Teks -- Revelation 4:8-11 (NET)

4:8 Each one of the four living creatures had six wings and was full of eyes all around and inside. They never rest rest day or night, saying: “Holy Holy Holy is the Lord God, the All-Powerful, Who was and who is, and who is still to come!” 4:9 And whenever the living creatures give glory, honor, and thanks to the one who sits on the throne, who lives forever and ever, 4:10 the twenty-four elders throw themselves to the ground before the one who sits on the throne and worship the one who lives forever and ever, and they offer their crowns before his throne, saying: 4:11 “You are worthy, our Lord and God, to receive glory and honor and power, since you created all things, and because of your will they existed and were created!”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Rev 4:8 - Each one of them

Each one of them ( hen kath' hen autōn ).

"One by one of them,"a vernacular idiom like heis kata heis in Mar 14:19.

Robertson: Rev 4:8 - Having

Having ( echōn ).

Masculine participle again as in Rev 4:7, though zōon neuter.

Robertson: Rev 4:8 - Six wings

Six wings ( ana pterugas hex ).

Distributive use of ana , "six wings apiece"as in Luk 10:1 (ana duo , by twos). Like Isa 6:2, not like Eze 1:6, where only four wings are given apiece.

Robertson: Rev 4:8 - Are full of

Are full of ( gemousin ).

Plural verb, though zōa neuter, to individualize each one.

Robertson: Rev 4:8 - Round about and within

Round about and within ( kuklothen kai esōthen ).

Perhaps before and behind (Rev 4:6) and under the wings, "pointing to the secret energies of nature"(Swete).

Robertson: Rev 4:8 - Rest

Rest ( anapausin ).

See also Rev 14:11. Old word (from anapauō , to relax), as in Mat 11:29. God and Christ cease not their activity (Joh 5:17). "This ceaseless activity of nature under the hand of God is a ceaseless tribute of praise"(Swete).

Robertson: Rev 4:8 - Day and night

Day and night ( hēmeras kai nuktos ).

Genitive of time, by day and by night.

Robertson: Rev 4:8 - Holy, holy, holy

Holy, holy, holy ( hagios , hagios , hagios ).

"The task of the Cherubim together with the Seraphim and Ophannim is to sing the praises of God"(Charles) in the trisagion (triple repetition of hagios ).

Robertson: Rev 4:8 - Is the Lord God

Is the Lord God ( Kurios ho theos ).

See Isa 6:3. The copula estin (is) is not expressed, but is implied.

Robertson: Rev 4:8 - The Almighty

The Almighty ( ho pantokratōr ).

See note on Rev 1:8.

Robertson: Rev 4:8 - Which was and which is and which is to come

Which was and which is and which is to come ( ho ēn kai ho ōn kai ho erchomenos ).

Just as in Rev 1:4, Rev 1:8, but with the order changed.

Robertson: Rev 4:9 - When the living creatures shall give

When the living creatures shall give ( hotan dōsousin ta zōa ).

Indefinite temporal clause with hotan and the future active indicative (dōsousin ) rather than the more common second aorist active subjunctive (dōsin ) with the notion of repetition rather than unbroken continuance, "whenever they give."The giving of praise and glory to God by the four living creatures (representatives of nature) is met by corresponding worship by the redeemed (the four and twenty elders). "Created life adores the Uncreated"(Swete), "to the one living for ages of ages."

Robertson: Rev 4:10 - Shall fall down

Shall fall down ( pesountai , future middle of piptō )

, shall worship (proskunēsousin , future active of proskuneō ), shall cast their crowns (balousin tous stephanous , future active of ballō ). The two actions by the two groups (living creatures, elders) are coordinated (simultaneous in the repetition). They thus acknowledge that all this kingly dignity comes from God, who is King of kings and Lord of lords. Charles takes the elders, however, to be angels, not redeemed men.

Robertson: Rev 4:11 - Our Lord and our God

Our Lord and our God ( ho kurios kai ho theos hēmōn ).

The nominative form here used as vocative as in Joh 20:28 and often.

Robertson: Rev 4:11 - To receive

To receive ( labein ).

Epexegetic second aorist active infinitive of lambanō with axios (worthy).

Robertson: Rev 4:11 - The glory

The glory ( tēn doxan ).

The article referring to doxan in Rev 4:9 and so with tēn timēn (the honour), though tēn dunamin (the power) is not in Rev 4:9, but is the power due to be ascribed to God.

Robertson: Rev 4:11 - Thou didst create

Thou didst create ( su ektisas ).

Emphasis on su (thou), first aorist active indicative of ktizō , the verb used about the act of creation by Paul in Col 1:16 (ektisthē , ektistai ), constative aorist giving a summary picture of the whole (not as a process).

Robertson: Rev 4:11 - Because of thy will

Because of thy will ( dia to thelēma sou ).

Reason for creation of the universe as in Heb 2:10 (di' hon ).

Robertson: Rev 4:11 - They were

They were ( ēsan ).

Imperfect tense with a cursory glance at the universe as a fact, possibly a potential existence in God’ s purpose in the eternal past before the actual creation in time.

Robertson: Rev 4:11 - And were created

And were created ( kai ektisthēsan ).

First aorist passive indicative of the same verb, ktizō , just used and in the plural, while Paul (Col 1:16) uses the singular ektisthē . See 1Co 8:6. God’ s will wrought through the Logos (Christ).

Vincent: Rev 4:8 - Had

Had ( εἶχον )

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

Vincent: Rev 4:8 - Each of them

Each of them ( ἕν καθ ' ἑαυτὸ )

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

Vincent: Rev 4:8 - Six wings

Six wings

Compare Isa 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 .

Dean Plumptre remarks that the six wings seem the only survival of the higher than angelic state from which Lucifer had fallen.

Vincent: Rev 4:8 - About him

About him ( κυκλόθεν )

The best texts place the comma after ἕξ six instead of after κυκλόθεν around , and connect κυκλόθεν with the succeeding clause, rendering, are full of eyes round about and within . So Rev.

