Revelation, The Future--Part 1a--4:1-5:14

III. THE FUTURE (“THE THINGS WHICH SHALL BE HEREAFTER"), PART 1a--4:1-5:14
A. The Heavenly Vision--4:1-5:14
1. The throne of God--4:1-6a
a. The scene shifts now from earth to heaven.--v. 1
(I) This shift introduces the future events as seen by the phrase "things which must be hereafter"--a repetition
of the last part of 1:19 (which is further proof that 1:19 is the divine outline)
(II) Is this the Rapture?
(A) The church is not found anywhere after chapter 3 at least by name until 22:16 a
(B) Saints are mentioned but the context generally indicates that such are Jews or at best tribulation saints,
not the church saints.
(C) NOTE: It is well to keep in mind that the word saint is used of anyone who has put his faith in God
regardless of the dispensation. This word must like other words be considered in its context.
(D) Some declare that the rapture is not mentioned here but occurs between chapters 3 and 4.
(E) Others insist that verse 1 does teach the Rapture for these reasons:
(1) Daniel saw this same glorious vision --Daniel 7:9, 13, 14.
(2) Daniel saw these as night visions--cf. Daniel 7:1, 2
(3) "Daniel was not invited to heaven," for "Daniel was not of the Church, but of God's earthly
people, Israel." (Newell, 84; italics are his.)
(4) John, on the other hand, is invited to "come up hither and I will show thee."
(5) A door in Heaven was opened "as if for entrance or egress." (Newell, 90)
(6) The first Voice I heard
(a) Not the first after the opening of the door as some say is implied by the Authorized Version.
   (b) This is again an unnecessary criticism of the AV rendering. It is clear from the context that
Jesus Christ is in view. Remember this is the Revelation of Jesus Christ (1:1)
(c) It should be noted that this is the correct rendering of the Greek.
(d) But Alford says the phrase should be rendered "The former voice", i.e., "the voice which I
heard at first" namely, the one in 1:10. (IV:593; bold type is his.)
(e) Therefore, this is the voice of the Lord Himself speaking from heaven.
(f) Alford, IV:593 seems to say, "The voice is not that of Christ," "but of some undefined heavenly
being or angel."
(g) Yet he acknowledges that the voice is the same as in 1:10, which this writer previously affirmed
to be Jesus Christ.
(7) As of a trumpet
(a) Again has reference to 1:10
(b) Again shows that the Lord is speaking
(c) The trumpet pictures loudness.
(d) The trumpet was regularly used to call God's people together.
(e) Therefore, this trumpet suggests the calling together of an assembly.
(8) Now look at these Scripture.
(a) 1 Thessalonians 4:13-18
(b) 1 Corinthians 15:52
(9) Why look for a rapture between chapters when one is so clearly evidenced here in the person of
John?
(10) Why would the rapture not be mentioned in this all important book of future things?
(11) The only valid answer would be that it would not be mentioned if there were not any rapture
which is clearly taught in the Scriptures given above..
b. The throne itself--vv. 2, 3
(I) Let us not be so occupied with the Rapture that we forget the reason for it, namely, to be placed into the
very presence of God Almighty.
(II) God is about to accomplish what He promised to the ancient people of God, Israel.
(A) Thus, a vision of His throne is given .
(B) Cf. Isaiah 6:1-8 for Isaiah's vision of the throne of God before the announcement by Isaiah of the
Restorer of Israel in Isaiah 7:14.
(III) REMEMBER AND READ AND REREAD this chapter and chapter 5, "for they introduce the whole
prophetic part of the Revelation." (Newell, 85)
(IV) As proper preparation for the visions ahead, there is need to see afresh the Lord "High and lifted up";
yes, it is needful to capture anew the holiness of God.--v. 8b
(V) The throne described--vv. 2, 3
(A) John in the Spirit
(1) "I experienced a new accession of the Spirit's powerful influence, which transported me thither."
(Alford, IV:594)
(2) Undoubtedly means just about the same as stated in 1:10, for it is the same phrase meaning "I
became in the Spirit."
(3) It may be that he was actually transported to heaven, but that is not necessary.
(4) In any event John is now to view things as if he were actually present in Heaven observing things
which are to come to pass after these things
(5) That John was in the Spirit in no way denigrates the idea of the rapture being pictured here, for
                                  John was not yet actually raptured.
