Revelation 4

Footnotes for Revelation 4

Ibid. 1: J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 1077. 2: Wilbur M. Smith, Wycliffe Bible Commentary, New Testament (Chicago: Moody Press, 1971), p. 1064. 3: Albert Barnes, Notes on the New Testament, Revelation (Grand Rapids, Michigan: Baker Book House, 1961), p. 107. 4: R. C. H. Lenski, The Interpretation of St. John’s Revelation (Minneapolis, Minnesota: Augsburg Publishing House, 1943), p. 181. 5: Will and Ariel Durant, The Lessons of History (New York: Simon and Schuster, 1968), p. 51. 6: A. Plummer, The Pulpit Commentary, Vol. 22, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 143. 7: Ralph Earle, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 530. 8: Walter Scott, Exposition of the Revelation of Jesus Christ (Old Tappan, New Jersey: Fleming H. Revell Company, n.d.), p. 119. 9: G. R. Beasley-Murray, The Book of Revelation (Greenwood, South Carolina: The Attic Press, 1974), p. 112. 10: Ibid. 11: G. B. Caird, The Revelation of St. John the Divine (New York: Harper and Row, 1966), p. 61. 12: A. Plummer, op. cit., p. 143. 13: R. C. H. Lenski, op. cit., p. 168. 14: Merrill C. Tenney, Interpreting Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1957), p. 72. 15: Watchman Nee, “Come Lord Jesus” (New York: Christian Fellowship Publishers, 1976), p. 53. 16: Wilbur M. Smith, op. cit., p. 1064. 17: G. B. Caird, op. cit., p. 62. 18: J. W. Roberts, The Revelation of John (Austin, Texas: R. B. Sweet Company, 1974), p. 56. 19: A. Plummer, op. cit., p. 144. 20: Foy E. Wallace, Jr., The Book of Revelation (Nashville: Foy E. Wallace, Jr., Publications, 1966), p. 127. 21: R. C. H. Lenski, op. cit., p. 170. 22: Adam Clarke, Commentary on the Whole Bible, Vol. VI (London: Carlton and Porter, 1829), p. 988. 23: Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House, 1919), p. 497. 24: George Eldon Ladd, A Commentary on the Revelation of John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1972), p. 72. 25: G. R. Beasley-Murray, op. cit., p. 113. 26: George Eldon Ladd, op. cit., p. 73. 27: Ibid. 28: G. B. Caird, op. cit., p. 63. 29: G. R. Beasley-Murray, op. cit., p. 114. 30: R. C. H. Lenski, op. cit., p. 181. 31: F. F. Bruce, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 642. 32: W. Boyd Carpenter, Ellicott’s Bible Commentary, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 552. 33: J. W. Roberts, op. cit., p. 54. 34: R. C. H. Lenski, op. cit., p. 178. 35: J. A. Seiss, The Apocalypse Lectures on the Book of Revelation (Grand Rapids, Michigan: Zondervan Publishing House, 1900), p. 104. 36: Albert Barnes, op. cit., p. 107. 37: R. C. H. Lenski, op. cit., p. 176. 38: Adam Clarke, op. cit., p. 989. 39: R. C. H. Lenski, op. cit., p. 181. 40: G. R. Beasley-Murray, op. cit., p. 117. 41: Ibid. 42: J. W. Roberts, op. cit., p. 56. 