Vincent: Rev 4:8 - They were full

They were full ( γέμοντα )

Read γέμουσιν are full .

Vincent: Rev 4:8 - Round about and within

Round about and within

Around and inside each wing, and on the part of the body beneath it.

Vincent: Rev 4:8 - They rest not

They rest not ( ἀνάπαυσιν οὐκ ἔχουσιν )

Lit., they have no rest . So Rev. See on give rest , Mat 11:28; and see on resteth , 1Pe 4:14.

Vincent: Rev 4:8 - Holy, etc

Holy, etc.

Compare Isa 6:3, which is the original of the formula known as the Trisagion ( thrice holy ), used in the ancient liturgies. In the Apostolic Constitutions it runs: " Holy, holy, holy Lord God of Hosts! Heaven and earth are full of Thy glory, who art blessed forever, Amen." Afterwards it was sung in the form " Holy God, holy Mighty, holy Immortal, have mercy upon us." So in the Alexandrian liturgy, or liturgy of St. Mark. Priest . " To Thee we send up glory and giving of thanks, and the hymn of the Trisagion, Father, Son, and Holy Ghost, now and ever and to ages of ages. People . Amen! Holy God, holy Mighty, Holy and Immortal, have mercy upon us." In the liturgy of Chrysostom the choir sing the Trisagion five times, and in the meantime the priest says secretly the prayer of the Trisagion. " God which art holy and restest in the holies, who art hymned with the voice of the Trisagion by the Seraphim, and glorified by the Cherubim, and adored by all the heavenly powers! Thou who didst from nothing call all things into being; who didst make man after Thine image and likeness, and didst adorn him with all Thy graces; who givest to him that seeketh wisdom and understanding, and passest not by the sinner, but dost give repentance unto salvation; who has vouchsafed that we, Thy humble and unworthy servants, should stand, even at this time, before the glory of Thy holy altar, and should pay to Thee the worship and praise that is meet; - receive, Lord, out of the mouth of sinners, the hymn of the Trisagion, and visit us in Thy goodness. Forgive us every offense, voluntary and involuntary. Sanctify our souls and bodies, and grant that we may serve Thee in holiness all the days of our life; through the intercession of the holy Mother of God, and all the saints who have pleased Thee since the beginning of the world. (Aloud.) For holy art Thou, one God and to Thee."

According to an unreliable tradition this formula was received during an earthquake at Constantinople, in the reign of Theodosius II., through a boy who was caught up into the sky and heard it from the angels. The earliest testimonies to the existence of, the Trisagion date from the fifth century or the latter part of the fourth. Later, the words were added, " that was crucified for us," in order to oppose the heresy of the Theopaschites (Θεός God , πάσχω to suffer ) who held that God had suffered and been crucified. To this was added later the words " Christ our king:" the whole reading, " Holy God, holy Mighty, holy Immortal, Christ our king that was crucified for us, have mercy on us." The formula thus entered into the controversy with the Monophysites, who claimed that Christ had but one composite nature. Dante introduces it into his " Paradiso."

" The One and Two and Three who ever liveth

And reigneth ever in Three and Two and One,

Not circumscribed and all things circumscribing,

Three several times was chanted by each one

Among those spirits, with such melody

That for all merit it were just reward."

" Paradiso ," xiv ., 28-33 .

" When I was silent, sweetest song did flow

Through all the heaven, and my lady too

With them cried holy, holy, holy! "

" Paradiso ," xxvi ., 67-69 .

The interpretations of the symbols of the four living creatures are, of course, numerous and varied. Some of them are: the four Evangelists or Gospels; the four elements; the four cardinal virtues; the four faculties or powers of the human soul; the Lord in the fourfold great events of redemption; the four patriarchal churches; the four great apostles, the doctors of the Church; the four principal angels, etc. The best modern interpreters explain the four forms as representing animated nature - " man with his train of dependent beings brought near to God, and made partakers of redemption, thus fulfilling the language of St. Paul, that 'the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God'" (Rom 8:21; Milligan). Düsterdieck says: " The essential idea which is symbolized in the figures of the four living creatures may be expressed in such words as those of Psa 103:22." Full of eyes, they are ever on the alert to perceive the manifestations of divine glory. Covering their faces and feet with their wings (Isa 6:2), they manifest their reverence and humility. Flying, they are prompt for ministry. " We thus have the throne of God surrounded by His Church and His animated world; the former represented by the twenty-four elders, the latter by the four living beings" (Alford).

Vincent: Rev 4:8 - Which is to come

Which is to come ( ὁ ἐρχόμενος )

Lit., which cometh or is coming .

Vincent: Rev 4:9 - When

When ( ὅταν )

Whensoever, implying, with the future tense, the eternal repetition of the act of praise.

Vincent: Rev 4:9 - Give

Give ( δώσουσιν )

Lit., as Rev., shall give .

Vincent: Rev 4:10 - Cast

Cast ( βάλλουσιν )

Read βαλοῦσιν shall cast . The casting of the crowns is an act of submission and homage. Cicero relates that when Tigranes the king of the Armenians was brought to Pompey's camp as a captive, prostrating himself abjectly, Pompey " raised him up, and replaced on his head the diadem which he had thrown down" (Oration " Pro Sestio," xxvii.). Tacitus gives an account of the public homage paid by the Parthian Tiridates to the statue of Nero. " A tribunal placed in the center, supported a chair of state on which the statue of Nero rested. Tiridates approached, and having immolated the victims in due form, he lifted the diadem from his head and laid it at the feet of the statue, while every heart throbbed with intense emotion" (" Annals," xv., 29).

Vincent: Rev 4:11 - O Lord

O Lord ( κύριε )

Read ὁ κύριος καὶ ὁ Θεὸς ἡμῶν our Lord and our God . So Rev. See on Mat 21:3.

Vincent: Rev 4:11 - To receive

To receive ( λαβεῖν )

Or perhaps, better, to take , since the glory, honor, and power are the absolute possession of the Almighty. See on Joh 3:32.

