“And circling the throne were twenty-four thrones; and on the thrones twenty-four elders sitting, having been clothed with white garments, and on their heads golden crowns. And in the midst of the throne, and around the throne, four living ones, being full of eyes before and behind” (Revelation 4:4,6).

As we now inquire what are symbolized by the elders and living ones, we note that there have been in the past and in recent years four-principal views held by eminent expositors of the Revelation concerning who are represented by the twenty-four elders. These are as follows:

(1) That they represent the Church in the glorified state, after this age has ended. The Protestant Futurist interpreters naturally hold to this view, because it is the belief of many of them that the Church is glorified before any of the visions of the Revelation from chapter 4 and on have their fulfillment. These expositors believe that the witnessing, suffering saints pictured in the several visions of the Revelation, instead of representing the Church, describe a Jewish remnant in the time of Jacob’s trouble, which, if this interpretation were correct, would be after the Church is glorified. This view is disproved by every symbolic reference to these witnessing saints throughout the Book. As a noted expositor has said concerning this matter:

“We observe these saints who are thirteen times mentioned in the Apocalypse doing and bearing exactly what we know from other Scriptures the saints of the Christian Church must do and bear in this dispensation [Gospel Age]. We find them watching, waiting, praying, enduring tribulation (chapter 13:10), and resisting unto blood, resting in heaven (14:12,13), and at last manifested as the Bride of Christ, and ‘the armies which were in heaven,’ clad under both emblems with the ‘fine linen clean and white,’ which is the righteousness of the saints; we find them associated with the martyrs of Jesus (17:6), a clear proof that they cannot be Jewish saints. In short, instead of the Church being actually in heaven at the commencement of the prophetic drama of this book, she is seen on earth during its entire course. She is seen collectively under various symbols, such as the one hundred and forty-four thousand (Revelation 7:4), and the sun-clad woman (12:1), the armies of heaven (19:14), the New Jerusalem (21:2); and her members are seen severally as the ‘saints.’ They are seen first in their suffering and then in their glory; first slain for Jesus’ sake, then enthroned beside him. Can it be questioned that the saints who pray and wait and suffer and die as martyrs of Jesus are the same saints, the ‘called and chosen and faithful,’ who are seen with the Lamb afterwards as his Bride and as his white-robed followers? If they are not, then the unity of the book is gone. It becomes an incomprehensible mystery” (H. G. Guinness).

(2) Another view is that the twenty-four elders represent angels. This interpretation, however, cannot be the correct one, because angels are represented in the vision as in the outer circle, outside of the elders (Revelation 5:11).

(3) Still another view — one presented by W. I. Mann — is thus stated: “Around the throne of God are seen twenty-four thrones, on which are seated twenty- four elders. Many opinions have been given in regard to whom these symbolize. With present light we present the following: … There have been, as we count, twenty-four Prophets that have prophesied of ‘things pertaining to the Kingdom of God.’ Their testimonies here seem to be personified, exalted and enthroned.”

Mr. Mann does not give the names of twenty-four prophets who prophesied of things pertaining to the Kingdom of God, which, of course would be necessary, with many other things, to prove this interpretation to be correct.

The view of Mr. Mann is adopted and enlarged upon by some other expositors who give the names of twenty-four Old Testament Prophets that prophesied concerning one or more features of the Kingdom of God. This view would require, in order to stand the test of Scripture, that there were exactly twenty-four individuals in the Old Testament who uttered inspired predictions of one or more features of the Kingdom of God. A careful examination of the Scriptures will show that there are at least five who were inspired to foretell some of the important matters pertaining to the Kingdom of God beside the twenty-four referred to by those who hold to the above interpretation. Balaam’s remarkable prophecy concerning Christ and Israel’s future glory is left out of their enumeration (Numbers 24:1-19). Hannah’s wonderful, inspired prediction, recorded in 1 Samuel 2:1-10, is counted as Samuel’s. The prophetic Psalms are all attributed to David, which, of course, cannot be true, as some of the most important of them were given long years after David’s death. Two of the most important, prophetic Psalms (45th and 46th), are, in the original Hebrew versions from which the Psalms are translated into English, credited to the sons of Korah. Psalm 50 is assigned to Asaph; also the eleven Psalms from the 73rd to the 83rd are assigned to the same author. Psalm 88 is attributed to Heman, the Ezrahite; and Psalm 89, which is a most remarkable prophecy of the Kingdom of God, is credited to Ethan the Ezrahite. Concerning the authorship of the Psalms, the following from an eminent writer will be interesting in this connection:

“When we speak of the Psalms of David, we use a popular and general form of expression. That the poet king is to be regarded as the founder of the Psalter there can be no doubt, and that a considerable number of the Psalms are due to his authorship. The incorporation of Psalms 18, in 2 Samuel 22, and its ascription to him — Samuel — is an important fact. In his time poetry and music attained a high development; and the varied experiences of his life imparted a depth of meaning to his words. But we have proof that the reigns of Jehoshaphat and Hezekiah gave a fresh impulse to the outpouring of expressions of devout thanksgiving (2 Kings 18, 2 Chronicles 20). Again with the return from the captivity, fresh hymns would need to be composed for the service of the restored temple; and we may believe that the study of the Law under Ezra and Nehemiah further enriched the existing collection and it is best to regard David as the Founder of the Psalter, and to look for additions to the collection in the periods indicated above.”

