What does the number 4 represent in the Bible?

These various thoughts with which 4 connects show it to be the world-number: and in Scripture it is that of the "four corners of the earth," of earthly completeness and universality, which thus has on it the stamp of weakness, whatever men may boast. It is the number of the "four winds of heaven" — the various and opposing influences of which the earth is the scene, and which so depict the moral contrasts and opposition which mark the fallen creature's ways. These ways of the creature are but the practical walk on earth; which typically the fourth book of Scripture (Numbers) presents as to the people of God.

Four is the number symbolizing what is universal or worldwide. We speak of "the four winds" (Ezek. 37:9); of "the four corners of the earth" (Isa. 11. 12).

FOUR. Completeness in that which is created or ordained of God. Four winds from the four quarters of the heaven. Jer. 49:36. Four quarters of the earth. Rev. 20:8. In the arranging the camp of Israel there were four standards. Num. 10:14-25. Ezekiel saw four living creatures, each had four faces, four wings, and four hands. Ezek. 1:5-8: compare the four living creatures in Rev. 4:6.

One is the number of origin, creation, sufficiency, and so on. It is the fitting number of God and of the Father. Two speaks of help and deliverance from evil. It is the number appropriate to the Son, the Saviour and Deliverer. Three speaks of manifestation and of Him, the Holy Spirit, who is the unfolder of truth. "God is light" (that which manifests), and it is significant that light is composed of a threefold ray. "Three" also suggests resurrection,which is so closely connected with the manifestation of God and His power; also of the sanctuary where His presence is manifested. Four is the earth number — of trial, weakness, and failure. Five is the creation with another coming into it, and suggests in addition to other features, the incarnation of One who embraces in His own blessed person, God and man. It is also the number suggesting responsibility. Six is the number of man's day, the limit of human labor and activity, and therefore of evil so constantly carried on in man's energy. It thus suggests divine restraint and victory over evil. Seven is the rest number. It speaks of completeness, leaving nothing to be added or desired in that sense. It therefore completes the perfect series. Eight, being a fresh beginning, is therefore the number of the new creation. Nine is a multiple of three; it is its square, we may say an intensified three. Ten is a double five, suggesting the two-fold measure of man's responsibility as seen in the two tables of the law, the obedience demanded Godward and manward. Eleven seems to be one short of twelve. Twelve is the great governmental, administrative number — the twelve tribes, twelve apostles, twelve gates, etc. It is the number of Israel's unity as seen in the twelve stones set up in Jordan, and the other twelve brought up and set up in a pillar on its banks the twelve stones in the altar of Elijah; the twelve loaves of showbread, etc.

It is just this that we wish to show is prevented by a true recognition of the significance of the number "four," in relation to the first three. It is in that sense a new beginning. It is the first of the numbers which is capable of a true division or cleavage, made up as it is of the factors 2 x 2. The first three numbers are prime.

They cannot be further reduced. This in itself is significant. "Four," then, can be broken up into other elements, as already indicated; and this in itself prepares us for the thought, already reiterated, that we have now passed from the sphere of the Godhead into that of the creature. This we find abundantly illustrated in Scripture. "Four," is constantly the number of the earth, of creation, of weakness as contrasted with power, and all that we are necessarily compelled to think of in connection with the creature as contrasted with the Creator. This must suffice to show us that we have reached the revelation of the fulness of God in the first three numbers.

Four. Yieldingness, weakness; meekness, mercy. Failure, testing; experience; transitoriness, change. Creature, earth, walk on earth, world.

