Apocalipse 4
Charles Spurgeon · Citado em PreceptAustin
Apocalipse 4
Spurgeon reminds us that "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehovah!" Idou is used by the Biblical writers to (1) prompt or arouse the reader's attention (introducing something new or unusual), (2) to mark a strong emphasis ("Indeed!" Lk 13:16) and (3) to call the reader to pay close attention (very similar to #1) so that one will listen, remember or consider Idou (behold) - used 25x in the Revelation - Rev. 1:7; Rev. 1:18; Rev. 2:10; Rev. 2:22; Rev. 3:8; Rev. 3:9; Rev. 3:20; Rev. 4:1; Rev. 4:2; Rev. 5:5; Rev. 6:2; Rev. 6:5; Rev. 6:8; Rev. 7:9; Rev. 9:12; Rev. 11:14; Rev. 12:3; Rev. 14:1; Rev. 14:14; Rev. 16:15; Rev. 19:11; Rev. 21:3; Rev. 21:5; Rev. 22:7; Rev. 22:12 Open (455) anoigo from ana = again + oigo = to open) means to open, to open up, to open again, to give access to. To open one's eyes causing them to see (Acts 26:18). To open one's mouth that they might begin to speak (Mt 5:2). Figuratively, to open a "door" meaning to make possible (Col 4:3). Luke records the parallel passages (Lk 11:9, 10). Of heavens open = have the heavens opened or divided so that celestial things become manifest - Mt 3:16; Lu 3:21; Jn 1:51; Acts 7:56; 10:11; Rev 19:11; (Lxx of the following passages) Isa 64:1; Ezek 1:1; Ps 78:23. In 2 Cor 6:11 the idea is to pour out one’s mind, open one’s heart, to speak fully and frankly. Anoigo is used in NT and Lxx of Jesus not opening His mouth - Not to open one’s mouth = not to utter complaints (Acts 8:32; Isa 53:7 cp Ps 38:14; 39:9) Anoigo uses in the Revelation - 25 verses out of a total of 76 NT uses - Rev. 3:7; Rev. 3:8; Rev. 3:20; Rev. 4:1; Rev. 5:2; Rev. 5:3; Rev. 5:4; Rev. 5:5; Rev. 5:9; Rev. 6:1; Rev. 6:3; Rev. 6:5; Rev. 6:7; Rev. 6:9; Rev. 6:12; Rev. 8:1; Rev. 9:2; Rev. 10:2; Rev. 10:8; Rev. 11:19; Rev. 12:16; Rev. 13:6; Rev. 15:5; Rev. 19:11; Rev. 20:12 Door (2374) thura referred to a literal door as allowing one to enter and exit some place (Mk 1:33), a courtyard or outer door (Acts 12:13), a reference to the Temple gate (Acts 3:2), the door of a tomb (Mk 15:46), or the door of heaven (Rev 4:1 - this last use being in a sense metaphorical). Figuratively thura referred to Jesus Himself as the metaphorical door through which one could enter into salvation (John 10:7, 9). And so in John we read that Jesus taught "I am the door (NOTE CAREFULLY - NOT "a door" BUT "THE door!" = the unique, only "DOOR!"); if anyone enters through Me, he shall be saved, and shall go in and out, and find pasture." (John 10:9) and added "I am THE (specific, exclusive) way, and THE (specific, exclusive) truth, and THE (specific, exclusive) life; (absolutely) no one comes to the Father, but through Me." (John 14:6) In Greek the definite article "THE" is important as it speaks of specificity...in other words, had Jesus been one of many ways, He would not have used the definite article "THE" but would have identified Himself as "a" way, "a" truth, "a" life, one of many gates/ways. Jesus did not teach that there are many roads that lead to the Kingdom of Heaven but clearly taught "I am the only Way. Thura in the Revelation - Rev. 3:8; Rev. 3:20; Rev. 4:1 Trumpet (4536) salpigx/salpinx from salos = vibration, billow or salpizo = to sound a trumpet) is a wind instrument like a bugle that was often used for signaling, especially in connection with war. TDNT notes that salpigx (or salpinx) "denotes a wind instrument, made of bronze or iron with a mouthpiece of horn, and broadening out to a megaphone, i.e., a “trumpet.” The word may also denote the sound made by the instrument, its signal or playing. Other uses are for thunder as a heavenly trumpet sound or for a human speaker as a trumpet. (BORROW Kittel's Theological Dictionary of the New Testament) Salpigx in the Revelation - 11x/11v - Matt. 24:31; 1 Co. 14:8; 1 Co. 15:52; 1 Thess. 4:16; Heb. 12:19; Rev. 1:10; Rev. 4:1; Rev. 8:2; Rev. 8:6; Rev. 8:13; Rev. 9:14 Come up (305) anabaino from ana = upwards, up, as a pref. denotes up, again, back + basis = a foot) means to go up, to ascend, cause to ascend from a lower to a higher place. Friberg on anabaino - (1) literally, of upward movement go or come up, ascend, especially of the road to Jerusalem, located on mountainous terrain (Mt 20.17); with the translation suited to the context: of a ship embark, climb aboard (Mt 14.32); of plants grow, spring up (Mt 13.7); of a mountain climb, ascend (Mt 5.1); of smoke rise, mount upward (Rev 8.4); (2) figuratively, of thoughts arise, enter the mind (Lk 24.38); of information reach, come to (Acts 21.31); idiomatically ἀναβαίνειν ἐπὶ καρδίαν literally arise in the heart, i.e. begin to think (1 Co 2.9) (Analytical Lexicon of the Greek NT) Show (1166) deiknuo means to show and has the sense of (1) to draw attention to, to point out, to show, to make known, to exhibit something (by visual, auditory, gestural, or linguistic means) so that it can be apprehended by the senses, to cause to see (Mt 4:8, Lk 4:5, Mt 8:4) or (2) to show so as to prove something is true or to make clear by evidence or reasoning. Show in the sense of demonstrate or prove as in Jas 3:13). To exhibit or present to the view of others. To explain the meaning or significance of something by demonstration. Note the concentration of deiknuo in the most "graphic" NT book, the Revelation, or the revealing. How interesting that in the "revealing" we repeatedly encounter the verb to show, and specifically to show what God's plan is for the rest of the ages. Note that it is the bondservants whom will be shown these heretofore previously revealed mysteries! Little wonder that many do not understand (and/or are frightened by the book of the Revelation, for they are not His bondservants, but in fact are "earth dwellers"!). Note especially that 5 of the 33 "showings" are related to heaven! God wants us to see this preview of coming attractions, that we might be motivated to live accordingly. Deiknuo in the Revelation - Rev. 1:1; Rev. 4:1; Rev. 17:1; Rev. 21:9; Rev. 21:10; Rev. 22:1; Rev. 22:6; Rev. 22:8 Must (1163) dei from deo = to bind or tie objects together, put in prison and also root of doulos, bond-servant) refers to what is not optional but needful (binding) out of intrinsic necessity or inevitability. Dei refers to inward constraint which is why it is often translated "must". Dei describes that which is under the necessity of happening or which must