As further bearing upon the authorship of particular Psalms we quote from the same authority:

“One Psalm (90th) is ascribed to Moses; seventy-three bear the name of David; two, 72nd and 127th, are ascribed to Solomon; twelve, 50th and 73rd to 83rd, bear the name of Asaph, one of David’s chief musicians (1 Chronicles 6:39); one Psalm is attributed to each of the sages, Heman the Ezrahite, and Ethan the Ezrahite (88th and 89th); eleven are attributed to the sons of Korah; see Psalms 42, 44-49, 84, 85, 87, 88” (Summary of Books of the Old Testament, Oxford Teachers’ Bible).

This list of authorships has for its authority the original Hebrew versions used in the translation of our English Bibles. This will be seen by reference to the headings of the Psalms in Leeser’s, and also the recent translation issued by the Jewish Publication Society of America. It will therefore be seen that as the Old Testament records discover at least five more writers (in addition to the twenty- four mentioned by those who have adopted Mr. Mann’s view) who gave inspired predictions concerning the Kingdom of God, we must seek for another interpretation of these twenty-four elders.

Twenty-Four Elders Symbolic of the Church

We submit the view which appeals to us as being the correct one, namely that the twenty-four elders symbolically represent the Church. The entire throne vision in which these elders are seen is symbolical, and it would seem out of place not to see the Church, that is so closely related to Christ in the working out of the Divine Plan, symbolized in some way in the symbolical throne scene. In this connection it should be kept in mind that St. John is not in the throne scene, but is only a spectator of it. He here represents the Church on earth. We give a number of reasons why this view appeals to us as being the correct one:

(1) The number twenty-four, if it has any symbolical significance, would seem to apply to the Church and not personifications of twenty-four Old Testament prophecies uttered by twenty-four individual prophets. It is recognized by all intelligent Bible students that one of the functions of the Church is that of priest- hood. In 1 Chronicles 24:3-5, we have stated that the typical priesthood was divided into twenty-four courses, preparatory to the typical Solomon’s reign. We shall refer to this more at length later.

(2) The twenty-four elders are represented as occupying thrones. We know of no others except the Church who are to sit on thrones as kings, priests, and judges. We are not to obtain the impression, however, that they represent the Church as reigning at the time of the vision, but rather in the mystical sense referred to by the Apostle Paul, “raised up and made to sit with Christ in the heavenlies” (Ephesians 2:6). We should keep in mind, as Mr. Guinness has clearly expressed: “The visions were not seen till the seals were broken, and the seals were not broken till the Lamb took the book. But the visions were seen [more than] eighteen hundred years ago; therefore, the Lamb took the book and broke the seals thereof [more than] eighteen hundred years ago; that is, the [symbolical throne] scene in which the Church is represented as taking part in heaven occurred [over] eighteen hundred years ago [indeed the most important matter portrayed in the throne vision took place before Christ’s ascension]; but the Church was not actually in heaven eighteen hundred years ago, and therefore there is no ground for the assertion that the Church will be actually in heaven before the events symbolized in chapters 6 to 19, take place. The Church was in heaven in the only sense in which she will be there till the Marriage of the Lamb shall come, when John was on Patmos. Rather, to be more exact, when these matters were revealed to Christ after his resurrection, before his ascension, the Church was in heaven in an anticipatory sense, and thus the Apocalypse represents the Church as mystically in heaven, while still on earth, even as Ephesians 2 and Philippians 3, and other Scriptures do.”

(3) The significance associated with their having on their heads “crowns of gold”: this is also to be understood as symbolizing the future reign of the Church with Christ.

(4) The significance of the name itself: elder is in the Scripture a title of dignity, of age, or what corresponds with age, as referring to their future governmental work.

(5) The symbolical significance of their clothing: they were clothed in “white raiment,” usually representing the “righteousness of saints,” either imputed or actual.

