What are the Living Beings of Revelation?
By Jonathan Mitchell

This article is based on: The End of the Old and the Beginning of the New, a Commentary on Revelation.

We find four mysterious Living Beings (or, simply: Living Ones) in chapter 4 of Revelation, and their location is presented as being in the midst of, and around, God's throne. Let us examine the text which first speaks of them in Revelation:

6. And before the throne [is; was] a sea as of glass (or: as a glassy sea; [cf Ex. 38:8]), like clear ice (or: crystal). Then, within the middle (or: centered in the midst) of the throne, and in a circle around the throne [were; are] four living ones (or: living beings; [cf Ezk. 1:5-25]) continuously being full of (or: = covered with) eyes, in front and behind:

7. the first living one resembling a lion, the second living one resembling a calf (or: young bullock), the third living one has a human's face, and the fourth living one resembles a flying eagle (or: vulture). [cf Nu. 2:2; Ezk. 1:5-10; 10:14]

8. And the four living ones (or: living beings), each one of them having six wings apiece [cf Isa. 6:2], are continuously full of (or: = covered with) eyes in a circle around, and internally; and day and night they continuously have no rest (or: intermission), constantly (or: repeatedly) saying,"Set-apart, Set-apart, Set-apart (Consecrated; Holy; Sacred)! O LORD (= Yahweh) God, The All-strong (the Almighty; the Strong Holder-of-all) [Isa. 6:3; Amos 3:13; 4:13] - the One Who was and continued being, the continuously Existing One, even the One continuously (habitually; repeatedly; progressively) coming or going (= the One constantly on the move)." [cf Rev. 1:8; 2:5; 3:11; 22:7, 12]

9. Now whenever the living ones will repeatedly give glory and honor (or: value; respect) and thanks (gratitude; good favor) to, and for, the One continuously sitting upon the throne - to the One continuously living on into the ages (or: indefinite time periods; most important eons) of the ages -

In 1 Ki. 7, we find descriptions of Solomon's temple. Beginning with vs. 23, we find the "sea" that he had built, which was located in the court, just outside the holy place of the Sanctuary:

"He made the sea out of cast metal, ten cubits from its one lip unto its other lip, circular round about.... It was standing on twelve oxen, three facing north, three facing west, three facing south and three facing east. The sea was above, upon them.... It contained two thousand bath measures. He made the ten bases of bronze; four cubits, the length of each base; four cubits its width and three cubits its rise. This was the workmanship of the bases: they had insets... On the insets... [were] lions, oxen and cherubim"(vss. 23-29a; Concordant Version of the OT).

In vs. 25 of this passage, we see that the twelve oxen (a figure of the 12 tribes of Israel) that supported the "sea" were set in groups of three with each group facing one of the four directions, in a pattern that represented the proscribed encampments of the twelve tribes "from a distance around the tent of appointment (= the tabernacle)" - Nu. 2:2, 3, 10, 18, 25. An allusion to these oxen is seen in the "resemblance of a young calf (or: bullock)," in vs. 7, below. A discussion on the "four living ones (living beings)" will follow after the next verse, but here let us note that the imagery of "a sea" was a part of the temple complex, which in the new covenant is a picture of the called-out communities (2 Cor. 6:16; Eph. 2:19-22; 1 Pet. 2:5). In 2 Chron. 4:6, following the description of the sea, we find its use, and a possible explanation of its use, as a ready source of water for the ten lavers, these latter being used, as follows:

"He also made ten lavers... to wash in them; they rinsed out in them the implements for the ascent offerings; but the sea was for the priests to wash in it" (CVOT).