(B) The throne was set in Heaven.
(1) The idea is not that the throne was just placed there.
(2) This is John's word for mere local position.
(C) The One sitting on the throne
(1) God The Father
(a) Distinguished from the Son
((I)) 6:16
((II)) 7:10
((III)) By implication in 5:6
(b) Distinguished from the Spirit--4:5
(2) Described like two precious stones
(a) Jasper and sardine
(b) First and last stones in the breastplate of the Old Testament High Priest
((I)) In reverse order
((II)) Cf. Exodus 39:10-13
(c) These stones are symbolic not literal, for John plainly states His appearance is like.
(d) The jasper stone is not a diamond as some say (for even Exodus differentiates between a jasper
and a diamond), but rather a stone of various colours; it most often is yellow (as in the case of
the platform for the altar in Canterbury Cathedral).
(e) The sardine stone is a red stone corresponding to our ruby.
(f) The Scriptures
((I)) Exodus 28:17-20
((II)) Exodus 39:10-13
((III)) Ezekiel 28:13
((IV)) Our text
((V)) Revelation 21:11--note particularly 21:18-21
(g) The symbolic meaning of these two stones
((I)) The clue to one is doubtlessly found in Revelation 21:11.
((II)) The second can possibly be discovered by its fiery red colour.
((A)) Suggests judgment
((B)) Suggests sacrifice
((III)) Therefore, jasper is symbolic of the glory of God (or possibly His holiness, which
is ever and closely connected with Glory) and the sardine or sardius stone speaks of
judgment, or sacrifice.
(h) The comparison between the text and Exodus
((I)) The order in Exodus is sardius first, jasper last.
((II)) The order here in Revelation 4 is jasper first, sardius last.
((III)) God's order of things is never haphazard.
((IV)) Exodus is speaking from the human viewpoint.
((A)) Judgment in sacrifice (at the cross, of course) comes first.
((B)) Glory follows
((V)) Revelation 4 is speaking from the heavenly or Divine viewpoint.
((A)) There glory is always first.
((B)) Judgment and sacrifice follow.
(i) Therefore, in Revelation 4, we behold
((I)) The glory of God
((II)) The pending judgment of God and His sacrifice many years before of His Son
((III)) God is ever first glorious and holy, and then He executes judgment and sacrifices His Son.
(j) Thus in these two precious stones, by the Holy Spirit, John depicts God's character.
((I)) His glory and holiness
((II)) His wrath in fiery judgment
((III)) His love in the supreme sacrifice
(3) Described as having a rainbow appearance of an emerald
(a) The rainbow is the sign from God that He will not again destroy the earth by a flood--Genesis
9:12-17.
(b) Notice a similar description of a heavenly scene by Ezekiel--1:26-28
(c) NOTICE, HOWEVER, THIS RAINBOW IS NOT PRISMATIC, BUT GREEN (emerald).
((I)) Green is the color of rest and repose--cf. Ps. 23:2
((II)) Nearly all commentators agree that green is always symbolic of God's grace and mercy.
(D) What a glorious picture of our Heavenly Father is herein presented.
(1) The glorious and holy God Who ever sits judging the earth is seen yet as the God of grace and
mercy in the sacrifice of His beloved Son.
(2) Concerning the symbolism Alford (IV:596) says that "this appearance of Him that sitteth on the
throne: that the brightness of His glory and the fire of His judgment is ever girded by, and found
within, the refreshment and surety of His mercy and goodness."
(3) Another puts it: "This fundamental vision contains all that may serve for terror to the enemies, and
consolation to the friends, of Him that sitteth on the throne."--Dursterd (quoted by Alford, Ibid.)
c. The twenty-four elders--v. 4
(I) Their throne
(A) By position in the sentence the emphasis is placed upon the thrones rather than the personages.
(B) These thrones are "evidently smaller thrones, and probably lower than" the throne--Ibid.
(II) Their identity
(A) Some say angels
(1) Pro
(a) They are associated with the four living creatures
(b) They are "glorious heavenly beings taking the lead in the praise and worship of God." (Source
unknown)
(c) Celebrate with joy each crisis in the onward march of events to the consummation of the
Kingdom." (Ibid.)
(d) "They seem never to have known the experience of conflict, sin, pardon and victory; yet they
rejoice over the blessedness of those who have, and give glory to God for His Grace in the
victory of those who overcome." (Ibid.)