(6) The song they sing: their song was a new one, which only blood-washed saints can sing: “Thou wast slain, and hast redeemed us to God by Thy blood out of every kindred, and tongue, and people, and nation” (Revelation 5:9). Some hold that the word us is not in the original. Regarding the authenticity of this translation, the following by Joseph Seiss will be interesting as proving its correctness:

“Some critics and expositors have rejected this (us), for the reason that it is omitted in the Codex Alexandrinus, and in the Ethiopic version; though the latter is not much more than a loose paraphrase. The Codex Sinaiticus, however, which was discovered in 1860, and which is of equal antiquity and authority with the Codex Alexandrinus, contains it. The Codex Basilianus in the Vatican contains it. The Latin, Coptic or Memphitic, and Arminian, which are of great value, contain it. And so do all other manuscripts and versions. And to discredit it, simply and only because it does not appear in that one single Codex of Alexandria, is most unreasonable and unjust to the weight of authority for its retention. Dr. Tregelles, on full examination, was firmly convinced of its right to a place in the text, (even) before the Codex Sinaiticus appeared, and the presence of this [Greek word translated us] in that manuscript, ought to settle the question of its genuineness forever. The evidences from the context, also argue powerfully for a construction which necessarily embraces it, whether expressed or not. We regard it as indubitably genuine.”

If we keep in mind the fact that these elders are only symbolizations or personifications of the Church, the revised translation only serves rather to establish than to conflict with this interpretation. To quote another on this point: “The character of this intelligence, as looking at the work of the Lamb, rather than naming themselves as though it meant them is fully in place. It is seeing the work in and of itself and the one who accomplishes it, which would necessarily show that they represent symbolically the ones who are to be made priests and kings and are to reign on [over] the earth, or how could they know?” (Z. Taylor).

(7) The most conclusive proof, however, that the twenty-four elders symbolize the redeemed Church and not the personification of the utterances of twenty- four Old Testament Prophets, is their knowledge of heavenly, Divine things — the “hidden mystery.” The Old Testament Prophets do not portray heavenly things, neither were the matters pertaining to the Church’s earthly history, which are the subjects of the larger part of the Revelation visions, foretold by them. The Mystery hidden from other ages was first made known to the Church through its Prophets. St. Paul referring to this said, “which in other ages was not made known to the sons of men” (Ephesians 3:5). Again, he informs us: “Wherein He hath abounded toward us in all wisdom. and prudence; having made known unto us the mystery of His will, according to His good pleasure which He hath purposed in Himself: that in the dispensation of the fullness of times He might gather together in one all things in [under] Christ” (Ephesians 1:8-10). As further bearing on this, these twenty-four elders are represented in the succeeding visions as having an intelligent understanding of everything that occurs in connection with the Church’s earthly career — an understanding which the Old Testament Prophets did not have.

In the vision of chapter 5, one of the elders shows his intelligence of heavenly things by informing St. John of the worthiness of the Lamb to open the sealed book; and the twenty-four show their intelligence by giving a reason for their i worshipping the Lamb: “Thou wast slain and hast redeemed [us] by Thy blood,” etc. In chapter 7:13-17, the question as to who is represented by the white- robed Great Company is answered by one of the elders: “These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore are they before the throne of God, and serve Him day and night in His temple.” In chapter 11:16-18, describing events that are to occur in connection with the sounding of the seventh trumpet, these elders all fall down and worship God, giving thanks and rehearsing everything that is to occur in connection with the reign of Christ. There is but one class in all the Scriptures that is represented as having such knowledge of heavenly, Divine Truth, and that one is the Church, the Body of Christ. Even angels are represented as only desiring to look into these things (1 Peter 1:12).

We need to keep in mind, however, that the vision does not represent the Church as actually in heaven at the time of the vision, but only in an anticipatory sense — the mystical, symbolical sense — as symbolizations of their exalted privileges “in Christ.” All through the visions which describe the Church in the Gospel Age we find her suffering, witnessing, toiling, etc.; but her position by faith is that of seated with Christ in the heavenly places, already enjoying by faith the privilege of understanding and making known the great mysteries of the Divine Plan.

In concluding this consideration of the significance of the twenty-four elders, we give quotations from Mr. Barnes, whose expositions in general, and this in particular, show deep spiritual insight, as well as erudition:

“ ‘And round about the throne were four and twenty seats.’ Or rather thrones — the same word being used as that which is rendered throne. The word, indeed, properly denotes a seat, but it came to be employed to denote particularly the seat on which a monarch sat, and is properly translated thus in verses 2,3. So it is rendered in Matthew 5:34, 19:28, 23:22, 25:31, Luke 1:32, and uniformly elsewhere in the New Testament (fifty-three places in all), except in Luke 1:52, Revelation 2:13, 4:4, 11:16, 16:10, where it is rendered seat and seats. It should have been rendered throne here, and is so translated by Prof. Stuart. It was undoubtedly the design of the writer to represent those who sat on those seats as, in some sense, kings, for they have on their heads crowns of gold, and that idea should have been retained in the translation of this word.