necessarily take place, and as stated above, conveys a sense of inevitability. To express the sense of necessity dei is translated "one ought", "one should", "one has to" or "one must". In English dictionaries must means to be obliged and expresses both physical and moral necessity or insistence. Must speaks of something that should not be overlooked or missed. Must is used to indicate requirement by immediate or future need or purpose. The TDNT comments that dei "expresses the character of necessity or compulsion in an event." In the Scriptures prophecies are often described as that which must happen indicating they are guaranteed to transpire. For example Jesus declares "You will be hearing of wars and rumors of wars. See that you are not frightened, for those things must take place, but that is not yet the end." (Mt 24:6+, cf Mt 16:21, Acts 1:16 - "had to be fulfilled"; 2 Cor 5:10+; 2 Pe 3:11+). Uses of dei in the Revelation - EVERY USE IS TRANSLATED "MUST" IN THE NASB - Rev. 1:1; Rev. 4:1; Rev. 10:11; Rev. 11:5; Rev. 13:10; Rev. 17:10; Rev. 20:3; Rev. 22:6 Heaven (3772) (ouranos - etiology is not certain - possibilities include oros = a relatively high elevation or horos = boundary + ano = above thus "the boundary above") It is interesting that one English word derived from ouranos is "uranium." In light of the fact that Revelation has 50 uses of "heaven" if you wanted to have a better sense of the meaning of ouranos, observing each of these uses for associations would be a profitable study. Strong's summary - (1) the vaulted expanse of the sky with all things visible in it 1a) the universe, the world 1b) the aerial heavens or sky, the region where the clouds and the tempests gather, and where thunder and lightning are produced 1c) the sidereal or starry heavens (2) the region above the sidereal heavens, the seat of order of things eternal and consummately perfect where God dwells and other heavenly beings. See another discussion on heaven (ouranos) for additional information Friberg has a good summary of a very big topic - heaven, as a part of the universe (Mt 5:18), opposite ge (earth); (1) as the atmosphere directly above the earth sky, air, firmament (Mt 6:26; Lk 17:24); (2) as the starry heaven firmament, sky (Mt 24:29a); (3) as the dwelling place of God (Mt 5:16), the angels (Mt 22:30), and the righteous dead (2Co 5:1, 2) heaven; (4) by metonymy, as synonymous with God or the inhabitants of heaven (Lk 15:18; Rev 12:12 [possibly personification]); (5) plural οἱ οὐρανοί heaven, the heavens, a Jewish concept, originally found in the Septuagint, that heaven is comprised of several spheres, with God dwelling in the highest heaven (2Co 12:2; Eph 1:10) (BORROW Analytical Lexicon of the Greek New Testament, PAGE 288) NIDNTT (SEE 9 page discussion online on word group = ouranos, ouranios, epouranios) - Classic literature - ouranos, heaven, possibly related to an Indo-European root meaning water,rain, means that which moistens or fructifies. The related adj. ouranios means what is in heaven, comes from heaven, or appears in the heavens, i.e. heavenly. But it can also mean what is appropriate to a god, i.e. divine, and can even stand for god or the deity. On the other hand, it can mean simply that which belongs to the firmament or sky. epouranios means in heaven, belonging to the divine heaven. Gilbrant - Classic Greek - Throughout classical Greek literature the term ouranos carries a dual sense. Simply put, it occurs in a literal, cosmological sense to describe what can be seen, the realm visible to mankind. It also occurs in a figurative, mythological sense to describe what cannot be seen, the realm pertaining to the gods. In the former sense ouranos may refer to the starry vault of heaven, the outermost regions of the earth, or to the entire order of creation. In the latter sense ouranos may occur as an appellation for the pre-Homeric god Uranus, the abode of the gods, or as a mantle for the world. The term never occurs in the plural in classical Greek (cf. Liddell-Scott). In the Septuagint ouranos, occurring more than 400 times for the Hebrew shāmayim, is used to denote heaven in at least three various senses. First, ouranos may refer to the firmament in which are foundations (2 Samuel 22:8 [ LXX 2 Kings 22:8]), windows (cf. Genesis 7:11), and pillars (Job 26:11). In this sense it corresponds closely to the classical Greek concept of heaven as a vault stretched out over the earth. Second, it may refer to the area in which the birds fly, the atmosphere between the firmament and the earth (cf. Genesis 1:26,28,30). And third, ouranos may refer to a region without boundaries, a region in which God resides and from which God descends, possibly the region beyond the firmament (cf. Genesis 19:24; Exodus 19:18). In the Septuagint the term occurs for the first time in the plural, possibly in order to correspond with its Hebrew counterpart shāmayim which is also in the plural, thereby denoting completeness, fullness, or its various aspects. New Testament Usage - In the New Testament three concepts may be expressed by ouranos. The first is the atmosphere that surrounds the earth. It is the place where the birds move (Matthew 6:26) and men observe the weather patterns (Matthew 16:2,3). Secondly, it denotes the cosmos and is mentioned with the earth to express God’s creation (Matthew 5:18; Acts 4:24; Revelation 14:7). The third use of ouranos expresses the spiritual habitations. It is the place of God’s throne (Matthew 5:34) and temple (Revelation 11:19). From heaven God the Father speaks (Matthew 3:17), sends forth good gifts (Luke 11:13), and reveals His wrath against all ungodliness (Romans 1:18). After His resurrection, Jesus ascended into heaven (Acts 1:11). He sits at the right hand of the Father and appears before Him on our behalf (Hebrews 9:24). A place is being prepared there for His followers (John 14:2,3). All authority in heaven and on earth has been given to Jesus (Matthew 28:18), and He will one day be revealed from heaven (2 Thessalonians 1:7). The Third Person of the Trinity also has His habitation in heaven. He descended from there upon Jesus as He came up out of the waters of baptism (Matthew 3:16). After His ascension, Jesus poured out the Holy Spirit upon His waiting disciples (Acts 2:4,33). Thus, as the One sent from heaven (1 Peter 1:12), He is called the “heavenly gift” (Hebrews 6:4). The angels also reside in heaven. Those