{7} 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) By instruments used, in that he has both a most ready treasury and a workhouse excellently furnished with all things, to the executing of his will, which things flow from his commandment, as repeated in Re 15:2 and has also the angels ready administers of his counsel and pleasure to all parts of the world, continually watching,

(in this verse) working by reason otherwise than the instruments without life last mentioned, courageous as lions, mighty as bulls, wise as men, swift as eagles Re 4:7 most apt to all purposes as furnished with wings on every part, most piercing of sight, and finally, pure and holy spirits always in continual motion Re 4:8.

People's New Testament

4:6 A sea of glass like unto crystal. This deep, transparent sea before the throne is supposed to symbolize the purity and calmness of the Divine rule. It stands solid, calm and clear.

In the midst of the throne, and round about the throne. The four forms which are next described were to the right and left of the throne in the midst between these extremes. The throne was in their midst.

Four beasts. Four living creatures, as in the Revised Version. Four beasts, as in the Common Version, is an incorrect idea. The Greek for beasts is different ( thiria ). They are four zoa, living forms.

Full of eyes. Their eyes looked backwards as well as forward. The description of these wonderful objects is next given.

Wesley's Notes

4:6 And before the throne is a sea as of glass, like crystal - Wide and deep, pure and clear, transparent and still. Both the seven lamps of fire and this sea are before the throne; and both may mean the seven spirits of God, the Holy Ghost; whose powers and operations are frequently represented both under the emblem of fire and of water. We read again, Rev 15:2, of a sea as of glass, where there is no mention of the seven lamps of fire; but, on the contrary, the sea itself is mingled with fire. We read also, Rev 22:1, of a stream of water of life, clear as crystal. Now, the sea which is before the throne, and the stream which goes out of the throne, may both mean the same; namely, the Spirit of God. And in the midst of the throne - With respect to its height. Round about the throne - That is, toward the four quarters, east, west, north, and south. Were four living creatures - Not beasts, no more than birds. These seem to be taken from the cherubim in the visions of Isaiah and Ezekiel, and in the holy of holies. They are doubtless some of the principal powers of heaven; but of what order, it is not easy to determine. It is very probable that the twenty - four elders may represent the Jewish church: their harps seem to intimate their having belonged to the ancient tabernacle service, where they were wont to be used. If so, the living creatures may represent the Christian church. Their number, also, is symbolical of universality, and agrees with the dispensation of the gospel, which extended to all nations under heaven. And the new song which they all sing, saying, Thou hast redeemed us out of every kindred, and tongue, and people, and nation, Rev 5:9, could not possibly suit the Jewish without the Christian church. The first living creature was like a lion - To signify undaunted courage. The second, like a calf - Or ox, Ezek 1:10, to signify unwearied patience. The third, with the face of a man - To signify prudence and compassion. The fourth, like an eagle - To signify activity and vigour. Full of eyes - To betoken wisdom and knowledge. Before - To see the face of him that sitteth on the throne. And behind - To see what is done among the creatures.

Scofield Reference Notes

Margin beasts

living creatures. See Scofield Note: "Ezek 1:5".

Jamieson-Fausset-Brown Bible Commentary

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 [2688]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" (Ps 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.

Matthew Henry's Concise Commentary

4:1-8 After the Lord Jesus had instructed the apostle to write to the churches the things that are, there was another vision. The apostle saw a throne set in heaven, an emblem of the universal dominion of Jehovah. He saw a glorious One upon the throne, not described by human features, so as to be represented by a likeness or image, but only by his surpassing brightness. These seem emblems of the excellence of the Divine nature, and of God's awful justice. The rainbow is a fit emblem of that covenant of promise which God has made with Christ, as the Head of the church, and with all his people in him. The prevailing colour was a pleasant green, showing the reviving and refreshing nature of the new covenant. Four-and-twenty seats around the throne, were filled with four-and-twenty elders, representing, probably, the whole church of God. Their sitting denotes honour, rest, and satisfaction; their sitting about the throne signifies nearness to God, the sight and enjoyment they have of him. They were clothed in white raiment; the imputed righteousness of the saints and their holiness: they had on their heads crowns of gold, signifying the glory they have with him. Lightnings and voices came from the throne; the awful declarations God makes to his church, of his sovereign will and pleasure. Seven lamps of fire were burning before the throne; the gifts, graces, and operations of the Spirit of God in the churches of Christ, dispensed according to the will and pleasure of Him who sits upon the throne. In the gospel church, the laver for purification is the blood of the Lord Jesus Christ, which cleanses from all sin. In this all must be washed, to be admitted into the gracious presence of God on earth, and his glorious presence in heaven. The apostle saw four living creatures, between the throne and the circle of the elders, standing between God and the people. These seem to signify the true ministers of the gospel, because of their place between God and the people. This also is shown by the description given, denoting wisdom, courage, diligence, and discretion, and the affections by which they mount up toward heaven.

Matthew Henry's Whole Bible Commentary

Chapter 4

In this chapter the prophetical scene opens; and, as the epistolary part opened with a vision of Christ (ch. 1), so this part is introduced with a glorious appearance of the great God, whose throne is in heaven, compassed about with the heavenly host. This discovery was made to John, and in this chapter he, I. Records the heavenly sight he saw (v. 1-7). And then, II. The heavenly songs he heard (v. 8 to the end).