Vincent: Rev 4:11 - Power

Power

Instead of the thanks in the ascription of the living creatures. In the excess of gratitude, self is forgotten. Their thanksgiving is a tribute to the creative power which called them into being. Note the articles, " the glory ," etc. (so Rev.), expressing the absoluteness and universality of these attributes. See on Rev 1:6.

Vincent: Rev 4:11 - All things

All things ( τὰ πάντα )

With the article signifying the universe .

Vincent: Rev 4:11 - For thy pleasure

For thy pleasure ( διὰ τὸ θέλημα σου )

Lit., because of thy will . So Rev. Alford justly remarks: " For thy pleasure of the A.V. introduces An element entirely strange to the context, and, however true in fact, most inappropriate here, where the ὅτι for renders a reason for the worthiness to take honor and glory and power."

Vincent: Rev 4:11 - They are

They are ( εἰσὶν )

Read ἦσαν they were . One of the great MSS., B, reads οὐκ ἦσαν they were not ; i.e., they were created out of nothing. The were is not came into being , but simply they existed . See on Joh 1:3; see on Joh 7:34; see on Joh 8:58. Some explain, they existed in contrast with their previous non-existence; in which case it would seem that the order of the two clauses should have been reversed; besides which it is not John's habit to apply this verb to temporary and passing objects. Professor Milligan refers it to the eternal type existing in the divine mind before anything was created, and in conformity with which it was made when the moment of creation arrived. Compare Heb 8:5. " Was the heaven then or the world, whether called by this or any other more acceptable name - assuming the name, I am asking a question which has to be asked at the beginning of every inquiry - was the world, I say, always in existence and without beginning, or created and having a beginning? Created, I reply, being visible and tangible and having a body, and therefore sensible; and all sensible things which are apprehended by opinion and sense are in a process of creation and created. Now that which is created must of necessity be created by a cause. But how can we find out the father and maker of all this universe? And when we have found him, to speak of his nature to all men is impossible. Yet one more question has to be asked about him, which of the patterns had the artificer in view when he made the world? - the pattern which is unchangeable, or that which is created? If the world be indeed fair and the artificer good, then, as is plain, he must have looked to that which is eternal. But if what cannot be said without blasphemy is true, then he looked to the created pattern. Every one will see that he must have looked to the eternal, for the world is the fairest of creations and he is the best of causes" (Plato, " Timaeus," 28, 29).

Wesley: Rev 4:8 - Each of them hath six wings

As had each of the seraphim in Isaiah's vision. "Two covered his face," in token of humility and reverence: "two his feet," perhaps in token of readiness and diligence for executing divine commissions. Round about and within they are full of eyes.

Wesley: Rev 4:8 - Round about

To see everything which is farther off from the throne than they are themselves.

Wesley: Rev 4:8 - And within

On the inner part of the circle which they make with one another. First, they look from the centre to the circumference, then from the circumference to the centre.

Wesley: Rev 4:8 - And they rest not

O happy unrest! Day and night - As we speak on earth. But there is no night in heaven. And say, Holy, holy, holy - Is the Three - One God.

There are two words in the original, very different from each other; both which we translate holy. The one means properly merciful; but the other, which occurs here, implies much more. This holiness is the sum of all praise, which is given to the almighty Creator, for all that he does and reveals concerning himself, till the new song brings with it new matter of glory.

This word properly signifies separated, both in Hebrew and other languages. And when God is termed holy, it denotes that excellence which is altogether peculiar to himself; and the glory flowing from all his attributes conjoined, shining forth from all his works, and darkening all things besides itself, whereby he is, and eternally remains, in an incomprehensible manner separate and at a distance, not only from all that is impure, but likewise from all that is created. God is separate from all things. He is, and works from himself, out of himself, in himself, through himself, for himself. Therefore, he is the first and the last, the only one and the Eternal, living and happy, endless and unchangeable, almighty, omniscient, wise and true, just and faithful, gracious and merciful.

Hence it is, that holy and holiness mean the same as God and Godhead: and as we say of a king, "His Majesty;" so the scripture says of God, "His Holiness," Heb 12:10. The Holy Spirit is the Spirit of God. When God is spoken of, he is often named "the Holy One:" and as God swears by his name, so he does also by his holiness; that is, by himself.

This holiness is often styled glory: often his holiness and glory are celebrated together, Lev 10:3; Isa 6:3. For holiness is covered glory, and glory is uncovered holiness. The scripture speaks abundantly of the holiness and glory of the Father, the Son, and the Holy Ghost. And hereby is the mystery of the Holy Trinity eminently confirmed.

That is also termed holy which is consecrated to him, and for that end separated from other things: and so is that wherein we may be like God, or united to him.

In the hymn resembling this, recorded by Isaiah, Isa 6:3, is added, "The whole earth is full of his glory." But this is deferred in the Revelation, till the glory of the Lord (his enemies being destroyed) fills the earth.

Wesley: Rev 4:9-10 - And when the living creatures give glory

the elders fall down - That is, as often as the living creatures give glory, immediately the elders fall down. The expression implies, that they did so at the same instant, and that they both did this frequently. The living creatures do not say directly, "Holy, holy, holy art thou;" but only bend a little, out of deep reverence, and say, "Holy, holy, holy is the Lord." But the elders, when they are fallen down, may say, "Worthy art thou, O Lord our God."

Wesley: Rev 4:11 - Worthy art thou to receive

This he receives not only when he is thus praised, but also when he destroys his enemies and glorifies himself anew.

Wesley: Rev 4:11 - The glory and the honour and the power

Answering the thrice - holy of the living creatures, Rev 4:9.

Wesley: Rev 4:11 - For thou hast created all things

Creation is the ground of all the works of God: therefore, for this, as well as for his other works, will he be praised to all eternity.

Wesley: Rev 4:11 - And through thy will they were

They began to be. It is to the free, gracious and powerfully - working will of Him who cannot possibly need anything that all things owe their first existence.