This place of "washing" calls to mind Jesus washing the feet of His disciples (Jn. 13:5-14), who became priests of the new covenant (Rev. 1:6; cf 1 Tim. 5:10; also: Acts 22:16; 1 Cor. 6:11), and the explanation in Rev. 7:14. The fulfillment of this OT figure is likewise found in Eph. 5:26,

"that He may set her apart (separate her; consecrate and make her holy), cleansing (purging) [her] by the bath of the Water [that is] within a result of a flow (or: in union with a gush-effect; or: in the midst of a spoken word, a declaration, or an utterance),"

as well as in the picture described in Tit. 3:5b,

"a bath of, and from, a birth-back-up-again (or: [the] bathing of a regeneration; note: can = a ritual immersion pool of rebirth) and a making back-up-new (of a different kind and quality) again from a set-apart Breath-effect or: of a renewal and renovation whose source is [the] Holy Spirit; or: a set-apart spirit's creating or birthing [us] back-up-new-again; a renewal which is a holy attitude)."

When we visualize the "throne" as being "the ark of the covenant," located in the holy of holies, we can see that this "sea" was "before the throne." So, our interpretation of this present chapter as being set in "temple imagery," is hereby supported. This sea is "as of glass" because it is in a set-apart place where there is peace and calm. The little Lamb, which we encounter in the next chapter, created this peace:

"THROUGH Him at once to transfer the all (the whole; = all of existential creation), away from a certain state to the level of another which is quite different (or: to change all things, bringing movement away from being down; to reconcile all things; to change everything from estrangement and alienation to friendship and harmony and move all), INTO Him - making (constructing; forming; creating) peace (harmonious joining) through the blood of His cross (execution stake/pole): through Him, whether the things upon the earth (or: land) or the things within the atmospheres and heavens" (Col. 1:20).

The figure of "the sea" outside of this temple/heaven context, i.e., in the "world" of tribal religions, governments, economies and cultures, is a picture of turbulent, lost humanity that produces the dominating control systems which are pictured as "beasts," or, "little wild animals," as in 13:1, below. But here, folks are "like clear ice, or crystal." Here people are transparent, having been purified by the work of Christ's life. They are the ones of whom Jesus spoke,

"'Rivers (or: Floods; Torrents) of living water will continuously flow (or: gush; flood) from out of the midst of His cavity (His innermost being or part; or: the hollow of his belly; [used of the womb]).' [cf Isa. 58:11; Ezk. 47:1; Joel 3:18; Zech. 13:1; 14:8] Now this He said about (or: with regard to) the Breath-effect (or: Spirit; Attitude; [other MSS: Holy, or set-apart Spirit; Sacred Wind]) of which (or: of Whom as a source; [other MSS simply read: which]) they - those trusting and believing into Him - were about to be continuously and progressively receiving" (Jn. 7:38-39a).

In Ps. 28:3 we read "The voice (or: sound) of Yahweh is upon the waters." Then in Ps. 28:10, "The LORD will continue settling and dwelling down on the water-flood" (LXX, JM); or, "The Lord will cause that which was deluged to be inhabited" (The Septuagint Bible, translated by Charles Thomson). Rotherham renders the Hebrew, "Yahweh, at the Flood, was seated (or: enthroned)," and the CVOT reads, "Yahweh, He sat [enthroned] above (Heb., for) [the] deluge." I offer all these renderings to emphasize God's involvement and close association with his called-out communities (figured by the temple complex), and also with humanity at large. He does not hold Himself back from human experience.

G.K. Beale (The New International Greek Testament Commentary, The Book of Revelation, p 328) points us to the Quran, Sura 27.44, which speaks of the Queen of Sheba entering into Solomon's reception hall, before his throne, "It was said unto her, 'Enter the pavilion.' But when she saw it, she supposed it to be an expanse of water and bared her legs..." (The Study Quran, HarperOne, 2015 p 934-6)

Now if we connect "a sea as of glass (or: as a glassy sea), like clear ice (or: crystal)" with Rev. 15:2-3a, our understanding will be enlightened:

"And I saw as it were a glassy (crystalline) sea having been mixed with Fire, and the folks (or: those) continually overcoming (being progressively victorious; presently conquering) - from out of [the power and influence of] the little wild animal (creature; beast), and from out of [the nature of] its image, and from out of [the identity of] the number of its name - standing (or: having made a stand) upon the glassy (crystalline) sea, continuously holding God's lyres (harps). And they repeatedly sing the song (or: ode) of Moses, God's slave, as well as (or: even) the song (or: ode) of the little Lamb..."