Verses 1-8a

We have here an account of a second vision with which the apostle John was favoured: After this, that is, not only "after I had seen the vision of Christ walking in the midst of the golden candlesticks," but "after I had taken his messages from his mouth, and written and sent them to the several churches, according to his command, after this I had another vision." Those who well improve the discoveries they have had of God already are prepared thereby for more, and may expect them. Observe,

I. The preparation made for the apostle's having this vision.

1. A door was opened in heaven. Hence we learn, (1.) Whatever is transacted on earth is first designed and settled in heaven; there is the model of all the works of God; all of them are therefore before his eye, and he lets the inhabitants of heaven see as much of them as is fit for them. (2.) We can know nothing of future events but what God is pleased to discover to us; they are within the veil, till God opens the door. But, (3.) So far as God reveals his designs to us we may and ought to receive them, and not pretend to be wise above what is revealed.

2. To prepare John for the vision, a trumpet was sounded, and he was called up into heaven, to have a sight there of the things which were to be hereafter. He was called into the third heavens. (1.) There is a way opened into the holiest of all, into which the sons of God may enter by faith and holy affections now, in their spirits when they die, and in their whole persons at the last day. (2.) We must not intrude into the secret of God's presence, but stay till we are called up to it.

3. To prepare for this vision, the apostle was in the Spirit. He was in a rapture, as before (ch. 1:10), whether in the body or out of the body we cannot tell; perhaps he himself could not; however all bodily actions and sensations were for a time suspended, and his spirit was possessed with the spirit of prophecy, and wholly under a divine influence. The more we abstract ourselves from all corporeal things the more fit we are for communion with God; the body is a veil, a cloud, and clog to the mind in its transactions with God. We should as it were forget it when we go in before the Lord in duty, and be willing to drop it, that we may go up to him in heaven. This was the apparatus to the vision. Now observe,

II. The vision itself. It begins with the strange sights that the apostle saw, and they were such as these:-1. He saw a throne set in heaven, the seat of honour, and authority, and judgment. Heaven is the throne of God; there he resides in glory, and thence he gives laws to the church and to the whole world, and all earthly thrones are under the jurisdiction of this throne that is set in heaven. 2. He saw a glorious one upon the throne. This throne was not empty; there was one in it who filled it, and that was God, who is here described by those things that are most pleasant and precious in our world: His countenance was like a jasper and a sardine-stone; he is not described by any human features, so as to be represented by an image, but only by his transcendent brightness. This jasper is a transparent stone, which yet offers to the eye a variety of the most vivid colours, signifying the glorious perfections of God; the sardine-stone is red, signifying the justice of God, that essential attribute of which he never divests himself in favour of any, but gloriously exerts it in the government of the world, and especially of the church, through our Lord Jesus Christ. This attribute is displayed in pardoning as well as in punishing, in saving as well as in destroying sinners. 3. He saw a rainbow about the throne, like unto an emerald, v. 3. The rainbow was the seal and token of the covenant of the providence that God made with Noah and his posterity with him, and is a fit emblem of that covenant of promise that God has made with Christ as the head of the church, and all his people in him, which covenant is as the waters of Noah unto God, an everlasting covenant, ordered in all things and sure. This rainbow looked like the emerald; the most prevailing colour was a pleasant green, to show the reviving and refreshing nature of the new covenant. 4. He saw four-and-twenty seats round about the throne, not empty, but filled with four-and-twenty elders, presbyters, representing, very probably, the whole church of God, both in the Old-Testament and in the New-Testament state; not the ministers of the church, but rather the representatives of the people. Their sitting denotes their honour, rest, and satisfaction; their sitting about the throne signifies their relation to God, their nearness to him, the sight and enjoyment they have of him. They are clothed in white raiment, the righteousness of the saints, both imputed and inherent; they had on their heads crowns of gold, signifying the honour and authority given them of God, and the glory they have with him. All these may in a lower sense be applied to the gospel church on earth, in its worshipping assemblies; and, in the higher sense, to the church triumphant in heaven. 5. He perceived lightnings and voices proceeding out of the throne; that is, the awful declarations that God makes to his church of his sovereign will and pleasure. Thus he gave forth the law on mount Sinai; and the gospel has not less glory and authority than the law, though it be of a more spiritual nature. 6. He saw seven lamps of fire burning before the throne, which are explained to be the seven Spirits of God (v. 5), the various gifts, graces, and operations of the Spirit of God in the churches of Christ; these are all dispensed according to the will and pleasure of him who sits upon the throne. 7. He saw before the throne a sea of glass, like unto crystal. As in the temple there was a great vessel of brass filled with water, in which the priests were to wash when they went to minister before the Lord (and this was called a sea), so in the gospel church the sea or laver for purification is the blood of the Lord Jesus Christ, who cleanses from all sin, even from sanctuary-sins. In this all those must be washed that are admitted into the gracious presence of God on earth or his glorious presence in heaven. 8. He saw four animals, living creatures, between the throne and the circle of elders (as seems most probable), standing between God and the people; these seem to signify the ministers of the gospel, not only because of this their situation nearer to God, and between him and the elders or representatives of the Christian people, and because fewer in number than the people, but as they are here described, (1.) By their many eyes, denoting sagacity, vigilance, and circumspection. (2.) By their lion-like courage, their great labour and diligence (in which they resemble the ox), their prudence and discretion becoming men, and their sublime affections and speculations, by which they mount up with wings like eagles towards heaven (v. 7), and these wings full of eyes within, to show that in all their meditations and ministrations they are to act with knowledge, and especially should be well acquainted with themselves and the state of their own souls, and see their own concern in the great doctrines and duties of religion, watching over their own souls as well as the souls of the people. (3.) By their continual employment, and that is, praising God, and not ceasing to do so night and day. The elders sit and are ministered unto; these stand and minister: they rest not night nor day. This now leads to the other part of the representation.