Wesley: Rev 4:11 - And are created

That is, continue in being ever since they were created.

JFB: Rev 4:8 - about him

Greek, "round about him." ALFORD connects this with the following sentence: "All round and within (their wings) they are (so two oldest manuscripts, A, B, and Vulgate read) full of eyes." John's object is to show that the six wings in each did not interfere with that which he had before declared, namely, that they were "full of eyes before and behind." The eyes were round the outside of each wing, and up the inside of each when half expanded, and of the part of body in that inward recess.

JFB: Rev 4:8 - rest not

Literally, "have no rest." How awfully different the reason why the worshippers of the beast "have no rest day nor night," namely, "their torment for ever and ever."

JFB: Rev 4:8 - Holy, holy, holy

The "tris-hagion" of the Greek liturgies. In Isa 6:3, as here, it occurs; also Psa 99:3, Psa 99:5, Psa 99:9, where He is praised as "holy," (1) on account of His majesty (Rev 4:1) about to display itself; (2) His justice (Rev 4:4) already displaying itself; (3) His mercy (Rev 4:6-8) which displayed itself in times past. So here "Holy," as He "who was"; "Holy," as He "who is": "Holy," as He "who is to come." He showed Himself an object of holy worship in the past creation of all things: more fully He shows Himself so in governing all things: He will, in the highest degree, show Himself so in the consummation of all things. "Of (from) Him, through Him, and to Him, are all things: to whom be glory for ever. Amen." In Isa 6:3 there is added, "the whole EARTH is full of His glory." But in Revelation this is deferred until the glory of THE LORD fills the earth, His enemies having been destroyed [BENGEL].

JFB: Rev 4:8 - Almighty

Answering to "Lord of hosts" (Sabaoth), Isa 6:3.

JFB: Rev 4:8 - The cherubim here have six wings, like the seraphim in Isa 6:2; whereas the cherubim in Eze 1:6 had four wings each. They are called by the same name, "living creatures." But whereas in Ezekiel each living creature has all four faces, here the four belong severally one to each. See on Eze 1:6. The four living creatures answer by contrast to the four world powers represented by four beasts. The Fathers identified them with the four Gospels, Matthew the lion, Mark the ox, Luke the man, John the eagle: these symbols, thus viewed, express not the personal character of the Evangelists, but the manifold aspect of Christ in relation to the world (four being the number significant of world-wide extension, for example, the four quarters of the world) presented by them severally: the lion expressing royalty, as Matthew gives prominence to this feature of Christ; the ox, laborious endurance, Christ's prominent characteristic in Mark; man, brotherly sympathy with the whole race of man, Christ's prominent feature in Luke; the eagle, soaring majesty, prominent in John's description of Christ as the Divine Word. But here the context best suits the view which regards the four living creatures as representing the redeemed election-Church in its relation of ministering king-priests to God, and ministers of blessing to the redeemed earth, and the nations on it, and the animal creation, in which man stands at the head of all, the lion at the head of wild beasts, the ox at the head of tame beasts, the eagle at the head of birds and of the creatures of the waters. Compare Rev 5:8-10, "Thou hast redeemed us by Thy blood out of every kindred . . . and hast made us unto our God kings and priests: and we shall reign on the earth"; and Rev 20:4, the partakers with Christ of the first resurrection, who conjointly with Him reign over the redeemed nations that are in the flesh. Compare as to the happy and willing subjection of the lower animal world, Isa 11:6-8; Isa 65:25; Eze 34:25; Hos 2:18. Jewish tradition says the "four standards" under which Israel encamped in the wilderness, to the east, Judah, to the north, Dan, to the west, Ephraim, to the south, Reuben, were respectively a lion, an eagle, an ox, and a man, while in the midst was the tabernacle containing the Shekinah symbol of the Divine Presence. Thus we have "the picture of that blessed period when

The earth having been fitted for being the kingdom of the Father--the court of heaven will be transferred to earth, and the 'tabernacle of God shall be with men' (Rev 21:3), and the whole world will be subject to a never-ending theocracy" (compare DE BURGH, Exposition of Revelation). The point of union between the two views given above is: Christ is the perfect realization of the ideal of man; Christ is presented in His fourfold aspect in the four Gospels respectively. The redeemed election-Church similarly, when in and through Christ (with whom she shall reign) she realizes the ideal of man, shall combine in herself human perfections having a fourfold aspect: (1) kingly righteousness with hatred of evil and judicial equity, answering to the "lion"; (2) laborious diligence in every duty, the "ox"; (3) human sympathy, the "man"; (4) the contemplation of heavenly truth, the "eagle." As the high-soaring intelligence, the eagle, forms the contrasted complement to practical labor, the ox bound to the soil; so holy judicial vengeance against evil, the lion springing suddenly and terribly on the doomed, forms the contrasted complement to human sympathy, the man. In Isa 6:2 we read, "Each had six wings: with twain he covered his face (in reverence, as not presuming to lift up his face to God), with twain he covered his feet (in humility, as not worthy to stand in God's holy presence), and with twain he did fly [in obedient readiness to do instantly God's command]."

JFB: Rev 4:9-11

The ground of praise here is God's eternity, and God's power and glory manifested in the creation of all things for His pleasure. Creation is the foundation of all God's other acts of power, wisdom, and love, and therefore forms the first theme of His creatures' thanksgivings. The four living creatures take the lead of the twenty-four elders, both in this anthem, and in that new song which follows on the ground of their redemption (Rev 5:8-10).

JFB: Rev 4:9-11 - when

That is, whensoever: as often as. A simultaneous giving of glory on the part of the beasts, and on the part of the elders.

JFB: Rev 4:9-11 - give

"shall give" in one oldest manuscript.

JFB: Rev 4:9-11 - for ever and ever

Greek, "unto the ages of the ages."