that appeared to the shepherds in the field are described as a “heavenly host” who returned after making their announcement (Luke 2:13-15). They surround the throne of God singing His praises (Revelation 5:11). Those that rebelled with Satan against God were expelled from heaven (Luke 10:18; Revelation 12:4). The believer’s hope is “laid up...in heaven” (Colossians 1:5), an imperishable inheritance being reserved (1 Peter 1:4). Even now, the believer is seated in heavenly places in Christ Jesus (Ephesians 2:6)! Treasures and great rewards are laid up in heaven (Matthew 6:20; Luke 6:23) as well as a resurrected body that will one day clothe the believer (2 Corinthians 5:1,2). The great goal of Biblical prophecy is the establishment of a new heaven and a new earth (Revelation 21:1). This earth, groaning from the corruption of sin (Romans 8:21ff.), will one day be destroyed (2 Peter 3:10; Revelation 20:11). It will be replaced by a new heaven and earth, characterized by righteousness (2 Peter 3:13; Revelation 21:1). (Complete Biblical Library) SEE ADDITIONAL DISCUSSION OF HEAVEN WITH MULTIPLE RELATED RESOURCES AT BOTTOM OF THIS PAGE... POSB - There are three doors mentioned in Revelation. (1) There is the open door for evangelism and missions, the door which God opens to the churches for bearing witness to the glorious gospel of the Lord Jesus Christ. It is the opportunity that God opens for them to carry the gospel to their neighbors, communities, cities, states, and countries and world—even to the uttermost part of the earth. “I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name” (Re. 3:8). “But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth” (Ac. 1:8). (EDITORIAL THOUGHT - Beloved this open door of opportunity will swing closed forever, the moment we breathe our last breath! Today is the day it stands open in each of our lives! Sadly, I fear to many believers do not avail themselves of the opportunities God presents in their lives. Col 4:5-6+ says "Conduct (present imperative see our need to depend on the Holy Spirit to obey) yourselves with wisdom toward outsiders, making the most of the opportunity. Let your speech always be with grace, as though seasoned with salt, so that you will know how you should respond to each person." Eph 5:15-16+ "Therefore be careful (present imperative see our need to depend on the Holy Spirit to obey) how you walk, not as unwise men but as wise, making the most of your time (redeeming the time), because the days are evil." Live your life "Coram Deo" before the face of God. "Tempus fugit" time flies. So "Carpe Diem" seize the day. See more discussion of Redeem the Time (the time of your life) so that you may hear these words from Jesus "Well done, good and faithful slave. You were faithful with a few things, I will put you in charge of many things; enter into the joy of your master." (Mt 25:23) (2) There is the door of the human heart. When believers carry the message of the gospel to their neighbors, it is then up to the individual person to open the door of his heart and receive the gospel. The decision is the neighbor’s. Every person has a door that has to be opened before Christ will enter—the door of his heart. “Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me” (Re. 3:20). (3) There is the door of revelation. Once a person has opened the door of his heart to Christ, Christ reveals the glorious things of Himself, of God, of heaven, and of this world. In addition, Christ reveals some of the events that are to take place as history unfolds itself—some of the events that surround the return of the Lord Jesus Christ and the end time. (BORROW Preacher's Outline Study Bible - page 1094) One might consider Rev 19:11 a fourth door, one that is out from heaven. "And I saw heaven opened, and behold, a white horse, and He who sat on it is called Faithful and True, and in righteousness He judges and wages war." William
Apocalipse 4
Spurgeon - Oh! Child of God! Thy heavenly Father in his sovereignty, has a right to do with you, his child, as he pleases, but he will never let that sovereignty get out of the limit of the covenant. As a sovereign, he might cast you away, but he has promised that he never will, and never will he. As a sovereign, he might leave you to perish, but he has said, ‘I will not leave thee nor forsake thee.’ As a sovereign, he might suffer you to be tempted beyond your strength, but he has promised that no temptation shall happen to you, but such as is common to man, and he will with the temptation make a way of escape.” John Trapp on the rainbow - “Which is signum gratiae et foederis, (TRANSLATES AS) "a sign of grace and the covenant of mercy," which is always fresh and green about Christ’s throne of grace.” R L Thomas on possible significance of the rainbow - It is much more satisfactory to acknowledge that it is a reminder that God’s mercy is as great as His majesty, i.e., that there will be no triumph of God’s sovereignty at the expense of His mercy. (See Revelation Exegetical Commentary)
Apocalipse 4
Spurgeon - Morning and Evening - Revelation 4:4 These representatives of the saints in heaven are said to be around the throne. In the passage in Canticles, where Solomon sings of the King sitting at his table, some render it “a round table.” From this, some expositors, I think, without straining the text, have said, “There is an equality among the saints.” That idea is conveyed by the equal nearness of the four and twenty elders. The condition of glorified spirits in heaven is that of nearness to Christ, clear vision of his glory, constant access to his court, and familiar fellowship with his person: nor is there any difference in this respect between one saint and another, but all the people of God, apostles, martyrs, ministers, or private and obscure Christians, shall all be seated near the throne, where they shall for ever gaze upon their exalted Lord, and be satisfied with his love. They shall all be near to Christ, all ravished with his love, all eating and drinking at the same table with him, all equally beloved as his favourites and friends even if not all equally rewarded as servants. Let believers on earth imitate the saints in heaven in their nearness to Christ. Let us on earth be as the elders are in heaven, sitting around the throne. May Christ be the object of our thoughts, the centre of our lives. How can we endure to live at such a distance from our Beloved? Lord