divine government do, in fact, promote his glory, and, as it were, render him praise.[43]

Holy, holy, holy … In commentaries, now and then, one finds this referred to as the Trisagion; but the designation is not accurate.

The Trysagion is the hymn which is sung, according to the rite of Constantinople, in connection with the Little Entrance …. In the Roman liturgy, it is sung on only one day of the year, Good Friday, in the special office called the Reproaches.[44]

Who was and who is and who is to come … On this reference to Exo 3:14, see comment on similar words in Rev 1:4; Rev 1:8.

[43] Albert Barnes, op. cit., p. 107.

[44] A. Plummer, op. cit., p. 147.

Rev 4:9

And when the living creatures shall give glory and honor and thanks to him that sitteth on the throne, to him that liveth for ever and ever, the four and twenty elders shall fall down before him that sitteth on the throne, and shall worship him that liveth for ever and ever, and shall cast their crowns before the throne, saying,

Now the big thing in view here would seem to be the counterpart of that cited by Barnes above on Rev 4:8. Seeing that celestial and supernatural beings spend their time in the worship and adoration of God, there could not possibly be any better activity for mortals. This could well be the significance of the “when” standing at the head of these two verses, also translated “whenever.” It is only a quibble to inquire, “If these spontaneous outbursts of praise contradict the continuous worship of Rev 4:8”![45] Such an attitude reminds this writer of the occasion when a concert artist gave a harp solo at a meeting of the Rotary Club. It took four men to bring in the harp; and Willie Weinberger, owner of a local ladies’ store, said, “If we’re all going to have to carry around harps in heaven, I don’t want to go!” What one gets out of Revelation depends to a great deal upon the attitude which he brings into the study of it.

Cast their crowns before the throne … The twenty-four elders enjoy kingly authority, but it is due entirely to their relation to God, all of their authority being derived from him. This is beautifully symbolized by the action here.

ENDNOTE:

[45] Robert H. Mounce, The Book of Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1977), p. 139.

Rev 4:11

Worthy art thou, our Lord and our God, to receive the glory and the honor and the power: for thyself didst create all things, and because of thy will they were, and were created.

Worthy art thou, our Lord and our God … “These are the words that greeted the emperor in triumphal procession; and `our Lord and our God’ was introduced into the cult of emperor worship by Domitian,”[46] the exact words of this passage being used. With characteristic `wisdom’ the scholars immediately proclaim that John borrowed this expression from Domitian! Indeed, indeed! Our book says that John heard the heavenly chorus “saying” this; are we to suppose that they copied it from Domitian? It is evident that Domitian borrowed this from the Christians,’ not the other way around.

Thyself didst create all things … Repeatedly, the broadest and most fundamental doctrines of Christianity are given dramatic and powerful emphasis in this prophecy. This chapter is full of this. Note the description of God in Rev 4:3, where the likeness of God is mentioned. “In the author’s refusal to describe God in anthropomorphic terms, he declares that “God is Spirit,'”[47] exactly as the author does in Joh 4:24. The Christian doctrine of Creation is explicit here.

Because of thy will, they were, and were created … God only is exalted upon the throne. The universe and everything in it came into being because of his will. “This is a conception basic to Jewish-Christian monotheism.”[48] Since the world, with all of its marvelous complexity, was made by God, and made according to his will, it follows that much must be right with it. As Caird expressed it:

We shall be misled by the cumulative visions of destruction that follow unless we do full justice to this opening affirmation that the world is God’s world and fundamentally good.[49]

Of course, there are also terrible things wrong with it; but God has addressed himself to that problem also. The great redemptive plan of the Father for the salvation of his human creatures appears in the person of the Lamb in the very next chapter; and it is most appropriate that, in view of the epic destructions about to take place, that this initial emphasis upon the merciful God and his plan of human forgiveness should be made.

Great and wonderful and terrible as the throne of God appears in this chapter, the really good news is in Revelation 5. Without the vision of what is revealed there, despair would wipe out every human hope.

[46] Ibid., p. 140.

[47] Edward A. McDowell, The Meaning and Message of the Book of Revelation (Nashville: Broadman Press, 1951), p. 75.

[48] G. R. Beasley-Murray, op. cit., p. 119.

