A vision of]

there was a rainbow round about the throne, in sight like unto an emerald.

4 And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.

5 And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.

6 And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts, full of eyes before and behind.

7 And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a

[the celestial throne.

man, and the fourth beast was like a flying eagle.

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.

9 And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever,

10 The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying,

11 Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created. (G)

CHAP. IV.

(G) Ver. 1-11. Vision of the celestial throne, and the worshippers around it.-A grand scene presents itself before us: a door is opened in heaven-a trumpet sounds the invitation, and the Divine is instantly wrapped in prophetic vision, and carried up to heaven-whether " in the body or out of the body" (as St. Paul says, 2 Cor.

xii. 2), we cannot tell, and perhaps be could not. The scene was, however, in effably sublime and magnificent, strongly resembling the visions of Isaiah, chap. vi, and the opening of the prophecy of Ezekiel A throne of infinite magnificence is seen in heaven, and One is seated thereon. le other instances, a glorious human form appears, no doubt meaning the Son of God,

coloured; and the sardine, of a fiery tinge; the emerald is of a green hue. A rainbow round about.A rainbow is always considered as a semicirclewhich here must be supposed to surround the throne as a glory.

Ver. 4. Round about the throne-i. e. round the front of it: so, when we speak of surrounding the throne of a prince, the chair of a public teacher, or the bed of a sick friend, we never mean behind them.Seats.-Doddr." thrones." These, as we understand it, formed a semicircle in front of the throne, but of course below it.

Ver. 5. Lamps of fire-Not lamp-bearers, as in chap. i. 12, but the lights themselves.The seven spirits of God.-See chap. i. 4.

Ver. 6. A sea of glass.-This we suppose to have been in the area, between the throne and the worshipping hosts in front. Dr. Woodhouse supposes this an allusion to the brazen sea in the court of the temple; and that it represented the purifying efficacy of the blood of Christ. Compare chap. xv. 2. Ibid. Four beasts.-Doddr. and Woodh. living creatures." The former says, "It was a most unhappy mistake in our translators, to render the word (zoa) beasts.' The word beast not only degrades the signification, but the animals here mentioned

have parts and appearances which beasts have not [as wings, &c.], and are represented as in the bit best sense rational."Full of eyes before and beast

Ver. 7. The first beast (living creature) was hir a lion.-Some of the Rabbies (as Aben Ezra) bare represented the form of these creatures as borrowed from the standards of the camp of Israel, but ef this, Mr. Lowman thinks there is very little e dence (as does also Dr. Woodhouse); and Witsins thinks the notion is ridiculous.Like a calfWoodh. " a steer, or young bullock," which last is unquestionably the true meaning. See Schleuster

Ver. 8. Each of them six wings about him-Dr. Woodhouse alters the punctuation thus: “And the four living creatures, having each of them six si are full of eyes around and within."—And they rest not.-Marg. "have no rest;" i. e. they are pe petually moving (as is usual with winged creatures! and continually praising.Holy, holy, holy, St. -See Isa. vi. 2, 3, and Exposition.

Ver. 9, 10. And when those beasts (or living cres tures) give glory, the elders fall down, de ........ and cast their crowns, &c.-Though these Christian conquerors are exalted upon thrones, they are to be considered only as tributary princes, cast ing all their bonours at the feet of their Redeemer.

the only suitable representative of the Father: but as Christ was now to appear in a very different form (that of a lamb) before the eternal throne, he, of course, could not be seated on it. The only appearance exhibited of the divine Father is that of a glory indescribable. The precious stones here named were, the one pellucid as the light, and the other brilliant as the flame; and emblematically represent that God, who is light without a shade of darkness, and a flame purer than the radiant sun. To enhance, if possible, the grandeur of the scene, from this flaming throne proceed the forked lightnings, the rolling thunders, and other sounds of terror; while the seven lambent flames, representing the Spirit of God, are burning before it. But to soften down all this glory to human bearance, a rainbow is spread around the throne, with all the sweet and temperate radiance of an emerald. If any object could add to the majesty of this scenery, it is obvious it must be a view of the mighty ocean-and here the ocean rolls beneath the Creator's feet, not turbid, nor boisterous, but smooth as glass and clear as crystal.

These objects are doubtless all emblematical. Light and fire are the established emblems of the divine purity and justice; the emerald rainbow is the well-known symbol of covenanted mercy; and the sea of glass may represent the infinite depth of the divine counsels and decrees.

The throne is evidently supposed to be semicircular, and the worshipping hosts of saints and angels are arranged in another semicircle, in the front; forming together an immense magnificent amphitheatre, with a sea of glass or crystal in the centre, on or over which, we are disposed to consider as placed the four mysterious living creatures, whose nature and employment we must now consider, in relation to the vi

sions of Isaiah and Ezekiel, above referred to. We interpreted the latter exhibition as representing the machinery of divine Providence in the government of the world, by means of an infinite variety of agents, spiritual and material. The cherubim of Ezekiel are attended by prodigious wheels, full of eyes, guided by these living creatures; here the wheels are omitted, but the living creatures themselves are represented full of eyes, "before and behind," that is, all over. Thus, though the wheels are here omitted (the throne now being stationary), the symbols of intelligence are not wanting. What these living crea tures (improperly called beasts) are here intended to signify, is not easy to determine. They answer to the description of the cherubim and seraphim under the Old Testament, and we have (on Ezek. chap. 1) supposed their animal forms to represent the qualities of courage, patience, penetration, and benevolence; but whether they form a distinct order of celestial intelligences, or whether they be merely emblematical beings, we presume not to decide. There is no doubt an infinite variety in celestial, as well as in terrestrial beings. These are plainly distinguished from the elders, whom we consider as representatives of the church of God, under both dispensations; and from the great body of angels, which seems to form the outer circle round the throne; and that they are not the representatives of Deity, as some have supposed, is certain, from their worshipping before the throne.