Jesus, draw us nearer to thyself. Say unto us, “Abide in me, and I in you”; and permit us to sing, “His left hand is under my head, and his right hand doth embrace me.” O lift me higher, nearer thee, And as I rise more pure and meet, O let my soul’s humility Make me lie lower at thy feet; Less trusting self, the more I prove The blessed comfort of thy love. Revelation 4:5 Out from the throne come flashes of lightning and sounds and peals of thunder. And there were seven lamps of fire burning before the throne, which are the seven Spirits of God; BGT Revelation 4:5 Καὶ ἐκ τοῦ θρόνου ἐκπορεύονται ἀστραπαὶ καὶ φωναὶ καὶ βρονταί, καὶ ἑπτὰ λαμπάδες πυρὸς καιόμεναι ἐνώπιον τοῦ θρόνου, ἅ εἰσιν τὰ ἑπτὰ πνεύματα τοῦ θεοῦ, KJV Revelation 4:5 And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. NET Revelation 4:5 From the throne came out flashes of lightning and roaring and crashes of thunder. Seven flaming torches, which are the seven spirits of God, were burning in front of the throne CSB Revelation 4:5 Flashes of lightning and rumblings of thunder came from the throne. Seven fiery torches were burning before the throne, which are the seven spirits of God. ESV Revelation 4:5 From the throne came flashes of lightning, and rumblings and peals of thunder, and before the throne were burning seven torches of fire, which are the seven spirits of God, NIV Revelation 4:5 From the throne came flashes of lightning, rumblings and peals of thunder. Before the throne, seven lamps were blazing. These are the seven spirits of God. NLT Revelation 4:5 From the throne came flashes of lightning and the rumble of thunder. And in front of the throne were seven torches with burning flames. This is the sevenfold Spirit of God. NRS Revelation 4:5 Coming from the throne are flashes of lightning, and rumblings and peals of thunder, and in front of the throne burn seven flaming torches, which are the seven spirits of God; NJB Revelation 4:5 Flashes of lightning were coming from the throne, and the sound of peals of thunder, and in front of the throne there were seven flaming lamps burning, the seven Spirits of God. NAB Revelation 4:5 From the throne came flashes of lightning, rumblings, and peals of thunder. Seven flaming torches burned in front of the throne, which are the seven spirits of God. YLT Revelation 4:5 and out of the throne proceed do lightnings, and thunders, and voices; and seven lamps of fire are burning before the throne, which are the Seven Spirits of God, MIT Revelation 4:5 From the throne lightning proceeded and peals of thunder reverberated. Seven torches of fire were burning in the vicinity of the throne; they are the seven spirits of God. Out from the throne: Rev 8:5 11:19 16:17,18 Ex 19:16 20:18 Ps 18:13,14 68:35 Joe 3:16 Heb 12:18-29 seven: Ge 15:7 Ex 37:23 2Ch 4:20 Eze 1:13 Zec 4:2,11-14 the seven: Rev 1:4 3:1 5:6 Mt 3:11 Ac 2:3 1Co 12:4-11 Revelation 4 Resources - Multiple Sermons and Commentaries Related Passages: Exodus 19:16+ So it came about on the third day, when it was morning, that there were thunder and lightning flashes and a thick cloud upon the mountain and a very loud trumpet sound, so that all the people who were in the camp trembled. Hebrews 12:18-19 For you have not come to a mountain that can be touched and to a blazing fire, and to darkness and gloom and whirlwind, 19 and to the blast of a trumpet and the sound of words which sound was such that those who heard begged that no further word be spoken to them LIGHTNING AND THUNDER AND THE SEVEN FOLD SPIRIT Danny Akin notes "We have seen the one on the throne. We have seen the ones around the throne. Now we see what comes forth from the throne and who is before the throne. Out from the throne (thronos) come flashes of lightning (astrape) and sounds (phone) and peals of thunder (bronte) - Out from the throne surely speaks of these cosmic phenomena as coming from the immediate presence of God the Father, the Source of awesome power (cf Ex 19:16+). Both lightning and thunder are in the plural indicating what John saw and heard was not one and done, but a dramatic display of light and sound! As on earth, the sight of lightning (see note below) precedes the sound of thunder. These sights and sounds certainly speak of God's awesome power. I live on the ocean and a lightning and thunder storm over the ocean is far more awesome and frightening to me than the same events on land. And so on earth these celestial events usually signify a storm is coming. Lightning occurs 4 times in Revelation and speak of a "divine storm" for the 3 subsequent uses are associated with judgment (Rev 8:5, Rev 11:19, Rev 16:18) Warren
Apocalipse 4
Spurgeon wrote Not far away is He, to be by prayer brought nigh, But here in present majesty, as in His courts on high. NET Note has a surprising note (mentioned just to give you a sense of the wide range of variation in interpretations in the Revelation) - Some interpret the seven spirits of God as angelic beings, while others see them as a reference to the sevenfold ministry of the Holy Spirit. (ED: THIS IS CLEARLY A REFERENCE TO THE HOLY SPIRIT!) William Newell on seven Spirits of God - that is, complete active discernment of all matters and affairs in judgment,—the Holy Spirit: but in governmental administration, not as the “Comforter” of saints, and as Revealer of Christ to sinners, as now. Pulpit Commentary on seven Spirits of God -The Holy Ghost, proceeding from the Father and the Son, with His sevenfold gifts, is indicated by these symbols of illumination. For He illuminates and makes brighter those in whom He dwells, and renders clearer to them those things outside themselves, and enables them more fully to appreciate the manifold wisdom of God. Sam Gordon said, “It is fascinating to compare the seven lamps which we read about here with the seven-branched lampstand or menorah which was located in the holy place of the tabernacle and temple. Its main function was to cast light on the Ark of the Covenant and the mercy seat in the Holy of holies. On a similar vein, the chief ministry of the Holy Spirit is to throw light on Jesus Christ in our lives so that we can see Him and understand Him better.” Lamps (2985)(lampas from lampo = to shine) is not the usual very small household type lamp but more like a torch as in Jn 18:3 when they came to arrest our Lord "with lanterns and torches (lampas) and weapons." Friberg adds "(1) as a resinous burning brand of