This is clear, (a) because it cannot be supposed that so small a number would compose the whole of those who are in fact around the throne of God, and (b) because there are _other_ symbols there designed to represent something pertaining to the homage rendered to God, as the four living creatures and the angels, and this supposition is necessary in order to complete the symmetry and harmony of the representation. (3) They are human beings, and are designed to have some relation to the race of man, and somehow to connect the human race with the worship of heaven. The four living creatures have another design; the angels (ch. v.) have another; but these are manifestly of our race――persons from this world before the throne. (4) They are designed in some way to be symbolic of the church as redeemed. Thus they say (ch. v. 9), “Thou hast redeemed us to God by thy blood.” (5) They are designed to represent the _whole_ church in every land and every age of the world. Thus they say (ch. v. 9), “Thou hast redeemed us to God by thy blood, _out of every kindred, and tongue, and people, and nation_.” This shows, further, that the whole representation is emblematic; for otherwise in so small a number――twenty-four――there could not be a representation out of every nation. (6) They represent the church triumphant――the church victorious. Thus they have crowns on their heads; they have harps in their hands (ch. v. 8); they say that they are “kings and priests,” and that they will “reign on the earth,” ch. v. 10. (7) The design, therefore, is to represent the church triumphant――redeemed――saved――as rendering praise and honour to God; as uniting with the hosts of heaven in adoring him for his perfections and for the wonders of his grace. As representatives of the church, they are admitted near to him; they encircle his throne; they appear victorious over every foe; and they come, in unison with the living creatures, and the angels, and the whole universe (ch. v. 13), to ascribe power and dominion to God. (8) As to the reason why the {111} number “twenty-four” is mentioned, perhaps nothing certain can be determined. Ezekiel, in his vision (Eze. viii. 16; xi. 1), saw twenty-five men between the porch and the altar, with their backs toward the temple, and their faces toward the earth――supposed to be representations of the twenty-four “courses” into which the body of priests was divided (1 Ch. xxiv. 3‒19), with the high-priest among them, making up the number twenty-five. It is _possible_ that John in this vision may have designed to refer to the church considered _as_ a priesthood (comp. Notes on 1 Pe. ii. 9), and to have alluded to the fact that the priesthood under the Jewish economy was divided into twenty-four courses, each with a presiding officer, and who was a representative of that portion of the priesthood over which he presided. If so, then the ideas which enter into the representation are these: (a) That the whole church may be represented