43: Albert Barnes, op. cit., p. 107. 44: A. Plummer, op. cit., p. 147. 45: Robert H. Mounce, The Book of Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1977), p. 139. 46: Ibid., p. 140. 47: Edward A. McDowell, The Meaning and Message of the Book of Revelation (Nashville: Broadman Press, 1951), p. 75. 48: G. R. Beasley-Murray, op. cit., p. 119. 49: G. B. Caird, op. cit., p. 68. 50: Ibid. 51: John T. Hinds, op. cit., p. 59. 52: Edward A. McDowell, op. cit., p. 59. 53: A. Plummer, The Pulpit Commentary, Vol. 22, Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 112. 54: Isbon T. Beckwith, op. cit., p. 485. 55: J. A. Seiss, The Apocalypse Lectures on the Book of Revelation (Grand Rapids, Michigan: Zondervan Publishing House, 1900), p. 72. 56: E. J. Banks, ISBE, p. 1836. 57: E. M. Blaiklock, op. cit., p. 124. 58: Ibid., p. 125. 59: Encyclopaedia Britannica (Chicago: William Benton, Publisher, 1961), Vol. 1, p. 710. 60: Isbon T. Beckwith, op. cit., p. 487. 61: Ibid., p. 488. 62: A. Plummer, op. cit., p. 115. 63: Isbon T. Beckwith, op. cit., p. 488. 64: John T. Hinds, op. cit., p. 62. 65: G. R. Beasley-Murray, op. cit., p. 105. 66: Robert H. Mounce, op. cit., p. 125. 67: Ibid., p. 127. 68: R. C. H. Lenski, The Interpretation of St. John’s Revelation (Minneapolis, Minn.: Augsburg Publishing House, 1943), p. 158. 69: Merrill C. Tenney, Interpreting Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1957), p. 67. 70: G. Campbell Morgan, The Letters of Our Lord (Old Tappan, New Jersey: Fleming H. Revell Company, n.d.), p. 104. 71: G. B. Caird, op. cit., p. 58. 72: Ralph Earle, op. cit., p. 527. 73: A. Plummer, op. cit., p. 118. 74: James Moffatt, op. cit., p. 373. 75: G. B. Caird, op. cit., p. 58. 76: W. Boyd Carpenter, op. cit., p. 551. 77: G. T. Howard, Revelation (Dallas: Christian Publishing Company, 1966), p. 28. 78: John T. Hinds, op. cit., p. 65. 79: Robert H. Mounce, op. cit., p. 130. 80: Beeson, Ulrich R., The Revelation (Little Rock, Arkansas: Ulrich R. Beeson, 1956), p. 42. 81: Ibid. 82: Charles M. Laymon, The Book of Revelation (New York and Nashville: Abingdon Press, 1960), p. 72. 83: Merrill C. Tenney, op. cit., p. 68. 84: Wilbur M. Smith, Wycliffe Bible Commentary, New Testament (Chicago: Moody Press, 1971), p. 1063.SECTION I 85: W. Boyd Carpenter, op. cit., p. 545. 86: G. R. Beasley-Murray, op. cit., p. 1285. 87: Charles H. Roberson, op. cit., p. 24. 88: A. Plummer, op. cit., p. 66. 89: R. C. H. Lenski, op. cit., p. 120. 90: F. F. Bruce, op. cit., p. 639. 91: James Moffatt, op. cit., p. 362. 92: R. C. H. Lenski, op. cit., p. 121. 93: J. W. Roberts, op. cit., p. 46. 94: Foy E. Wallace, Jr., op. cit., p. 96. 95: James Moffatt, op. cit., p. 363. 96: G. B. Caird, op. cit., p. 46. 97: Ibid. 98: R. C. H. Lenski, op. cit., p. 25. 99: Billy Graham, op. cit., p. 21. 100: Merrill C. Tenney, op. cit., p. 63.