JFB: Rev 4:10 - fall

Immediately. Greek, "shall fall down": implying that this ascription of praise shall be repeated onward to eternity. So also, "shall worship . . . shall cast their crowns," namely, in acknowledgment that all the merit of their crowns (not kingly diadems, but the crowns of conquerors) is due to Him.

JFB: Rev 4:11 - O Lord

The two oldest manuscripts, A, B, Vulgate, and Syriac add, "and our God." "Our" by virtue of creation, and especially redemption. One oldest manuscript, B, and Syriac insert "the Holy One." But another, A, Vulgate, and Coptic omit this, as English Version does.

JFB: Rev 4:11 - glory, &c.

"the glory . . . the honour . . . the power."

JFB: Rev 4:11 - thou

Emphatic in the Greek: "It is THOU who didst create."

JFB: Rev 4:11 - all things

Greek, "the all things": the universe.

JFB: Rev 4:11 - for, &c.

Greek, "on account of"; "for the sake of Thy pleasure," or "will." English Version is good Greek. Though the context better suits, it was because of Thy will, that "they were" (so one oldest manuscript, A, Vulgate, Syriac, and Coptic read, instead of English Version "are": another oldest manuscript, B, reads, "They were not, and were created," were created out of nothing), that is, were existing, as contrasted with their previous non-existence. With God to will is to effect: to determine is to perform. So in Gen 1:3, "Let there be light, and there was light": in Hebrew an expressive tautology, the same word and tense and letters being used for "let there be," and "there was," marking the simultaneity and identity of the will and the effect. D. LONGINUS [On the Sublime, 9], a heathen, praises this description of God's power by "the lawgiver of the Jews, no ordinary man," as one worthy of the theme.

JFB: Rev 4:11 - were created

By Thy definite act of creation at a definite time.

Clarke: Rev 4:8 - The four beasts had each of them six wings

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 חשמל, (chashmal ), in the midst of the fire, Eze 1:4, On his head is placed a crown and a diadem, with the incommunicable name ( יהוה 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 scepter 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.

Clarke: Rev 4:10 - Cast their crowns before the throne

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.

Clarke: Rev 4:11 - Thou art worthy, O Lord, to receive

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.

Defender: Rev 4:11 - created all things

It is significant that this mighty accolade of praise to God from the elders (representing all the redeemed) centers first on Him as Creator, then later on Him as Redeemer (Rev 5:9). It is proper that our earthly worship and praise should follow this same pattern. The redeemed ones by this time will have received their crown rewards, as well as "praise and honour and glory" (1Pe 1:7), but then they will "cast their crowns" before Him (Rev 4:10), acknowledging that only He is truly worthy to receive "the glory and the honor and the power" (the article is in the original Greek). They were merely His creations, and all they might have accomplished on earth was by His grace.

Defender: Rev 4:11 - pleasure

"Pleasure" here is the Greek thelema, usually rendered "will." Its first occurrence is in Mat 6:10 where the Lord Jesus told us to pray: "Thy will be done, on earth as it is in heaven." The ultimate answer to this prayer is Christ's return. Here in this verse, where the final use of thelema occurs, that prayer is about to be answered.

Defender: Rev 4:11 - created

This verse explains why God created us. It was simply His good will and pleasure to do so. Note also Isa 43:7, "created him for my glory," and Pro 16:4, "made all things for himself: yea, even the wicked for the day of evil." For more on God's will, study Rom 9:22-23; Rom 11:33-36; Eph 2:4-7; Eph 3:20, Eph 3:21."

TSK: Rev 4:8 - six // full // and they // rest not // Holy // Lord God Almighty // which

six : Isa 6:2-13; Eze 1:6, Eze 10:21, Eze 10:22; 2Ti 4:2

full : Rev 4:6; 1Ti 4:16

and they : Rev 7:15; Isa 62:1, Isa 62:6, Isa 62:7; Act 20:31; 1Th 2:9; 2Th 3:8, 2Th 3:9

rest not : Gr. have no rest

Holy : Rev 3:7; Exo 15:11; Isa 6:3

Lord God Almighty : Rev 1:8, Rev 11:17, Rev 15:3, Rev 16:7, Rev 16:14, Rev 19:15, Rev 21:22; Gen 17:1; Psa 91:1; Isa 13:6; Joe 1:15; 2Co 6:18

which : Rev 4:4; Heb 13:8

TSK: Rev 4:9 - when // who

when : Rev 5:13, Rev 5:14, Rev 7:11, Rev 7:12

who : Rev 1:18, Rev 5:14, Rev 10:6, Rev 15:7; Exo 15:18; Psa 48:14; Heb 7:8, Heb 7:25

TSK: Rev 4:10 - fall // worship // cast

fall : Rev 5:8, Rev 5:14, Rev 19:4; Job 1:20; Psa 72:11; Mat 2:11

worship : Rev 4:9, Rev 7:11, Rev 15:4, Rev 22:8, Rev 22:9; 1Ch 29:20; 2Ch 7:3; Psa 95:6; Mat 4:9, Mat 4:10; Luk 24:52

cast : Rev 4:4; 1Ch 29:11-16; Psa 115:1; 1Co 15:10

TSK: Rev 4:11 - art // to receive // for thou // and for

art : Rev 5:2, Rev 5:9, Rev 5:12; 2Sa 22:4; Psa 18:3

to receive : Rev 14:7; Deu 32:4; 1Ch 16:28, 1Ch 16:29; Neh 9:5; Job 36:3; Psa 29:1, Psa 29:2, Psa 68:34; Psa 96:7, Psa 96:8

for thou : Rev 10:6; Gen 1:1; Exo 20:11; Isa 40:26, Isa 40:28; Jer 10:11, Jer 32:17; Joh 1:1-3; Act 17:24; Eph 3:9; Col 1:16, Col 1:17; Heb 1:2, Heb 1:10

and for : Pro 16:4; Rom 11:36

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Rev 4:8 - And the four beasts had each of them six wings about him // And they were full of eyes within // And they rest not day and night, saying, Holy, holy, holy, Lord God Almighty // Which was, and is, and is to come

And the four beasts had each of them six wings about him: the seraphims in Isaiah’ s vision, Rev 6:2 , had so; there their use is declared, — with twain he covered his face, with twain his feet, and with twain he did fly. If we understand all the wings here for flight, they signify the readiness of God’ s ministers to move every way that God will send them: if we understand them as interpreted by Isa 6:2 , they signify their various graces, their fear, dread, and reverence of God; their humility and modesty; their agility, or readiness to obey all the commands of God.

