Revelation Chapter 4
VERSE 6 continued, “Before the throne there was a sea of glass, like crystal. And in the midst of the throne, and around the throne, were four living creatures full of eyes in front and in back.”
“The propitiatory lid or cover to the Ark of Testimony, the only article of furniture in the Most Holy of the Tabernacle, was made of solid gold hammered out into a flat slab, at either end of which were two cherubim also formed out of the same piece. In a crouched stance, facing inward toward each other, the two cherubim gazed fixedly down upon the slab between them. With wings outstretched, they were ready and eager to fly when the atonement blood was sprinkled on the mercy seat (Exod. 37:6–9).
The symbolism of the lid, in part at least, denotes that God’s Love and Power (the two cherubim) cannot fly on their errand of mercy on behalf of fallen man until the blood of redemption has been applied, until the ransom price has been paid over to Justice, pictured by the flattened portion of the propitiatory cover.
In other words, justice precedes generosity. The basis for mercy is, first, the satisfaction of justice. Thus the Ark of the Covenant emblemizes, in a simplified and condensed version, the throne scene of God’s glory. It is important to note the representation of both the throne floor and the throne chair.
First, the propitiatory slab pictures the supporting pavement of God’s throne. “Justice and judgment are the habitation [foundation] of thy throne” (Psa. 89:14).
Second, the throne chair, while not seen, is implied. “Thou that dwells between [sits above] the cherubims, shine forth” (Psa. 80:1; 99:1). It is reasonable to assume that the unseen chair is theoretically obscured by the overwhelming effulgence of God’s personal glory, as evidenced by the Shekinah light above and between the cherubim. Of great significance is the inseparability of the cherubim from the mercy seat, all three being linked together in one piece. More accurately, there are four attributes united into the one whole if the Shekinah light (God’s Wisdom) is viewed as one of the four.
This same lesson of mutuality and inseparability is further confirmed by the four faced cherubim that the Prophet Ezekiel saw in vision (Ezekiel 1 and 10). When one of the cherubim moved, it did not matter which one of the four faces assumed the leading or frontal role; for the other three faces—though less prominently displayed because of their arrangement upon the same skull, common to each—had to, of necessity, accompany the more conspicuously featured face whither soever the head and body frame of the living creature went.
In other words, the spiritual application is that whichever one of God’s attributes is most prominently displayed in any divine activity, it must not violate, but must be in conformity to and have the harmonious consent of, the other attributes. This coordination of the attributes, coupled with the statement that the four beasts were full of eyes before and behind (Verse 6), denotes that no matter from what standpoint their operation is viewed, the supreme intelligence of Deity is everywhere manifest.
Two important lessons become apparent as consideration is again given to the throne platform, which resembled gleaming ice or frozen atmosphere in the Ezekiel vision.
(1) The very existence of the platform suggests that a distinct barrier of holiness and purity separates God from sinful man. This partitioning medium emphasizes the reality of the extreme gulf between the High and Lofty One seated above, the mere mention of whose name should inspire profound reverence, and sinful man here below (Isa. 57:15). Accordingly, the substance of which this platform was composed is described as “terrible [or awesome] crystal” (Ezek. 1:22).
(2) The existence of this barrier should not be interpreted to mean that God does not know, or is indifferent or aloof to, what happens on the earth. Rather, the reverse is true. The platform, like glass in its transparency, emphatically denotes His capability and awareness of even “the sparrow’s fall” (Matt. 10:29).
While the Book of Revelation does not actually mention the throne floor referred to by Ezekiel and Moses, yet the floor is implied in the symbol of the sea of glass before the throne. This symbol combines the thought of the laver or sea of the Temple with that of the awesome crystal throne platform of Ezekiel. Man’s ability to probe above this otherwise impenetrable barrier is only by means of the laver or Word of God, which instructs with the wisdom of the All-Cognizant One . . . with His unlimited ability to see (or sea!). The Keys of Revelation
We will move on to Verse 7 in our next post.