Connecting this passage in chapter 15 with our present setting of the temple court, the place of the Lamb's sacrifice, we can see how it is that they "overcome" the influence of the wild, untamed nature, and the dominating "beast" system that demands compliance. Both the song of Moses and the song of the little Lamb are songs of deliverance - the former from Egypt, the latter from Rome and the estranged human nature. Note that these folks in 15:2 "make a stand." This calls to mind Rom. 12:1,

"Consequently, brothers, I am repeatedly calling you folks alongside to advise, exhort, implore and encourage you, through God's compassions to stand your bodies alongside (or: to set or place your bodies beside) [the] Well-pleasing, Set-apart (Holy; Different-from-the-usual), Living Sacrifice by God (or: in God; for God; to God; with God), [this being] your sacred service which pertains to thought, reason and communication (or: your reasoned and rational service; the logical and Word-based service from you folks; or: = temple service)."

That the living ones within and around the throne are cherubim is confirmed in Ezk. 10:15, "Then arose the cherubim - the same was the living one which I had seen by the river Chebar" (Rotherham). Also see Ezk. 10:20. Note Ezk. 1:14, "And the living ones ran and returned - like the appearance of a flash of lightning." Ezk. 1:13 in the LXX reads,

"And in the middle of the living beings was an appearance like burning coals of fire, as the look of torches coming together between the living beings, and a radiance of the fire, and lightning was issuing from the fire" (A New English Translation of the Septuagint).

We will see, below, how these living ones correspond to the cherubim. Not only were they a part of the mercy seat (= the throne), as described in Ex. 37:6-9, Solomon put two cherubim in the holy of holies (2 Chron. 3:10-13). Cf Lu. 17:33, "will bring [his soul] forth as a living being (engender it as a living creature)."

The eyes will be discussed below. But as to their location, in front and behind, this suggests having perceptions from the past (Israel's roots and history, e.g., Rom. 11:16-18; the OT) while looking into the glories of the future. The picture, "full of eyes" suggests full vision and seeing everything; nothing would be missed; the whole picture would be seen. Metzger suggests that this would indicate "watchfulness" (Breaking the Code, Understanding the Book of Revelation, p 51). Milton Terry suggests that these descriptions are, "symbols of remarkable intelligence" (Biblical Apocalyptics, p 318). This is an obvious allusion to Ezk. 1:18; 10:12, or Zech. 4:10, and in 2 Chron. 16:9 we read:

"For, [as regards] Yahweh, His eyes go to and fro through all the earth to reinforce the heart of those who are at peace with Him" (CVOT).

These visions repeatedly bring the types and shadows of the OT into their fulfillments within the new creation reality. But we must read them metaphorically, and through the lens of the new arrangement (covenant) formed through the resurrection of Christ. The old was the roots, but the new life is the plant that lives above, in the atmosphere (a figure of "heaven," or the life of the Spirit). Cf 1 Cor. 15:36-38.

Before we leave this verse, we should consider the implications of the phrases, "within the middle (or: centered in the midst) of the throne, and in a circle around the throne." Why these contrasting, yet complimentary, descriptions of the locations of these four living ones? "Within the middle of" suggests being seated together with Christ. "In a circle around" suggests close attendance and a universal aspect which has the throne at its center. Could this suggest both ruling authority and full-spectrum influence? Both "kingdom authority" and participatory involvement in His influence and the activities of His reign? Perhaps the best rendering of the first phrase is the parenthetical one, "centered in the midst of the throne," indicating that the throne is their "center," their place of grounding. The picture in verse 6, here, is a close allusion to Isa. 6:2,

"And seraphim [in Heb., 'burning ones'] had taken a stand, and now stood, in a circle round about Him (or: in His circle)" (LXX, JM).