Revelation 4:1

And after these things I saw, and behold, a door opened in heaven, and the first voice that I heard, a voice as of a trumpet speaking with me, one saying, Come up hither, and I will show unto thee things which must come to pass hereafter.

After these things … This means, “after the visions of the preceding chapters.” John is not here speaking of “after the fulfillment of previous visions,” but of “after his having seen them.” The ancient myth of the whole world balanced on Atlas’ shoulder is no more preposterous than the proposition that everything in Revelation from this point to the end will not even commence to be fulfilled until after the so-called “rapture” at the coming of Christ - all of which is allegedly derived from this little adverbial phrase! “There is no justification for assigning what follows to a time after this world.” F6

I saw, and behold a door opened in heaven … As Earle stated it, “He saw the door standing open; he did not see it opened.” F7 John’s use of the same figure for different purposes is apparent in this. The “open door” stands for opportunity, or the sinner’s entrance into heaven (Rev_3:8), the door of the human heart (Rev_3:20), and the gateway of heaven of itself, here.

And the first voice that I heard … This is usually understood as a reference to the voice of Christ himself (Rev_1:10 ff). “This does not refer to the first of a successive series, but is a plain reference to the voice of the Lord already heard.” F8 There the voice was heard on earth, but here it is heard from heaven. Some of the implications in these remarkable visions are difficult to conceive. For example, “Can Christ be conceived of as inviting the prophet to ascend and see him in heaven? Why not? Revelation will suggest that such questions should not be asked.” F9 We have just noted the multiple employment of “open door” as an expression of diverse realities, and there are countless other examples of the same thing throughout. Does the Lamb of God have seven horns (Rev_5:6)?

The great scarlet-colored beast has ten horns (Rev_17:3)! As Beasley-Murray observed: One who adapts Biblical images as freely as he has in this chapter should not be expected to preserve an undeviating consistency in his pictures. They are for kindling the imagination, not for transference to the drawing board. F10

Consistency has been described as the vice of small minds, and there was certainly nothing small about the mind which lies behind Revelation. One very important key to understanding Revelation is in this. The interpretation of a figure in one passage does not necessarily bind the interpretation in another. “He makes no attempt at sustained metaphor or allegory.” F11 Revelation is simply not that kind of book.

Scholars have often complained about the grammar of Revelation. For example, “The word for voice in this passage is used first as feminine, and then as masculine.” F12 The inspired writer rose above the ordinary rules of grammar, because there was no other way of conveying the exact sense. His proper observance of grammatical rules elsewhere shows clearly that he knew them and understood them, thus his deviation here was meaningful and purposeful. This example is cited here as one of many in the book; and what is said here applies to the others. “The change to the masculine is simply because this befits the Person, one saying. To speak of grammatical irregularity is rather pedantic.” F13

The things which must come to pass hereafter … Among the things to be “shown” in the following chapters are the Second Coming of Christ and the final judgment of the living and the dead. It is a critical mistake, therefore, to understand this prophecy as already having been fulfilled in its entirety. Moreover, there is an overwhelming impression that a certain progression of events in the direction of that final assize, and culminating it, was surely intended to be revealed by the prophet. Thus it is wrong to understand Revelation as merely an abstraction of principles operative in history. “The close connection of the judgments (seals, trumpets, and bowls) with the earth and what goes on in it compels a more concrete explanation of them than an abstract idealism will afford.” F14

Revelation 4:2

Straightway I was in the Spirit: and behold, there was a throne set in heaven, and one sitting upon the throne;

Straightway I was in the Spirit … This seems to be out of place in the eyes of some, since John was already “in the Spirit” when he heard the voice out of heaven; but there were definite reasons for the statement here. The words “come up hither” in Rev_4:1 have often been interpreted as a reference to “the rapture,” in which all of the redeemed of earth (at the time) are caught up to heaven. Addressing himself to this misconception, Nee pointed out that all the theories of the “rapture” posit the resurrection of their bodies:

The rapture of the church is a bodily rapture, yet here it is in the Spirit (Rev_4:2). And thus this verse cannot be interpreted as referring to the rapture of the church. F15 Thus, it is not hard to see why some object to the book as the sacred author composed it. After pointing out that “many commentators place the ‘rapture’ of the church between Rev_3:1-22 and Rev_4:1-11,” entailing the inconsistency that John had somehow missed it and had to be called up in Rev_4:1, Wilbur M. Smith stated that, “Inasmuch as the text itself is silent on such a subject, one questions the wisdom of even discussing it here.” F16

And behold, there was a throne set in heaven … See chapter heading for further discussion of “The Throne of God.” From first to last, John’s vision is dominated by this symbol of divine sovereignty (the throne)." F17 It stands here at the head of all that John would reveal concerning the future; and, at last, when all is concluded, the throne alone will be all that is standing. Heaven and earth shall have disappeared, but the throne and its holy occupant are eternal. The word “throne” is used ten times in the eleven verses of this chapter, and “over forty times” F18 in Revelation.