(e) Disassociated from the
((I)) Prophets
((II)) Saints
((III)) Godly of ages past who rise in the resurrection at the last trumpet
(2) Con
(a) There seems to be "an attempt to evade the implication of taking the literal identification
because it is contrary to their system.” (Source unknown)
(b) Their association with the living creatures is not proof since in our heavenly estate church saints
are bound to have some relation to angels.
(c) The occupations stated in statements (1) (b and c) are not peculiar to angels. In fact such
activity best fits the redeemed of this age.
(d) Concerning the statement in (1d) the very fact that they are wearing (stephanos) victor's crowns
is evidence that these have experienced
((I)) Conflict
((II)) Sin
((III)) Pardon
((IV)) Victory
(e) If these are church saints, statement (1e) would be natural for tribulation saints--the ones
resurrected and rewarded in Revelation 11:16-18--are not part of the body of Christ, the
Church.
(f) NOTE: Saints in all dispensations are redeemed by the blood of Christ; this is not the distinctive
of the church.
(g) Furthermore, angels are not
((I)) Crowned with victors’ crowns (stephanos)
((II)) Recipients of rewards
((III)) Sitters on thrones
((IV)) Robed in white
(h) These elders are distinguished in Scripture from angels.
((I)) True in this chapter, for though they be associated with the living creatures, they are
nevertheless distinguished from them.
((II)) In chapter 5, verses 9-12, they seem to be distinguished.
(i) Angels are unnumbered as a group.--cf. Hebrews 12:22
(B) Newell says that they are 24 individuals.
(1) Pro
(a) "The Revelation is an unsealed book. When symbols or signs are shown they are plainly said to
be such: e. g., chapter 12:1-3." (Newell, 373; italics are his.)
(b) "If the 24 elders are representative or symbolic, then the four living creatures must be also."
(Ibid.)
(c) "The language used concerning the elders compels our belief that they are individuals. (Ibid.)
((I)) Cf. Revelation 5:5
((II)) Revelation 7:13
((III)) Revelation 11:16
(d) "Any one who takes the first mention of these elders (4.4) as anything other than twenty--four
individuals, must have thorough proof for it. and that scriptural and not conjectural." (Ibid.; italics
are his.)
(e) "Inasmuch as twenty-four seems God's governmental order, we do not see why it may be that
there are 'elders' over God's creation; that they were created so; and they are twenty-four in
number; and just as the four zoa express in heading up, the four genera of God's creation,--
beast, cattle, man and eagle, so these 'elders' were created and associated by God with His
government." (Newell, 374; italics are his.)
(2) Con
(a) It is agreed that the book of Revelation is an unsealed book, but this does not mean that it is not
full of symbols; to insist that these are 24 individuals is to insist that the beasts in chapter 13 are
literal beasts.
(b) Newell's second point does not necessarily follow, for often symbols are found in the midst of
literal passages (cf. "I am the door").
(c) In reply to Newell's 3rd point, Newell has evidently ignored the Greek, for literally it says: "one
out of the elders"--Revelation 5:5 and 7:13; thus this phrase does not necessarily point to 24
individuals.
(d) In reply to Newell's fourth point, his own argument can be flung back to him, for he does not
show proof that these are just 24 individuals except for taking the number 24 in an exact literal
sense. In all fairness it must be admitted that Newell has literalism in his favor. On the other
hand, other things in this passage are symbolic or representative.
(e) In reply to Newell's fifth point, his notion that they are elders over God's creation is as much
conjecture as any other viewpoint, for there is no scriptural proof for such an eldership other
than here.
(C) The third view says that they are Old Testament and New Testament saints.
(1) Pro
(a) There were twelve patriarchs in Israel and twelve apostles; the two together make 24.
(b) This view has antiquity in its favor.
(c) Revelation 15:3 and 21:12, 14 seem to confirm it.
(d) "This view unites Israel and the church into one company without distinction,at the time of the
rapture." (Source unknown)
(e) Many sound men have held this view.
((I)) Alford
((II)) Ironside
(f) "One thing is sure," says Osborn, "they are redeemed! (5:9), so must represent both old and new
dispensations , both the church and the Old Testament saints."
