collapse all  

Text -- Revelation 4:9-11 (NET)

Strongs On/Off
Context
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!”
Parallel   Cross Reference (TSK)   ITL  

Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: WORLD, COSMOLOGICAL | Throne | Thankfulness | Sovereignty | Praise | Power | PRESBYTER; PRESBYTERY | PLEASURE | Living creatures | Living Creature | Jesus, The Christ | Humility | God | Glorifying God | Elder | Crown | Creation | Animals | Angel | ADORATION | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Defender , TSK

Word/Phrase Notes
Barnes , Poole , PBC , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Barclay , Constable , College

Other
Evidence

collapse all
Commentary -- Word/Phrase Notes (per phrase)

Robertson: Rev 4:9 - -- When the living creatures shall give ( hotan dōsousin ta zōa ). Indefinite temporal clause with hotan and the future active indicative (dōsou...

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 ( pesountai , future middle of piptō ) , shall worship (proskunēsousin , future active of proskuneō ), shall cast their cro...

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 ( ho kurios kai ho theos hēmōn ). The nominative form here used as vocative as in Joh 20:28 and often.

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

To receive ( labein ).

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

Robertson: Rev 4:11 - -- 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) i...

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 ( su ektisas ). Emphasis on su (thou), first aorist active indicative of ktizō , the verb used about the act of creation by Pau...

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

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 ( ēsan ). Imperfect tense with a cursory glance at the universe as a fact, possibly a potential existence in God’ s purpose in the e...

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 ( kai ektisthēsan ). First aorist passive indicative of the same verb, ktizō , just used and in the plural, while Paul (Col 1:16...

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 4:9 - -- When ( ὅταν ) Whensoever, implying, with the future tense, the eternal repetition of the act of praise.

When ( ὅταν )

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

Vincent: Rev 4:9 - -- Give ( δώσουσιν ) Lit., as Rev., shall give .

Give ( δώσουσιν )

Lit., as Rev., shall give .

Vincent: Rev 4:10 - -- Cast ( βάλλουσιν ) Read βαλοῦσιν shall cast . The casting of the crowns is an act of submission and homage. Cicero relate...

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

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 ( λαβεῖν ) Or perhaps, better, to take , since the glory, honor, and power are the absolute possession of the Almighty. See...

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 Instead of the thanks in the ascription of the living creatures. In the excess of gratitude, self is forgotten. Their thanksgiving is a t...

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 ( τὰ πάντα ) With the article signifying the universe .

All things ( τὰ πάντα )

With the article signifying the universe .

Vincent: Rev 4:11 - -- For thy pleasure ( διὰ τὸ θέλημα σου ) Lit., because of thy will . So Rev. Alford justly remarks: " For thy pleas...

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 ( εἰσὶν ) Read ἦσαν they were . One of the great MSS., B, reads οὐκ ἦσαν they were not ; i.e., the...

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 4:9-10 - -- 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 s...

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

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

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

Wesley: Rev 4:11 - -- 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.

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 - -- 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 e...

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

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

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 foun...

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

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 - -- "shall give" in one oldest manuscript.

"shall give" in one oldest manuscript.

JFB: Rev 4:9-11 - -- Greek, "unto the ages of the ages."

Greek, "unto the ages of the ages."

JFB: Rev 4:10 - -- Immediately. Greek, "shall fall down": implying that this ascription of praise shall be repeated onward to eternity. So also, "shall worship . . . sha...

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 - -- The two oldest manuscripts, A, B, Vulgate, and Syriac add, "and our God." "Our" by virtue of creation, and especially redemption. One oldest manuscrip...

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

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

JFB: Rev 4:11 - -- Emphatic in the Greek: "It is THOU who didst create."

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

JFB: Rev 4:11 - -- Greek, "the all things": the universe.

Greek, "the all things": the universe.

JFB: Rev 4:11 - -- 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 T...

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 - -- By Thy definite act of creation at a definite time.

By Thy definite act of creation at a definite time.