There was set … This means, “There was situated in heaven a throne. There is no action of setting up or placing.” F19 God’s throne must not be understood as some kind of moveable headquarters, now appearing in one place, then in another. “The throne was not there for this vision only; it was set, established as the throne of heaven (Psa_103:19; Psa_119:89).” F20 “And one sitting upon the throne …” Again, reference is made to the discussion at the head of this chapter. The personality of the supreme and universal Authority is gloriously affirmed by this. And this is exceedingly important! Interpretations of details in this chapter can hardly be affirmed with any dogmatic certainty, but the great and overwhelming message of the throne with the Person of God himself upon it is impossible to miss. Being sure of this, one may well afford to hold judgment in abeyance concerning some of the details. As Lenski said: Do not stress our conceptions of space and time in order to draw deductions from them, for they would be picayunely, childishly false … Symbols can only show the ineffable realities in a degree for beings that are still on earth. F21

Revelation 4:3

and he that sat was to look upon like a jasper stone and a sardius: and there was a rainbow round about the throne, like an emerald to look upon. There is little that can be known positively about these symbols. Note that, “There is here no description of the Divine Being, so as to point out any similitude, shape, or dimensions.” F22 If there had been, people would probably have made idols of it and worshipped it. Regarding the stones here mentioned, we do not know exactly what they were, nor their color with any certainty.

The whole subject of the relation of precious stones named in the New Testament to those in the Old Testament, to those of classical antiquity, and of modern mineralogy is one of great obscurity. F23

The jasper … Phillips’ New Testament translates this “diamond,” and many accept this.

The sardius … The New English Bible (1961) translates this carnelian, which Ladd identified as “a fiery red stone.” F24 Some suppose that the rainbow encircled the throne horizontally and that it derived from the prismatic character of the rock crystal (the glassy sea on which the throne reposed) F25 But what kind of rainbow could be described as “like an emerald to look upon”? This teases the imagination beyond reality. At any rate, taking the above as a good guess, we have the diamond, the ruby and the rainbow like an emerald, which three colors are supposed to represent God’s purity (the diamond), God’s wrath in judgment (the ruby), and God’s mercy (the rainbow like an emerald). At best, such interpretations are fanciful and rest upon inadequate foundations. It is true, of course, that the rainbow (Gen_9:12 ff) is indeed a symbol of God’s mercy and of his covenant with Noah that the earth would not again be destroyed by a flood, and that seed time and harvest, day and night, etc., would thenceforth continue as long as the earth stands. The fact of a rainbow encircling the throne of God recalls this, but the description of it injects a new element. Our comment here embraces references to such things because of the usual emphasis given to them in current, and even ancient, writings.

While admitting that, “It is doubtful if any symbolical meaning is intended by the choice of these stones,” F26 Ladd went on to point out that they were in different positions on the high priest’s breastplace (Exo_28:17 ff), and that they are numbered among the foundations of the new Jerusalem (Rev_21:19 ff).

Revelation 4:4

And round about the throne were four and twenty thrones: and upon the thrones I saw four and twenty elders sitting, arrayed in white garments; and on their heads crowns of gold. There are almost as many explanations of this as there are commentators. Who are these elders? They have been variously identified as symbolical of: (1) the “raptured” church which allegedly had already happened; F27 (2) the twenty-four star gods of the Babylonian pantheon; F28 (3) in the Targum the elders are interpreted as leaders of the Jewish people; (4) the twenty-four priestly orders enumerated in 1Ch_24:4 ff; F29 (5) a special order of angels, an interpretation rejected by Lenski on the grounds that angels are nowhere symbolized in Revelation; F30 (6) an order of angel princes called thrones in Col_1:16; F31 etc. The interpretation received here is stated thus by Carpenter:

They are described as twenty-four in number; they are the twelve tribes of Israel doubled, to signify the union of the Gentile with the Jewish church; they are two sets of twelve, to represent the New Testament and Old Testament; they are the twelve patriarchs cojoined with the twelve apostles - These interpretations (alleged by many) are all different forms of the same thought, that the twenty- four elders represent the complete church of God in the past and in the future, in the Jewish and Gentile worlds; and, as such, the true spiritual successors, as priests to God, of those twenty-four courses (1Ch_26:1 ff). F32 The great majority of the commentators we have consulted on this question, including Barnes, Earle, Hinds, Scott, and Wallace, accept the view advanced in the quotation above. Some have objected to it on the grounds of what they call “difficulties” in such an interpretation; and others merely avoid trying to answer the question: “One really needs no theory of their presence. They are heavenly creatures and are part of the heavenly scene.” F33 The views of Lenski are of particular interest. He objected to our interpretation on the grounds that “elders are not representative of the church.” F34 He referred them to “the ministry of the Word,” which he believed to be the reality symbolized by the twenty-four elders. It appears to us, however, that this is a distinction without a difference. Since the church is entrusted with the ministry of the word of God in this entire dispensation, his interpretation still refers it to the church.

