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Rev_4:8. The four beings, having each six wings,[1792] are all around and within full of eyes. Concerning the composition ἛΝ ΚΑΘʼ . ἛΝ , cf. Mar_14:19; Joh_8:9; Rom_12:15; Winer, p. 234. Concerning the distributive ἈΝΆ , cf. Joh_2:6; Winer, p. 372.
The ΚΥΚΛΌΘΕΝ belongs not to what precedes,[1793] but with ἜΣΩΘΕΝ to ΓΈΜΟΥΣΙΝ . Yet the ΚΥΚΛΌΘΕΝ is not equivalent to the ἜΜΠΡΟΣΘΕΝ , Rev_4:6, so that the ἜΣΩΘΕΝ corresponds to the ὍΠΙΣΘΕΝ ;[1794] but rather the ΚΥΚΛΌΘΕΝ properly comprises already both of those statements, while only with reference to the wings mentioned is it still expressly remarked that “within,” i e., on the inner side of the wings, under them—not only round about the entire outside of the body ( ΚΥΚΛ .)—all is full of eyes.[1795] It results also from this determination of ΚΥΚΛ . and ἜΣΩΘΕΝ , that the declaration ΓΕΜ . ὈΦΘΑΛΜ . is repeated, because this is to be extended particularly[1796] to the wings.[1797] At the same time the adding of what follows, ΚΑῚ ἈΝΆΠΑΥΣΙΝ
ἘΡΧΌΜΕΝΟς , reveals the meaning first of the fulness of eyes, and then of the four beings in general. Ceaselessly, day and night, they exclaim, “Holy,” etc.
The masc. ΛΈΓΟΝΤΕς , in the same loose wav as Rev_4:1.
The ἩΜ . Κ . ΝΥΚΤ . can in no way suggest that at the throne of God there is no change of day and night, and still less dare the explanation be made: “Though there be on earth, here or there, day or night.”[1798]
The uninterrupted hymn of praise of the four beings sounds like that of the seraphim in Isa_6:3; but since, instead of the close found there ( ΠΛΉΡΗς ΠᾶΣΑ Ἡ Γῆς ΔΌΞΗς ΑὙΤΟῦ ), it is said here Ὁ ἨΝ ΚΑῚ Ὁ ΚΑῚ Ὁ ἘΡΧΌΜΕΝΟς , there is found[1799] in the praise of these four beings a particular factor, which already in Rev_1:8 sounds forth like a keynote in a judgment of God which is highly significant to the whole. The thrice holy Lord God, at the same time, is also the Eternal One who is to come. These words of praise from the mouth of the four beings agree perfectly with the manifestation of the Enthroned One,[1800] as this itself agrees with his own words;[1801] and in all the living divine, foundation of the entire Apocalyptic prophecy is indicated, because God “comes”—in a personal way, as the prophet says—as surely as he is the Holy, Almighty, Eternal One, endowed with complete living energy.
Only now can the question be answered, as to what these beings are, and what their special characteristics signify. Undoubtedly these four ΖῶΑ [1802] are not actual beasts who serve only to support the throne of God, as in Persian and Indian sculptures massive forms of beasts are seen supporting a throne;[1803] for ΖῶΟΝ is not ΘΗΡΊΟΝ ,[1804] and concerning the four beings as supporting the throne, the text does not say a word.
Almost all the explanations of older times depend upon mere surmises, as, that the four beings are meant to designate: the Four Evangelists, and that, too, so that, according to Augustine,[1805] the lion represents Matthew, the man Mark, the ox Luke, and the eagle John;[1806] the four cardinal virtues;[1807] the four mysteries of faith, viz., Christ’s incarnation, passion, resurrection, ascension;[1808] the four patriarchal churches;[1809] the four apostles or apostolic men, who were then at Jerusalem as standard-bearers of Christ’s camp;[1810] all the doctors of the Church,[1811] etc. It is further a perversion to regard the four beings as angels, from whom they are expressly distinguished in Rev_5:8; Rev_5:11, Rev_7:11.[1812] According to their form, they are essentially identical with the cherubim of the O. T.; so they have also their symbolical meaning. The question is whether they represent powers of God employed in the creation,[1813] or creation itself.[1814] The former interpretation is carried to such extent by Ebrard, that the lion is regarded as designating the consuming and destroying, the bullock the nourishing, man the thinking and caring, and the eagle, which soars victoriously above all, the preserving and rejuvenating power in nature. This is indeed ingenious, but is forced. It is in itself peculiar, and entirely unbiblical, to form the powers of God into definite symbolical beings, and the idea is entirely inadmissible, to regard powers so formed as proclaiming the praise of God: but, on the other hand, it is perfectly natural for the works to proclaim the praise of the Creator,[1815] and for these, especially the entire living creation, to be represented by definite, concrete forms. The creatures at the basis of the O. T. cherubic forms most simply offer themselves as such representatives of the entire living creation. The correct point of view is already stated in the rabbinical sentence:[1816] “There are four holding the chief place in the world,—among creatures, man; among birds, the eagle; among cattle, the ox; among beasts, the lion.” That these four are intended to represent the entire living creation, is indicated by the significant number four itself;[1817] and to object against it, that besides the fish, etc., are not represented, is pointless.