[49] G. B. Caird, op. cit., p. 68.

Commentary on Rev 4:4-8 by Manly Luscombe

8 The four living creatures, each having six wings, were full of eyes around and within. And they do not rest day or night, saying: Holy, holy, holy, Lord God Almighty, Who was and is and is to come! Six wings – The graphic picture here may show us the speed and swiftness of their ability to deal with our needs. Eyes around – They have the ability to see in all directions and know what is happening everywhere. Nothing goes on that escapes their sight. They worship God – While they might have some amazing abilities as we humans see them, they are subject to the Lord God Almighty. Was, is and is to come – God is present tense. What God was in the past, He is today, and will be the same tomorrow. With God all things are present tense. God is the great I AM.

9 Whenever the living creatures give glory and honor and thanks to Him who sits on the throne, who lives forever and ever, Give glory and honor and thanks – Here is a picture of worship. All we do in worship must seek to give glory, honor and thanks to God. Sits on the throne – The 24 elders and the four living creatures are around the throne. God is the one on the throne. God is eternal – God is forever alive.

10 the twenty-four elders fall down before Him who sits on the throne and worship Him who lives forever and ever, and cast their crowns before the throne, saying: All worship God – The 24 elders, cast their crowns at the throne. They have no power except what is granted them by God. God has all authority and dominion. There were some who were faithful and would not worship the Roman emperor, in spite of his decree. In heaven, all creatures worship Him who is on the throne.

11 You are worthy, O Lord, to receive glory and honor and power; For You created all things, And by Your will they exist and were created. Worthy art Thou – These words were on the entrance to the Roman palace. Here they are used to worship and praise God. Many worshipped the emperor because it was commanded. We worship God because He is worthy of our praise. Why was man created? – We were created by the will of God. We were created to serve the will of God. Everything that God created was for a purpose. Each plant, animal and insect has a place in the plan and will of God. Man must seek to serve in the place and manner that God intended.

LESSON 10

THE THRONE IN HEAVEN

Read Revelation 4

1. After this what did John see? Ans. Rev 4:1.

2. How did the first voice sound which John heard? Ans. Rev 4:1.

3. What did the voice say John would be shown? Ans. Rev 4:1.

4. Then what did he see? Ans. Rev 4:2.

5. Describe the throne and him that sat upon it. Ans. Rev 4:3

6. This throne was encircled by how many thrones? Ans. Rev 4:4.

7. Describe the twenty-four elders who sat on these seats or thrones. Ans. Rev 4:4.

8. What proceeded out of the throne? Ans. Rev 4:5.

9. When and where was there a similar manifestation of the divine presence? Ans. Exo 19:16-18; Heb 12:18-21.

10. What do the seven lamps of fire represent? Ans. Rev 4:5.

11. What was before the throne? In the midst and round about the throne? Ans. Rev 4:6.

12. Describe each of the four living creatures. Ans. Rev 4:6-8.

13. What were they saying continuously? Ans. Rev 4:8.

14. Name three things which the living creatures give to him who sat on the throne. Ans. Rev 4:9.

15. Then what was done by the twenty-four elders? Ans. Rev 4:10.

16. What did they say? Ans. Rev 4:11.

17. Who else had had “visions of God”? Ans. Eze 1:1.

18. Where was Ezekiel when he had these visions? Ans. Eze 1:1; Eze 10:15; Eze 22:19. Describe the four living creatures that Ezekiel saw. Ans. Eze 1:5-14.

20. How did the living creatures that Ezekiel saw differ from the four living creatures that John saw? Ans. Eze 1:5-14; Rev 4:6-8.

21. Tell of Micah’s vision of the throne. Ans. 1Ki 22:19.

22. Describe the throne as Isaiah saw it. Ans. Isa 6:1-4

23. Tell of Daniel’s vision of the throne. Ans. Dan 7:9-10.

24. What was Stephen permitted to see? Ans. Act 7:55-56.

25. What do the twenty-four elders, the sea of glass, and the four living creatures of John’s vision represent? Ans. No one knows, because God has not revealed what these things mean. Man should not go beyond what is written (1Co 4:6).

