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Revelation 4

Hendriksen
‹ Chapter 3 Revelation — All Chapters Chapter 5 ›

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 � StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size StandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsBoldUnicode SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanUnicode SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsUnderlineColorclBlueSubSuperScriptTypervsssSuperScriptUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsItalicUnicode SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsUnderlineColorclBlueUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanColorclBlue HoverColorclMaroonSubSuperScriptTypervsssSuperScriptNextStyleNoUnicode Jump Size-9 2 0 0 2 0 2 RVStyle2 �BiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabsStandardSpaceBefore SpaceAfterTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 6 1 3 8 0 0 4. The Throne in Heaven) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 (4:1 11)) 7 1 -1 9 0 0 ) 7 8 3 8 0 0 Outline (continued) ) III. Vision 2: God s Throne and the Seven Seals (4:1 8:1) ) A. The Throne of God (4:1 5:14) ) 1. The Throne in Heaven (4:1 11) ) a. On and before the throne (4:1 6a) ) b. Doxologies at the Throne (4:6b 11) ) III. Vision 2: God s Throne and the Seven Seals ) 4:1 8:1 ) 6 1 3 8 0 0 4 ) 7 1 -1 9 0 0 1 After these things I saw, and look, a door was opened in heaven, and the first voice which I had heard as a trumpet talking to me said: Come up here, and I will show you what must happen after these things. 2 Immediately I was in the Spirit, and look, there was a throne standing in heaven, and someone was sitting upon the throne. 3 And the one sitting was like a jasper stone and a carnelian in appearance, and a rainbow encircled the throne like an emerald in appearance. 4 And around the throne were twenty-four thrones, and upon the thrones were seated twenty-four elders clothed in white garments, and on their heads they had golden crowns. 5 And from the throne were proceeding flashes of lightning, and rumblings, and crashes of thunder, and seven flaming torches were burning before the throne, which are the seven spirits of God. 6 And before the throne was, as it were, a sea of glass like crystal. ) 7 17 3 8 0 0 And in the midst of the throne and around the throne were four living creatures full of eyes in front and back. 7 And the first living creature was like a lion, the second living creature like an ox, the third living creature had a face like a man, and the fourth living creature was like a flying eagle. 8 And each of the four living creatures had six wings, around and inside they were full of eyes, and they had no rest day or night. They were saying, ) Holy, holy, holy, ) Lord God Almighty, ) who was, and who is, and who is to come. ) 9 And whenever the living creatures give glory and honor and thanks to the one sitting on the throne who lives forever and ever, 10 the twenty-four elders fall before the one sitting on the throne, and they worship the one living forever and ever, and they cast their crowns before the throne saying, ) 11 You are worthy, our Lord and God, ) to receive glory and honor and power, ) because you created all things, ) and because of your will they existed, ) that is, they were created. ) The visions in the Apocalypse often come to an abrupt ending and do not flow from one into the next. Thus, vision 1 embodies the letters to the seven churches and ends with the one to the Laodiceans; the next verse (4:1) introduces vision 2 and concludes with the opening of the seventh seal (8:1). Indeed, after the sequence of Jesus instructing John to write seven letters to the churches in the province of Asia, the structure of the Apocalypse changes, and John features several direct and indirect contrasts. ) First, there is the contrast between the sinful members of these seven churches versus the indescribable splendor and holiness of God. They are sinful human beings on a sinful earth over against a holy God in heaven. ) Next, chapter 4 is a description of God s throne in heaven. God, who occupies this throne, is the Creator of the universe (v. 11).

By contrast, chapter 5 describes the Lamb of God, who was slain, as the Redeemer of his people. It is the Lamb who is worthy to take the scroll and open its seals, for he is the Revealer. ) Third, chapter 6 divulges the hostility that Satan and his cohorts direct against God. John concludes this chapter with a description of the horrors of divine judgments on these enemies. By contrast, chapter 7 discloses the sealing of God s people, who together with the angels and elders sing praises to God and the Lamb. The opening of the seventh seal is followed by a period of silence in heaven (8:1). ) Fourth, in the first vision (1:9 3:22), Jesus reveals himself and addresses seven churches on earth. The second vision (4:1 8:1) is devoted to a description of God s throne.