This picture, here in vs. 6, is unpacked in 1 Pet. 2:9a,

"Yet you folks [are] "a picked-out (selected; chosen) offspring (family; kin; lineage; race; species; breed) [Isa. 43:20; Deut. 7:6], a royal (kingly; palace) priesthood [Ex. 19:6; Isa. 61:6], a set-apart (holy; different) multitude (company; nation; body of people living together; swarm; association; ethnic group; caste; [Ex. 19:6; note: implies a sacred life]), a people constructed into an encirclement (made into a surrounding structure; set as a perimeter; made into a performance about [Him]; formed around as an acquisition; gathered into a surrounding [flock])." [cf Isa. 43:21; Ex. 19:5]

How many folks are "in the midst" of God's throne? In 3:21, above, we find the promise,

"To (or: In; For) him who is habitually conquering (repeatedly overcoming; normally victorious) I will continue giving [the right? the ability? the honor?] to sit (or: be seated) with Me within My throne."

The Isa. 6 setting of the "burning ones" (seraphim) may correspond to the "shining ones (or: lamps; lights; torches) of fire" of vs. 5, above. If this is connected to the lampstands of Rev. 1:20 and 2:1, and we then connect these to the "tongues of fire" sitting upon Christ's followers (the first called-out community) in Acts 2:3, the setting of this chapter (the temple) may point us to the conclusion that these visionary images are figures of Christ's "priests," the ministering body of Christ.

Moving on to a discussion of Rev. 4:7,

To begin our consideration of what these symbols mean, Beale cites information from L. Gizberg (Legends of the Jews) and J.A. Seiss (Apocalypse) that lends insights from ancient Jewish tradition in regard to the four groupings of Israel in the wilderness:

"According to Targum Palestinian Num. 2, each group had a standard with the colors of the stones representing their tribes on the priest's breastplate and with an insignia on it: a lion, a stag (originally an ox), a man, and a serpent (which tradition changed to an eagle) .... If this material has a link with earlier tradition, it could suggest further that the living creatures in Rev. 4:8ff represent humanity..." (Beale, ibid p 331).

As to the original figure of a serpent, to which Beale refers (and which, being the last one, corresponds to the last listing of the groups, in Nu. 2:25, which was represented by the tribe of Dan), let us recall Jacob's blessing of his son Dan, in Gen.49:17,

"Dan shall be a serpent by the way, an adder in the path, that bites the horse's heels so that his rider shall fall backward."

Dan Kaplan reminded me that the name Dan means "judge," in Hebrew. And in Gen. 49:16 Jacob says of him, "Dan shall judge (or: adjudicate) his people..." I find it curious that the tribe of Dan is missing from the list of the twelve tribes of those who are sealed by the agent, in Rev. 7:2-8. Could this be an allusion to the truth given us by Paul, in 2 Cor. 5:19b, that God is, "not accounting to them [i.e., the aggregate of humanity; the world] (not putting to their account; not logically considering for them; not reasoning in them) the results and effects of their falls to the side (their trespasses and offenses)"? And then there is Jesus' admonition in Mat. 10:16,

"Therefore, habitually come to be thoughtful, prudent, cautious and discreet (or: = wary and on the alert; = observant, decisive and timely) - as the snakes (or: serpents) [are]; and yet [still] unmixed (pure; = without negative characteristics added) - as the doves [are]."

Is the serpent being transformed into a dove, in His followers?

Kaplan also pointed out that during the wilderness march of Israel, Nu. 10:25 informs us that it was the tribe of Dan that brought up the rear, acting "as rear guard for all the camps," while Judah was in first place in the procession. With Christ at our Head, the "tail" of the judges is no longer necessary. We have arrived at Mount Zion (Heb. 12:22) and need no "rear guard," and the new covenant Israel (figured by the twelve disciples: the 12 foundations of the New Jerusalem - Christ's body) "continue sitting down, upon twelve thrones, continuously separating [issues], making decisions and administering justice for the twelve tribes of Israel" (Mat. 19:28b).