E.M. Zerr

Questions on Revelation

Revelation Chapter Four

1. What did John see opened in heaven?

2. Tell what he heard.

3. What was it like?

4. Where was John told to come?

5. He was to be shown what?

6. What did he find himself in?

7. Tell how soon this happened.

8. What did he behold?

9. Where was it set?

10. Was it occupied?

11. Describe the looks of the person John saw.

12. What was roundabout the throne?

13. Describe the sight of this.

14. What were stationed round the throne?

15. With whom were they occupied?

16. How were they clothed?

17. What did they have on their heads?

18. From where did lightning proceed?

19. What else came from this?

20. Tell what seven objects John saw.

21. What were they doing?

22. In what place were they doing this?

23. What did these represent?

24. Tell what was before the throne.

25. To what was it like?

26. What were in the midst of the throne?

27. In what other position were these?

28. What did they possess in full measure?

29. How were they located?

30. To what was the first beast likened?

31. The second?

32. What did the third beast have?

33. Tell what the fourth beast was like.

34. What was common to all four?

35. Tell what they possessed inwardly?

36. When did they rest?

37. What person did they praise?

38. How did they describe his existence?

39. What else did the beasts offer now?

40. To whom did they offer these?

41. Describe the extent of his life.

42. Before whom did the 24 elders fall?

43. When did they do so?

44. What did they do toward Him?

45. Tell what they cast before the throne.

46. What did they call the one on the throne?

47. They accorded Him to be worthy of what?

48. What had he created?

49. Why were they created?

50. Was that pleasure still continuing?

Revelation Chapter Four

Ralph Starling

The letters to the 7 churches of Asia have now been given,

And John is given a spectacular view of Gods throne in heaven.

He that sat on the throne appeared in great splendor.

Dressed like jewels of jasper, sardine and emerald.

Surrounding him were 24 elders in white raiment and crowns of gold.

And out of the throne came thunder and lightening.

Seven lamps of the seven spirits were shining brightly.

Around the throne were 4 beasts, each of a different kind.

A lion, a calf, an eagle and that of a man.

Without rest they worshipped day and night,

Saying “Holy, Holy, Lord God Almighty.”

He created the world for His own pleasure.

To be a part of that is our treasure.

May we all worship and honor Him for that is good,

And it is our honor to worship Him—and we should.

Fuente: Old and New Testaments Restoration Commentary

beasts

beasts living creatures. (See Scofield “Eze 1:5”)

God Almighty Jehovah of hosts. Isa 6:3

Fuente: Scofield Reference Bible Notes

six: Isa 6:2-13, Eze 1:6, Eze 10:21, Eze 10:22, 2Ti 4:2

full: Rev 4:6, 1Ti 4:16

and they: Rev 7:15, Isa 62:1, Isa 62:6, Isa 62:7, Act 20:31, 1Th 2:9, 2Th 3:8, 2Th 3:9

rest not: Gr. have no rest

Holy: Rev 3:7, Exo 15:11, Isa 6:3

Lord God Almighty: Rev 1:8, Rev 11:17, Rev 15:3, Rev 16:7, Rev 16:14, Rev 19:15, Rev 21:22, Gen 17:1, Psa 91:1, Isa 13:6, Joe 1:15, 2Co 6:18

which: Rev 4:4, Heb 13:8

Reciprocal: Exo 3:14 – I AM hath Lev 20:26 – the Lord Job 4:17 – shall a man Job 6:10 – the Holy One Psa 22:3 – But Psa 30:4 – holiness Psa 30:12 – I will Psa 33:21 – his Psa 41:13 – Blessed Psa 66:2 – General Psa 92:1 – for Psa 99:3 – for it Psa 99:9 – for the Psa 103:1 – holy name Psa 111:9 – holy Psa 145:17 – righteous Pro 30:3 – the holy Son 2:14 – for sweet Isa 5:16 – God that is holy Isa 57:15 – whose Eze 1:18 – full Eze 10:12 – were Dan 4:17 – the holy Luk 1:49 – and Joh 17:11 – Holy 2Co 4:15 – the abundant Eph 4:6 – who 1Th 3:10 – Night 1Ti 1:17 – be Heb 13:15 – the sacrifice 1Pe 1:15 – is 1Jo 2:20 – the Holy Rev 5:8 – the four Rev 15:4 – thou only Rev 16:5 – which art

Fuente: The Treasury of Scripture Knowledge

THE SUPER-SUPERLATIVE SONG

Holy, Holy, Holy is the Lord God Almighty, Which was, and Which is, and Which is to come.