Rev. 4: ‎7, 8. — “The first living creature like a lion, and the second living creature like a calf, and the third living creature having the face as of a man, and the fourth living creature like a flying eagle. And the four living creatures, each one of them having respectively six wings; round and within they are full of eyes; and they cease not, day and night, saying, Holy, holy,‎ holy, Lord God Almighty, Who was, Who is, and Who is to come.” Why “four” living ones? Because “four”‎ represents the attributes of God in judicial dealing with man and creation. It is the signature of the world and of the race, and is employed when universality is in question.‎ The representatives, or heads of the animal creation, are named as the lion for majesty, the ox (calf) for patient endurance, the man for intelligence, and the eagle for rapidity of action. Now these symbols express certain features in the exercise of divine government, and are fittingly introduced here in view of the immediate exercise‎ of these divine attributes. The whole scene under Heaven is to be visited in judgment; hence the employment of the numeral “four.”* Thus in the four living creatures grouped together we have a complete and perfect view of God’s judicial government. The symbols are taken from the most prominent animals, not from those in the sea.‎ The first attribute of God’s throne symbolised by a lion is majesty, strength, omnipotence (Gen. 49:9; Dan. 7:4;‎ Amos 3:8). The second symbol is an ox or calf in patient‎ labour, assiduously working for the good of others (1 Cor.‎ ‎9:9-10; Prov. 14:4). The third creature had the face as‎ of a man, denoting intelligence or reason (Job 9:24;‎ Ezra 9:6). The fourth symbol of a flying eagle intimates keen sight and rapid action (Deut. 28:49; Job 9:26;‎ Hab. 1:8; Job 39:27-30). Now these characteristics‎ combined express the character of God’s throne in relation to the earth. They are attributes of a judicial nature exercised through human or angelic instruments according to the sovereign pleasure of God. The living creatures represent the judicial authority of the throne. From the first mentioned of the cherubim (Gen. 3:24) till the last ‎(Heb. 9:5) the same leading thought characterises all the‎ passages, namely, the attributes of God’s government.

Scripture justifies this application fully. Four is recognized in Scripture as the world-number, — that of the "four corners" of the earth, of earthly completeness and universality, which has thus on it, however, the stamp of weakness, whatever man may boast. It is the number of the four winds of heaven, the various and opposing influences which show the divided, diverse conditions to which the earth is subject, and which make it the place of such various experience, and practical testing for man. And this, too, opens the way once more to the thought of failure. The fourth book of Moses — Numbers, as the history of Israel's journey through the wilderness, type of our own world-warfare and pilgrimage, illustrates all these thoughts.

We approach a very interesting and instructive portion of the Treasury of John's Gospel in considering the fourfold testimony to the Lord Jesus as recorded by our Evangelist. Bible students will hardly need reminding that the use of the numeral four in Scripture is clearly intended to be an indication of a complete witness on earth to any given fact. Examples of this are abundant, but two may be cited as illustrations, one from the Old Testament and one from the New Testament. In the former we find the four offerings in the book of Leviticus typically setting forth the Perfect Work accomplished by our Lord on earth; while in the four Gospels we have a complete witness to the Perfect Life lived here. For our present study we turn to chapters 5, 11 and 12, and therein discover witness (1) borne by the Father; (2) by the Scriptures; (3) by John the Baptist; and (4) by Peter the Apostle.

Even the number of the Gospels connects itself with the analogies first pointed out by Irenaeus; though that does not guarantee the application made of them. Here we are upon the ground of the numerical structure with which we are already familiar. Four is the number of the world as the place of trial, of the four corners of the earth and the four winds of heaven; and the Lord is seen in the four Gospels in the scene of what He Himself calls His "temptation;" facing the sins and sorrows and needs of men. Himself Man, and hiding Himself from nothing human, all the perfection of His Person is thus revealed to us. He is not only heard but seen, gazed upon, and handled by the hands of men. All forms of proof that can be given are given, that they may know the meaning and certainty of the vision accorded them ― of the gift of God that is put into the possession of faith in Him. This is the first necessity for us, not a system of doctrine to be learned, but a living Person to be occupied with. And for this, with scarcely a word of comment, He is made to walk and live before us in an atmosphere of crystalline purity, which never detains or diverts the sight from the one sacred Figure who is to engage our attention and lay hold upon our hearts. All other forms that pass before us are but in contrast with Himself, not excepting the disciples that follow Him, or the greatest of woman-born, who goes before Him.