pine-covered or pitch-covered dry twigs torch (Jn 18.3); (2) as an oil-fed light lamp (Mt 25.1)" Gilbrant - In classical Greek lampas is a “torch” or “lamp.” This was a resinous pinewood torch or a ceramic lamp used with olive oil and a wick. It was lit during a festal procession or when a leader made an official visit to a city. In the Septuagint lampas is used to translate the Hebrew lappîdh, a “torch” like Gideon (Judges 7:16,20) and Samson (Judges 15:5,6) used in their exploits. The word also describes something that was brilliant (Ezekiel 1:13), e.g., a “flaming torch” symbolizing judgment (Zechariah 12:6) and the presence of God (Genesis 15:17). In the New Testament the word is used five times in the Parable of the Ten Virgins (Matthew 25:1-8). Alfred Edersheim says, “The lamps consisted of a round receptacle for pitch or oil for the wick. This was placed in a shallow cup or deep saucer...which was fastened by a pointed end into a long wooden pole, on which it was borne aloft” (Life and Times of Jesus the Messiah, 2:455). The torch was used for general illumination as seen in the arrest in the Garden of Gethsemane (John 18:3). The reference in Acts 20:8 is to the typical small ceramic lamp containing olive oil for fuel and a wick for the flame which provided light in the upper room at Troas. In Revelation the word is used to describe a heavenly manifestation before the throne of God (4:5) and the great star that fell from heaven during the third trumpet judgment (8:10). (Complete Biblical Library) Lampas - 9x/9v Matt. 25:1; Matt. 25:3; Matt. 25:4; Matt. 25:7; Matt. 25:8; Jn. 18:3; Acts 20:8; Rev. 4:5; Rev. 8:10 Lightning (796) (astrape from astrapto = to flash forth) as a natural phenomenon lightning (Mt 24.27); as light radiating from a lamp bright beam, ray (Lk 11.36) Gilbrant - In Luke 11:36 this word refers to the illumination or beam of light given off by a lamp. Astrapē is often used in comparisons. In Matthew 28:3 “brightness” is stressed, and in 24:27 the inescapable visibility of Christ’s coming as well as its suddenness are pictured. The idea of greatest speed is found in Luke 10:18 referring to Satan’s fall from heaven. In Revelation 4:5, 8:5, 11:19, and Rev 16:18 lightning and thunder are part of awe-inspiring manifestations of God’s presence symbolizing His power and glory. The expressions link John’s visions to the Old Testament theophanies (e.g., Exodus 19:16). (Complete Biblical Library) Zodhiates - (I) The physical phenomenon of lightning (Rev. 4:5; 8:5; 11:19; 16:18; Sept.: Ex. 19:16; Jer. 10:13). (II) By implication, brightness, splendor (Matt. 28:3; Luke 11:36; Sept.: Deut. 32:41; Dan. 10:6). God is generally represented as sending lightning, and the lack of the power to do so is one proof of the weakness of man (Job 38:35). Lightning is associated with theophanies or appearances of God, as at Sinai (Ex. 19:16; 20:18), in Ezekiel's vision (Ezek. 1:13, 14), and in various stages of the Revelation (Rev. 4:5; 8:5; 11:19; 16:18). It is regarded as an instrument of God's judgment (Ps. 144:6). In Zech. 9:14, God's "arrows" of destruction are compared to lightning, which seems also to be spoken of as His "sword" in Deut. 32:41, and as His "spear" in Hab. 3:11. Lightning is a figure for brightness of countenance (Dan. 10:6; Matt. 28:3) and of raiment (Luke 24:4), for the suddenness of the Second Coming (Matt. 24:27; Luke 17:24), and for the swift completeness of Satan's overthrow (Luke 10:18). In some passages, fire evidently refers to lightning, as when fire and hail are mentioned together (Ex. 9:23; Ps. 105:32; 148:8), and when fire from heaven is spoken of either as an agency of destruction (2 Kings 1:10, 12, 14; Job 1:16) or as a token of God's acceptance of a sacrifice (1 Kings 18:38; 1 Chr. 21:26). (III) As the symbol of speed (Matt. 24:27; Luke 10:18; 17:24; Sept.: Nah. 2:4). (BORROW Complete Word Study Dictionary:NT page 280) Astrape - 9x/9v - lashes of lightning(4), lightning(4), rays(1). Matt. 24:27; Matt. 28:3; Lk. 10:18; Lk. 11:36; Lk. 17:24; Rev. 4:5; Rev. 8:5; Rev. 11:19; Rev. 16:18. Astrape in the Septuagint - Ex 19:16; Deut. 32:41; 2Sa 22:15; Job 20:25; Ps. 18:14; Ps. 77:18; Ps. 97:4; Ps. 135:7; Ps. 144:6; Jer. 10:13; Jer. 51:16; Ezek. 1:13; Dan. 10:6; Nah. 2:4; Hab. 3:11; Zech. 9:14; Dictionary of Biblical Imagery page 1736 - LIGHTNING A few natural elements such as wind and fire, perhaps because their essence is discernible yet intangible, transparent and difficult to control, occur repeatedly in literature as metaphors for the divine or the spiritual. They often do surrogate duty for the image of the invisible God. Fire represents God’s presence (Gen 15:17; Ex 13:21; 14:24; Mt 3:11; Acts 2:3), his deliberate action (1 Kings 18:24, 38) or his judgment (Gen 19:24; Job 36:31–33; Sir 43:13; Mt 13:20; 18:9; Lk 9:54). The association of fire and God is so close that Scripture takes pains to distinguish them (1 Kings 19:12). After all, God is light (1 Jn 1:5; Rev 21:23) and the Father of lights (Jas 1:16). What manifestation of light could be more awesome and frightening than that most potent, uncontrollable and blinding fire-lightning? Lightning is fire on a supernatural scale with a supernatural purpose. Lightning as God’s Power and Mystery. Lightning represents one of our great primordial fears. Its grandeur and awe reduce us to frightened children, acutely aware of our powerlessness and insignificance. To observe the activity of lightning, especially in antiquity (in the absence of our current naturalistic explanations), was to witness the direct involvement and response of the Creator to creation-a creator in control of nature that seems at the same time paradoxically out of control. Lightning symbolizes at once both the untamable power and unapproachable presence of God. Biblical authors return again and again to the theme of God’s control over nature as the most obvious and easily understood measure of his power (Ps 65:8; 89:9–10; 107:25–29; Acts 2:2). In the NT the obedience of nature serves as tacit testimony to Christ’s deity (Mt 21:20; Mk 4:41; Col 1:17). In several biblical accounts lightning is the divine tool of choice because it is swift, precise, unambiguous and has the added advantage of putting a rebellious humanity in a respectful frame of mind (Job 36:29–33). For Job there was no hope of knowing how God “causes the lightning of his cloud to shine” (Job 37:15 RSV). Scripture uses lightning