Rev 4:8

Hebrew grammarians call this Trisagion, the super-superlative. It is an ascription of praise to the Triune God.

I. The Thrice Holy in the Temple of Heaven.

(a) It is the heavenly song of praise to the God of all ages.

(b) It is the heavenly song of the Seraphim before the Throne in which saints and angels join.

II. The Thrice Holy in the Temple at Jerusalem (Isaiah 6).

III. The Thrice Holy in the Temple of the Christian Church.So for the Church now it is:

(a) A song of (i) praise; (ii) confession; (iii) devotion.

(b) A song to the Holy Trinity, to God the Father, the Eternal Creator; to God the Son, the Eternal Redeemer; to God the Holy Ghost, the Divine Illuminator.

Thus heaven and earth join in hymning His praise.

Fuente: Church Pulpit Commentary

Rev 4:11. Thou art worthy is not an overture of flattery, for they immediately give their reasons for the expression of praise, namely, He was the Creator of all things.

Comments by Foy E. Wallace

Verses 8-11.

4. The doxology–Rev 4:8-11.

Compare the seraphim of Isa 6:2; and the angelic guard of attendants, suited to a grand composite scene, it pictured a glorious epiphany. Acting in concert, the creature– beings–say, “holy, holy, Lord God Almighty”; and the elders on the throne-seats fell before Him who sat on the throne and worshiped in unison, without discord; in unity of worship, and in unity of honor to one God; and they cast their crowns before Him as a sign of surrender to God’s will, for they were as he willed and were created to do his pleasure.

Fuente: Combined Bible Commentary

Rev 4:8 b. And they have no rest day and night, saying, Holy, holy, holy, Lord, who art God, the Almighty, he which was and which is, and which is to come. The Trisagion thus sung by the living creatures is found also in Isa 6:3, in a passage which we have already seen lies largely at the bottom of the description of this chapter. It is thus natural to think that it is sung to the glory of God in the same character as that in which He there appears, that it is sung therefore to God in the absoluteness of His being and perfections, and not as specially the Father. With this agrees the fact, seen especially in the last words of this chapter, that it is the glory of God as Creator rather than Redeemer that is especially contemplated throughout the whole vision. The ascription of praise appears to consist of three parts, not as commonly supposed of two. He to whom it is sung is first addressed as Lord or Jehovah, and is then celebrated as God; as the Almighty; and as He which was, and which is, and which is to come. The order of the clauses in the third part is different from that in Rev 1:8. There the Lord Himself speaks, dwelling first upon the thought that He is before mentioning that He was or that He is to come. In singing this song the living creatures rest not day nor night We are reminded of the words of our Lord in Joh 5:17, My Father worketh even until now, and I work. The work of God as the Creator, Preserver, and Governor of all knows no intermission. He is everywhere present throughout His wide creation, upholding all things by the word of His power, and as marvellous in that work as in the utterance of the first fiat which summoned them into being. Therefore do the living creatures, full of eyes round about and within, always waiting upon Him, always watching Him, never rest from adoring, as He never rests from working.

The Trisagion of the living creatures immediately awakens the response of the whole Church of Christ represented by the twenty-four elders.

Fuente: A Popular Commentary on the New Testament

Isa 6:1-3 describes seraphims around God’s thrones with six wings crying, “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” They worship Him because he is full of holiness, all authority and is eternal. It may appear to those on earth that a Roman emperor is in charge, but in heaven the Almighty sits on his throne.

