Painting #5 Four Beasts - Revelation 4:7,8
Cherubim and Seraphim
Revelation 4:6. And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind.
The sea of glass before the throne (no doubt “before” it on all four sides, separating the unmovable throne of majesty from all His creatures surrounding it), is obviously the antitype of the laver in the tabernacle (Exodus 30:18-21) and the sea in the temple (2 Chronicles 4:2-6), both used for the cleansing of the priests before they could minister in the work of the Lord. In the heavenly temple, however, the sea was not moving water but still as crystal. The priests had already been cleansed and thus could already walk on the sea as it were, entering directly into the presence of the Lord. The crystal sea may also be in view in the two visions of God as noted in Exodus 24:10 and Ezekiel 1:22.
The four beasts (Greek zoon, “living creatures”) have been the subject of inordinate speculation. The introductory statement concerning them is that they are round about the throne – one on each side, but also in the midst of the throne, closer to God than any other of His creatures. Thus these are the highest of the angelic hierarchy, in immediate access to the throne of God. Furthermore, they are full of eyes, able to see in all directions at once so that nothing escapes their observation. Their very name, “living ones,” denotes the fact that they are vibrant with life, imparted to them by God their Creator.
These, like the elders, are real beings – not symbols. They also speak, both as a unit (Revelation 4:9; 5:14) and individually (Revelation 6:1, 3, 5, 7). They are not men, however, like the elders, but are specially created beings – angels – for a very special set of ministries related to the immediate presence of God.
Revelation 4:7. And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.
Because the Greek word is zoon, form which is derived our English words “zoo” and “zoology,” the King James translators used the word “beast,” but it means simply “living creature.” The appearance of these living ones immediately is seen to resemble that of the four cherubim described in Ezekiel 1:10. “As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle.” Ezekiel also says, however, that “this was their appearance; they had the likeness of a man. And every one had four faces, and every one had four wings” (Ezekiel 1:5, 6).
The picture seems to be one of four mighty angelic cherubs, each of whom has four faces. The four faces represent the lion (greatest of the wild animals), the ox (greatest of the domestic animals), the eagle (greatest of the flying animals), and the man (greatest of all creatures). The different order as described by John and by Ezekiel evidently resulted simply from the different points from which they viewed them. That these were the cherubim (Hebrews plural of “cherub”) is stated in Ezekiel 10:20-22. They all have “the likeness of a man” in their general mien even though three of their four faces depict other creatures. The manlike face of each may be always directed toward the presence of God, judging from the representations of the two cherubim over the ark of the covenant (Exodus 20:17-22). They can proceed in any direction without turning (Ezekiel 1:12).
Cherubim had been placed at the entrance to the garden of Eden after the expulsion of Adam and Eve. Wherever the cherubim are mentioned, they are represented as in the presence of God, either symbolically (as in the tabernacle and temple) or actually (as in the descriptions of John and Ezekiel).
Isaiah also was granted a glorious vision of the heavenly temple, where he saw certain angelic beings which he called “seraphim” (Isaiah 6:1-7). The word means “fiery ones” and they are probably the same – or at least of the same order – as the cherubim (the root meaning of which is not known). Ezekiel describes the cherubim thus: “As for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning” (Ezekiel 1:13). Both the seraphim (Isaiah 6:2) and the living creatures in Revelation (4:8) are said to have six wings, whereas the cherubim in Ezekiel 1:6 are said to have four wings. The latter, however, are presumably the wings for flying, two to move backward and forward, two to move left and right. An additional two wings on each face were said in Isaiah’s vision to be for covering the face and two for covering the feet.
Revelation 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.
Further identification of these living ones with the seraphim is indicated by their occupation – the unending ascription of threefold holiness to the Lord of hosts (Isaiah 6:3). Though these cherubim/seraphim are no doubt the most gloriously beautiful of all God’s creatures (the fallen cherub, evidently Satan, of Ezekiel 28:11-19 was said to have been originally “full of wisdom and perfect in beauty”), they give all glory to God. The connection of the three-times repeated “Holy!” to the past, present, and future work of the triune God is evident. God is perfectly holy in His work of creation, His work of redemption, and His work of consummation.
In Praise of Creation
Revelation 4:9. And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever.