as proof of God’s terrifying presence. It frightens believer and infidel alike. Mount Sinai flashes and smolders as evidence of God’s occupancy (Ex 19:16–20:18). As proof that God attends his chosen people in battle, lightning routs his enemies (Ps 77:18; 97:4, cf. 144:6; 2 Sam 22:13–15, cf. Ps 18:14). Lightning as Divine Weapon. Just as the Canaanite Baal and Akkadian Adad were depicted holding a lightning bolt as their emblematic weapon, the poets of the OT employed verbal images of the conquering Lord armed with lightning. Lightning appears as the spear of God (Hab 3:11) but more commonly as the arrow of God (Ps 7:13; 18:14; 77:18; 144:6), just as the storm flood is the work of his bow (Gen 9:13). Even human weapons, with their flashing blades conjuring up images of lightning, intimidated the foe (Ezek 21:10, 15, 28). Lightning is again the divine weapon in the contest on Mount Carmel. Baal and his prophets were ceded every advantage (1 Kings 18:23–25). As the Canaanite storm god who wields the thunderbolt, Baal should have been in his element answering his worshipers by lightning. His failure made clear to the spectators that the God of Elijah overpowered Baal at his own game (see DIVINE WARRIOR). Lightning as God’s Finger. Lightning covers God’s hand, suggesting that it is his fingers (Job 36:32). The finger as opposed to the whole hand suggest a deftness and precision. It is an accurate weapon in his hands (v. 32). Elsewhere God’s fingers are his supernatural agents (Ex 8:19; 31:18; Deut 9:10) or even the work of God’s spirit (Lk 11:20). The law in the OT was delivered through God’s fingers, but in the NT the law is delivered by angels (Acts 7:53; Gal 3:19; Deut 33:2 LXX). God’s fingers are responsible for his creative acts (Ps 8:3). Lightning is also his creation (Jer 10:13–16; 51:16–19). Man’s fingers, in contrast, create mere idols (Is 8:2). Lightning as God’s Agents and Angels. God’s tools and weapons are often difficult to distinguish from his agents. His means easily merge with his messengers, personified and pictured as attendants, spiritual beings doing his bidding. So in the ancient mind lightning was evidence of divine activity mediated by angels. The cosmological imagery of the psalms equates the wind and fire with angels (Ps 104:4; Heb 1:7; further elaborated in the meteorological sections of 1 Enoch). The LXX understood the “furies of God’s wrath” and the heat of his nostrils manifested in storms to be angels (Job 40:11). A flaming appearance marks celestial armies, whether fiery chariots or angels on horseback, with lightning (2 Kings 6:17; 4 Macc 4:10). Angels are clothed in lightning (Mt 28:3), underscoring both the residual brightness from the presence of God (Mt 18:10; Dan 10:6, cf. Moses, Ex 34:29) and their other-worldly connection. The lightning aura surrounding the creatures in Ezekiel’s vision indicates both their power over the created order and their access to God’s throne (Ezek 1:13). Lightning not only marks the activity of God’s loyal messengers but also traces the downward trajectory of the fallen angel (Lk 10:18). Lightning as Swift and Omnipresent. God dispatches lightning “to the corners of the earth” (Job 37:3RSV). There is nowhere to hide from it. Lightning, which appears in the east at the same instant it appears in the west, suggests the omnipresence of God and serves as proof of the worldwide appearance of the returning Christ (Mt 24:27; Lk 17:24). See also ARROW, ARROW OF GOD; DIVINE WARRIOR; FIRE; STORM; THUNDER; WEAPONS, HUMAN AND DIVINE. Peals of thunder (1027)(bronte) describes the loud, reverberating sound that follows a flash of lightning. On a number of occasions a mighty voice was taken to be thunder (John 12:29; Revelation 6:1; 10:3,4; 19:6). linked with lightning in the Book of Revelation (Rev 4:5; 8:5; 11:19; 16:18). James and John were surnamed Boanerges by the Lord, meaning “the sons of thunder” (Mark 3:17), probably indicative of their fiery dispositions (Luke 9:54). Liddell-Scott describe the state of one struck with thunder, astonishment. In the Septuagint bronte denotes God's terrifying revelation (Ps. 104:7; Isa. 29:6). In a Phrygian inscription "bronton theos" is a standing title of the "sky god." Bronte - 12x/11v - peals of thunder(8), Thunder(1), thunder(2), thundered*(1). Mk. 3:17; Jn. 12:29; Rev. 4:5; Rev. 6:1; Rev. 8:5; Rev. 10:3; Rev. 10:4; Rev. 11:19; Rev. 14:2; Rev. 16:18; Rev. 19:6 Revelation 6:1 Then I saw when the Lamb broke one of the seven seals, and I heard one of the four living creatures saying as with a voice of thunder, “Come.” Revelation 8:5 Then the angel took the censer and filled it with the fire of the altar, and threw it to the earth; and there followed peals of thunder and sounds and flashes of lightning and an earthquake. Revelation 10:3 and he cried out with a loud voice, as when a lion roars; and when he had cried out, the seven peals of thunder uttered their voices. Revelation 10:4 When the seven peals of thunder had spoken, I was about to write; and I heard a voice from heaven saying, “Seal up the things which the seven peals of thunder have spoken and do not write them.” Revelation 11:19 And the temple of God which is in heaven was opened; and the ark of His covenant appeared in His temple, and there were flashes of lightning and sounds and peals of thunder and an earthquake and a great hailstorm. Revelation 14:2 And I heard a voice from heaven, like the sound of many waters and like the sound of loud thunder, and the voice which I heard was like the sound of harpists playing on their harps. Revelation 16:18 And there were flashes of lightning and sounds and peals of thunder; and there was a great earthquake, such as there had not been since man came to be upon the earth, so great an earthquake was it, and so mighty. Revelation 19:6 Then I heard something like the voice of a great multitude and like the sound of many waters and like the sound of mighty peals of thunder, saying, “Hallelujah! For the Lord our God, the Almighty, reigns. Bronte in the Septuagint - Esther 1:1; Job 26:14; Ps. 77:18; Ps. 104:7; Isa. 29:6; Amos 4:13; Dictionary of Biblical Imagery page 2920- THUNDER Thunder is a vivid biblical image, appearing two dozen times. The meaning of the image is linked to thunder’s physical properties as a force of terrifying power beyond the human, accompanied by lightning and other aspects of rainstorms. The primal imagination links thunder