Clarke: Rev 4:10 - -- Cast their crowns before the throne - Acknowledge the infinite supremacy of God, and that they have derived their being and their blessings from him...

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 - Thus all creation acknowledges the supremacy of God; and we learn from this song that he made all things for h...

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 - -- 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 lat...

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" 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 ...

"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 - -- 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:...

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 4:9 - -- 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 : 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 9...

TSK: Rev 4:11 - -- 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...

collapse all
Commentary -- Word/Phrase Notes (per Verse)

Barnes: Rev 4:9 - -- And when those beasts give glory ... - As often as those living beings ascribe glory to God. They did this continually Rev 4:8; and, if the abo...

And when those beasts give glory ... - As often as those living beings ascribe glory to God. They did this continually Rev 4:8; and, if the above explanation be correct, then the idea is that the ways and acts of God in his providential government are continually of such a nature as to honor him.

Barnes: Rev 4:10 - -- The four and twenty elders fall down before him ... - The representatives of the redeemed church in heaven (see the notes at Rev 4:4) also unit...

The four and twenty elders fall down before him ... - The representatives of the redeemed church in heaven (see the notes at Rev 4:4) also unite in the praise. The meaning, if the explanation of the symbol be correct, is, that the church universal unites in praise to God for all that characterizes his administration. In the connection in which this stands here, the sense would be, that as often as there is any new manifestation of the principles of the divine government, the church ascribes new praise to God. Whatever may be thought of this explanation of the meaning of the symbols, of the fact here stated there can be no doubt. The church of God always rejoices when there is any new manifestation of the principles of the divine administration. As all these acts, in reality, bring glory and honor to God, the church, as often as there is any new manifestation of the divine character and purposes, renders praise anew. Nor can it be doubted that the view here taken is one that is every way appropriate to the general character of this book. The great design 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.

And cast their crowns before the throne - They are described as "crowned"Rev 4:4, that is, as triumphant, and as kings (compare Rev 5:10), and they are here represented as casting their crowns at his feet, in token that they owe their triumph to Him. To his providential dealings, to his wise and merciful government, they owe it that they are crowned at all; and there is, therefore, a propriety that they should acknowledge this in a proper manner by placing their crowns at his feet.

Barnes: Rev 4:11 - -- Thou art worthy, O Lord - In thy character, perfections, and government, there is what makes it proper that universal praise should be rendered...

Thou art worthy, O Lord - In thy character, perfections, and government, there is what makes it proper that universal praise should be rendered. The feeling of all true worshippers is, that (God is worthy of the praise that is ascribed to him. No man worships him aright who does not feel that there is that in his nature and his doings which makes it proper that he should receive universal adoration.

To receive glory - To have praise or glory ascribed to thee.

And honour - To be honored; that is, to be approached and adored as worthy of honor.

And power - To have power ascribed to thee, or to be regarded as having infinite power. Man can confer no power on God, but he may acknowledge what he has, and adore him for its exertion in his behalf and in the government of the world.

For thou hast created all things - Thus, laying the foundation for praise. No one can contemplate this vast and wonderful universe without seeing that He who has made it is worthy to "receive glory, and honor, and power."Compare the notes on Job 38:7.

And for thy pleasure they are - They exist by thy will - διὰ τὸ θέλημά dia to thelēma . The meaning is, that they owe their existence to the will of God, and therefore their creation lays the foundation for praise. He "spake, and it was done; he commanded, and it stood fast."He said, "Let there be light; and there was light."There is no other reason why the universe exists at all than that such was the will of God; there is nothing else that is to be adduced as explaining the fact that anything has now a being. The putting forth of that will explains all; and, consequently, whatever wisdom, power, goodness, is manifested in the universe, is to be traced to God, and is the expression of what was in him from eternity. It is proper, then, to "look up through nature to nature’ s God,"and wherever we see greatness or goodness in the works of creation, to regard them as the faint expression of what exists essentially in the Creator.