There are, however, more considerable objections to this interpretation which have given some scholars hesitancy in accepting it. Some of these are: (1) one of the elders performs an angelic function in Rev_7:13-14, and is addressed by John as “Sir.” If the twelve apostles were typified, John himself must have been included; (2) they seem to be grouped apart from the redeemed in Rev_19:4; (3) these elders appear to be participating in the executive function of the throne of God itself; etc. It must be admitted that such things reflect against the interpretation we have chosen; but we simply set aside such alleged “inconsistencies” on the grounds that similar “inconsistencies” may be leveled against any interpretation. For example, how could human figures represent supernatural beings? There are compelling reasons that underlie the fact of the majority of scholars, especially the older ones, adopting the view presented here. They are:

(1) The number twenty-four cannot be interpreted at all, apart from the view here. (2) The very word “presbyters” connects with nothing else in heaven or on earth except the Jewish and Christian dispensations. (3) The elders’ having crowns suggests Mat_19:28. (4) They say that they reign on the earth (Rev_5:10). (5) The KJV in Rev_5:9 identifies them with the redeemed of earth; and despite this verse’s having been changed in subsequent versions, Seiss emphatically insists that the KJV is correct, since “the Sinaiticus manuscript contains it.” F35

Revelation 4:5

And out of the throne proceed lightnings and voices and thunders. And there were seven lamps of fire burning before the throne, which are the seven Spirits of God;

Thunder and lightning, etc. … “These announce the presence of God, as at Sinai (Exo_19:16), and the seven burning lamps refer to the Holy Spirit.” F36 The combined symbols of this verse convey no meaning except that of “God’s omnipotent power.” F37 Subsequent versions use “torches” here instead of lamps, and perhaps that is better. Carpenter found a suggestion in this of the “torch” that moved between the parted sacrifice in the account of the Abrahamic covenant (Gen_15:17), indicating that both of God’s covenants with Noah and with Abraham were symbolized in this chapter.

Revelation 4:6

and before the throne as it were a sea of glass like unto crystal; and in the midst of the throne, and round about the throne, four living creatures full of eyes before and behind.

A sea of glass … If the sea represents populations of the earth, as in late chapters, the calmness of it here would indicate the tranquillity and peacefulness of souls in the service of God, and how his eyes can penetrate to the very bottom. The purpose of the crystal sea might have been simply the creation of an emphatic distance between the beholder and the throne itself. There is also the possibility that it is an inert factor in the vision, as are certain ingredients in the parables of the Master.

The four living creatures … The many eyes “before and behind” in these creatures have a suggestion of something approaching omniscience, yet their being “creatures” limits this. The visions in Eze_1:1-28 and Isa_6:1-13 are so similar to this that we feel justified in accepting what is revealed there as having the same application here. For some time, it appears, Ezekiel wondered what the living creatures were; but a later vision (Eze_10:1-22) gave him the clue to the mystery. Then he said:

This is the living creature that I saw under the God of Israel by the river Chebar; and I knew they were cherubim (Eze_10:20). We may safely set aside, therefore, the ancient interpretations that interpret these as the four evangelists, Matthew, Mark, Luke, and John, or the symbols of the four divisions of Israel’s marching formation in the wilderness, F38 “the countless living earthly agencies of God’s providence,” F39 “the entire animate creation,” F40 or “the four chief signs of the Zodiac,” F41 etc. There is practically nothing that can be fully known about these living beings in God’s presence. John’s description of what he saw in this vision of God’s throne is not a photographic depiction, but an impressionistic view.

Revelation 4:7

And the first creature was like a lion, and the second creature like a calf, and the third creature had a face as of a man, and the fourth creature was like a flying eagle. Of course, everyone is familiar with the adoption of these figures in church architecture to stand for the Four Gospels, but this has no foundation in the Bible. Roberts did not hesitate to identify these with the “seraphim” in Isa_6:2, and the “cherubim” of Eze_10:20. F42

Revelation 4:8

And the four living creatures, having each one of them six wings, are full of eyes round about and within: and they have no rest day and night, saying: Holy, holy, holy, is the Lord God the Almighty, who was and who is and who is to come.