“ ‘And upon the seats I saw four and twenty elders sitting.’ Very various opinions have been entertained in respect to those who thus appeared sitting around the throne, and to the question why the number twenty-four is mentioned. Instead of examining those opinions at length, it will be better to present, in a summary manner, what seems to be probable in regard to the intended reference. The following points, then, would appear to embrace all that can be known on this subject:

“(1) These elders have a regal character, or are of a kingly order. This is apparent (a) because they are represented as sitting on ‘thrones,’ and (b) because they have on their heads ‘crowns of gold.’

“(2) They are emblematic. They are designed to symbolize or represent some class of persons. This is clear because (a) it cannot be supposed that so small a number would compose the whole of these who are in fact around the throne of God, and (b) because there are other symbols there designed to represent some- thing pertaining to the homage rendered to God, as the four living creatures and the angels, and this supposition is necessary in order to complete the symmetry and harmony of the representation.

“(3) They are [taken from] human beings, and are designed to have some relation to the race of man, and somehow to connect the human race with the worship of heaven. The four living creatures have another design; the angels (chapter 5) have another; but these are manifestly of our race — persons from this world before the throne.

“(4) They are designed in some way to be symbolic of the Church as redeemed. Thus they say (chapter 5:9), ‘Thou hast redeemed us to God by Thy blood.’

“(5) They are designed to represent the whole Church in every land and every age of the world [Gospel Age]. Thus they say (chapter 5:9), ‘Thou hast redeemed us to God by Thy blood, out of every kindred, and tongue, and people, and nation.’ This shows further that the whole representation is emblematic; for otherwise in so small a number — twenty-four — there could not be a representation out of every nation.

“(6) They represent the Church triumphant; the Church victorious. Thus they have crowns on their heads; they have harps in their hands (chapter 5:8); they say that they are ‘kings and priests,’ and that they will ‘reign on the earth’ (chapter 5:10).

“(7) The design, therefore, is to represent the Church triumphant — redeemed— saved — as rendering praise and honor to God; as uniting with the hosts of heaven in adoring Him for His perfections and for the wonders of His grace. As representatives of the Church they are admitted near to Him; they encircle His throne; they appear victorious over every foe; and they come, in unison with the living creatures, and the angels, and the whole universe (chapter 5:13), to ascribe power and dominion to God.

“(8) As to the reason why the number ‘twenty-four’ is mentioned, perhaps nothing certain can be determined. Ezekiel, in his vision (Ezekiel 8:16, 11:1), saw twenty-five men between the porch and the altar, with their backs toward the temple, and their faces toward the east — supposed to be representations of the twenty-four ‘courses’ into which the body of priests was divided (1 Chronicles 24:3-19), with the high priest among them, making up the number twenty-five. It is possible that John in this vision may have designed to refer to the Church considered as a priesthood (1 Peter 2:9), and to have alluded to the fact that the priesthood under the Jewish economy was divided into twenty-four courses, each with a presiding officer, and who was a representative of that portion of the priesthood over which he presided. If so, then the ideas which enter into the representation are these: (a) that the whole Church may be represented as a priesthood, or a community of priests — an idea which frequently occurs in the New Testament. (b) That the Church, as such a community of priests, is employed in the praise and worship of God — an idea, also, which finds abundant countenance in the New Testament. (c) That, in a series of visions having a designed reference to the Church, it was natural to introduce some symbol or emblem representing the Church, and representing the fact that this is [to be] its office and employment. And (d) that this would be well expressed by an allusion derived from the ancient dispensation — the division of the priesthood into classes, over each one of which there presided an individual who might be considered as the representative of his class. It is to be observed, indeed, that in one respect they are represented as ‘kings,’ but still this does not forbid the supposition that there might have been intermingled also another idea, that they were also ‘priests.’ Thus, the two ideas are blended by these same elders in chapter 5:10: ‘And hath made us unto our God kings and priests.’ Thus under- stood, the vision is designed to denote the fact that the representatives of the Church ultimately to be triumphant are properly engaged in ascribing praise to God. The word elders here seems to be used in the sense of aged and venerable men, rather than as denoting office. They were such as by their age were qualified to preside over the different divisions of the priesthood.

“Clothed in white raiment. Emblem of purity, and appropriate therefore to the representatives of the sanctified Church. Compare chapter 3:4, 6:11, 7:9.