The resemblances listed here in vs. 7 correspond to what Ezekiel saw in Ezk. 1:10,

"As [for the] likeness of their faces, [each had the] face of a human, and the four of them had the face of a lion to the right, and the four of them had the face of a bull on the left, and the four of them had the face of a vulture (or: eagle)."

But in Ezk. 10:14, the face of the bull was replaced by, "the face of a cherub." Also, in Ezk. 10:3 we see the context of the cherubim, there, which is, again, the temple:

"Now the cherubim were standing on the right side of the House [= Temple] when the man entered, and the cloud filled the inner court."

Then in vs. 7, there, we see another clue: "Then a cherub put forth his HAND from among the cherubim to the fire which [was] among the cherubim, and he lifted it and gave it into both hands of the [man] clothed in linen." This calls to mind the temple setting of Isa. 6, where in vs. 6 one of the "burning ones" takes a hot coal from the altar and uses it to purge Isaiah's sin and iniquity (vs. 7).

So the Four Living Ones also correspond to the 4 cherubim. The number 4, recall, signifies the complete coverage of the earth, or land. In Rev. 7:1, we read of "four agents (or: messengers; folks with the message) standing upon the four corners of the Land (or: earth), continuously holding in their power (or: restraining) the four winds of the Land (or: earth), so that wind may not be blowing upon the Land (or: earth; soil)," and in Rev. 20:8, we read of "nations (multitudes; ethnic groups) within the four corners of the Land (or: earth)." So these "living ones" are symbolic of the whole Land (corresponding to the square encampment of Israel, in Nu. 2), or the whole earth (seen poetically as four-cornered, corresponding to the four cardinal directions).

But for what is a cherub a symbol? According to Young's Concordance the word 'cherub' means, "one grasped, held fast." The plural, cherubim, means "those grasped; those held fast." Now imagine if the translators had "translated" these words instead of "transliterating" them. We would realize that when Ezekiel described the living ones, he would have been describing those who are grasped and held fast by God. I suggest the same applies here. Paul, in Phil. 3:12-14, says, "Yet I am pursuing, if I may be grasping also that for which I was grasped also by Christ Jesus . . . stretching out . . . toward the goal am I pursuing for the prize ..." (Concordant Literal NT). Again, in 1 Cor. 9:24,

"Have you folks not seen, so as to know, that those progressively running, on the race-course within a stadium, are indeed all progressively running (or: constantly and repeatedly racing), yet one normally (= each time) grasps (takes; receives) the contest prize (victor's award)? Be habitually running (progressively racing) so that you folks can (may; would) seize and take [it] down in your hands!"

Here I see grasping and being grasped both associated with being "apprehended or seized [by God]" (Phil. 3:12), but also with winning, overcoming your opponents. I would thus suggest that the grasped ones, the cherubim, are another picture of the overcomers. Let us consider their description.

The cherubim are mentioned first in Gen. 3:24 where they are caused "to dwell at the east of the garden of Eden [Paradise]" along with "the flame of the sword which is turning itself round to guard the Way of the Tree of the Life" (Young's Literal Translation). This setting would seem to be at the entrance of the garden. It would correspond to the entrance of the temple which also faced with its entrance to the east. I suggest that that entrance corresponds to the door of Rev. 4:1.

Next, we see the cherubim in Ex. 25, and there are two of them, one on each end, as a part of the ark in the Tabernacle. They each face toward the presence of God (upon the Mercy Seat), and face "a man towards a brother" (Ex. 37:9, literal Hebrew). Here they each have two wings. Two is the number of "witness." In Ex. 26 we also find them in the curtains (the entrance) of the Tabernacle.

Now let us move to Ezk. 1:5 to see, "... a likeness of four living ones, -and this was their appearance, the likeness of A MAN (Heb., Adam)" (Rotherham). "And they had four faces each, and four wings each" (vs. 6). Here the faces are of a man, a lion, an ox, and a vulture (or, eagle).