Six wings … The use of these, as indicated in Isa_6:1-13, was: two covered the face (reverence), two covered the feet (humility), and “with twain did he fly.” No such employment of the wings is mentioned here.

It would appear that the big point of this was properly ascertained by Barnes: All these creatures pay ceaseless homage to God, whose throne they are represented as supporting; emblematic of the fact that all the operations of the divine government do, in fact, promote his glory, and, as it were, render him praise. F43

Holy, holy, holy … In commentaries, now and then, one finds this referred to as the Trisagion; but the designation is not accurate.

The Trysagion is the hymn which is sung, according to the rite of Constantinople, in connection with the Little Entrance …. In the Roman liturgy, it is sung on only one day of the year, Good Friday, in the special office called the Reproaches. F44

Who was and who is and who is to come … On this reference to Exo_3:14, see comment on similar words in Rev_1:4; Rev_1:8.

Revelation 4:9

And when the living creatures shall give glory and honor and thanks to him that sitteth on the throne, to him that liveth for ever and ever, the four and twenty elders shall fall down before him that sitteth on the throne, and shall worship him that liveth for ever and ever, and shall cast their crowns before the throne, saying, Now the big thing in view here would seem to be the counterpart of that cited by Barnes above on Rev_4:8. Seeing that celestial and supernatural beings spend their time in the worship and adoration of God, there could not possibly be any better activity for mortals. This could well be the significance of the “when” standing at the head of these two verses, also translated “whenever.” It is only a quibble to enquire, “If these spontaneous outbursts of praise contradict the continuous worship of Rev_4:8”! F45 Such an attitude reminds this writer of the occasion when a concert artist gave a harp solo at a meeting of the Rotary Club. It took four men to bring in the harp; and Willie Weinberger, owner of a local ladies’ store, said, “If we’re all going to have to carry around harps in heaven, I don’t want to go!” What one gets out of Revelation depends to a great deal upon the attitude which he brings into the study of it.

Cast their crowns before the throne … The twenty-four elders enjoy kingly authority, but it is due entirely to their relation to God, all of their authority being derived from him. This is beautifully symbolized by the action here.

Revelation 4:11

Worthy art thou, our Lord and our God, to receive the glory and the honor and the power: for thyself didst create all things, and because of thy will they were, and were created.

Worthy art thou, our Lord and our God … “These are the words that greeted the emperor in triumphal procession; and ‘our Lord and our God’ was introduced into the cult of emperor worship by Domitian,” F46 the exact words of this passage being used. With characteristic ‘wisdom’ the scholars immediately proclaim that John borrowed this expression from Domitian! Indeed, indeed! Our book says that John heard the heavenly chorus “saying” this; are we to suppose that they copied it from Domitian? It is evident that Domitian borrowed this from the Christians,’ not the other way around.

Thyself didst create all things … Repeatedly, the broadest and most fundamental doctrines of Christianity are given dramatic and powerful emphasis in this prophecy. This chapter is full of this. Note the description of God in Rev_4:3, where the likeness of God is mentioned. “In the author’s refusal to describe God in anthropomorphic terms, he declares that “God is Spirit,’” F47 exactly as the author does in Joh_4:24. The Christian doctrine of Creation is explicit here.

Because of thy will, they were, and were created … God only is exalted upon the throne. The universe and everything in it came into being because of his will. “This is a conception basic to Jewish-Christian monotheism.” F48 Since the world, with all of its marvelous complexity, was made by God, and made according to his will, it follows that much must be right with it. As Caird expressed it: We shall be misled by the cumulative visions of destruction that follow unless we do full justice to this opening affirmation that the world is God’s world and fundamentally good. F49

Of course, there are also terrible things wrong with it; but God has addressed himself to that problem also. The great redemptive plan of the Father for the salvation of his human creatures appears in the person of the Lamb in the very next chapter; and it is most appropriate that, in view of the epic destructions about to take place, that this initial emphasis upon the merciful God and his plan of human forgiveness should be made.

Great and wonderful and terrible as the throne of God appears in this chapter, the really good news is in Rev_5:1-14. Without the vision of what is revealed there, despair would wipe out every human hope.