“And they had on their heads crowns of gold. Emblematic of the fact that they sustained a kingly office. There was blended in the representation the idea that they were both ‘kings and priests.’ Thus the idea is expressed by Peter (1 Peter 2:9), ‘a royal priesthood.’ ”

It would thus seem that this vision, while some of its most important features begin to have a fulfillment before the commencement of the Gospel Age, even before Pentecost, as for instance the giving of the sealed book to Christ (Revelation 5:1-7), carries us forward to the very end of the age, indeed, to the very end of God’s great Plan, when all creation will be giving praise and honor and glory unto Him that sat on the throne and unto the Lamb forever (Revelation 5:13). This accounts for the fact that the Church triumphant has a place in the symbolization of the throne vision. The vision is in a measure synoptical — affording a general view of the whole Divine Plan.

The Four Living Ones

“And the first living one resembled a lion, and the second living one resembled a steer, and the third living one having the face as of a man, and the fourth living one was like to a flying eagle. And the four living ones, having each of them six wings apiece, round about and within are full of eyes; and they have no rest day and night, saying, ‘Holy, holy, holy, Lord God, the Omnipotent! the one who was, and the one who is, and the one who is coming’ ” (Revelation 4:6-8).

It is of course well known that expositors differ concerning what these four living creatures represent — their relation to the throne vision, and their agency in connection with carrying forward the Divine purposes. Most all expositors are influenced in their interpretations by erroneous views in regard to the state or condition of the saints in death; believing as many do that the dead have a conscious existence in the intermediate state, instead of the Scriptural view, that they are in the death-sleep — unconscious. Mr. Elliott’s interpretation is that the twenty-four elders represent the saints in paradise, and the four living creatures, those living on earth. D. N. Lord’s view is that the twenty-four elders represent the mass of the redeemed, and the living ones, those who are raised to special eminence. Mr. Mede’s thought is that the living creatures represent the Church worshipping on earth. Mr. Daubuz represents the beasts to be symbols of the Church on earth. Vitringa’s view concerning the living ones is similar to the latter — that they symbolize eminent teachers in every age or generation. Moses Stuart, who wrote in the early years of the Nineteenth Century, interprets the living ones to represent the Divine attributes. This view was adopted by Mr. Mann, for it is certain that he was not the first expositor who advanced it. We quote Mr. Mann’s words:

“What, then, do the cherubim [living ones] symbolize? We think they personify the attributes of God. Scholars have suggested a number of attributes. We think that there are just four which are fundamental, namely Power, Wisdom, Justice, and Love. These four include all others. For instance independence, omniscience, holiness, and benevolence are dependent on or similar to the above mentioned in their absolute perfection as God has them. On these His throne is represented as being supported.”

Mr. Barnes held nearly the same view as Moses Stuart and Mr. Mann, although he does not attempt to apply each one of these four attributes as distinctively characteristic of certain of the living creatures; neither does Mr. Mann attempt this. By some who adopt this interpretation, the first living creature, like a lion, is made to represent Justice; the second, like a calf [ox], is applied to Power; the third, which had a face like a man, is understood to represent Love; and the fourth, which was like a flying eagle, is said to represent Wisdom. It is our thought that these particular applications cannot be made to harmonize with the uses of these symbols in other Scriptures. Let us carefully study the various features of these living ones.

One important thing to keep in mind in seeking to discover the significance of these four living creatures is that the word translated beast in our Common Version conveys an utterly wrong thought. The Greek word used means properly a living creature, or as the Diaglott renders it, “living one.” Nothing, however, is seen in their description that suggests that they have the appearance as men, except in the description of the third one, which is said to have a face like a man.

The description concerning their position as related to the throne is a very peculiar one, and evidently is designed to teach that they represent something that is closely related to the throne. The appearance to St. John as stated by him was that they seemed to be both “in the midst of the throne,” and “around the throne.” In the language of another: “The meaning would seem to be, that the four living creatures referred to occupied such a position collectively that they at the same time appeared to be under the throne so that it rested on them, and around it, so that they could be seen from any quarter. This would occur if their bodies were under the throne, and if they stood so that they faced outward. To one approaching the throne they would seem to be around it, though their bodies were under, or ‘in the midst’ of it as a support. The form of their bodies is not specified, but it is not improbable that though their heads were different, their bodies, that were under the throne, and that sustained it, were of the same form.”

We think this a reasonable description of how these living ones appeared to St. John in the vision; and there is furnished in it a basis for an interpretation of what these living ones represent, and their relation to the throne of the Eternal One. It seems clear from the fact that the throne appears to rest upon them that they cannot possibly represent any living intelligence, for the reason that the throne of God does not rest upon such. They would, therefore, be well calculated to represent the great principles or truths or attributes that support the Divine government.