When John saw these living ones, the faces are the same as Ezk. 1, but they now have six wings apiece (Rev. 4:8). In Ezk. 1:9, the wings were joined "a woman to a sister" (Heb., literal). These are balanced beings, having both masculine & feminine qualities; having four faces speaks of their universal aspect, they face the cardinal directions, they cover the earth, or with regard to Israel, the Land. Six wings speaks of humanity (his number is 6) having attained to the heavenlies, the realm of spirit. We see no wheels here (wheels are used upon the earth) for Christ has lifted those of His body above the heavens and has given them access to the heavens (Eph. 2:6).

Historically, the four faces have been associated with the four gospels, each face representing the central aspect, or focus, of one of the gospels, but there is no textual evidence for this. See also Bullinger's Companion Bible notes on Num. 2:2, 32, where he cites the Targum of Jonathan in regard to the tribal standards corresponding to the twelve constellations of the ancient Zodiac. J. Preston Eby has written a series of studies on "The Gospel in the Stars part one and part two," which is excellent. Joseph A. Seiss wrote a book, The Gospel in the Stars (Kregel Pub., [1882] 1972).

David Chilton (The Days of Vengeance, An Exposition of The Book of Revelation, p 158) makes some interesting observations:

"The faces of the cherubim, in both Ezk. And Rev., are the middle signs in the four quarters of the Zodiac: the Lion is Leo; the Bull is Taurus; the Man is Aquarius, the Waterer; and the Eagle... is Scorpio [figured as an Eagle, according to the Chaldean system then in vogue]." (brackets also Chilton).
He also observes (ibid p 159):"The arrangement of the twelve tribes of Israel around the Tabernacle (Nu. 2) corresponded to the order of the Zodiac; and, like the cherubim, four of the tribes represented the middle signs of each quarter: Judah was the Lion, Reuben the Man, Ephraim the Bull, and Dan is the Eagle." [Cf Gen. 37:9 for Jacob, Rachael, and Joseph's brothers interpreted as "the sun, the moon and stars."]

In contrast to these traditions, let us consider the symbolism as it would relate to God's people, specifically to the body of Christ. The lion, most readily associated with the Lion of the tribe of Judah, speaks of the kingly, or ruling, aspect of the living ones. The calf, or ox, speaks of the sacrificial nature of this calling, and perhaps one of the qualifying factors, and speaks of those who, having His great love, lay down their lives for their friends. This animal also is a figure of strength for long endurance. The man speaks of the last Adam, humanity in Christ's image restored to Paradise (the realm of the spirit; heaven). The vulture, or eagle, signifies their access to, and movement in, the heavenlies (atmospheres), their ability to rise above the realm of earth, and symbolizes the divine nature having been implanted in their hearts. It also suggests long-range vision, able to see details on earth from a "heavenly" perspective. Terry adds these insights: "The elders and the cherubs may therefore represent, not different orders of created beings, but the whole body of the redeemed..." (ibid p 319).

Our discussion continues on to comments on Rev. 4:8,

The six wings is an allusion to the seraphim (burning ones) of Isa. 6:2, and the number 6 associates these with humanity. The eyes speak of vision, the ability to see and perceive. The circle of eyes and the internal eyes signify total vision, both internally and externally. That the eyes are "in front and behind" describes their ability to prophetically discern the future and that which lies before them, and also understand the past and the purposes of those ages and events. Jesus instructed us that,

"The eye is the lamp of the body. If, then, your eye may continue being single-fold (or: simple and uncompounded; perhaps: single-focused and suggest being straightforward; may = healthy; may suggest generosity), your whole body will continue being (will continuously exist being) illuminated (enlightened; or: lustrous; luminous; radiant; shining)" (Mat. 6:22).

