Revelation 4:6

6. Two oldest manuscripts, A, B, Vulgate, Coptic, and Syriac read, "As it were a sea of glass." like ... crystal--not imperfectly transparent as the ancient common glass, but like rock crystal. Contrast the turbid "many waters" on which the harlot "sitteth" (Re 17:1, 15). Compare Job 37:18, "the sky ... as a molten looking-glass." Thus, primarily, the pure ether which separates God's throne from John, and from all things before it, may be meant, symbolizing the "purity, calmness, and majesty of God's rule" [Alford]. But see the analogue in the temple, the molten sea before the sanctuary (see on Re 4:4, above). There is in this sea depth and transparency, but not the fluidity and instability of the natural sea (compare Re 21:1). It stands solid, calm, and clear, God's judgments are called "a great deep" (Psa 36:6). In Re 15:2 it is a "sea of glass mingled with fire." Thus there is symbolized here the purificatory baptism of water and the Spirit of all who are made "kings and priests unto God." In Re 15:2 the baptism with the fire of trial is meant. Through both all the king-priests have to pass in coming to God: His judgments, which overwhelm the ungodly, they stand firmly upon, as on a solid sea of glass; able like Christ to walk on the sea, as though it were solid. round about the throne--one in the midst of each side of the throne. four beasts--The Greek for "beasts," Re 13:1, 11, is different, therion, the symbol for the carnal man by opposition to God losing his true glory, as lord, under Him, of the lower creatures, and degraded to the level of the beast. Here it is zoon, "living creatures"; not beast.

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Verse 6. And before the throne there was a sea of glass. An expanse spread out like a sea composed of glass: that is, that was pellucid and transparent like glass. It is not uncommon to compare the sea with glass. See numerous examples in Wetstein, in loc. The point of the comparison here seems to be its transparent appearance. It was perfectly clear--apparently stretching out in a wide expanse, as if it were a sea.

Like unto crystal. The word crystal means properly anything congealed and pellucid--as ice; then anything resembling that, particularly a certain species of stone distinguished for its clearness-as the transparent crystals of quartz; limpid and colourless quartz; rock or mountain quartz. The word crystal now, in mineralogy, means an inorganic body which, by the operation of affinity, has assumed the form of a regular solid, by a certain number of plane and smooth faces. It is here used manifestly in its popular sense to denote anything that is perfectly clear like ice. The comparison, in the representation of the expanse spread around the throne, turns on these points:

(1.) It appeared like a sea--stretching afar.

(2.) It resembled, in its general appearance, glass; and this idea is strengthened by the addition of another image of the same character --that it was like an expanse of crystal, perfectly clear and pellucid. This would seem to be designed to represent the floor or pavement on which the throne stood. If this is intended to be emblematical, it may denote

(a) that the empire of God is vast--as if it were spread out like the sea; or

(b) it may be emblematic of the calmness, the placidity of the Divine administration--like an undisturbed and unruffled ocean of glass. Perhaps, however, we should not press such circumstances too far to find a symbolical meaning.

And in the midst of the throne. ενμεσωτουθρονου. Not occupying the throne, but so as to appear to be intermingled with the throne, or "in the midst" of it, in the sense that it was beneath the centre of it. The meaning would seem to be, that the four living creatures referred to occupied such a position collectively that they at the same time appeared to be under the throne, so that it rested on them, and around it, so that they could be seen from any quarter. This would occur if their bodies were under the throne, and if they stood so that they faced outward. To one approaching the throne they would seem to be around it, though their bodies were under, or "in the midst" of it as a support. The form of their bodies is not specified, but it is not improbable that though their heads were different, their bodies, that were under the throne, and that sustained it, were of the same form.

And round about the throne. In the sense above explained--that, as they stood, they would be seen on every side of the throne.

Were four beasts. This is a very unhappy translation, as the word beasts by no means conveys a correct idea of the original word. The Greek word (ζωον) means properly a living thing--and it is thus indeed applied to animals, or to the living creation; but the notion of their being living things, or living creatures, should be retained in the translation. Professor Stuart renders it, "living creatures." Isaiah, (chapter 6) in his vision of Jehovah, saw two Seraphim; Ezekiel, whom John more nearly resembles in his description, saw four "living creatures"-- (Eze 1:5)--that is, living, animated, moving beings. The words "living beings" would better convey the idea than any other which could be employed. They are evidently, like those which Ezekiel saw, symbolical beings; but the nature and purpose of the symbol is not perfectly apparent, The "four and twenty elders" are evidently human beings, and are representatives, as above explained, of the church. In Rev 5:11, angels are themselves introduced as taking an important part in the worship of heaven; and these living beings, therefore, cannot be designed to represent either angels or men. In Ezekiel, they are either designed as poetic representations of the majesty of God, or of his providential government, showing what sustains his throne: symbols denoting intelligence, vigilance, the rapidity and directness with which the Divine commands are executed, and the energy and firmness with which the government of God is administered. The nature of the case, and the similarity to the representation in Ezekiel, would lead us to suppose that the same idea is to be found substantially in John; and there would be no difficulty in such an interpretation, were it not that these "living creatures" are apparently represented in Rev 5:8-9, as uniting with the redeemed from the earth in such a manner as to imply that they were themselves redeemed. But perhaps the language in Rev 5:9, "And they sung a new song," etc., though apparently connected with the "four beasts" in Rev 4:8, is not designed to be so connected. John may intend there merely to advert to the fact that a new song was sung, without meaning to say that the "four living beings" united in that song. For, if he designed merely to say that the "four living beings" and the "four and twenty elders" fell down to worship, and then that a song was heard, though in fact sung only by the four and twenty elders, he might have employed the language which he actually has done. If this interpretation be admitted, then the most natural explanation to be given of the "four living beings" is to suppose that they are symbolical beings designed to furnish some representation of the government of God--to illustrate, as it were, that on which the Divine government rests, or which constitutes its support--to wit, power, intelligence, vigilance, energy. This is apparent