And they were full of eyes within: this denotes that large measure of knowledge, and diligence, and watchfulness, which should be in a minister of Christ.

And they rest not day and night, saying, Holy, holy, holy, Lord God Almighty: this was the song of the seraphims, Isa 6:3 , and shows how much it should be the care of ministers to make God known in all his attributes, his holiness especially, and his power.

Which was, and is, and is to come and his eternity and simplicity, as he is the same yesterday, to-day, and for ever, without variableness or shadow of change.

Poole: Rev 4:9 - And when those beasts // give glory, &c

And when those beasts the living creatures before expressed, signifying the ministers of the gospel,

give glory, &c. when they praise God who is eternal.

Poole: Rev 4:10

The whole church also paid an homage of reverence and adoration to the same God; acknowledging all the good done to them, or wrought in them, to proceed from God, and the glory of it to be due unto God alone. The ministers of the gospel are, by their preaching unto people their duty, an occasion, or instruments, of that homage and adoration which he hath from all his people.

Poole: Rev 4:11

All the praises, homages, and acknowledgments of all the creatures is thy due; as then art he who gavest the first being to all creatures, and therefore gavest it them, that they might praise, honour, serve, and obey thee.

PBC: Rev 4:8

Isaiah mentions the seraphims which were hovering above the throne of the Lord in much the same way: " In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory." {Isa 6:1-3} Just as these seraphims declared the holiness of God, so did the four beasts of Re 4:8. The six wings were representative of the ability of God to move speedily as He sees fit. He can be swift to recompense; or, He can be longsuffering. However, there is nothing that can hinder Him in the execution of His will. God was worshiped as being holy in times past, present, and future.— Eld. Charles Taylor

PBC: Rev 4:9 - Death reigned from Adam to Moses even over them which had not sinned according to the similitude of Adam’s transgression. // For the law was given by Moses, but grace and truth came by Jesus Christ. // But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. // And when the day of Pentecost was fully come, they were all with one accord in one place.

Here we find another figure of speech in the four and twenty elders. As I stated before, these four beasts and the four and twenty elders acted conjunctively and in accord. When the beasts give praise to Him who sits on the throne, the four and twenty elders give praise also. It is my belief that just as the four beasts represented the four periods of time, then these elders represented the prophets, priests and pastors of those periods. God’s leaders have always been required to follow the dictates of God in every period of time. Just a few examples: Noah built the Ark as God directed; all of the prophets of the Old Testament preached to God’s people things learned from God; Moses led Israel through the wilderness and built the tabernacle according to God’s plan; Aaron and the Levites followed God’s instructions in preparing the sacrifices and the daily care of the temple; in the fulness of the time Jesus declared, " I come to do thy will O God;" and the Spirit of Truth, which is the Holy Ghost was manifest. He was given to lead God’s people in the paths of truth. The periods in which these powers operated all gave a witness of Him who sits upon the throne. These all " fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created."

Identification of the four and twenty elders:

Four and twenty and twelve are expressions used in numbering throughout both the Old and New Testament. Moses and Aaron were chosen out of the Tribes of Israel as leaders of the people. Aaron and his sons were to be the priests, while the sons of Moses were to fill the office of the Levites. " The sons of Amram; Aaron and Moses: and Aaron was separated, that he should sanctify the most holy things, he and his sons for ever, to burn incense before the LORD, to minister unto him, and to bless in his name for ever. Now concerning Moses the man of God, his sons were named of the tribe of Levi. The sons of Moses were, Gershom, and Eliezer." {1Ch 23:13-15}

In 1Ch 24:1-31 we are told that David set aside the Levites by lot to perform certain things concerning the maintenance of the Temple. Twenty-four of these were divided into a group called a lot,[1] " Because their office was to wait on the sons of Aaron for the service of the house of the LORD, in the courts, and in the chambers, and in the purifying of all holy things, and the work of the service of the house of God." {1Ch 23:28} They were to provide the showbread, and fine flour for meat offering, and for the unleavened cakes. They were to stand every morning every evening to thank and praise the Lord, and likewise at even. Their work is described fully in 1Ch 23:28-32. Musicians were set to praise the Lord. These were divided into twenty-four groups of twelve each: " Moreover David and the captains of the host separated to the service of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals" : So {1Ch 25:1} the number of them, with their brethren that were instructed in the songs of the LORD, even all that were cunning, was two hundred fourscore and eight" {1Ch 25:7} The Twenty-four groups are specifically named in 1Ch 25:9-31. Old Testament writings use the numbers four and twenty, and twelve in many places throughout the book. These were absolute numbers throughout that era of the temple worship; yet, when we come to the study of the book of Revelation we find them being used as figuratively, or as types. We refer you to these references simply to establish the line of thought concerning the four and twenty elders (designated leaders) who were shown along with the four beasts (periods of time) in the simultaneous praise of Him who sits upon the throne.

Twelve and Twelve:

We will now attempt to show how there were twelve from the Old Testament, along with the twelve from the New Testament that make up the figurative number four and twenty.

Elders under the era of the first beast (Lion):

" Death reigned from Adam to Moses even over them which had not sinned according to the similitude of Adam’s transgression." {Ro 15:4} During this period we find God dealing with individuals without any organized form of worship. When Enos was born, men began to call upon the name of the Lord. {Nu 1:44} When wickedness filled the whole earth, God told Noah to build an ark in which eight souls were saved.

