Rev 1:10-16, Rev 4 | Clarke | e4.org | Verse 10. I was in the Spirit ] That is, I received the Spirit of prophecy, and was under its influence when the first vision was exhibited. The Lord's day ] The first day of the week, observed as the Christian Sabbath, because on it Jesus Christ rose from the dead; therefore it was called the Lord's day , and has taken place of the Jewish Sabbath throughout the Christian world. And heard behind me a great voice ] This voice came unexpectedly and suddenly . He felt himself under the Divine afflatus; but did not know what scenes were to be represented. As of a trumpet ] This was calculated to call in every wandering thought, to fix his attention, and solemnize his whole frame. Thus God prepared Moses to receive the law. See , &c.

‏ Revelation of John 1:10-16

Verse 10. I was in the Spirit] That is, I received the Spirit of prophecy, and was under its influence when the first vision was exhibited.

The Lord's day] The first day of the week, observed as the Christian Sabbath, because on it Jesus Christ rose from the dead; therefore it was called the Lord's day, and has taken place of the Jewish Sabbath throughout the Christian world.

And heard behind me a great voice] This voice came unexpectedly and suddenly. He felt himself under the Divine afflatus; but did not know what scenes were to be represented.

As of a trumpet] This was calculated to call in every wandering thought, to fix his attention, and solemnize his whole frame. Thus God prepared Moses to receive the law. See Ex 19:16, 19, &c.

Verse 11. I am Alpha and Omega, the first and the last: and] This whole clause is wanting in ABC, thirty-one others; some editions; the Syriac, Coptic, AEthiopic, Armenian, Slavonic, Vulgate, Arethas, Andreas, and Primasius. Griesbach has left it out of the text.

Saying-What thou seest, write in a book] Carefully note down every thing that is represented to thee. John had the visions from heaven; but he described them in his own language and manner.

Send it unto the seven Churches] The names of which immediately follow. In Asia. This is wanting in the principal MSS. and versions. Griesbach has left it out of the text.

Ephesus] This was a city of Ionia, in Asia Minor, situated at the mouth of the river Cayster, on the shore of the AEgean Sea, about fifty miles south of Smyrna. See preface to the Epistle to the Ephesians.

Smyrna] Now called also Ismir, is the largest and richest city of Asia Minor. It is situated about one hundred and eighty-three miles west by south of Constantinople, on the shore of the AEgean Sea. It is supposed to contain about one hundred and forty thousand inhabitants, of whom there are from fifteen to twenty thousand Greeks, six thousand Armenians, five thousand Roman Catholics, one hundred and forty Protestants, eleven thousand Jews, and fifteen thousand Turks. It is a beautiful city, but often ravaged by the plague, and seldom two years together free from earthquakes. In 1758 the city was nearly desolated by the plague; scarcely a sufficient number of the inhabitants survived to gather in the fruits of the earth. In 1688 there was a terrible earthquake here, which overthrew a great number of houses; in one of the shocks, the rock on which the castle stood opened, swallowed up the castle and five thousand persons! On these accounts, nothing but the love of gain, so natural to man, could induce any person to make it his residence; though, in other respects, it can boast of many advantages. In this city the Turks have nineteen mosques; the Greeks, two churches; the Armenians, one; and the Jews, eight synagogues; and the English and Dutch factories have each a chaplain. Smyrna is one hundred miles north of the island of Rhodes, long. 27� 25' E., lat. 38� 28' N.

Pergamos] A town of Mysia, situated on the river Caicus. It was the royal residence of Eumenes, and the kings of the race of the Attali. It was anciently famous for its library, which contained, according to Plutarch, two hundred thousand volumes. It was here that the membranae Pergameniae, Pergamenian skins, were invented; from which we derive our word parchment. Pergamos was the birthplace of Galen; and in it P. Scipio died. It is now called Pergamo and Bergamo, and is situated in long. 27� 0' E., lat. 39� 13' N.