This throne in heaven is the center of the universe and this is the place where the Lamb opens seven seals. ) And last, the message to the seven churches is direct and relatively simple, but the portrayal of the throne in heaven is given in symbolic language and so is the opening of the seven seals. This symbolism serves to tell the reader that God cannot be seen with human eyes and that the breaking of the seals to reveal what has been written cannot be understood without seeing the authority and power of the Lamb. The scroll for him is an instrument that has concealed the meaning of its content until the Lamb opened the seals. ) John records what he is permitted to see and reveal to his brothers and sisters. He gives his report with the aid of the Holy Scriptures; these writings are part of his mental storehouse. For instance, the glorious privilege of viewing God s throne is recorded in many places.��) -2 1 0 0 0 0 0 0 _ftnref1 8 1 -1 9 0 “#_ftn1”

  1. 7 1 -1 9 0 0 �� ) 7 3 3 8 0 0 A. The Throne of God ) 4:1 5:14 ) Two relatively short chapters reveal the center of divine authority, namely, the throne of God and the power of his Son, who is King of kings and Lord of lords. These chapters teach the saints on earth that in spite of all the onslaughts of evil by Satan and his minions, God s rule is supreme. God assures us that he is working out his plan; he gives us his promise that he governs his entire creation through the Lamb. God rules from his throne. ) 9 1 3 8 0 0
  1. The Throne in Heaven) 7 1 -1 9 0 0 ) 9 1 3 8 0 0 4:1 11) 7 1 -1 9 0 0 ) 9 1 3 8 0 0 a. On and before the Throne) 7 1 -1 9 0 0 ) 9 1 3 8 0 0 4:1 6a) 7 1 -1 9 0 0 ) 6 1 3 8 0 0
  2. After these things I saw, and look, a door was opened in heaven, and the first voice which I had heard as a trumpet talking to me said: Come up here, and I will show you what must happen after these things. ) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 a. After these things I saw, and look, a door was opened in heaven. The expression ) 9 1 -1 9 0 0 after these things) 7 1 -1 9 0 0 appears ten times in the Apocalypse, of which five are followed by the verb I saw. ��) -2 1 0 0 0 0 0 0 _ftnref2 8 1 -1 9 0 “#_ftn2”
  1. 7 1 -1 9 0 “tw://bible.?id=47.12.4|AUTODETECT|” �� There is no indication whether time has elapsed since the writing of the seven letters to the churches in the province of Asia, for that is not the point. John is seeing a different vision; he is given the unique opportunity to look into heaven and to describe what he heard and saw. Incidentally, Paul also was taken up to the third heaven in a vision, but he relates that he heard inexpressible things, things that man is not permitted to tell 11 1 -1 9 0 “tw://bible.?id=47.12.4|AUTODETECT|” 2 Cor. 12:4) 7 1 -1 9 0 0 ). John observes and then in astonishment says, Look! as if the reader is able to see what he is permitted to view. ) 7 1 3 8 0 0 The report that John gives is couched in symbolic speech and should be interpreted accordingly. That is, the door to heaven is a figurative expression that conveys to John the limits of his heavenly observation. Not everything is visible to him. Notice the passive voice used here, perhaps as a linguistic device to avoid writing the name of God. The clause would then mean, a door was opened in heaven by God. But the one seated on the throne is too awesome to describe.