(2) Con
(a) This view is less objectionable than the first two, but may be objected to because it "is based on
the assumption that Israel and the church are both resurrected at the time of the rapture and
translated together into the heavenlies."--Pentecost
   ((I)) This assumption is wrong, for the rapture is unknown in the Old Testament.
((II)) According to 1 Thessalonians 4, it is those who are in Christ who are raptured, and the
Old Testament saints are never said to be in Christ.
((III)) Israel's resurrection seems to be connected either with Christ's resurrection or with His
coming to reign on earth.
   (b) The program for Israel is entirely distinct from that of the church and its program is not yet
finished nor will be until the close of the tribulation.
(c) Thus, the chief objection to this view is the confusion of Israel and the church and the tendency,
even among dispensationalists adhering to this view, to confuse the two.
(d) Furthermore, nowhere the Old Testament saints promised to reign with Christ.
(e) The number 24 does not necessarily correspond to the sum of twelve patriarchs and twelve
apostles and may well have another significance.
(f) The antiquity of a view does not of itself prove its truthfulness, for many false ideas arose in the
second and third centuries A. D.; no corresponding idea is presented elsewhere in the New
Testament.
(g) Revelation 15:3 upon careful reading reveals that tribulation saints are in view in that passage.
(h) Revelation 21:1, 14 show that there is association between Old and Church saints, but does not
show identity , particularly since the tribes are not associated with the foundation in v.14, but
   only with the doors in v. 12.
(i) The fact that many sound men down through the years hold this view does not make it right, for
sound men are fallible, even as is this servant of God.
(j) The fact that they are redeemed does not of itself indicate, as Osborn says, that they must
represent both Old Testament and church saints. Note that all saints of any age must be
redeemed. However, this does not mean that all the redeemed are of the same company, and
certainly not all redeemed are part of the body of Christ.
(D) The last view (which obviously this writer favors, by putting it last) is that these 24 elders represent
church saints only, resurrected and translated to heaven.
(1) Con
(a) This view has less historical precedent.
(b) This view. though following literal interpretation, admittedly does not take absolutely literal the
24 elders.
(2) Pro (Seven inerrant marks)
(a) Their position
((I)) Enthroned about the throne of God
((II)) To the church and only to the church is co-enthronement promised.
((A)) Revelation 3:21
((B)) 2 Timothy 2:12
(b) Their number
((I)) Some say (as in the last view) that the number 24 is the sum of the 12 patriarchs of Israel
and the 12 apostles and therefore represents the saints of all ages; this view was disposed of
earlier.
((II)) The number 24 is the number into which the Levitical Priesthood was divided--1 Chronicles 24:1-19.
((III)) Although the Tribulation saints doubtlessly will minister as priests during the millennium
(Revelation 20:6), they cannot be the 24 elders who are here acting in priestly functions at the
beginning of the tribulation.
((IV)) Only the church saints are promised to be a priesthood; Israel was promised to have a
priesthood.
((A)) 1 Peter 2:5-9
((B)) Revelation 1:6
(c) Their clothing
((I)) White raiment suggests that they are church saints.
((II)) Those in Sardis were promised white robes--Revelation 3:4, 5
((III)) The white raiment was seen in connection with Christ at His transfiguration where His
righteous character was fully revealed--which righteousness is ours by faith.--2 Corinthians 5:21.
(d) Their crowns
((I)) As already stated these are stephanos, victors' crowns.
((II)) Such crowns are won in conflict.
((III)) These are such who have been resurrected and judged--the latter is evident from the the
fact that these are victors' crowns.
(e) Their worship
((I)) They worship God for these acts.
((A)) Creation--Revelation 4:11
((B)) Redemption--Revelation 5:9
((C)) Judgment--Revelation 19:2
((D)) Reigning--Revelation 11:17
((II)) Possibly others could worship God concerning these things, but none as well as the church,
((III)) Only the church could give the testimony found in their worship of God as their
Redeemer--Revelation 5:9.
((A)) Some say the word "us" after "redeemed" is not supposed to be there.
((B)) If this were the case some question would be raised on this interpretation.
((C)) There is, however, good manuscript evidence for its inclusion.
((D)) Furthermore even if we agree that it should be deleted, they still could be singing of
their own redemption though it is in third person--This writer frequently refers to himself
in third person, even as the Apostle John did, particularly in his gospel.
((E)) Note that the redeemed are out of every kindred , tongue, people and nation--a fact
true only of the church.