The fact that they are represented as encircling the throne, and looking in every direction, together with the other symbols describing their appearance, would in addition seem to represent the providential government of God as it operates in carrying forward the Divine plans and purposes. Viewed from the above standpoint the symbol is not an uncommon one. The thrones of monarchs are frequently represented as supported by carved animals. This interpretation of the living ones seems also to add completeness to the vision as a whole: We have first the elders, representing or symbolizing the redeemed Church, bowing in reverence; next the angels in their own persons giving praise and honor unto Him who sits upon the throne and to the Lamb; and added to this, the various attributes of the Almighty One, together with the various acts in the administration of the Divine government, uniting in proclaiming His glory.

Mr. Barnes who notes the similarity of these living ones to the cherubim of Ezekiel’s vision (Ezekiel 1:5), has thus commented on this resemblance:

“Ezekiel, whom John more nearly resembles in his description, saw four ‘living creatures’ — that is, living, animated, moving beings. They [the ones St. John saw] are evidently, like those which Ezekiel saw, symbolical beings … In Ezekiel, they are either designed as poetic representations of the majesty of God, or of His providential government, showing what sustains His throne: symbols denoting intelligence, vigilance, the rapidity and directness with which the Divine commands are executed, and the energy and firmness with which the government of God is administered.”

Mr. Barnes proceeds next to note a difficulty that naturally comes into the mind as connected with this interpretation that the living ones represent those principles or attributes upon which the Divine government rests, together with the administration of God’s government. The difficulty has been noted by very many and is that the “living ones” as well as the elders are or seem to be represented as singing redemption’s song. His comment, as associated with the removal of the difficulty, is well worthy of consideration. We quote it in full:

“The nature of the case, and the similarity to the representation in Ezekiel, would lead us to suppose that the same idea is to be found substantially in John, and there would be no difficulty in such an interpretation, were it not that these ‘living creatures’ are apparently represented in chapter 5:8,9 as uniting with the redeemed from the earth, in such a manner as to imply that they were them- selves redeemed. But perhaps the language in chapter 5:9, ‘And they sung a new song,’ etc., though apparently connected with the ‘four beasts’ in verse 8, is not designed to be so connected. John may intend there merely to advert to the fact that a new song was sung, without meaning to say that the ‘four living beings’ united in that song. For, if he designed merely to say that the ‘four living beings,’ and the ‘four and twenty elders’ fell down to worship, and then that a song was heard, though in fact sung only by the four and twenty elders, he might have employed the language which he actually has done. If this interpretation be admitted, then the most natural explanation to be given of the ‘four living beings’ is to suppose that they are symbolical beings designed to furnish some representation of the government of God — to illustrate, as it were, that on which the Divine government rests, or which constitutes its support — to wit, power, intelligence, vigilance, energy. This is apparent (a) because it was not unusual for the thrones of monarchs to be supported by carved animals of various forms, which were designed undoubtedly to be somehow emblematic of government — either of its stability, vigilance, boldness, or firmness.”

As bearing on the same difficulty, the text in which it is found seems to represent these “living ones” as having every one of them harps. Mr. Barnes comments on this construction of the words as erroneous, because it seems hardly possible to represent the living ones in the form of a lion, calf, and an eagle, as handling harps. “ ‘Having every one of them harps.’ That is, as the construction and the propriety of the case would seem to demand, the elders had each one of them harps. The whole prostrated themselves with profound reverence; the elders had harps and censers, and broke out into a song of praise for redemption. This construction is demanded, because (a) the Greek word more properly agrees with the word elders and not with the word beasts; (b) there is an incongruity in the representation that the living creatures in the form of a lion, a calf, an eagle, should have harps and censers; and (c) the song of praise that is sung (verse 9) is one that properly applies to the elders as the representatives of the Church, and not to the living creatures, ‘Thou hast redeemed us to God by thy blood.’ ”

“Full of Eyes Before and Behind”

The next striking feature connected with these living ones as described by St. John is that they were “full of eyes before and behind.” This, their characteristic, in harmony with the interpretation that they represent in one aspect the administration of the government of God, would signify in general, omniscience, or more particularly, an ever-watchful and observing providence — that in the administration of the Divine government everything in connection with it is duly considered, and deliberately purposed; that nothing which has a bearing on that administration escapes notice, nothing can be hidden from the Eternal One, who sits upon the throne; and that all that is hidden in the symbolic sealed scroll in His hand has been pre-arranged. One of the significant features of the symbol is that as one approached the throne from any quarter there would be seen a multitude of eyes looking at him. The eminent expositor already referred to has very clearly explained the meaning of this very striking feature of the symbol: “The ancients fabled Argus as having one hundred eyes, or as having the power of seeing in any direction. The emblem here would denote an ever-watchful and observing Providence; and in accordance with the explanation proposed above, it means that, in the administration of the Divine government, everything is distinctly contemplated; nothing escapes observation; nothing can be concealed.