Hence the seer can only speak about someone sitting on the throne (vv. 2, 3, 9, 10; 5:1, 7, 13), and that someone is God Almighty. God had opened the portal of heaven and left it open so that John would be able to see the divine throne and reveal God s sovereignty to fellow believers. ) 7 1 3 8 0 “tw://bible.?id=1.28.17|AUTODETECT|” John was not the first mortal who was permitted to see heaven. In a dream, Jacob saw a stairway reaching to heaven from where God addressed him. Jacob exclaimed, This is none other than the house of God; this is the gate of heaven 11 1 -1 9 0 “tw://bible.?id=1.28.17|AUTODETECT|” Gen. 28:17) 7 1 -1 9 0 “tw://bible.?id=23.6.1|AUTODETECT|” ). Also Isaiah, Ezekiel, and Daniel were allowed to see God s celestial throne 11 1 -1 9 0 “tw://bible.?id=23.6.1|AUTODETECT|” Isa. 6:1) 7 1 -1 9 0 “tw://bible.?id=26.1.26|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=26.1.26|AUTODETECT|” Ezek. 1:26) 7 1 -1 9 0 “tw://bible.?id=27.7.9|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=27.7.9|AUTODETECT|” Dan. 7:9) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 b. And the first voice which I had heard as a trumpet talking to me said. The seer connects the first and second visions by identifying only the voice of Jesus.��) -2 1 0 0 0 0 0 0 _ftnref3 8 1 -1 9 0 “#_ftn3” 3) 7 1 -1 9 0 “tw://bible.?id=2.19.16|AUTODETECT|” �� When John encounters the divine, he avoids identifying either God or Jesus by name. Thus, the report of his first meeting on the Lord s Day lacks the name of Jesus (1:10 20); also here John identifies Jesus by calling him the voice like a trumpet. The reference to the trumpet is not only a connecting link for the two visions, but a Jew would immediately react to this sound because it meant that something important was to be heard. The trumpet sounded at the giving of the Decalogue 11 1 -1 9 0 “tw://bible.?id=2.19.16|AUTODETECT|” Exod. 19:16) 7 1 -1 9 0 “tw://bible.?id=2.19.19|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=2.19.19|AUTODETECT|” 19) 7 1 -1 9 0 “tw://bible.?id=2.20.18|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=2.20.18|AUTODETECT|” 20:18) 7 1 -1 9 0 “tw://bible.?id=3.23.24|AUTODETECT|” ), the beginning of the New Year, and the onset of the Feast of Trumpets 11 1 -1 9 0 “tw://bible.?id=3.23.24|AUTODETECT|” Lev. 23:24) 7 1 -1 9 0 “tw://bible.?id=40.24.31|AUTODETECT|” ). In addition, John also knew that it introduced the return of the Lord 11 1 -1 9 0 “tw://bible.?id=40.24.31|AUTODETECT|” Matt. 24:31) 7 1 -1 9 0 “tw://bible.?id=52.4.16|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=52.4.16|AUTODETECT|”

  1. 11 1 -1 9 0 “tw://bible.?id=52.4.16|AUTODETECT|” Thess. 4:16) 7 1 -1 9 0 0 ). He knew by the trumpet sound that he would receive new revelation. ) 7 1 3 8 0 “tw://bible.?id=2.24.12|AUTODETECT|” c. Come up here, and I will show you what must happen after these things. The voice of Jesus invites him to come up higher through the door and personally see the unfolding events that will occur in the future. Moses had received a similar command from God, who said to him, Come up to me on the mountain 11 1 -1 9 0 “tw://bible.?id=2.24.12|AUTODETECT|” Exod. 24:12) 7 1 -1 9 0 0 ). Moses was with God on Mount Sinai, while John in a vision is permitted to enter heaven. Inviting John to come up to heaven, Jesus tells him that he will show him future events. That is, John is permitted to see the future unfolding before him from a heavenly perspective. He is told about things that ) 9 1 -1 9 0 0 must) 7 1 -1 9 0 “tw://bible.?id=19.103.19|AUTODETECT|” take place; they are predetermined by God and part of his divine plan 11 1 -1 9 0 “tw://bible.*?id=19.103.19|AUTODETECT|” Ps. 103:19) 7 1 -1 9 0 0 ). God is busy working out his plan of salvation and John is given the privilege of seeing what is going to happen in the future on earth. In fact, the phrase ) 9 1 -1 9 0 0 after these things) 7 1 -1 9 0 0 means in the future (compare 1:19). The visions that John is permitted to see include both realized and unrealized events. They refer to the past and present and comprise the future (see 1:19).��) -2 1 0 0 0 0 0 0 _ftnref4 8 1 -1 9 0 “#_ftn4”