Fuente: Gary Hampton Commentary on Selected Books

Rev 4:8. And the four living creatures With an allusion to the seraphim represented in Isaiahs vision; had each of them six wings about him Which they used in part to express their reverence and humility, and in part to show readiness and expedition in performing the orders and commands of God. See on Isa 6:2-3. And they were full of eyes within Bengelius reads , round about and within they are full of eyes: round about signifying their attention to and knowledge of the state of the world and church in general; or rather, perhaps, their vigilance and circumspection, their attention to their duty to God and man, and their watchful observance of the designs, wiles, devices, and various motions and snares of their spiritual enemies; and they are said to be full of eyes within, to signify their self-knowledge, their diligent attention to the state of their own hearts, and the various workings of their passions and appetites, their affections and thoughts. And they rest not O happy unrest! day and night They are incessant in the spiritual worship, adoration, and praise of him who is a Spirit; and at all proper opportunities they unite in acts of solemn and external worship; saying With their lips, as well as in their hearts; Holy, holy, holy, Lord God Almighty, which ever was, and now is, and is still to come Or, for ever will be; the one true God, the everlasting Lord, the Supreme Governor of all beings.

There are two words in the original very different from each other, both which we translate holy. The one, , means properly, merciful: but the other, , which occurs here, implies much more. This holiness is the sum of all the praise which is given to the Almighty Creator, for all that he does and reveals concerning himself, till the new song brings with it new matter of glory. This word properly signifies separated. And when God is termed holy, it denotes that excellence which is altogether peculiar to himself; and the glory flowing from all his attributes conjoined, shining forth from all his works, and darkening all things besides itself, whereby he is, and eternally remains, in an incomprehensible manner, separate, and at a distance, not only from all that is impure, but likewise from all that is created. God is separate from all things. He is, and works from himself, out of himself, in himself, through himself, for himself. Therefore he is the First and the Last, the only One, and the Eternal; living and happy, endless and unchangeable, almighty, omniscient, wise and true, just and faithful, gracious and merciful. When God is spoken of, he is often named, The Holy One. And as God swears by his name, so he does also by his holiness, that is, by himself. This holiness is often styled glory; often his holiness and glory are celebrated together, Lev 10:3; Isa 6:4. For holiness is covered glory, and glory is uncovered holiness. The Scripture speaks abundantly of the holiness and glory of the Father, the Son, and the Holy Ghost. And hereby is the mystery of the Holy Trinity eminently confirmed. That is also termed holy, which is consecrated to him, and for that end separated from other things. And so is that wherein we may be like God, or united to him. In the hymn resembling this, recorded by Isaiah, (Rev 6:3,) is added, The whole earth is full of his glory. But this is deferred in the Revelation, till the glory of the Lord (his enemies being destroyed) fills the earth. Wesley.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

4:8 And the {b} four beasts had each of them six wings about [him]; and [they were] full of eyes within: and they rest not {8} day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.

(b) Every beast had six wings.

(8) By events, in that for all the causes before mentioned, God is glorified both by angels, as holy, Judge, omnipotent, eternal and immutable and also after their example he is glorified by holy men Rev 4:9 in sign and speech Rev 4:10 .

Fuente: Geneva Bible Notes

These creatures seem similar to the seraphim (lit. burning ones) of Isa 6:2-3 in that they each have six wings. Their many eyes suggest alertness, comprehensive knowledge, and constant vigilance (cf. Eze 10:12). "Around and within" probably means that they had eyes even on the undersides of their wings so they could move their wings without interrupting their vision. Their movements did not detract from their constant vigilance. They ascribe holiness to God day and night, namely, constantly, though not necessarily without stopping (cf. 1Th 2:9; 1Th 5:17; 2Th 3:8). [Note: See David Seal, "Shouting in the Apocalypse: The Influence of First-Century Acclamations on the Praise Utterances in Revelation 4:8 and 11," Journal of the Evangelical Theological Society 51:2 (June 2008):339-52.]

"In Hebrew, the double repetition of a word adds emphasis, while the rare threefold repetition designates the superlative and calls attention to the infinite holiness of God-the quality of God felt by creatures in his presence as awesomeness or fearfulness (Psa 111:9: ’Holy and awesome is his name.’)" [Note: Johnson, p. 463.]

The focus of their worship is on God’s holiness, His omnipotence, and His eternality.

"This continual song from the four living beings underscores the central role of the one sitting upon the throne in the present setting. As the absolutely holy one, He is thoroughly entitled and has ample might to initiate stringent measures against His own creation in order to return it to its original holy state." [Note: Thomas, Revelation 1-7, p. 363.]