God called Abram (of the lineage of Shem) to go into a land which He would show him. Through Abraham and Sarah, Isaac was born. Through Isaac and Rebekah, Jacob was born. From Jacob’s loins came the twelve sons who would later head the Twelve tribes of Israel. This occurred before the period of the Law. God attributed significance to the number twelve during the period of the lion (Adam to Moses) in which death reigned. Even with death reigning, God received glory, praise, and honour from both the period (beast), and leaders (elders).

Elders under the era of the second beast (Calf):

" For the law was given by Moses, but grace and truth came by Jesus Christ." {Joh 1:17} It was during this period of the law that directions were given for organized worship of God. Tabernacle worship was ordered with specific instructions as to the mode. This would be according to the pattern shown to Moses on the mount. Every plan for tabernacle and temple worship would be a type carried over into the Church. In these plans we see types and shadows which would be figurative for a later date. It was during this period of temple worship that animal sacrifice would be instituted. The sins of God’s people would be rolled forward through their obedience. These sins would be forgiven once for all times by the death of Jesus Christ, the true sacrifice. He would be the propitiation for the body of sin. The blood of animals could never atone for sins. God rolled them forward until the true atonement should come. But in every act performed during the period which we are calling the second beast (Calf), He who sat upon the throne was praised and glorified. Simultaneous glory and praise were given by both the period (second beast), and its leaders (four and twenty elders) who lived during that time.

The number twelve is used many other times throughout the Old Testament: there were twelve tribes; there were twelve princes of Israel; There were twelve stones {Ex 25:7} in the breastplate engraved with the names of the twelve tribes of Israel which the high priest wore when going into the Holy of Holies; {Ex 28:9-29} there were twelve stones used by Elijah to rebuild the altar in the time of Ahab; {1Ki 18:30-31} there were twelve men chosen to spy out the land of Canaan; {De 1:23} there were twelve men chosen to go before the priests into Jordan and take twelve stones to be placed on the Canaan side (Head of each 12 tribes.); God commanded Joshua to go back into Jordan and set up twelve stones in the midst of the river. {Jos 4:9} The writer believes this to be a hidden type of the foundation of the Church. {Eph 2:13-21} We find John baptizing at this same spot when Jesus came demanding baptism of him. {Joh 1:26-31}

To tie these things together the twelve of the Old Testament and the twelve of the New Testament, we must go study the advent of Jesus.

Elders (apostles) under the period of the third beast (The face of a man):

" But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons." {Ga 4:4-5} Jesus Christ, the Son of God, took upon Himself the form of a man that He might become the second Adam. During His ministry He chose twelve Apostles, " And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manners of sickness and all manners of disease. Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; Philip, and Bartholomew; Thomas, and Matthew the publican, James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus; Simon the Canaanite, and Judas Iscariot, who also betrayed him. These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: But go rather to the lost sheep of the house of Israel and as ye go, preach, saying, The kingdom of heaven is at hand." {Mt 10:1-6}

They were constantly with Jesus as He taught. They learned from Him who commanded them to teach others. All were obedient to His command except Judas, who fell. {Ac 1:24-26} Christ delivered to them what is called the great commission. " Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. And when they saw him, they worshiped him: but some doubted. And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen." {Mt 28:16-20} Paul later informs us that he was chosen to be an apostle as one born out of due time, filling up the twelve of the New Testament Church. Today we have received Christ’s teachings which were passed down from them. Even though He was rejected of men and died on a cruel cross, God was glorified above all other things which had occurred in the course of nearly four thousand years. Surely we could say that these twelve leaders (elders), and this period (third beast); that in unison with the twelve leaders (elders) of the other periods, all give praise, glory, and honour to Him who sits upon the throne.

Elders under the era of the fourth beast (like a flying eagle).

" And when the day of Pentecost was fully come, they were all with one accord in one place." {Ac 2:1} " And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance." {Ac 2:4} The Holy Ghost directed them to gather into churches as many as they found. They were also to ordain elders in these churches to guide them into the ways of right doing. " For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee." After {Tit 1:5} Paul and Barnabas had been in Lystra they went about the area strengthening the brethren. " And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed." {Ac 14:23}

After Paul had spent many years among the Gentiles, he returned to Jerusalem to converse with the brethren there, " And when they were come to Jerusalem, they were received of the church, and of the apostles and elders, and they declared all things that God had done with them." {Ac 15:4}

I believe we can see how the beasts (periods of time; eras) and the elders (leaders; rulers) act in unison to give glory, honor, and praise to God. Believing that God has control of each age (period), it is reasonable to believe that each period is acted upon through His great power. His people who are His and living within that age (period) also fall down and cast down their crowns before the throne in worship. " Thou art worthy, O Lord, to receive glory and honor and power: for thou hast created all things, and for thy pleasure they are and were created." {Re 4:11}

How then, you may ask, can we explain the Greek meaning of the word beast[2] as it is used in these passages? Each period (zoon) with which we have dealt through these comments certainly has been alive with the action of God. May God help us to understand His dealings with His people. We are certainly living in the last days. These have been in effect since the ascension of Jesus. The Holy Spirit (Holy Ghost) and God’s inspired word, the Bible, have been our only means of guidance into the paths of truth. When this glorious period says Amen to the glory of God, the elders say Amen. The vast numberless throng who are clothed in white and stand before the throne also say Amen. " Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen." {Eph 3:20-21} —Eld. Charles Taylor

[1] That which is assigned by lot as a portion, share, or inheritance. (Zondervan)

[2] zoon, dzo’-on; neuter. of a derivitive. of zao, dzah’-o; a primary. verb; to live (literally or figuratively)—life (- time), ( a-)live (- ly), quick.