  2. 7 1 -1 9 0 0 �� ) 6 1 3 8 0 0
  1. Immediately I was in the Spirit, and look, there was a throne standing in heaven, and someone was sitting upon the throne.) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 The word ) 9 1 -1 9 0 0 Spirit) 7 1 -1 9 0 “tw://bible.?id=23.61.1|AUTODETECT|” should be capitalized in harmony with 1:10; 17:3; and 21:10. John s experience here echoes that of other saints who were in the Spirit 11 1 -1 9 0 “tw://bible.?id=23.61.1|AUTODETECT|” Isa. 61:1) 7 1 -1 9 0 “tw://bible.?id=26.11.1|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=26.11.1|AUTODETECT|” Ezek. 11:1) 7 1 -1 9 0 “tw://bible.?id=26.11.5|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=26.11.5|AUTODETECT|”
  1. 7 1 -1 9 0 0 ). Some scholars use the lower case to refer to the human spirit or translate the Greek text with the phrase in a prophetic trance. ��) -2 1 0 0 0 0 0 0 _ftnref5 8 1 -1 9 0 “#_ftn5”
  2. 7 1 -1 9 0 0 �� But these translations miss the action of the Holy Spirit. Notice also that in an indirect manner John alludes to the three Persons in the Trinity (the Father on the throne, the voice of Jesus as a trumpet, and the agency of the Spirit). ) 7 1 3 8 0 0 John reports that he was immediately in the Spirit. This may signify that he was in that condition all along with an intermission but now again experienced the Spirit s power by which he was able to see and hear celestial sights and sounds. Writes William Hendriksen, When a person is in the Spirit and being in that state has a vision, there is a suspension of conscious contact with the physical environment. ��) -2 1 0 0 0 0 0 0 _ftnref6 8 1 -1 9 0 “#_ftn6”
  3. 7 1 -1 9 0 0 �� Physical organs are not in use during the vision, for the soul assumes their functions. So John sees the throne of God and hears the voice of Jesus. ) 7 1 3 8 0 0 Jewish rabbis in ancient times seldom described God s throne for fear of desecrating the divine name. They were forbidden to speak openly about heavenly mysteries, and those who spoke about the throne ran the risk of profaning the Deity. Hence, few rabbis dared to write publicly on this topic.��) -2 1 0 0 0 0 0 0 _ftnref7 8 1 -1 9 0 “#_ftn7”
  4. 7 1 -1 9 0 “tw://bible.?id=2.20.4|AUTODETECT|” �� But John is given the honor of ascending to the throne room, which is the very presence of God, and relating what he saw. Rather than give a description of God, which is forbidden 11 1 -1 9 0 “tw://bible.?id=2.20.4|AUTODETECT|” Exod. 20:4) 7 1 -1 9 0 0 ), or of heaven as such, John presents a symbolic portrayal of the divine throne and those who gathered around it: four living beings, twenty-four elders, many angels, and all other creatures from the entire universe. He sees the Lamb, seven lamps, and a sea of glass. ) 7 1 3 8 0 0 If there is one word that dominates this chapter, it is the term ) 9 1 -1 9 0 0 throne) 7 1 -1 9 0 0 , which appears thirteen times in eleven verses. It occurs repeatedly in the Apocalypse, in total some thirty-seven times. But chapter 4 is the chapter that describes the throne of God. The purpose for this description is to demonstrate that God is the supreme ruler of this universe. He governs everything so that nothing happens without his will, whether good or evil. He assures them that he and not Satan is in control. That is why this vision of the universe governed by the throne precedes the symbolic description of the trials through which the Church must pass, chapter 6. ��) -2 1 0 0 0 0 0 0 _ftnref8 8 1 -1 9 0 “#_ftn8”