The amazing scene before John’s eyes now begins to move to a new activity. The glorious resurrection and rapture of the saints has been consummated, their sins have been purged and rewards given, and their elders have assumed the thrones prepared for them. The four living ones now change their perpetual refrain of holiness to the Lord and take up a new theme, ascribing glory and honor to Him as well as holiness. The term “honor” is a word meaning “value.” He is all-worthy!
But they also thank Him! They are not among the redeemed ones, since they were never lost, so their doxology of thanksgiving must center on the fact of their creation, as is evident from verse 11, and their preservation through all the ages of satanic and human rebellion.
It is noteworthy that the last three references in the Bible to thanksgiving all apply to this throne-room in heaven. The first, as noted above, focused on God’s work of creation. The second (Revelation 7:12), is primarily in relation to God’s work of salvation. The last (Revelation 11:17), anticipates the great work of consummation. Only the “elders” are participants in all three (Revelation 4:10; 7:11; 11-16). Only the redeemed know the full meaning of thanksgiving.
Revelation 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, . . .
When the four living ones give the signal, as it were, by their action of glorifying, honoring, and thanking the eternal One, then the twenty-four elders likewise join in the chorus of praise. It is probable also that this action in turn is followed by the millions of redeemed men and women whom the elders represent, who also will fall down in adoration before the One on the throne.
Before they can prostrate themselves before His throne, they must descend from their own kingly thrones. Furthermore, the beautiful crowns with which they have been rewarded for faithful service as overcoming believers will somehow suddenly seem unseemly. They will realize that even their faithfulness has been made possible by His faithfulness. They have nothing which they were not given; they accomplished only what He willed and enabled. All is of God. Consequently their crowns are not really their own, and they must return them to Him.
And then how wonderful it will be to accompany their Redeemer back to earth in triumph, observing Him leading them, viewing Him in His majesty, for “on his head were many crowns” (Revelation 19:12). Though they have indeed been made kings and priests, and rewarded according to their works, the greatest joy of every redeemed saint will be simply to “enjoy him forever,” as the old creed puts it, and to fulfill His purpose in each life.
“His servants shall serve him: And they shall see his face; and his name shall be in their foreheads” (Revelation 22:3, 4).
Revelation 4:11. 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.
Before God can be truly known as Redeemer, He must first be believed and acknowledged as Creator. It is significant that this great doxology of creation is offered up by the twenty-four elders, no doubt accompanied by all the saints, as their first response after the resurrection and rewards at Christ’s judgment seat. This in sharp contrast to the attitude of most living “evangelicals,” who consider the doctrine of creation to be of only incidental importance. Many even compromise with atheism to the extent of trying to say that evolution was God’s method of creation.
Not so the redeemed in glory! To them all things “are” (that is, “have existence”) solely because of God’s creative will. They “were created” (not “are being created,” as evolutionary theory must postulate). The system known as “theistic evolution” is contrary to both science and Scripture and is dishonoring to God’s grace and power.
The word “pleasure” is the Greek thelema, normally translated “will,” and this is its last occurrence in the Bible. Its first occurrence in the New Testament is in the prayer which the Lord taught the disciples: “Thy will be done in earth, as it is in heaven” (Matthew 6:10). The final answer to that prayer is foreseen in Revelation, and this first occurrence of “will” looks forward to the consummation, just as the last occurrence looks back to the creation. God’s will is eternal, with beginning and ending all of one to Him.
This doxology also answers the question as to why God created all things. It was simply God’s will to do so! Since our very minds were created by Him, it is presumptuous to question His will in so doing. “The Lord hath made all things for himself: yea, even the wicked for the day of evil” (Proverbs 16:4). “Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him” (Isaiah 43:7). “For who hath known the mind of the Lord?” or who hath been his counselor?” (Romans 11:34). “Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? . . . What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory” (Romans 9:20-23).
The evidence that God has created all things, when rightly and openly examined, is overwhelming. That being the case, we can be sure that such an omnipotent God is also omniscient. He is not capricious, and we can be absolutely confident that His will is good and right. That is all the reason needed by us to explain and justify His creation.
Therefore He alone is worthy to receive “the glory and the honor and the power” (the definite article is present in the Greek original). Neither men nor angels can create anything, and certainly random matter cannot create or organize itself. Only God can create and has created! All that exists can find its meaning and explanation for existence only in the fact of special creation by the eternal, transcendent, personal Creator God.