Revelation 4:6

6. There was ( as it were) a sea of glass The Old Testament passage to which this seems to be analogous is Exodus 24:10: “And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire-stone, and as it were the body of heaven in his clearness.” The idea, then, is, that this apparent sea of glass like unto crystal, is the transparent basis of the throne. God’s throne should not stand on base earth, but upon a condensed ethereality. So the Rabbies say: “The place on which his throne stands is seven clouds of glory.” The Orientals are proud to this day of the splendour of their tessellated pavements. The Koran (Sur. 27:44) tells us that the queen of Sheba mistook Solomon’s pavement, in his audience hall, for a sea. (See Stuart.) To the idea that this sea is a basal pavement of the throne, Dusterdieck objects that it is described as before the throne. But the seer being in the far front describes the part he more distinctly sees, the part which more specially isolates the occupant from the attendants surrounding him. This clear, tranquil sea symbolizes the divine purity and serenity; and, indeed, derives its character from his divine, everlasting nature. Hence, it may be held as the primal fountain of the crystal stream of life in Revelation 22:1. And its sympathy with the divine Mind is symbolized by the wrathful “fire,” infused into the glass, in Revelation 15:2. So small a crystal surface might hardly be called a sea, but our thought from this small revealed spot necessarily extends its existence beyond all limits.

In the midst… round… the throne Hengstenberg and Stuart represent the throne as upborne by the four beneath it. This is in clear contradiction to the words, ‘ Εν μεσω , which mean in midst, namely, of the circular area, whose circumference was formed by the thrones of the twenty-four, and which belonged as basis to, and was held by the seer as part of, the throne itself. Within this area, at each of the four corners of the structure of the throne, stood one of the cherubim. But Dusterdieck understands by in the midst, that the cherubim stood one at each of the four sides, (at the mid-point between the two ends of the side,) so as to be round about the throne.

Four beasts The word beasts presents one of the most unfortunate translations to be found in our English Bible. It is altogether a different word from the “beast,” θηριον , of chap. 13; being ζωον , from which comes our word zoology, and comprehends every thing finite possessed of intelligent life. It is thence by some rendered living creatures; but better, by Alford, living beings. The creational number four immediately suggests that these beings must represent all the living beings of our creation. This is confirmed by the fact that the most eminent species of the animal world are selected to afford the four. Of wild beasts the lion is king; of tame, the ox; of birds, the eagle; and of all earthly creatures, man. Hence, their anthem of thanks sung with the elders, is thanks for our creation. And of the three series of seven symbols the seals, the trumpets, and the vials, to be hereafter presented it will be found that each first four (in which the four living beings are specially interested) will be mainly connected with points on earth, and of a creational character; while each last three rises into a more elevated and fuller strain, for good or evil more spiritual, and suited to the elders, as the previous song was to the beasts.