From the part, however, that these hieroglyphical beings take in celebrating redeeming love, many (perhaps the majority of) commentators consider them as representing men rather than angels. This question may be farther considered in the next chapter; in the mean time we re

CHAP. V. Ver. 1. Written within and on the back side, sealed, &c-Grotius, Lowman, Fuller, &c. remove the comma thus: "Written within, and on the back (or outside), sealed, &c. We suppose there might be seven sheets, or skins of parchment; the first rolled (as was common) on a piece of wood 803

and sealed, a second rolled and sealed on this, a third on that, and so forth, till all were sealed: the opening of each seal would then liberate one skin, containing the delineation of a distinct scene.

Ver. 3. And no man.-Doddr. and Woodh. " no one." So in ver. 4.

3F2

The Lamb worthy]

thereon.

4 And I wept much, because no man was found worthy to open and to read the book, neither to look thereon.

5 And one of the elders saith unto

me, Weep not behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof.

6 And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth.

7 And he came and took the book out of the right hand of him that sat upon the throne.

8 And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints.

9 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou

[to open the bool God by thy blood out of every kindred, and tongue, and people, and nation; 10 And hast made us unto our God kings and priests: and we shall reign on the earth.

11 And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands;

12 Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.

13 And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I say. ing, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever.

14 And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever. (H)

Ver. 3 and 4. To look thereon.-Doddr. and Wondh. "into it" or "therein."

Ver. 5. The Lion of the tribe of Juda.-See Gen. lix. 9, 10.-The Root of David.-See chap. xxii. 16; and compare Isa xi. 10.

Ver. 6. In the midst of the throne, &c.-i. e. in the front of it, between that and the sea of glass. Ver. 8. And when he had taken.-Doddr. and Woodh. "received."Having every one of them -i. e. of the elders-harps, &c.-Dr. Woodhouse remarks, "The harps, as well as the vials of in

skin a seal is affixed on the back [or out] side, so that the contents of it cannot be read till the seal is opened," or broken; and every fresh seal that is opened, or broken, we may add, as it liberates a fresh sheet, or skin,will be found to contain the delineation of a new scene, till the whole are exhibited to the prophet's view. This book being understood to contain the fates both of the church and of the world, must naturally excite an intense interest; and St. John being promised an insight into futurity, of course felt regret and disappointment on finding that the book was sealed up from view; and its being in the hands of the Almighty, plainly intimated that the knowledge of future events is the prerogative of God.

A mighty angel now comes forward, to demand if there were any one able or worthy to break the seals, and to open the book to view; but, alas! no one was found in heaven or earth, who was able or worthy to perform the task, which was emblematical, and implied a worthiness to be admitted into the secret decrees of the Almighty, and ability to put them in execution. One of the elders observing our apostle weep, consoles him with the information, that there is one person coming forward, whose merits were equal to the honour, and his abilities to the work. "The Lion of the tribe of Judah, the root (as well as offspring) of David," he is worthy-he is able. The apostle looks with eagerness to see this "Lion," and, behold, the appearance of " a Lamb-a lamb as it had been slain:" even "the Lamb of God, which taketh away the sins of the world.” (John i. 29.)

Of this Lamb it is distinctly noted, that he had "seven horns and seven eyes," that is, a fulness both of power and of knowledge, in consequence of the Holy Spirit being communicated to him without measure. (John iii. 34.) But it is in consequence of his sufferings and atonement, that the Son of God is exalted to the go

vernment of the church and of the world-
of earth and heaven. (Phil. ii. 7—11.)
"His providence unfolds the book,

And makes his counsels shine,
Each opening leaf, and every stroke,
Fulfils some great design.
"There he exalts neglected worms,

To sceptres and a crown:
Anon, he turns the following leaf,
And treads the monarch down."
Watts's Lyrics.

The anthem which here follows, is su blime beyond expression or comparison; and no paraphrase could heighten the intense interest which the simple narrative excites. Two or three remarks, however, may be offered by way of exposition. The common notion, of these living creatures bearing harps and cups of incense, is so inconsistent with scenic propriety, that, after making every allowance for the bold. ness of the oriental imagery, we confess that we could not avoid suspecting some mistake in the general interpretation of this passage, even before we met with the critical remark of Dr. Woodhouse, which confines the harps and vials, and consequently the subsequent anthem (ver. 9 and 10), to the twenty four elders; these mysterious beings, the living creatures, joining only in the general chorus, with their Amen in the close of all, ver. 14. So neither in the preceding, nor the following chapters, do they claim the peculiar character of the redeemed, though in all cases they unite in adoring the Redeemer. (See chap. iv. 8, 9; vii. Î1, 12; xix. 4.)

On the admirable anthem here recited, Mr. Fuller judiciously remarks, that all the ascriptions of praise have a particular reference to the Saviour's condescension and humility, in becoming man, and suffering as such. He made himself poor, and of no reputation; he took upon him the form of a servant, and suffered every kind of ignominy, as well as pain; and therefore do they ascribe to him, "power,

CHAP. VI. Ver. 1. One of the four beasts-Rather, living creatures," as before; and so throughout the chapter, except in ver. 8.

Ver. 2. A white horse.-That the nature and character of public events may be represented by different coloured horses, see Zach. i. 8—11; vi. 2, 3.