And were created - Bringing more distinctly into notice the fact that they owe their existence to his will. They are not eternal; they are not self-existent; they were formed from nothing. This concludes the magnificent introduction to the principal visions in this book. It is beautifully appropriate to the solemn disclosures which are to be made in the following portions of the book, and, as in the case of Isaiah and Ezekiel, was eminently adapted to impress the mind of the holy seer with awe. Heaven is opened to his view; the throne of God is seen; there is a vision of Him who sits upon that throne; thunders and voices are heard around the throne; the lightnings play; and a rainbow, symbol of peace, encircles all; the representatives of the redeemed church, occupying subordinate thrones, and in robes of victory, and with crowns on their heads, are there; a vast smooth expanse like the sea is spread out before the throne; and the emblems of the wisdom, the power, the vigilance, the energy, the strength of the divine administration are there, represented as in the act of bringing honor to God, and proclaiming his praise. The mind of John was doubtless prepared by these august visions for the disclosures which follow; and the mind of the reader should in like manner be deeply and solemnly impressed when he contemplates them, as if he looked into heaven, and saw the impressive grandeur of the worship there. Let us fancy ourselves, therefore, with the holy seer looking into heaven, and listen with reverence to what the great God discloses respecting the various changes that are to occur until every foe of the church shall be subdued, and the earth shall acknowledge his sway, and the whole scene shall close in the triumphs and joys of heaven.

Poole: Rev 4:9 - -- And when those beasts the living creatures before expressed, signifying the ministers of the gospel, give glory, &c. when they praise God who is et...

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 pro...

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 there...

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 4:9 - -- 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 conjun...

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 4:10 - -- 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. ...

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 4:9 - -- 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 best...

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,.... The ministers of the Gospel begin the worship of God, and lead in it, who ...

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,.... The Alexandrian copy, and some others, the Complutensian edition, the Vulgate Latin v...

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.

expand all
Commentary -- Verse Notes / Footnotes

NET Notes: Rev 4:9 Here καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a s...

NET Notes: Rev 4:10 The pronoun “his” is understood from the demonstrative force of the article τοῦ (tou) before θρόνο...

NET Notes: Rev 4:11 The past tense of “they existed” (ἦσαν, hsan) and the order of the expression “they existed and were created...

Geneva Bible: Rev 4:9 And when those beasts ( c ) give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever, ( c ) God is said to have g...

Geneva Bible: Rev 4:10 ( 9 ) 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 bef...

Geneva Bible: Rev 4:11 ( 10 ) Thou art worthy, O Lord, ( 11 ) to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were...

expand all
Commentary -- Verse Range Notes

TSK Synopsis: Rev 4:1-11 - --1 John sees the throne of God in heaven.4 The four and twenty elders.6 The four beasts full of eyes before and behind.10 The elders lay down their cro...

MHCC: Rev 4:9-11 - --All true believers wholly ascribe their redemption and conversion, their present privileges and future hopes, to the eternal and most holy God. Thus r...

Matthew Henry: Rev 4:8-11 - -- We have considered the sights that the apostle saw in heaven: now let us observe the songs that he heard, for there is in heaven not only that to be...

Barclay: Rev 4:9-11 - --Here is the other section of the choir of thanksgiving. We have seen that the living creatures stand for nature in all its greatness and the twenty-f...

Constable: Rev 4:1--22:6 - --III. THE REVELATION OF THE FUTURE 4:1--22:5 John recorded the rest of this book to reveal those aspects of the f...

Constable: Rev 4:1--5:14 - --A. Introduction to the judgments of the Tribulation chs. 4-5 Chapters 4 and 5 prepared John, and they pr...

Constable: Rev 4:1-11 - --1. The throne in heaven ch. 4 This chapter focuses on God the Father, the Creator who hands over...

Constable: Rev 4:9-11 - --The worship of God 4:9-11 4:9 Whenever it is appropriate and possible the four living creatures give praise to eternal God. They glorify and honor Him...