with the presence, power and wrath of deity. In the Bible, accordingly, most references make thunder a manifestation of God. Within this, four motifs appear. Sometimes thunder is simply one of the forces of nature controlled by God. Thus God “made a decree for the rain, and a way for the lightning of the thunder” (Job 28:26 RSV; see also Job 38:25). The preeminent example is Psalm 29, the song of the thunderstorm, where the metaphoric voice of God thunders as the storm unfolds. Sometimes such divine control over thunder expands into the storm God motif, in which the focus is not so much a literal storm as a symbolic use of natural forces to picture the power of God. Thus the psalmist claims that “the crash of thy thunder was in the whirlwind; thy lightnings lighted up the world; the earth trembled and shook” (Ps 77:18RSV). A second cluster of images make thunder a symbol for the transcendent power of God. On the day of God’s speaking from Mount Sinai, “there were thunders and lightnings” (Ex 19:16 RSV). Job asks, “The thunder of his power who can understand?” (Job 26:14RSV). The voice from the whirlwind challenges Job with the question “Can you thunder with a voice like [God’s]?” (Job 40:9 RSV). In the little creation story of Psalm 104, it is God’s thunder that makes the personified waters take to flight (Ps 104:7). The equation of thunder with supernatural power also appears in the book of Revelation (Rev 6:1; 10:4; 14:2). As an extension of the power of God, thunder is one of God’s weapons against his enemies (see DIVINE WARRIOR). Thunder and hail are prominent in the seventh plague (Ex 9:13–35), for example. In the case of the plagues, Moses’ ability to influence the presence of thunder by his prayers marks him as a holy person and his God as a powerful God. “I will spread out my hands in prayer to the Lord. The thunder will stop” (Ex 9:29). Hannah’s song of praise claims that “the adversaries of the LORD shall be broken to pieces; against them he will thunder in heaven” (1 Sam 2:10 RSV). When God “thundered with a mighty voice … against the Philistines,” they were thrown into confusion and defeated by the Israelites (1 Sam 7:10 RSV). Isaiah predicts that Israel’s foes “will be visited by the LORD of hosts with thunder and with earthquake and great noise, with whirlwind and tempest, and the flame of a devouring fire” (Is 29:6 RSV). Yet another category of references extends the power of God in the specific direction of divine wrath and judgment against evildoers. For example, in the middle of Samuel’s farewell discourse as Israel’s prophet, God sends thunder and rain in the harvest season so the people can see that their wickedness is great in asking for a king (1 Sam 12:17–18). In one of the visions of Revelation, flashes of lightning and peals of thunder, accompanied by an earthquake, usher in the final judgment (Rev 16:18). The image of thunder in the Bible is based on a paradox: it is a force of nature that consistently images forth something beyond nature, namely, the presence, power and judgment of deity, evoking primarily awe and dread. See also DIVINE WARRIOR; LIGHTNING; NATURE; STORM; VOICE; WEATHER. SEVEN from Dictionary of Biblical Imagery (online)- Of the numbers that carry symbolic meaning in biblical usage, seven is the most important. It is used to signify completeness or totality. Underlying all such use of the number seven lies the seven-day week, which, according to Genesis 1:1–2:3 and Exodus 20:11, belongs to the God-given structure of creation. God completed his own work of creation in seven days (Gen 2:2), and seven days constitute a complete cycle of time. The symbolism of completeness occurs in a wide variety of uses of the number seven. For example, sprinkling the blood of a sacrifice seven times (Lev 16:14, 19) indicates complete purification. The seven “eyes of the LORD, which range through the whole earth” (Zech 4:10 NRSV), indicate the completeness of God’s sight of everything in his creation. When the prophet John sees the Lamb, an image of Christ, “having seven horns and seven eyes, which are the seven spirits of God sent out into all the earth” (Rev 5:6 NRSV; cf. 1:4; 3:1; 4:5), the seven spirits are the fullness of the divine Spirit (see HOLY SPIRIT), going out into the world as the Spirit of Christ with complete power (“seven horns”) and complete knowledge and insight (“seven eyes”). The seven heads of the dragon (Rev 12:3) and the beast (Rev 13:1; 17:3, 9–11) represent the totality of Satanic opposition to God and the complete sequence of rulers opposed to God’s rule. In Hebrews 1:5–14 a series of seven OT quotations provide a complete demonstration of the point at issue. Since seven is the number of completeness, a specific series of seven can function as representative of the whole. The seven “signs” in the Gospel of John, the first two of which are numbered (Jn 2:11; 4:54) to encourage the reader to continue to count up to seven (five other events are called “signs”: Jn 6:2; 6:14, 26; 9:16; 12:18; 2:18–19), are representative of the “many other signs” Jesus did (Jn 20:30). The seven parables in Matthew 13, the seven churches in Revelation 2–3, the seven characteristics of wisdom in James 3:17 and the seven disciples in John 21:2 are in each case representative of all. The model provided by the week of six days and a sabbath means that in a series of seven the seventh is sometimes different from the other six and climactic. The seventh of the seven signs in the Gospel of John is the death and resurrection of Jesus (Jn 2:18–19; cf. Jn 20:30), a climax toward which the other six signs, which are miracles of Jesus, point. In the series of seven seal-openings (Rev 6:1–8:1) and the series of seven trumpet-blasts (Rev 8:2–11:19), the seventh in each case is a climax set apart from the preceding six. Enoch’s special importance is indicated by calling him “seventh” in descent from Adam (Jude 14). Sometimes the number seventy functions like seven. Seventy years are the full human life span (Ps 90:10; Is 23:15). The table of the nations in Genesis 10 lists seventy nations, representing all the nations of the world, and the seventy disciples sent out by Jesus (Lk 10:1) may be symbolically connected with this idea. If seven represents completeness, seventy-seven represents unrestricted and unsurpassable fullness. Thus, compared with Cain’s sevenfold vengeance, Lamech’s is seventy-sevenfold (Gen 