(f) Their intimate knowledge of' God's program
((I)) Taken into God's confidence
((A)) Revelation 5:5
((B)) Revelation 7:13, 14
((II)) This the fulfillment of our Lord's promise given to believers.--John 15:15
((A)) God does not reveal thing to His servants.
((B)) God reveal things to His friends.
(g) Their association with Christ in His priestly work
((I)) Suggested by Revelation 5:8
((II)) They do not act as mediators nor intercessors--Note that Christ alone is the Mediator and
Intercessor.
((III)) They don't add the incense.
((IV)) But they do hold the vials of incense which are THE PRAYERS OF THE SAINTS!
(3) Carl Armerding, The Four and Twenty Elders. Publisher and date unknown, 10) thus concludes:
                                   "The last thing that is said of them is that they fall down, in company with the four living creatures,
   and worship Him Who sits on the throne, saying, 'Amen, Alleluia' (Rev.19:4). This last act of their
is characteristic of them. Indeed, there are three things which seem to characterize them all
through: (1) their intimate knowledge of Christ, (2) their nearness to Him, and (3) the worship they
give him. And we recall that our Lord, when praying for His own, asked that they might know Him,
that they might be with Him, and that they might behold His glory (John 17:3, 25). And, they were
none other than the men which the Father had given Him out of the World," namely the church.
d. The scene around the throne further described--vv. 5, 6a
(I) Lightnings and thunders and voices
(A) The order in the Greek is "lightnings and voices and thunders"
(B) Lightnings and voices are associated with God at the giving of the Law--cf. Exodus 19:16
(C) Speaks of God's sovereignty and almightiness
(II) Seven lamps of fire burning before the throne
(A) The word here is lampades.
(1) Probably derived from the verb, to shine.
(2) The word here probably means "a torch" and is itself burning.
(3) The word in Revelation 1:12 is luchnia, a lamp stand, or light holder.
(B) These lamps or torches are "the Seven Spirits of God"
(1) This text plainly states that the seven torches are the Spirit of God.
(2) The fact that these torches are burning may speak both of
(a) The Holy Spirit's convicting work--John 16:8-11
((I)) Sin
((II)) Righteousness
((III)) Judgment
(b) The administration of God's mercy by the agency of the Spirit
              (3) See the comment on the seven Spirits in Revelation 1:4 as to seven titles of the Holy Spirit
                    (III) The sea of glass like unto crystal
(A) Speaks of its material not its appearance
(B) Speaks of calmness
(C) Not common glass, but crystal , clear and beautiful!
(D) Here again there is straining of language to try to picture what was seen.
(E) Its meaning
(1) Old Testament usage
(a) Exodus 24:10
(b) Job 37:18
(c) Ezekiel 1:22
(2) Seems to refer, therefore, to "the clear ether in which the throne of God is up borne"--Alford, 598
(3) The intent of this space in front of the throne may symbolize "its separation and insulation from the
place where the Seer stood, and indeed from all else around it."--Ibid.
(4) Thus it suggests "majestic repose and ethereal purity."--Ibid.
2. The four living creatures--4:6b-8
a. The word is zoa, from which together with logos we get zoology.
(I) The Authorized Version has "beasts" which implies wild animals.
(II) The word zoa is a broad term covering most of the animal kingdom.
(III) This word is different from the word "beast" in Revelation 13:1.
(IV) Living creatures, or living beings
(V) There is nothing wrong in the AV rendering of "beasts" since that word is used of any animals other than
domestic ones which are generally called "cattle."
b. Their position
(I) In the midst of and round about the throne
(II).It may signify that they are in the midst of each side of the throne--the phrase in the midst signifying in
the area of the throne.
c. Their description
(I). Each one had a separate characteristic.
(A) One like a lion
(B) One like a calf
(C) One like a man
(D) One like an eagle
(II) Each had six wings.
(III) Each was full of eyes front and back--vv. 6b, 8b
(IV) NOTE: verse 8 does not say that the wings have eyes, but rather the four living beings, the words "they
are" being in italics.
d. Their activity
(I) Rest not day nor night
(II) Say continually, "Holy, holy, holy, Lord God Almighty, which was, and is, and is to come."