[1818] Entirely irrelevant, however, to the proper meaning of the symbol, is the succession of lion, ox, etc., which John, after remodelling in general the Ezekiel cherubic forms, unintentionally changed; the idea also is arbitrary, that the four beings in John, just as in Ezekiel, must have had altogether human bodies, since man is exalted above other creatures.[1819] This allusion is introduced here without sufficient reason, as the subject has to do simply with the entirety of the living creation as such. Incorrect, besides, is the interpretation of the eyes, wherewith the four beings are covered, by saying that the entire living creation is “spiritualized,”[1820] which follows at least from Rev_5:6. The context itself shows, on the other hand, that the eyes are to be regarded as signs of the constant wakefulness day and night, belonging to the ceaseless praise of God.[1821] Finally, the six wings which John has derived for his beings from the six seraphim (Isaiah 6), we cannot well understand here otherwise than as there. They designate not the collective significance of the four beings,[1822] but serve as a figurative representation of the unconditionally dependent and ministerial relation in which the creature stands, and is recognized as standing, to its Creator. Thus Bengel:[1823] “So that with two they covered their faces, with two their feet, and with two flew: whereby then the three chief virtues were indicated, viz., reverence or respect, as they do not boldly look; humility, as they hide themselves before that brilliancy; and obedience, to execute commands.”
The essential idea delineated in the images of the ΖῶΑ (cherubim) may be expressed in words as Psa_103:22 : “All the works of God (in all places),”—as they, at least with respect to earthly living creatures, are represented in the beings, and that, too, four beings,—are to “praise God in all places of his dominion.” For, that he, as unconditioned Lord of his creatures, is honored with all humility and obedience, is seen in that they hide themselves, and are ready to serve his will. Yet there is also placed in the mouth of the representatives of the creatures an express ascription of praise to the holy, almighty Lord, and that, too, as the innumerable, ever-wakeful eyes show, one that is perpetual (Rev_4:8). [See Note XLIV., p. 203.]
[1792] Cf. Rev_5:8, Rev_19:4, where the beasts fall down, “which cannot be thought of if two of them were four-footed.”
[1793] Luther.
[1794] “Within, towards the throne.”
[1795] Züll., De Wette.
[1796] De Wette.
[1797] Cf. Eze_10:12.
[1798] Beng.
[1799] As it corresponds with the pragmatic relation of the entire presentation, ch. 4 [and 5], to the entire contents of the Apoc.
[1800] Rev_4:2 sqq.
[1801] Rev_1:8.
[1802] çÇéåÉú , Ezekiel 1. Cf. especially Eze_1:20, where all four çÇéåÉú are designated as one çÇéÈä ; here the LXX., incorrectly, ζωή .
[1803] Eichh., Ew.
[1804] Wis_7:20.
[1805] De Cons. Evang., 16.
[1806] Cf. Victor, Primas, Beda, Andr. Even Ebrard attributes some truth to such forced interpretation.
[1807] Andr., Areth.
[1808] Aretius after Augustine, Ansbertus.
[1809] N. de Lyra: Jerusalem (where the church began, is the first beast, Act_5:29 furnishing an example of its lion-like spirit), Antioch, Alexandria, and Constantinople. The six wings are the natural law, the Mosaic law, the oracles of the prophets, the gospel of counsels, the doctrine of the apostles, the statutes of general councils. The station of the Romish Church, which is naturally already, in N. de Lyra, the head of all, C. a Lap. describes by adding “that the throne of God is the cathedra Romana, on which sits the vicar of Christ.”
[1810] Grot., who regards them as Peter, James, Matthew, and Paul; the “eyes” are colors, and designate the multiform gifts of God.
[1811] The doctors of theology. Calov.; Cf. Vitr., etc.
[1812] Cf. Vitr. and Hengstenb., vs. Laun., C. a Lap., Beng., etc.
[1813] Ebrard, etc.
[1814] Herder, De Wette, Rinck, Hengstenb.
[1815] Cf. Psa_19:2 sqq., Psa. 103:22, 148.
[1816] Schemoth, Rabba 23, fol. 122, 4, b. Schöttg. Cf. also Beng.
[1817] Beng., Hengstenb.
[1818] Ebrard.
[1819] “The human type must preponderate in the personification of every thing living; the rest must be content with the representation of their faces” (Hengstenb.).
[1820] Hengstenb.
[1821] De Wette. Cf. Rinck, etc.
[1822] Rinck, who mentions that the entire number of wings, four times six, is equal the number of elders.
[1823] Cf. also Hengstenb.
XLIV. Rev_4:6-8. τέσσερα ζῷα