  5. 7 1 -1 9 0 0 �� ) 6 1 3 8 0 0
  1. And the one sitting was like a jasper stone and a carnelian in appearance, and a rainbow encircled the throne like an emerald in appearance.) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=2.28.20|AUTODETECT|” How does a mortal being who is privileged in a vision to see the throne of God speak about the one sitting on it? John gives his readers a sense of the majesty and beauty of the appearance of God and the throne by referring to three precious stones: the jasper stone, the carnelian, and the emerald. The jasper is also mentioned in the description of the new Jerusalem; there John, speaking of the glory of God, says, Its brilliance was like a precious stone as a crystallized jasper stone (21:11). It may be a variety of quartz that came in various colors, so that God s glory transmitted through this stone presented indescribable beauty. The jasper stone in antiquity 11 1 -1 9 0 “tw://bible.?id=2.28.20|AUTODETECT|” Exod. 28:20) 7 1 -1 9 0 “tw://bible.?id=2.39.13|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=2.39.13|AUTODETECT|” 39:13) 7 1 -1 9 0 “tw://bible.?id=26.28.13|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=26.28.13|AUTODETECT|” Ezek. 28:13) 7 1 -1 9 0 0 ) may be different from what we call by that name today. In general, commentators compare its brilliance to that of a diamond.��) -2 1 0 0 0 0 0 0 _ftnref9 8 1 -1 9 0 “#_ftn9”
  1. 7 1 -1 9 0 “tw://bible.?id=54.6.16|AUTODETECT|” �� This brilliance is a picture of the unapproachable light of God that allows no one to see him 11 1 -1 9 0 “tw://bible.?id=54.6.16|AUTODETECT|” 1 Tim. 6:16) 7 1 -1 9 0 “tw://bible.?id=66.21.20|AUTODETECT|” ). The second stone is called a carnelian; it is dark red, orange-red, or reddish-brown in color 11 1 -1 9 0 “tw://bible.?id=66.21.20|AUTODETECT|” Rev. 21:20) 7 1 -1 9 0 “tw://bible.?id=26.28.13|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=26.28.13|AUTODETECT|” Ezek. 28:13) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 “tw://bible.?id=1.9.15|AUTODETECT|” A rainbow with the color of an emerald appeared around God s throne. We count seven hues in the spectrum of a rainbow, and one of these colors is green. An emerald as we know it is green. John, however, saw the entire rainbow as a shade of green. Likewise a precious stone in the fourth foundation of the new Jerusalem city walls was emerald (21:19). The rainbow is God s covenantal sign that he would not destroy the earth again with a flood 11 1 -1 9 0 “tw://bible.?id=1.9.15|AUTODETECT|” Gen. 9:15) 7 1 -1 9 0 0 ). John uses the word ) 9 1 -1 9 0 0 iris) 7 1 -1 9 0 0 for rainbow, which was a nonbiblical word. But to be clear to his readers that he meant a rainbow, he was not afraid to adopt the term (see 10:1).��) -2 1 0 0 0 0 0 0 _ftnref10 8 1 -1 9 0 “#_ftn10”
  2. 7 1 -1 9 0 0 �� What is the significance of this semicircle over the throne of God? The symbolism of the rainbow is not clear, except to say that it expresses God s faithfulness as he keeps covenant forever with his people; by it he expresses his grace and mercy. ) 6 1 3 8 0 0