(A) The three holy's
(1) Signifies the unapproachable presence of God and the manifestation of His glory
(2) Signifies the perfect triune God--the Holy Father, the Holy Son, and the Holy Spirit
(B) Lord God Almighty
(1) The Jehovah Elohim Shaddai of the Old Testament
   (2) This name is connected with the Jewish Covenant and, therefore, is significant here since God is
about to deal with the Jews.
(C) Which was, and is, and is to come
(1) Speaks of God's eternality
(2) Since He is eternal, the dealings with the human race, and the .Jews in particular, are the more
important.
e. Their being
(I) Who or what are these living beings?
(II) Various answers are given, but most interpreters say they are angels.
(III) Old Testament cases
(A) Genesis 3:24
(B) Exodus 25:10-22
(C) Exodus 26:1
(D) Exodus 36:8
(E) Ezekiel 1:4-28
(F) Ezekiel 10:1-22
(G) Isaiah 6:1-4
(IV) A careful examinations of these passages will show that our passage most closely fits the description
given of the seraphim in Isaiah 6.
(V) Thus, these four living creatures in Revelation would not be cherubim, but seraphim, a separate order of
angels.
(A) Note that cherubim are described in Ezekiel, each have four difference faces, whereas the four living
creatures each have single face though each one was different.
(B) The cherubim each have four wings, whereas the four living creatures each have six wings as do the
seraphim.
(C) Furthermore, the four living beings are full of eyes, whereas in Ezekiel it is the wheels that seem to
have the eyes.
f. Their significance
(I) The significance of these beings is as varied as there are interpreters.
(II) They are found, if this writer's presentation is correct, that they are seraphim, always in connection with
the presence of God.
(III) Some interpretations (which shows the length people will go when they refuse literal interpretation) must
be rejected.
(A) The four elements (fire, water, air, earth)
(B) Thee four cardinal virtues (whatever they are)
(C) The four faculties and powers of the soul (whatever they be)
(D) Our Lord in the fourfold great events of redemption (whatever they are!)
(E) The four patriarchal churches (Jerusalem. Antioch, Alexandria. and Constantinople--Istanbul )
(F) The four great apostles (Peter, James. Matthew, Paul)
(G) All the doctors of the church (The only one that this writer knows is Luke, but he doubts that is the
kind in view.)
(H) The four special orders of the church (pastors, deacons, doctors, contemplators--which only the first
two are Biblical)
(I) The four representatives of the New Testament churches (whoever they might be)
(J) The four virtues of the apostles (What are they? The apostles were no more virtuous than the least
saint in the church.)
(K) The angelic state of the glorified church
(IV) Some interpretations must be considered.
(A) One of the earliest is that they symbolize the four evangelists, or rather their gospels.
(1) The idea
(a) The lion signifies kingship--the emphasis of Matthew's Gospel
(b) The ox, or calf, signifies servitude--the emphasis of Mark
(c) The man signifies humanity--the emphasis of Luke
(d) The eagle signifies deity--the emphasis of John's Gospel
(2) This view is commendable in that it does set forth the fourfold nature of Him who sits with His
Heavenly Father on the throne.
(3) Objected to
(a) Not literal enough, that is, allegorizing
(b) Too much variation as to each meaning of the faces
(c) It gives no explanation of the wings or eyes.
(B) Stand for the attributes of God
(1) The faces signify
(a) Lion--majesty
(b) Calf or young ox--strength and service to mankind
(c) Man--intelligence and purpose, thus, personality
(d) Eagle flying--swiftness in detecting evil and executing judgment
(2) Six winged--signify incessant activity
(3) The eyes--signify omniscience
(4) In favor of this view is that these four living beings are always in connection with God's presence
and, therefore, must in some way set forth the character of God
(5) This is objected to on the grounds of its allegorizing.
(C) There are the four principal angels.
(1) This view may be true enough.
(2) But this view can be readily combined with others.
(3) Four by name, or four by kind?
(4) Only thing that commends it is that it stipulates "angels." That still gives no explanation.
(D) Representatives of animated nature
(1) held by Alford
(2) The faces would signify
(a) Lion--wild animals
(b) Calf--domesticated animals
(c) Man--humanity
(d) Eagle--birds and fish
(3) The eyes signify creation "ever wakeful, ever declaring the glory of God." (Alford, IV:601)
(4) The significance of the six wings are to be ascertained from Isaiah 6.
(a) Two covering the face to signify "reverence in not venturing to look on the divine majesty."