Thyatira] Now called Akissat and Ak-kissar, a city of Natolia, in Asia Minor, seated on the river Hermus, in a plain eighteen miles broad, and is about fifty miles from Pergamos; long. 27� 49'

E., lat. 38� 16' N. The houses are chiefly built of earth, but the mosques are all of marble. Many remarkable ancient inscriptions have been discovered in this place.

Sardis] Now called Sardo and Sart, a town of Asia, in Natolia, about forty miles east from Smyrna. It is seated on the side of mount Tmolus, and was once the capital of the Lydian kings, and here Croesus reigned. It is now a poor, inconsiderable village. Long. 28� 5' E., lat. 37� 51' N.

Philadelphia] A city of Natolia, seated at the foot of mount Tmolus, by the river Cogamus. It was founded by Attalus Philadelphus, brother of Eumenes, from whom it derived its name. It is now called Alah-sheker, and is about forty miles ESE. of Smyrna. Long. 28� 15' E., lat. 38� 28' N.

Laodicea] A town of Phrygia, on the river Lycus; first called Diospolis, or the city of Jupiter. It was built by Antiochus Theos, and named after his consort Laodice. See Clarke on Col 2:1. And, for a very recent account of these seven Churches, see a letter from the Rev. Henry Lindsay, inserted at the end of See Clarke on Re 3:22.

Verse 12. And I turned For he had heard the voice behind him. To see the voice; i.e., the person from whom the voice came.

Seven golden candlesticks] επταλυχνιαςχρυσας Seven golden lamps. It is absurd to say, a golden silver, or brazen candlestick. These seven lamps represented the seven Churches, in which the light of God was continually shining, and the love of God continually burning. And they are here represented as golden, to show how precious they were in the sight of God. This is a reference to the temple at Jerusalem, where there was a candlestick or chandelier of seven branches; or rather six branches; three springing out on either side, and one in the centre. See Ex 25:31-37. This reference to the temple seems to intimate that the temple of Jerusalem was a type of the whole Christian Church.

Verse 13. Like unto the Son of man] This seems a reference to Da 7:13. This was our blessed Lord himself, Re 1:18.

Clothed with a garment down to the foot] This is a description of the high priest, in his sacerdotal robes. See these described at large in the notes on Ex 28:4, &c., Jesus is our high priest, even in heaven. He is still discharging the sacerdotal functions before the throne of God.

Golden girdle.] The emblem both of regal and sacerdotal dignity.

Verse 14. His head and his hairs were white like wool] This was not only an emblem of his antiquity, but it was the evidence of his glory; for the whiteness or splendour of his head and hair doubtless proceeded from the rays of light and glory which encircled his head, and darted from it in all directions. The splendour around the head was termed by the Romans nimbus, and by us a glory; and was represented round the heads of gods, deified persons, and saints. It is used in the same way through almost all the nations of the earth.

His eyes were as a flame of fire] To denote his omniscience, and the all-penetrating nature of the Divine knowledge.

Verse 15. His feet like unto fine brass] An emblem of his stability and permanence, brass being considered the most durable of all metallic substances or compounds.

The original word, χαλκολιβανον, means the famous aurichalcum, or factitious metal, which, according to Suidas, was ειδος ηλεκτρουτιμωτερονχρυσου, "a kind of amber, more precious than gold." It seems to have been a composition of gold, silver, and brass, and the same with the Corinthian brass, so highly famed and valued; for when Lucius Mummius took and burnt the city of Corinth, many statues of these three metals, being melted, had run together, and formed the composition already mentioned, and which was held in as high estimation as gold. See Pliny, Hist. Nat., lib. 34, c. 2; Florus, lib. 2, c. 16. It may however mean no more than copper melted with lapis calaminaris, which converts it into brass; and the flame that proceeds from the metal during this operation is one of the most intensely and unsufferably vivid that can be imagined. I have often seen several furnaces employed in this operation, and the flames bursting up through the earth (for these furnaces are under ground) always called to remembrance this description given by St. John: His feet of fine brass, as if they burned in a furnace; the propriety and accuracy of which none could doubt, and every one must feel who has viewed this most dazzling operation.