Then in, Eph. 1:18, Paul prays that,

"the eyes of the heart of you folks (= the insights and perceptions of the core of your [corporate] being) having been and continuing enlightened into the [situation for] you folks to have seen and thus perceive and know what is the expectation of His calling (or: from the invitation which is Him) and what [is] the wealth and riches from the glory (or: of the imagination and opinion; pertaining to the reputation) of and from the enjoyment of His lot-acquired inheritance within, in union with, and among the set-apart, sacred people,"

that is, among those same ones whose very being and existence continuously says, "Holy, Sacred, Set-apart, O Lord God, the Strong Holder-of-All," here, in vs. 8.

This is the true opening of the eyes which counteracts what Eve was told, and what happened, in Gen. 3:5,

"your eyes will progressively be fully opened wide (or: be constantly opened throughout the midst) and then you folks will continue existing (or: being) as (or: in the same way as; like; as it were) gods, continuously and progressively knowing - by intimate, existential experience and insight - [the] beautiful (fine; ideal) as well as of, and from, [the] misery-gushed (painful; anguished; harmful; unsound; worthless; useless; unprofitable; disadvantageous; malevolent; wrong; bad; evil; laborsome; malignant)." (LXX, vs. 6; JM)

Eyes speak of perception, awareness and experience - all of which lead to understanding.

Note that the living ones have not rest or intermission DAY & NIGHT in their continuous praise. Although they are in the heavens within, they must be on earth without, for earth is the place where there is day and night. This ceaseless action by these symbolic figures calls to mind Paul's admonitions to the called-out communities,

"we ourselves also continuously give thanks to God (or: affirm the goodness of the grace and favor in God) by an unvarying practice (or: incessantly; unintermittingly)" - 1 Thes. 2:13 "Continuously think, speak and act with a view toward having well-being and goodness - unceasingly (or: By habit be praying unintermittingly)" - 1 Thes. 5:17.

Elsewhere he says,

"[I] do not pause (or: cease; stop myself) in continuously giving thanks over you folks (or: speaking good favor on your behalf; or: expressing the well-being of grace because of your [situation or condition])" - Eph. 1:16a.

This picture speaks of our daily living a life of thanksgiving in an attitude of gratitude. In the first clause of the repeated statement, we see a proclamation that everything is sacred. Metzger suggests that this picture of constant activity represents "their constant disposition - their every action is an expression of adoration.... the threefold repetition of 'holy' designates the superlative degree" (ibid p 51). All that they see is now perceived to be "set-apart" for God's specific purpose for everything. All these eyes perceive His sovereignty and complete power; they perceive and acknowledge that Yahweh (note that this is a quote from the OT, where the Hebrew is literally God's Name, not just "Lord") is "the One Who was and continued being, the continuously Existing One, even the One continuously (habitually; repeatedly; progressively) coming or going (= the One constantly on the move)."

Here Metzger instructs us that, "the use of the definite article with each of the three nouns in the Greek indicates totality" (ibid). We should not miss the fact that in 1:8, above, it is the symbolic manifestation of the risen Christ who says this same thing about Himself. An unbiased reading of these passages should conclude an identity between the risen Christ and Yahweh. He has always been "the One constantly on the move," in His repeated "coming or going" - the Greek present participle has both meanings. We can observe Yahweh "coming and going" all through the OT, and in His letters in chapters 2 and 3, above, we see His promises to do the same with them. Only God is the "continuously Existing One," when compared to our short-term existence here in this life.

Terry (ibid p 318-19) points out that where Isa 6:3 gives the "Holy! Holy! Holy! Yahweh of hosts!" with the affirmation, "The fullness of the whole earth (or: Land) [is] His glory" (Rotherham), or, with the CVOT, "... [manifests] His glory!," here in 4:8 there is a kind of "enlarged" parallelism: "was and continued being, the continuously Existing One, even the One continuously (habitually; repeatedly; progressively) coming," which describes Him, rather than referring to His glory, or to its relationship to the earth - or, perhaps more specifically, to the Land of Israel. That particular Land is no longer in view in the new creation and the new covenant.