(Ibid.; italics are his.)
(b) Two covering the feet to signify "humility, hiding his own created form from the glory of the
Creator." (Ibid.; italics are his.)
(c) Two with which to fly to signify "obedience, readiness to perform the divine commands." (Ibid.;
italics are his.)
(5) In favor of this view is the fact that the church--represented by the twenty-four elders, and the
whole of creation--represented by the four living creatures, are worshipping and giving glory to
God.
(6) Also in favor of this view is that both the elders and the creatures are thus representative of a
larger group.
(7) Opposing this view is the fact that these are angels and as such could not be representatives of
God's created beings on earth.
(8) Also, man is represented in the church, and, therefore, needs no other representation.
(9) Furthermore, Alford is mistaken that the eagle can represent both birds and fish.
(a) There is not one bit of scriptural evidence for the idea that birds spring from the waters--this
idea is evolutionary, not scriptural.
(b) Genesis 1:20,.21 plainly distinguishes between fish and birds as separately created by God.
(c) Therefore, under this view fish are not represented at all.
(d) Furthermore, why should two land creatures be needed to represent land animals, for the ox or
calf were once wild before being domesticated. Many so-called wild animals if brought up from
babyhood can be domesticated.
(E) A combination of the first two views may be nearer the truth.
(1) These beings would represent the gospels in so far as they in turn picture the Lord Jesus Christ, the
Divine Son.
(2) They could also stand for attributes of God, since Jesus Christ would also have these attributes.
(3) Therefore, we conclude that they are angels of the order of seraphim which set forth the attributes
and character of the blessed Second Person of the Trinity, The Lord Jesus Christ.
   (4) This view allows for the literal interpretation of these being as angels while setting forth a
representation on their part of Jesus Christ.
3. The praise and worship--4:9-11
a. The four living creatures worship--v. 9
(I) Praise and worship directed to God Almighty--Him that sat on the throne
(II) Praise and worship consists of
(A) Glory to God
(B) Honor to God
(C) Thanks to God
(III) Praise and worship is directed to the eternal God
b. The twenty-four elders worship--vv. 10, 11
(I) Their position
(A) Fall down before Him
(B) Not said of the four living creatures--at least not here
(C) This may well signify humility for being the recipients of God's grace and mercy in salvation.
(II) Worship the eternal God
(III) They cast their crowns before the throne.
(A) Note that the four living beings had no crowns to cast
(B) It signifies their disclaiming "all honour and dignity of their own and" acknowledging "that all belongs to
Him." (Alford, IV:602)
(C) The Authorized Version omits after “Lord" the phrase "and our God."
(1) The manuscript evidence seems overwhelmingly in favor of its inclusion.
(2) Left out of Authorized Version probably because of lack of manuscript evidence in their day.
(3) Its exclusion does not affect the basic meaning presented here except as noted next.
(D) The phrase "and our God" shows a more personal relationship to God than the four living beings had.
(IV) The ascription of praise
(A) Thou art worthy
(1) Such a statement is peculiar belongs to the church.
(2) But here His worthiness is due to His being the Creator.
(B) To receive
(1) The glory (Authorized Version leaves out the articles--the difference is small, the article adding
definiteness.)
(2) The honor
(3) The power
(a) Creation is demonstrated in power
(b) Word is dunamis.
(C) The reason for God's worthiness
(1) Thou hast created all things.
(a) Genesis 1:1ff.
(b) Christ Creator
((I)) Colossians 1:16, 17
((II)) Hebrews 1:2, 3
(2) And for Thy pleasure
(a) Some say this is very poor rendering of the Greek and introduces "an element entirely strange to
the context." (Alford, IV:602; he does acknowledge, however, the truthfulness of the statement,
although that it is not appropriate here.)
(b) The word is thelema--what one wishes or had determined shall be done, i. e., thing willed.
(c) Rendered: "and on account of Thy will"
(3) They were and were created
(a) Authorized Version has "are."
((I)) It is criticized because of this.
((II)) Colossians 1:17 may give some credence to this rendering, "by Him all things consist," or
hold together.
(b) Were
((I)) They existed
((II)) In contrast to their previous non-existence
((III)) This word states the simple fact of their being.
((IV)) The KJV would emphasize their continual being.
(c) Were created
((I)) Receive their being from God as a definite act of His.
((II)) God spoke, and they came into being.

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