4:24), whereas, conversely, Jesus commands forgiveness not just seven times but seventy-seven times (Mt 18:21–22). In Luke’s genealogy of Jesus he is the seventy-seventh generation of human history (Lk 3:23–38). Sets of seven are by no means always on the literary surface but need to be detected. The book of Revelation contains seven beatitudes scattered through it (Rev 1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 14). The Gospel of John contains two sets of “I am” sayings of Jesus. One set is of absolute “I am” sayings, in which the simple “I am” is a declaration of divine identity (Jn 4:26; 6:20; 8:24, 28, 58; 13:19; 18:5, 6, 8). The other is of “I am” sayings with predicates (e.g., “I am the bread of life,” Jn 6:35; 8:12; 10:7, 9; 10:11, 14; 11:25; 14:6; 15:1, 5). Together they indicate the fullness of Jesus’ divine identity and of his saving significance. See also SABBATH; SEVENTY. Revelation 4:6 and before the throne there was something like a sea of glass, like crystal; and in the center and around the throne, four living creatures full of eyes in front and behind. BGT Revelation 4:6 καὶ ἐνώπιον τοῦ θρόνου ὡς θάλασσα ὑαλίνη ὁμοία κρυστάλλῳ. Καὶ ἐν μέσῳ τοῦ θρόνου καὶ κύκλῳ τοῦ θρόνου τέσσαρα ζῷα γέμοντα ὀφθαλμῶν ἔμπροσθεν καὶ ὄπισθεν. KJV 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. NET Revelation 4:6 and in front of the throne was something like a sea of glass, like crystal. In the middle of the throne and around the throne were four living creatures full of eyes in front and in back. CSB Revelation 4:6 Something like a sea of glass, similar to crystal, was also before the throne. Four living creatures covered with eyes in front and in back were in the middle and around the throne. ESV Revelation 4:6 and before the throne there was as it were a sea of glass, like crystal. And around the throne, on each side of the throne, are four living creatures, full of eyes in front and behind: NIV Revelation 4:6 Also before the throne there was what looked like a sea of glass, clear as crystal. In the center, around the throne, were four living creatures, and they were covered with eyes, in front and in back. NLT Revelation 4:6 In front of the throne was a shiny sea of glass, sparkling like crystal.In the center and around the throne were four living beings, each covered with eyes, front and back. NRS Revelation 4:6 and in front of the throne there is something like a sea of glass, like crystal. Around the throne, and on each side of the throne, are four living creatures, full of eyes in front and behind: NJB Revelation 4:6 In front of the throne was a sea as transparent as crystal. In the middle of the throne and around it, were four living creatures all studded with eyes, in front and behind. NAB Revelation 4:6 In front of the throne was something that resembled a sea of glass like crystal. In the center and around the throne, there were four living creatures covered with eyes in front and in back. YLT Revelation 4:6 and before the throne is a sea of glass like to crystal, and in the midst of the throne, and round the throne, are four living creatures, full of eyes before and behind; MIT Revelation 4:6 In front of the throne was a pool as transparent as crystal. In the central arc before the throne there were four animate creatures full of circumferential eyes. a sea: Rev 15:2 Ex 38:8 1Ki 7:23 crystal: Rev 21:11 Rev 22:1 Job 28:17 Eze 1:22 the midst: Rev 5:6 Rev 7:17 Eze 1:4-5 four living creatures: Rev 4:8-9 Rev 5:6,14 Rev 6:1 Rev 7:11 Rev 14:3 Rev 15:7 Rev 19:4 Eze 1:5-28 10:14 full: Rev 4:8 Eze 1:18 10:12 Revelation 4 Resources - Multiple Sermons and Commentaries Related Passages: Ezekiel 1:22 Now over the heads of the living beings there was something like an expanse, like the awesome gleam of crystal, spread out over their heads. Revelation 15:2 And I saw something like a sea of glass mixed with fire, and those who had been victorious over the beast and his image and the number of his name, standing on the sea of glass, holding harps of God. Revelation 21:11 having the glory of God. Her brilliance was like a very costly stone, as a stone of crystal-clear jasper. Revelation 22:1 Then he showed me a river of the water of life, clear as crystal, coming from the throne of God and of the Lamb, Revelation 5:6 And I saw between the throne (with the four living creatures) and the elders a Lamb standing, as if slain, having seven horns and seven eyes, which are the seven Spirits of God, sent out into all the earth. Revelation 7:17 for the Lamb in the center of the throne will be their shepherd, and will guide them to springs of the water of life; and God will wipe every tear from their eyes.” Ezekiel 1:4-5 As I looked, behold, a storm wind was coming from the north, a great cloud with fire flashing forth continually and a bright light around it, and in its midst something like glowing metal in the midst of the fire. 5 Within it there were figures resembling four living beings. And this was their appearance: they had human form. A SEA LIKE GLASS OR CRYSTAL AND FOUR LIVING CREATURES and before (enopios) the throne (thronos) there was something like a sea of glass, like crystal - Like a sea of glass...like crystal would indicate this is a term of comparison (since there is no sea in Heaven - Rev 21:1), and thus is not actual glass or crystal but just looks like those substances. In other words glass and crystal describe the appearance not the material. We read a similar description in Ex 24:10+ when when Moses, Aaron, and the elders of Israel "saw the God of Israel; and under His feet there appeared to be a pavement of sapphire, as clear as the sky itself." (cf Rev 15:2+). Glass (hualinos from hualos - clear transparent stone, glass) is used only here and Rev 15:2 "I saw something like a sea of glass." Glass was very rare in New Testament times, and crystal-clear glass was virtually impossible to find. Crystal (krustallos from kruos = cold) can refer to ice (Lxx - Job 6:16,38:29 Ps 148:8,147:17 also in Nu 11:7; Isa 54:12; Ezek 1:22) or crystal because of its resemblance to ice and only in Rev 4:6 and Rev 22:1 ("a river of the water of life, clear as crystal,"). William MacDonald on like a sea of glass - The sea of glass like crystal tells us that the throne is located in a place that is undisturbed by the restless, wild tossings of this world, or by the opposition of the wicked, who are like a troubled sea. (BORROW Believer's Bible Commentary)