  1. And around the throne were twenty-four thrones, and upon the thrones were seated twenty-four elders clothed in white garments, and on their heads they had golden crowns.) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 The mental image we receive of the twenty-four thrones is that of a square with God s throne in the center and six thrones on each side of the square. In the canonical Scriptures the term ) 9 1 -1 9 0 0 twenty-four) 7 1 -1 9 0 0 appears only in the Apocalypse and refers to either thrones or elders (4:4, 10; 5:8; 11:16; 19:4). This eliminates parallels that might cast light on the meaning of the number twenty-four. ) 7 1 3 8 0 0 On these thrones were twenty-four elders who had two distinguishing marks: being clothed in white garments and wearing golden crowns on their heads. These marks, together with the expression ) 9 1 -1 9 0 0 thrones) 7 1 -1 9 0 “tw://bible.?id=46.6.2-46.6.3|AUTODETECT|” , may aid the interpreter in explaining the meaning of this verse: for instance, the saints are invited by Jesus to sit with him on the throne (3:21) and the saints in heaven are given authority to judge by sitting on thrones (20:4). There is a distinct difference between angels and saints. First, not angels but saints receive this privilege 11 1 -1 9 0 “tw://bible.?id=46.6.2-46.6.3|AUTODETECT|” 1 Cor. 6:2 3) 7 1 -1 9 0 “tw://bible.?id=40.28.2-40.28.3|AUTODETECT|” ). Next, although angels appear in white garments 11 1 -1 9 0 “tw://bible.?id=40.28.2-40.28.3|AUTODETECT|” Matt. 28:2 3) 7 1 -1 9 0 “tw://bible.?id=41.16.5|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=41.16.5|AUTODETECT|” Mark 16:5) 7 1 -1 9 0 “tw://bible.?id=43.20.12|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=43.20.12|AUTODETECT|” John 20:12) 7 1 -1 9 0 “tw://bible.?id=44.1.10|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=44.1.10|AUTODETECT|” Acts 1:10) 7 1 -1 9 0 “tw://bible.?id=55.2.12|AUTODETECT|” ), the saints are dressed in white apparel that signifies the purity that comes from being cleansed from sin (3:4; 7:9). Third, crowns symbolize authority to rule with Christ 11 1 -1 9 0 “tw://bible.?id=55.2.12|AUTODETECT|” 2 Tim. 2:12) 7 1 -1 9 0 0 ); this is a privilege granted not to angels but to the saints. ) 7 1 3 8 0 “tw://bible.?id=1.2.7|AUTODETECT|” God created Adam from the dust of the earth 11 1 -1 9 0 “tw://bible.?id=1.2.7|AUTODETECT|” Gen. 2:7) 7 1 -1 9 0 “tw://bible.?id=19.8.5|AUTODETECT|” ), crowned him with glory and honor 11 1 -1 9 0 “tw://bible.?id=19.8.5|AUTODETECT|” Ps. 8:5) 7 1 -1 9 0 “tw://bible.?id=1.1.28|AUTODETECT|” ), and appointed him to rule 11 1 -1 9 0 “tw://bible.?id=1.1.28|AUTODETECT|” Gen. 1:28) 7 1 -1 9 0 “tw://bible.?id=58.1.7|AUTODETECT|” ). But God created angels as spirits to minister to and serve the needs to his people 11 1 -1 9 0 “tw://bible.?id=58.1.7|AUTODETECT|” Heb. 1:7) 7 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|”
  1. 7 1 -1 9 0 “tw://bible.?id=45.5.12|AUTODETECT|” ). Although Adam sinned, Jesus as the second Adam came to redeem him 11 1 -1 9 0 “tw://bible.?id=45.5.12|AUTODETECT|” Rom. 5:12) 7 1 -1 9 0 “tw://bible.?id=45.5.19|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=45.5.19|AUTODETECT|”
  2. 7 1 -1 9 0 “tw://bible.?id=46.15.45|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=46.15.45|AUTODETECT|”
  3. 11 1 -1 9 0 “tw://bible.?id=46.15.45|AUTODETECT|” Cor. 15:45) 7 1 -1 9 0 “tw://bible.?id=58.2.16|AUTODETECT|” ). But those angels who fell into sin are not redeemed by Jesus Christ 11 1 -1 9 0 “tw://bible.?id=58.2.16|AUTODETECT|” Heb. 2:16) 7 1 -1 9 0 “tw://bible.?id=1.1.27|AUTODETECT|” ). Adam and Eve, with their offspring, are created in God s image 11 1 -1 9 0 “tw://bible.?id=1.1.27|AUTODETECT|” Gen. 1:27) 7 1 -1 9 0 “tw://bible.?id=19.104.4|AUTODETECT|” ); angels are not created in his image but are only messengers 11 1 -1 9 0 “tw://bible.?id=19.104.4|AUTODETECT|” Ps. 104:4) 7 1 -1 9 0 “tw://bible.?id=58.1.7|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.*?id=58.1.7|AUTODETECT|” Heb. 1:7) 7 1 -1 9 0 0 ).��) -2 1 0 0 0 0 0 0 _ftnref11 8 1 -1 9 0 “#_ftn11”