VERSE 6 continued, “Before the throne there was a sea of glass, like crystal. And in the midst of the throne, and around the throne, were four living creatures full of eyes in front and in back.”
“The propitiatory lid or cover to the Ark of Testimony, the only article of furniture in the Most Holy of the Tabernacle, was made of solid gold hammered out into a flat slab, at either end of which were two cherubim also formed out of the same piece. In a crouched stance, facing inward toward each other, the two cherubim gazed fixedly down upon the slab between them. With wings outstretched, they were ready and eager to fly when the atonement blood was sprinkled on the mercy seat (Exod. 37:6–9).
The symbolism of the lid, in part at least, denotes that God’s Love and Power (the two cherubim) cannot fly on their errand of mercy on behalf of fallen man until the blood of redemption has been applied, until the ransom price has been paid over to Justice, pictured by the flattened portion of the propitiatory cover.
In other words, justice precedes generosity. The basis for mercy is, first, the satisfaction of justice. Thus the Ark of the Covenant emblemizes, in a simplified and condensed version, the throne scene of God’s glory. It is important to note the representation of both the throne floor and the throne chair.
First, the propitiatory slab pictures the supporting pavement of God’s throne. “Justice and judgment are the habitation [foundation] of thy throne” (Psa. 89:14).
Second, the throne chair, while not seen, is implied. “Thou that dwells between [sits above] the cherubims, shine forth” (Psa. 80:1; 99:1). It is reasonable to assume that the unseen chair is theoretically obscured by the overwhelming effulgence of God’s personal glory, as evidenced by the Shekinah light above and between the cherubim. Of great significance is the inseparability of the cherubim from the mercy seat, all three being linked together in one piece. More accurately, there are four attributes united into the one whole if the Shekinah light (God’s Wisdom) is viewed as one of the four.
This same lesson of mutuality and inseparability is further confirmed by the four faced cherubim that the Prophet Ezekiel saw in vision (Ezekiel 1 and 10). When one of the cherubim moved, it did not matter which one of the four faces assumed the leading or frontal role; for the other three faces—though less prominently displayed because of their arrangement upon the same skull, common to each—had to, of necessity, accompany the more conspicuously featured face whither soever the head and body frame of the living creature went.
In other words, the spiritual application is that whichever one of God’s attributes is most prominently displayed in any divine activity, it must not violate, but must be in conformity to and have the harmonious consent of, the other attributes. This coordination of the attributes, coupled with the statement that the four beasts were full of eyes before and behind (Verse 6), denotes that no matter from what standpoint their operation is viewed, the supreme intelligence of Deity is everywhere manifest.
Two important lessons become apparent as consideration is again given to the throne platform, which resembled gleaming ice or frozen atmosphere in the Ezekiel vision.
(1) The very existence of the platform suggests that a distinct barrier of holiness and purity separates God from sinful man. This partitioning medium emphasizes the reality of the extreme gulf between the High and Lofty One seated above, the mere mention of whose name should inspire profound reverence, and sinful man here below (Isa. 57:15). Accordingly, the substance of which this platform was composed is described as “terrible [or awesome] crystal” (Ezek. 1:22).
(2) The existence of this barrier should not be interpreted to mean that God does not know, or is indifferent or aloof to, what happens on the earth. Rather, the reverse is true. The platform, like glass in its transparency, emphatically denotes His capability and awareness of even “the sparrow’s fall” (Matt. 10:29).
While the Book of Revelation does not actually mention the throne floor referred to by Ezekiel and Moses, yet the floor is implied in the symbol of the sea of glass before the throne. This symbol combines the thought of the laver or sea of the Temple with that of the awesome crystal throne platform of Ezekiel. Man’s ability to probe above this otherwise impenetrable barrier is only by means of the laver or Word of God, which instructs with the wisdom of the All-Cognizant One . . . with His unlimited ability to see (or sea!). The Keys of Revelation
We will move on to Verse 7 in our next post.