We conclude this article with observations of Rev. 4:9,

Note that not only do the living ones give glory and honor, but also thanks to God; they express their gratitude. Why? I suggest it is because of what He has done for them. They are thanking the One Who is continuously living. Jesus said to His disciples, "Because I, Myself, am continuously living, you folks will also continue living." (John 14:19). And we see that these, too, are living ones.

The word "whenever" indicates that John was observing this scene for a period of time, and also suggests the habitual activity of the covenant communities, spread throughout the four directions of the Roman Empire, expressing their gratitude to God for the work of the Christ. Paul spoke of this in Col. 3:17,

"And everything - whatsoever you may be habitually doing, in word or in action (within a thought or message, or within a work or deed) - [do] everything (all; all things) within and in union with [the] Name of [the] Lord, Jesus [other MSS: of Jesus Christ; others: of {the} Lord, Jesus Christ], constantly giving thanks (expressing gratitude) to Father God (or: in union with God, [the] Father) through Him."

Then in Heb. 2:9 we read,

"But yet, we are continuously seeing Jesus - having been made inferior for a brief time beside agents - having been encompassed with glory (or: crowned by a good reputation) and with honor (or: in value) on account of (or: through) the effect of the experience of death so that by the grace of and from God (or: in the favor which is God) He might taste of death over [the situation and condition of] all mankind (or: for and on behalf of everyone)."

The writer of Hebrews speaks of a continuous vision of the resurrected Christ - or, he is describing an ongoing perception that is seen with "organs of perception trained as in gymnastic exercise and thus being skilled, because of practice, and disciplined with a view to a discerning" (Heb. 5:14b). But we find a striking parallel to vs. 9, here, in 1 Tim. 4:17 which should enlighten us regarding the meaning of the symbolic vision here,

"So, to [the] King of The Ages (or: eons; indefinite time periods), to [the] incorruptible (undecayable; unspoilable), invisible (unseen; not-able-to be seen) One, to [the] only God [some MSS add: wise; so: only wise God], [be] honor (value; worth) and glory (reputation which calls forth praise), on into the ages (or: indefinite time periods) of the ages. It is so (Amen)! (or: Now in and by the King to Whom belongs the ages - in and by the imperishable, invisible [and] only One - in and by God [is] honor and glory, [leading] into the [most important] eons of the eons. So it is!)"

What these four living ones are doing in this vision is what Paul does in his letter to Timothy. Peter also unpacks this in 1 Pet. 2:9b,

"that you may tell forth the message of (or: publish; declare abroad) the excellencies and qualities of nobleness (virtues of braveness, courage, good character, quality, self-restraint, magnificence, benevolence, reliability) of and from the One calling you out of darkness into the midst of His wonderful (marvelous; amazing) Light [p72 reads: into the wonderful Light]."

The final phrases of these two verses (vs. 9, here, and in 1 Tim. 1:17) are identical in the Greek: into the ages (or: indefinite time periods; most important eons) of the ages. The parenthetical expansions offer other readings that illumine the Greek for us. The final phrase, "of the ages," speaks of the totality of God's creation program. It speaks of the whole tapestry from the Beginning of this particular opus until its conclusion, which may well be open-ended. Paul spoke of this overarching program in Eph. 3:11,

"a purpose of the ages (a fore-designed aim, plan and object [which He is bent on achieving] of the unspecified time-periods) which He formed (forms; made; constructs; creates; produced) within the Christ by our Lord and Owner, Jesus (or: in union with Jesus the Anointed One [= Messiah], within the midst of and for our Lord and Master)."

The same idea in speaking of an indefinite future expanse of time is given in the LXX of Dan. 4:31b, "His right from out of Being (or: privilege and authority) [is] an age-lasting (eonian) right of Being (privilege and authority), and His reign (kingly sphere of influence and sovereign activity) [is] into generation upon generation" (JM). But the phrase in Dan. 12:7 (LXX) reads, "the One continuously living on into the Age [of the Messiah] (or: into the indefinite future or time period of the eon)" (JM).

Jonathan

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