It is obvious that the Divine government could not be administered unless this were so; and it is the perfection of the government of God that all things are seen just as they are. As one looked on their faces, from whatever quarter the throne was approached, he could see a multitude of eyes looking upon him. ‘And behind.’ On the parts of their bodies which were under the throne. The meaning is, that there is universal vigilance in the government of God. Whatever is the form of the Divine administration; whatever part is contemplated; however it is manifested whether as activity, energy, power or intelligence, it is based on the fact that all things are seen from every direction. There is nothing that is the result of blind fate or chance.”

St. John next proceeds to give a more particular description of the living ones. It is a very significant matter, bearing out the above interpretation, that the creatures selected to picture that on which the throne of God rests, together with the administration of His government, are the four that hold primacy in the earth— man, over all others in intelligence, wisdom, etc.; the lion over all the wild, untamed animals; the ox over the tamed animals; the eagle over the feathered tribe. If we are correct in our conclusion that the bodies of these living ones seem to be under the throne, supporting it, the description then is of their heads rather than their bodies. This is certainly the case with the third living one, as it is said that he had a face like a man. That which seems to be denoted by this particular description is that in whatever manner the government of God is administered, some of the characteristics of the lion, the calf or ox, a man, and a flying eagle, will be displayed. In our explanation of these we shall endeavor first to discover the distinctive qualities mentioned as existing in a lion, an ox, a man, and a flying eagle, that are manifest in the administration of the Divine government.

While it cannot be questioned that Justice, Power, Love and Wisdom are the great attributes of God, in which are comprehended all others, as Mr. Mann has truthfully said, and that they operate together in instituting and carrying to a completion the Divine Plan of salvation, yet we cannot see how these four great attributes can separately, and in the order above mentioned, be symbolized by these four appearances of the living ones. As an illustration of what we mean: It has been suggested that the lion symbolizes Justice. We do not know of a single Scripture where a lion is used to represent Justice; nor do any of the expositors from whom we quote thus interpret its significance. The various qualities of a lion both good and bad are used as similes in the Scriptures. The lion itself is, as generally understood, the monarch of the forest, the king of beasts, and becomes in the vision, it would seem, the symbol of supreme authority, sovereignty, dominion, and of government in general. This will be seen by comparing Genesis 49:9,10, Amos 3:8, Joel 3:16, Daniel 7:4. The significance of it in the vision under consideration is therefore to be applied to the one who sits upon the throne — that He is the Supreme Ruler of all, and His authority is absolute and universal. Another has observed: “It has been made a question whether the whole body had the form of a lion, or whether it had the appearance of a lion only as to its face, or front part. It would seem probable that the latter only is intended, for it is expressly said of the ‘third beast’ that it had the face of a man, implying that it did not resemble a man in other respects, and it is probable that as these living creatures were the supports of the throne, they had the same form in all other particulars, except the front part. The writer has not informed us what was the appearance of these living creatures in other respects, but it is most natural to suppose that it was the form of an ox as being adapted to sustain a burden.” Justice is said to be the habitation or foundation of God’s throne; and applying this to the kingly qualities symbolized by the lion we have the suggestion that His supreme authority and rulership is administered in Justice.

The second living one is said to be like a calf — better rendered ox. The ox is used for carrying burdens and would signify patient endurance. It was used in the typical Jewish economy for sacrifice. The first seems to be the way it is used in this vision as applied to the throne and government of Jehovah. It would symbolize as applied to that which supports the throne, firmness, strength, stability, patient endurance.

The third living one is represented as having a face like the face of a man. It is this feature that specially distinguishes this living one from the others. It will be interesting as well as profitable in discovering the significance of this symbol to have in mind that in ancient sculptures it was quite common to see the head of a man with the body of an animal. It is evident that these were employed as symbols. Many of these were discovered by Mr. Layard in the ruins of Nineveh. Referring to their use as symbols, he states:

“I used to contemplate for hours these mysterious emblems and muse over their intent and history. What more noble forms could have ushered the people into the temple of their gods? What more sublime images could have been borrowed from nature by men who sought, unaided by the light of revealed religion, to embody their conceptions of the wisdom, power, ubiquity of a Supreme Being? They could find no better type of intellect and knowledge than the head of a man; of strength, than the body of the lion; of rapidity of motion, than the wings of a bird. These winged, human-headed lions were not idle creations, the offspring of mere fancy; their meaning was written upon them. They had awed and instructed races which flourished 3000 years ago. Through the portals which they guarded, kings, priests, and warriors had borne sacrifices to their altars, long before the wisdom of the East had penetrated into Greece, and had furnished its mythology with symbols long recognized by the Assyrian votaries” (Nineveh and Its Remains).