His voice as the sound of many waters.] The same description we find in Eze 43:2: The glory of the God of Israel came from the way of the east; and his voice was like the noise of many waters: and the earth shined with his glory.

Verse 16. In his right hand seven stars] The stars are afterwards interpreted as representing the seven angels, messengers, or bishops of the seven Churches. Their being in the right hand of Christ shows that they are under his special care and most powerful protection. See below.

Out of his mouth went a sharp two-edged sword] This is no doubt intended to point out the judgments about to be pronounced by Christ against the rebellious Jews and persecuting Romans; God's judgments were just now going to fall upon both. The sharp two-edged sword may represent the word of God in general, according to that saying of the apostle, Heb 4:12: The word of God is quick and powerful, sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, &c. And the word of God is termed the sword of the Spirit, Eph 6:17.

And his countenance was as the sun shineth in his strength.] His face was like the disk of the sun in the brightest summer's day, when there were no clouds to abate the splendour of his rays. A similar form of expression is found in Jud 5:31: Let them that love him be as the sun when he GOETH FORTH IN HIS MIGHT. And a similar description may be found, Midrash in Yalcut Simeoni, part I., fol. 55, 4: "When Moses and Aaron came and stood before Pharaoh, they appeared like the ministering angels; and their stature, like the cedars of Lebanon:-

vegalgilley eyneyhem domim legalgilley chammah, and the pupils of their eyes were like the wheels of the sun; and their beards were as the grape of the palm trees:- veziv peneyhem keziv chammah, and the SPLENDOUR of THEIR FACES was as the SPLENDOUR of the SUN."

‏ Revelation of John 4

CHAPTER IV.

John sees the throne of God in heaven surrounded by twenty-four elders; and four living creatures, full of eyes; which all join in giving glory to the Almighty, 1-11.

NOTES ON CHAP. IV.

Verse 1. A door was opened in heaven] This appears to have been a visible aperture in the sky over his head.

Verse 2. I was in the Spirit] Rapt up in an ecstasy.

Verse 3. And he that sat] There is here no description of the Divine Being, so as to point out any similitude, shape, or dimensions. The description rather aims to point out the surrounding glory and effulgence than the person of the almighty King. See a similar description Nu 24:10, &c., and the notes there.

Verse 4. Four and twenty elders] Perhaps this is in reference to the smaller Sanhedrin at Jerusalem, which was composed of twenty-three elders; or to the princes of the twenty-four courses of the Jewish priests which ministered at the tabernacle and the temple, at first appointed by David.

Clothed in white raiment] The garments of the priests.

On their heads crowns of gold.] An emblem of their dignity. The Jewish writers represent human souls as being created first; and before they enter the body, each is taken by an angel into paradise, where it sees the righteous sitting in glory with crowns upon their heads. Rab. Tanchum, fol. 39, 4.

Verse 5. Seven lamps of fire] Seven angels, the attendants and ministers of the supreme King. See Re 1:4, and the note there.

Verse 6. Four beasts] τεσσαραζωα 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.

Verse 7. The first beast was like a lion] It is supposed that there is a reference here to the four standards or ensigns of the four divisions of the tribes in the Israelitish camp, as they are described by Jewish writers.

The first living creature was like a lion; this was, say the rabbins, the standard of JUDAH on the east, with the two tribes of Issachar and Zabulon. The second, like a calf or ox, which was the emblem of EPHRAIM who pitched on the west, with the two tribes of Manasseh and Benjamin. The third, with the face of a man, which, according to the rabbins, was the standard of REUBEN who pitched on the south, with the two tribes of Simeon and Gad. The fourth which was like a flying (spread) eagle, was, according to the same writers, the emblem on the ensign of DAN who pitched on the north, with the two tribes of Asher and Naphtali. This traditionary description agrees with the four faces of the cherub in Ezekiel's vision. See my notes and diagrams on Num. 2.