College: Rev 4:1-11 - --REVELATION 4 III. THE REVELATION OF "WHAT WILL TAKE PLACE LATER" (4:1-22:6) A. INTRODUCTION: JOHN'S HEAVENLY VANTAGE POINT (4:1-5:14) 1. Transitio...

expand all
Commentary -- Other

Evidence: Rev 4:11 This is the reason for our existence on earth. The entire creation was made for the pleasure of God. That doesn’t mean that we are " God’s toys" ...

expand all
Introduction / Outline

Robertson: Revelation (Book Introduction) THE REVELATION OF JOHN ABOUT a.d. 95 By Way of Introduction Difficulty in the Problem Perhaps no single book in the New Testament presents so ...

JFB: Revelation (Book Introduction) AUTHENTICITY.--The author calls himself John (Rev 1:1, Rev 1:4, Rev 1:9; Rev 2:8). JUSTIN MARTYR [Dialogue with Trypho, p. 308] (A.D. 139-161) quotes ...

JFB: Revelation (Outline) TITLE: SOURCE AND OBJECT OF THIS REVELATION: BLESSING ON THE READER AND KEEPER OF IT, AS THE TIME IS NEAR: INSCRIPTION TO THE SEVEN CHURCHES: APOSTOL...

TSK: Revelation (Book Introduction) The obscurity of this prophecy, which has been urged against its genuineness, necessarily results from the highly figurative and symbolical language i...

TSK: Revelation 4 (Chapter Introduction) Overview Rev 4:1, John sees the throne of God in heaven; Rev 4:4, The four and twenty elders; Rev 4:6, The four beasts full of eyes before and beh...

Poole: Revelation 4 (Chapter Introduction) CHAPTER 4

MHCC: Revelation (Book Introduction) The Book of the Revelation of St. John consists of two principal divisions. 1. Relates to " the things which are," that is, the then present state of...

MHCC: Revelation 4 (Chapter Introduction) (Rev 4:1-8) A vision of God, as on his glorious throne, around which were twenty-four elders and four living creatures. (Rev 4:9-11) Whose songs, and...

Matthew Henry: Revelation (Book Introduction) An Exposition, with Practical Observations, of The Revelation of St. John the Divine It ought to be no prejudice to the credit and authority of this b...

Matthew Henry: Revelation 4 (Chapter Introduction) In this chapter the prophetical scene opens; and, as the epistolary part opened with a vision of Christ (ch. 1), so this part is introduced with a ...

Barclay: Revelation (Book Introduction) INTRODUCTION TO THE REVELATION OF JOHN The Strange Book When a student of the New Testament embarks upon the study of the Revelation he feels him...

Barclay: Revelation 4 (Chapter Introduction) The Opening Heavens And The Opening Door (Rev_4:1) The Throne Of God (Rev_4:2-3) The Twenty-Four Elders (Rev_4:4) Around The Throne (Rev_4:5-6) (...

Constable: Revelation (Book Introduction) Introduction Historical background The opening verses of the book state that "John" wr...

Constable: Revelation (Outline) Outline I. The preparation of the prophet ch. 1 A. The prologue of the book 1:1-8 ...

Constable: Revelation Revelation Bibliography Abbott-Smith, George. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & ...

Haydock: Revelation (Book Introduction) THE APOCALYPSE OF ST. JOHN, THE APOSTLE. INTRODUCTION. Though some in the first ages [centuries] doubted whether this book was canonical, and ...

Gill: Revelation (Book Introduction) INTRODUCTION TO REVELATION That this book was written by the Apostle and Evangelist John, is clear not only from the express mention of his name, a...

Gill: Revelation 4 (Chapter Introduction) INTRODUCTION TO REVELATION 4 This chapter contains an account of the second vision John saw, as preparatory to the sealed book, and the opening of ...

College: Revelation (Book Introduction) PREFACE This commentary on the Revelation of John has been prepared for general readers of the Bible who desire to deepen their understanding of God'...

College: Revelation (Outline) OUTLINE I. PROLOGUE - 1:1-20 A. Introduction to the Prophecy - 1:1-3 B. Sender - 1:4a C. Recipients - 1:4b D. Prescript - 1:4c-5a E. ...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


created in 0.25 seconds
powered by
bible.org - YLSA