There is quite a general agreement that the aspect of a man in this vision denotes intelligence, wisdom, as “It is this which distinguishes man from the creation beneath him”; and if the explanation of the symbol is that of the administration of the government of God, “then the meaning of this emblem is that the operations of the government of God are conducted with intelligence and wisdom. That is, the Divine administration is not the result of blind fate or chance; it is founded on a clear knowledge of things, on what is best to be done, and what will most conduce to the common good. Of the truth of this there can be no doubt; and there was a propriety that in a vision designed to give to man a view of the government of the Almighty, this should be appropriately symbolized.”

“The fourth living one was like to a flying eagle.” Keeping in mind the thought that it is a front view of these living ones that is being described by St. John, and their bodies would of course seem to him to be “in the midst,” or under the throne, there would be no impropriety in supposing that the form of the body of this living one is not described. The body may have, like the others, formed a support to the throne and be the same as the others. “As in the case of the other living beings, so it is to be remarked of the fourth living creature also, that the form of the body is unknown. There is no impropriety in supposing that it is only its front aspect that John here speaks of, for that was sufficient for the symbol. The remaining portion, ‘in the midst of the throne,’ may have corresponded with that of the other living beings, as being adapted to a support. In further illustration of this, it may be remarked, that symbols of this description were common in the Oriental world. Figures in the human form, or in the form of animals, with the head of an eagle or vulture, are found in the ruins of Nineveh, and were undoubtedly designed to be symbolic.”

The characteristic that seems to be employed in this symbol as distinguished from the other living ones, is that of the eagle’s power in flight. The eagle is distinguished from other birds by the rapidity, power, and elevation of its flight. “No other bird is supposed to fly so high; none ascends with so much power; none is so majestic and grand in his ascent towards the sun.” The symbol seems to describe the rapidity with which the commands of God are carried out in connection with the administration of His government. There are other qualities that distinguish the eagle from others of the feathered tribe, but in this instance the quality here described by a “flying” eagle seems to be the one that is used as a symbol.

It is said in the vision: “And they rest not day and night.” Those who are employed day and night fill up the whole time. The meaning seems to be, as applied to the administration of God’s government, that because of His possession of these glorious attributes, “the ways and works of God are continually, without cessation, bringing praise, glory, and honor unto Him.”

It is further stated, that “when the living ones shall give glory and honor and thanks to the one sitting on the throne, to Him who lives for the ages of the ages, the twenty-four elders will fall down before the one sitting on the throne, and will do homage to Him who lives for the ages of the ages” (Revelation 4:9,10). Understanding the twenty-four elders to represent the Church, the meaning is that the Church and the Church’s ministry throughout the age unites in praising God for all that characterizes the administration of His government. In connection with the vision the meaning seems to be that as there occurs any new manifestation of the principles that characterize the Divine government, the Church recognizes it, and in full acquiescence ascribes new praise to God.

“And they will cast their crowns before the throne, saying, ‘Thou art worthy O Lord, even our God, to receive the glory, and the honor, and the power; because Thou didst create all things, and on account of Thy will they were, and were created” (Revelation 4:10,11).

The interpretation herein set forth, that one signification of the four living ones in their relation to the throne vision pictures the Divine government in action, is a fitting introduction to the visions that follow in the Revelation, and is in perfect harmony with the historical character of those visions. The great purpose of the visions was to show unto God’s servants things that would begin to take place shortly after the time the throne vision began to meet its fulfillment, which was just before Christ’s resurrection. In the words of another: “The great design [of the visions of the Revelation] was to disclose what God was to do in future times, in the various revolutions that were to take place on the earth, until His government should be firmly established, and the principles of His administration should everywhere prevail; and there was a propriety, therefore, in describing the representatives of the Church as taking part in this universal praise, and as casting every crown at the feet of Him who sits upon the throne.

… To His providential dealings, to His wise and merciful government, they owe it that they are crowned at all, and they thus acknowledge it, by placing their crowns at His feet.”

It will be seen that while this throne vision of chapters 4 and 5 portrays, in its most important transaction, Christ being given all knowledge of the Heavenly Father’s purposes, yet in some of its features it spans the whole of the Gospel and Millennial Ages. We have now reached the close of the age when the symbolic transaction portrayed by the elders receiving and casting their crowns before Him who sat on the throne is about to be realized. We are enabled to look back and note with an appreciative understanding the significance connected with the various changes that have occurred, unfolding the Divine purposes, realizing that we are near the time when every foe of the Church is about to be overthrown and the whole earth shall bow before Him that sitteth upon the throne.