Christian tradition has given these creatures as emblems of the four evangelists. To John is attributed the EAGLE; to Luke the OX, to Mark the LION, and to Matthew the MAN, or angel in human form. As the former represented the whole Jewish Church or congregation, so the latter is intended to represent the whole Christian Church.

Verse 8. The four beasts had each of them six wings] I have already observed, in the preface to this book, that the phraseology is rabbinical; I might have added, and the imagery also. We have almost a counterpart of this description in Pirkey Elieser. chap. 4. I shall give the substance of this from Schoettgen. "Four troops of ministering angels praise the holy blessed God: the first is Michael, at the right hand; the next is Gabriel, at the left; the third is Uriel, before; and the fourth is Raphael, behind him. The shechinah of the holy, blessed God is in the midst, and he himself sits upon a throne high and elevated, hanging in the air; and his magnificence is as amber , (chashmal,) in the midst of the fire, Eze 1:4, On his head is placed a crown and a diadem, with the incommunicable name ( Yehovah) inscribed on the front of it. His eyes go throughout the whole earth; a part of them is fire, and a part of them hail. At his right hand stands Life, and at his left hand Death; and he has a fiery sceptre in his hand. Before him is the veil spread, that veil which is between the temple and the holy of holies; and seven angels minister before him within that veil: the veil and his footstool are like fire and lightning; and under the throne of glory there is a shining like fire and sapphire, and about his throne are justice and judgment.

"The place of the throne are the seven clouds of glory; and the chariot wheels, and the cherub, and the living creatures which give glory before his face. The throne is in similitude like sapphire; and at the four feet of it are four living creatures, each of which has four faces and four wings. When God speaks from the east, then it is from between the two cherubim with the face of a MAN; when he speaks from the south, then it is from between the two cherubim with the face of a LION; when from the west, then it is from between the two cherubim with the face of an OX; and when from the north, then it is from between the two cherubim with the face of an EAGLE.

"And the living creatures stand before the throne of glory; and they stand in fear, in trembling, in horror, and in great agitation; and from this agitation a stream of fire flows before them. Of the two seraphim one stands at the right hand of the holy blessed God, and one stands at the left; and each has six wings: with two they cover their face lest they should see the face of the shechina; with two they cover their feet lest they should find out the footstool of the shechinah; and with two they fly, and sanctify his great name. And they answer each other, saying Holy, holy, holy, Lord God of hosts; the whole earth is full of his glory. And the living creatures stand near his glory, yet they do not know the place of his glory; but wheresoever his glory is, they cry out and say, Blessed be the glory of the Lord in his place."

In Shemoth Rabba, sec. 23, fol. 122, 4, Rabbi Abin says: "There are four which have principality in this world: among intellectual creatures, MAN; among birds, the EAGLE; among cattle, the OX; and among wild beasts, the LION: each of these has a kingdom and a certain magnificence, and they are placed under the throne of glory, Eze 1:10, to show that no creature is to exalt itself in this world, and that the kingdom of God is over all." These creatures may be considered the representatives of the whole creation.

Verse 10. Cast their crowns before the throne] Acknowledge the infinite supremacy of God, and that they have derived their being and their blessings from him alone. This is an allusion to the custom of prostrations in the east, and to the homage of petty kings acknowledging the supremacy of the emperor.

Verse 11. Thou art worthy, O Lord, to receive] Thus all creation acknowledges the supremacy of God; and we learn from this song that he made all things for his pleasure; and through the same motive he preserves. Hence it is most evident, that he hateth nothing that he has made, and could have made no intelligent creature with the design to make it eternally miserable. It is strange that a contrary supposition has ever entered into the heart of man; and it is high time that the benevolent nature of the Supreme God should be fully vindicated from aspersions of this kind.