Revelation 4:8. The four beings, having each six wings,[1792] are all around and within full of eyes. Concerning the composition ἛΝ ΚΑΘʼ. ἛΝ, cf. Mark 14:19; John 8:9; Romans 12:15; Winer, p. 234. Concerning the distributive ἈΝΆ, cf. John 2:6; Winer, p. 372.

The ΚΥΚΛΌΘΕΝ belongs not to what precedes,[1793] but with ἜΣΩΘΕΝ to ΓΈΜΟΥΣΙΝ. Yet the ΚΥΚΛΌΘΕΝ is not equivalent to the ἜΜΠΡΟΣΘΕΝ, Revelation 4:6, so that the ἜΣΩΘΕΝ corresponds to the ὍΠΙΣΘΕΝ;[1794] but rather the ΚΥΚΛΌΘΕΝ 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 (ΚΥΚΛ.)—all is full of eyes.[1795] It results also from this determination of ΚΥΚΛ. and ἜΣΩΘΕΝ, that the declaration ΓΕΜ. ὈΦΘΑΛΜ. is repeated, because this is to be extended particularly[1796] to the wings.[1797] At the same time the adding of what follows, ΚΑῚ ἈΝΆΠΑΥΣΙΝ

ἘΡΧΌΜΕΝΟς, 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. ΛΈΓΟΝΤΕς, in the same loose wav as Revelation 4:1.

The ἩΜ. Κ. ΝΥΚΤ. 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 Isaiah 6:3; but since, instead of the close found there (ΠΛΉΡΗς ΠᾶΣΑ Ἡ Γῆς ΔΌΞΗς ΑὙΤΟῦ), it is said here Ὁ ἨΝ ΚΑῚ Ὁ ΚΑῚ Ὁ ἘΡΧΌΜΕΝΟς, there is found[1799] in the praise of these four beings a particular factor, which already in Revelation 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 ΖῶΑ[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 ΖῶΟΝ is not ΘΗΡΊΟΝ,[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 Revelation 5:8; Revelation 5:11, Revelation 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 Revelation 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 (Isaiah 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 ΖῶΑ (cherubim) may be expressed in words as Psalm 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 (Revelation 4:8). [See Note XLIV., p. 203.]

[1792] Cf. Revelation 5:8, Revelation 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] Züll., De Wette.

[1796] De Wette.

[1797] Cf. Ezekiel 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] Revelation 4:2 sqq.

[1801] Revelation 1:8.

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

[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, Acts 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. Psalm 19:2 sqq., Psa. 103:22, 148.

[1816] Schemoth, Rabba 23, fol. 122, 4, b. Schöttg. 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. Revelation 4:6-8. τέσσερα ζῷα

Cf. Cremer (Lexicon): “Properly, a living creature, which also occurs elsewhere also in profane Greek, where ζῶον, a post-Homeric word, generally signifies living creature, and only in special instances a beast; θηρίον = animal, as embracing all living beings, must be retained in the Revelation, where four ζῶα are represented as being between God’s throne and those of the elders which surround it, the description given of which (Revelation 4:8. A description of the sounds and songs of heaven follows the picture of its sights.—γέμουσιν, either with τὰ τ. ζ. (ἔχων for once a real participle) or an asyndeton (if ἔχων here, as elsewhere in the Apocalypse, must be supplied with a copula). κυκλ. κ. ἐ. = “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 Revelation 4:7 and Revelation 4:11, also Enoch xxxix. 12 (the trisagion sung by the sleepless ones, i.e., angels), Slav, En. 17, and Test. Levi 3 (where endless praise is the function of denizens in the fourth heaven). The first line of the hymn is Isaianic, the second (ὁ ἦν κ.τ.λ.) 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 ὁ ἦν over ὁ ὤν may be due to the emphasis of the context upon (Revelation 4:11) the definite creative action of God. Since the πρεσβύτεροι worship God as the eternal (Revelation 4:10), while the ζῷα acknowledge him as the ἅγιος, the latter epithet probably retains its O.T. sense, i.e., absolute life and majestic power (Revelation 16:5). The trisagion occurs in the Babylonian recension (Revelation 4:3.) of the Shmone-Esreh, among the daily prayers of the Jewish community. See further Encycl. Rel. and Ethics, i. 117, 118.

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 Revelation 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 Revelation 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 Isaiah 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] Isaiah 6:3. It will be observed that “Almighty” represents the Hebrew [God] “of Hosts:” see on Revelation 1:8.

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

Revelation 4:8. Ἔχον) Εἶχον, Er. (without the sanction of the other copies of Andreas) and Bar. L.; ἔσχον, Hunt. The ἀνὰ is thought by Wolf to require the plural form of the verb: the singular however occurs, Revelation 21:21. The others, with great agreement, have ἔχον or εἶχον.[60]–[61] γέμουσις[62] ὀφθαλμῶν) Uffenb., a recent book indeed, has γέμουσιν ὀφθαλμούς; but that this was the reading of others also, you may collect from And. I., who substitutes ἔχοντα ὀφθαλμούς. The same Uff., Revelation 4:6, has also γέμοντα ὀφθαλμούς. Perhaps more MSS. have the same variety, which may have been overlooked by collators. The verb γέμω is found with a genitive and accusative together, ch. Revelation 17:4.—ἅγιος, ἅγιος, ἅγιος, 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 Τρισάγιον, 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 Τρισάγιον also in the text itself, points out its own meaning in relation to itself:

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

[61] κυκλόθεν, 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, γέμοντα.—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, קדוש is Augustus, as T. L. Bunemann observes in the Index of the Bible of Castellio.

In a similar hymn, Isaiah 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. Revelation 5:10, Revelation 11:16-18, Revelation 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.

Verse 8. - And the four beasts had each of them six wings about him; and they were full of eyes within. The stop should probably be after wings: are full of eyes about and within. In Isaiah 6:2 we have "six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly." These actions appear to indicate reverence, humility, obedience. The eyes denote ceaseless activity. And they rest not day and night, saying. In the Authorized Version "day and night" is attached to "rest not." but probably should be taken with "saying," for, if connected with the negative phrase, "nor" would be more likely to occur than "and." But the point is practically immaterial, since the sense of the passage is the same in both readings. These representatives of life display the characteristics of life in its fullest energy. They have no part in anything which savours of death - no stillness, rest, or sleep. Holy, holy, holy. The thrice-repeated "holy" has very generally been held to indicate the Trinity of the Godhead. Such is evidently the intention of the English Church in ordering this passage to be read in the Epistle for Trinity Sunday. This ascription of praise is often, though wrongly, spoken of as the "Trisagion." Lord God Almighty. "Almighty" is παντοκράτωρ, the "All-Ruler," not παντοδύναμος, the "All-Powerful." The former, as Bishop Pearson says, embraces the latter. Which was, and is, and is to come. This phrase is no doubt intended to attribute to God the quality of eternal existence. But it may also symbolize three aspects or departments of God's dealings with mankind: the creation, which has been effected by the Father; the redemption, which is now occurring by the intercession of the Son; and the final perfect sanctification by the Holy Ghost. Revelation 4:8Had (εἶχον)

The best texts read ἔχων having, the participle in the singular number agreeing with each one.

Each of them (ἕν καθ' ἑαυτὸ)

Lit., one by himself. The best texts read ἕν καθ' ἕν one by one or every one. Compare Mark 14:19.

Six wings

Compare Isaiah 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," xxxiv., 46-52.

continued...

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