(a) because it was not unusual for the thrones of monarchs to be supported by carved animals of various forms, which were designed undoubtedly to be somehow emblematic of government --either of its stability, vigilance, boldness, or firmness. Thus Solomon had twelve lions carved on each side of his throne--no improper emblems of government--1Kgs 10:19-20.

(b) These living beings are described as the supports of the throne of God, or as that on which it rests, and would be, therefore, no improper symbols of the great principles or truths which give support or stability to the Divine administration.

(c) They are, in themselves, well adapted to be representatives of the great principles of the Divine government, or of the Divine providential dealings, as we shall see in the more particular explanation of the symbol.

(d) Perhaps it might be added, that, so understood, there would be completeness in the vision. The "elders" appear there as representatives of the church redeemed; the angels in their own proper persons render praise to God. To this it was not improper to add, and the completeness of the representation seems to make it necessary to add, that all the doings of the Almighty unite in his praise; his various acts in the government of the universe harmonize with redeemed and unfallen intelligences in proclaiming his glory. The vision of the "living beings," therefore, is not, as I suppose, a representation of the attributes of God as such, but an emblematic representation of the Divine government--of the throne of Deity resting upon, or sustained by, those things of which these living beings are emblems--intelligence, firmness, energy, etc. This supposition seems to combine more probabilities than any other which has been proposed; for, according to this supposition, all the acts, and ways, and creatures of God unite in his praise. It is proper to add, however, that expositors are by no means agreed as to the design of this representation. Professor Stuart supposes that the attributes of God are referred to; Mr. Elliott, (i. 93,) that the "twenty-four elders and the four living creatures symbolize the church, or the collective body of the saints of God; and that as there are two grand divisions of the church, the larger one that of the departed in Paradise, and the other that militant on earth, the former is depicted by the twenty-four elders, and the latter by the living creatures;" Mr. Lord, (pp. 53, 54,) that the living creatures and the elders are both of one race: the former perhaps denoting those like Enoch and Elijah, who were translated, and those who were raised by the Saviour after his resurrection, or those who have been raised to special eminence--the latter the mass of the redeemed; Mr. Mede, that the living creatures are symbols of the church worshipping on earth; Mr. Daubuz, that they are symbols of the ministers of the church on earth; Vitringa, that they are symbols of eminent ministers and teachers in every age; Dr. Hammond regards him who sits on the throne as the metropolitan bishop of Judaea, the representative of God, the elders as diocesan bishops of Judaea, and the living creatures as four apostles, symbols of the saints who are to attend the Almighty as assessors in judgment! See Lord on the Apocalypse, pp. 58, 59.

Full of eyes. Denoting omniscience. The ancients fabled Argus as having one hundred eyes, or as having the power of seeing in any direction. The emblem here would denote an ever-watchful and observing Providence; and in accordance with the explanation proposed above, it means that, in the administration of the Divine government, everything is distinctly contemplated; nothing escapes observation; nothing can be concealed. It is obvious that the Divine government could not be administered unless this were so; and it is the perfection of the government of God that all things are seen just as they are. In the vision seen by Ezekiel, (Eze 1:18) the "rings" of the wheels on which the living creatures moved are represented as "full of eyes round about them," emblematic of the same thing. So Milton--

"As with stars their bodies all,
And wings were set with eyes; with eyes the wheels
Of beryl, and careening fires between."

Before. In front. As one looked on their faces, from whatever quarter the throne was approached, he could see a multitude of eyes looking upon him.

And behind. On the parts of their bodies which were under the throne. The meaning is, that there is universal vigilance in the government of God. Whatever is the form of the Divine administration; whatever part is contemplated; however it is manifested--whether as activity, energy, power, or intelligence--it is based on the fact that all things are seen from every direction. There is nothing that is the result of blind fate or of chance.

(d) "sea" Rev 15:2 (e) "four beasts" Eze 1:5, 10:14

Albert Barnes, 1834 · public domain

Verse 6 Four beasts - Τεσσαρα ζωα· Four living creatures or four animals. The word beast is very improperly used here and elsewhere in this description. Wiclif first used it, and translators in general have followed him in this uncouth rendering. A beast before the throne of God in heaven sounds oddly.

Adam Clarke, 1831 · public domain