Haydock: Rev 4:8 - Each of them six wings // Full of eyes // They rested not day and night

Each of them six wings. See the like visions, Ezechiel i. 4; Isaias vi. 2. These signify their swiftness in executing God's just commands. ---

Full of eyes: a symbol of knowledge and watchfulness. ---

They rested not day and night. There is no night in heaven; but hereby is signified, that they praised God without intermission for all eternity, saying: Thou art worthy, O Lord, our[2] God, &c. (Witham) ---

They repeat the word holy three times, probably in honour of the blessed Trinity. And the four and twenty elders prostrate before the throne, in token of their acknowledging all their happiness and pre-eminence to be his gift. (Walmesley)

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[BIBLIOGRAPHY]

Dignus est, Domine Deus. God is wanting in many copies, but Dr. Wells restored it as the true reading.

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Haydock: Rev 4:10

Nothing is so well adapted to give us an idea of the infinite majesty of God, and of the sovereign respect which is due to him, as this description. How ought Christians to appear in the presence of the God of armies, if what is most august and most elevated in heaven acknowledges its lowness and nothing before this tremendous Majesty? (Calmet)

Gill: Rev 4:8 - And the four beasts had each of them six wings about him // and they were full of eyes within // And they rest not day and night // saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come

And the four beasts had each of them six wings about him,.... As the seraphim in Isa 6:2 with two of which they might cover their faces as they did, testifying thereby their reverence of God, when in his presence; and with the other two cover their feet, signifying their sense of their sinfulness, weakness, and imperfection, in their conversation, even in their best works, and in the ministry of the word; and with the other two fly about, as denoting their readiness to minister the word and ordinances, to visit the members of the church, and do all good offices of love and service to them that lie in their power:

and they were full of eyes within; to look into the sin and corruption of their own hearts, which is a means of keeping them humble amidst all their attainments, gifts, and graces, and of qualifying them to speak aptly of the cases of others; and they have eyes within, to look into and consult their own experience; for besides the word of God, which lies before them, they have a testimony in themselves of the truth of the doctrines of the Gospel, which they do well to attend unto; and they have these inward eyes to look into that treasure which God has put into their earthen vessels, in order to bring out of it things new and old.

And they rest not day and night; they give up themselves to the ministry of the word, and prayer; are wholly in these things, meditate on the word continually, and preach the Gospel in season, and out of season:

saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come; living under a continual sense of the holiness of God, Father, Son, and Spirit; and how necessary holiness is in themselves, who bear the vessels of the Lord, and in the churches and house of God; taking care that all their doctrines are according to godliness, and serve to promote holiness of life and conversation; and also under a sense of the power of God, and of their need of it, to carry them through their work, and make their ministry successful; and of the eternity and immutability of God, which is a wonderful support unto them amidst all the difficulties and troubles that attend them. The word "holy" is three times used here, as by the seraphim in Isa 6:3; and in some copies it is repeated six times, and in others nine times, as in the Complutensian edition.

Gill: Rev 4:9 - And when these beasts give glory // and honour // and thanks // to him that sat on the throne // who liveth for ever and ever

And when these beasts give glory,.... When they give God the glory of all his perfections, covenant, and promises, and of all the gifts and grace bestowed on them, and of the success of their ministry; and in it glorify Father, Son, and Spirit, who bear their respective parts in the business of salvation; and ascribe to each their due glory in election, redemption, and sanctification:

and honour; in the several parts of religious worship performed by them; and not with their lips only, but with their hearts also:

and thanks; for all blessings, temporal and spiritual, bestowed on them, and on the saints: even

to him that sat on the throne; God the Father, Rev 4:3;

who liveth for ever and ever; he who is the living God, and will always continue so.

Gill: Rev 4:10 - The four and twenty elders fall down before him that sat on the throne // and worship him that liveth for ever and ever // and cast their crowns before the throne // Saying

The four and twenty elders fall down before him that sat on the throne,.... The ministers of the Gospel begin the worship of God, and lead in it, who are the four living creatures; when the members of churches, who are the four and twenty elders, follow, and approach the divine Being in a most humble manner:

and worship him that liveth for ever and ever: in Spirit, and in truth, with faith and fervency, in every part of duty they are directed to:

and cast their crowns before the throne; signifying, that they received them, from him that sits upon it, being by the grace of God what they are; and that they are unworthy to wear them in his presence, being but unprofitable servants in all they do; and hereby also acknowledging their subjection to him as their King and lawgiver. Something like this the Jews relate of the family above; they say,

"when the holy blessed God ascends the glorious "throne of judgment", the whole family above tremble; and when they see the holy blessed God "they take their crowns from off their heads"--and pray and seek mercy for Israel; and immediately he ascends the "throne of mercy" ^w.''

And such like actions have been done by kings and princes to one another, in token of subjection. Thus Tigranes, king of Armenia, fell down at the feet of Pompey, and cast his crown from his head, which Pompey replaced; and having commanded him certain things, ordered him to enjoy his kingdoms ^x: so Herod meeting Augustus Caesar at Rhode, when he entered the city took oil his crown, and after a speech made to him, with which Caesar was pleased, he set it on him again ^y.

Saying; as follows.

Gill: Rev 4:11 - Thou art worthy, O Lord, to receive glory honour, and power // for thou hast created all things // and for thy pleasure they are and were created

Thou art worthy, O Lord, to receive glory honour, and power,.... The Alexandrian copy, and some others, the Complutensian edition, the Vulgate Latin version, and all the Oriental ones, read, "thou art worthy, O Lord, and our God, to receive"; that is, to receive the acknowledgment and ascription of glory, honour, and power; for otherwise God cannot be said to receive these from his creatures, than by their confessing and declaring that they belong unto him: and that for the reasons following,

for thou hast created all things; the whole universe, the heavens, the earth, and sea, and all that in them are:

and for thy pleasure they are and were created; God is the first cause, and the last end of all things; by his power they are made, and according to his will, and for his own glory, and therefore is worthy of such a doxology; see Pro 16:4. What is here said is contrary to a notion imbibed by the Jews ^z, that the world was not created but for the sake of the Israelites: and elsewhere ^a they say,

"the world was not created but for David; and one says for Moses; and Rabbi Jochanan says for the Messiah;''

which last is truest.