rated by this
symbolization of the presence chamber of the Almighty.

The revelator had before heard a voice speaking to him, (1:10); and
turning to look, he beheld the risen Saviour. He then writes the epistles
which the Saviour dictated to the churches; and again he turns his eyes to
the place where the voice spake to him.

The opening of a door in heaven, appears to be no part of the "things
which must be hereafter;" and is, therefore, no symbol. It was doubtless
an appearance of an aperture in the sky above, through which the revelator
saw the vision. It indicates that he looked through and beyond the limits
prescribed to human vision; and the summons to "come up hither," indicates
that he was to have free access to the secrets there to be unfolded.

A "throne set in heaven," is a symbol of sovereignty there. Consequently
the one who sits thereon is the Almighty--his greatness, glory and majesty,
being indicated by the "lightnings, thunderings and voices," the "rainbow
round about the throne," and the resemblance to brilliant gems. It is the
same Being, seen in vision by Ezekiel (1:28), round about whom was "as the
appearance of the bow in the day of rain;" and who was explained to be
"the appearance of the likeness of the glory of the Lord."

The "elders" seated about the throne, and the "four living creatures,"
improperly rendered beasts, are representatives of the redeemed of our
race; for they subsequently unite in the new song, saying to Christ, "Thou
wast slain, and hast redeemed us to God by thy blood, out of every kindred
and tongue, and people and nation; and hast made us unto our God kings and
priests, and we shall reign on the earth," 5:8-10. The difference between
the two orders, is not fully apparent. They have "vials full of odors,
which are the prayers of saints." The four beasts are evidently of the
same order as the "living creatures" in Ezek. 1:5; the cherubim of Ezek.
10:20, and the seraphim of Isa. 6:1. The entire hosts of the redeemed are
thus represented as interested spectators in the visions which are to be
unfolded.

The "seven lamps of fire," are explained to be "the seven Spirits of God,"
which, as before shown, is expressive of the Holy Spirit.

The "sea of glass," corresponds to the brazen sea, or laver, under the
law, which stood at the door of the tabernacle, Ex. 38:8. It was an emblem
of purity. Before entering the tabernacle the priest must there wash.
Those admitted on the sea