  4. 7 1 -1 9 0 “tw://bible.?id=66.7.9|AUTODETECT|” �� When God s redeemed people are translated to glory, we know that they surround the throne of God and of the Lamb 11 1 -1 9 0 “tw://bible.?id=66.7.9|AUTODETECT|” Rev. 7:9) 7 1 -1 9 0 0 ). Their representatives are the twenty-four elders who occupy thrones to rule and to judge. They wear white garments to symbolize purity and wear crowns to indicate victory. They as covenant people are privileged to rule while angels as messengers serve. Hendriksen pointedly observes, These twenty-four elders are mentioned first for the simple reason that they ) 9 1 -1 9 0 0 are) 7 1 -1 9 0 “tw://bible.?id=1.1.26|AUTODETECT|” first in importance and in glory of all creatures in heaven 11 1 -1 9 0 “tw://bible.?id=1.1.26|AUTODETECT|” Gen. 1:26) 7 1 -1 9 0 “tw://bible.?id=58.2.8|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=58.2.8|AUTODETECT|” Heb. 2:8) 7 1 -1 9 0 0 ). ��) -2 1 0 0 0 0 0 0 _ftnref12 8 1 -1 9 0 “#_ftn12”
  5. 7 1 -1 9 0 0 �� ) 7 2 3 8 0 0 In chapters 4 and 5, John relates that around the throne are living beings, which are angelic beings, angels, and elders. We are led to believe that the elders are representative of the saints. If this were not the case, mention of the saints in heaven would have been neglected. ) The traditional interpretation of the twenty-four elders is that this number is the total of twelve times two, namely, twelve Old Testament patriarchs and twelve New Testament apostles, the representatives of those redeemed by Christ. Victorinus of Pettau in Pannonia (modern Hungary), who died in 304, first suggested this view in his commentary on the Apocalypse. Many modern scholars have adopted this view as a symbolic interpretation of this passage, with variations.��) -2 1 0 0 0 0 0 0 _ftnref13 8 1 -1 9 0 “#_ftn13”
  6. 7 1 -1 9 0 “tw://bible.?id=44.14.23|AUTODETECT|” �� Biblical evidence bolsters this interpretation, for elders were an integral part of Israel s religious life in the Old Testament era. In the days of Jesus and the apostles, elders were members of the Sanhedrin and prominent in local Jewish communities. Next, Paul appointed elders in the churches he had founded 11 1 -1 9 0 “tw://bible.?id=44.14.23|AUTODETECT|” Acts 14:23) 7 1 -1 9 0 “tw://bible.?id=56.1.5|AUTODETECT|” ) and instructed Titus to appoint them in every town on the island of Crete 11 1 -1 9 0 “tw://bible.?id=56.1.5|AUTODETECT|” Titus 1:5) 7 1 -1 9 0 0 ). And in the postapostolic age elders took leadership in the government of the local churches. The Greek term ) 9 1 -1 9 0 0 prebyterion) 7 1 -1 9 0 “tw://bible.?id=42.22.66|AUTODETECT|” (presbytery) appears in Luke s writings and the Pastoral Epistles to designate a council of elders 11 1 -1 9 0 “tw://bible.?id=42.22.66|AUTODETECT|” Luke 22:66) 7 1 -1 9 0 “tw://bible.?id=44.22.5|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=44.22.5|AUTODETECT|” Acts 22:5) 7 1 -1 9 0 “tw://bible.?id=54.4.14|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=54.4.14|AUTODETECT|”
  7. 11 1 -1 9 0 “tw://bible.*?id=54.4.14|AUTODETECT|” Tim. 4:14) 7 1 -1 9 0 0 ). The term ) 9 1 -1 9 0 0 elders) 7 1 -1 9 0 0 9 1 -1 9 0 0 presbyteroi) 7 1 -1 9 0 0 ) occurs twelve times in the Apocalypse: for example, they sit, fall down in worship, speak, and sing.��) -2 1 0 0 0 0 0 0 _ftnref14 8 1 -1 9 0 “#_ftn14”
  8. 7 1 -1 9 0 0 �� ) 7 2 3 8 0 0 The unity of the body of Christ is exemplified in the symbolism of the new Jerusalem. This city has a great, high wall with twelve gates. The names of the twelve tribes of Israel are written on these gates. And the wall of the city has twelve foundations. The names of the twelve apostles of the Lamb are written on these foundations (21:12, 14). ) Another view interprets the expression ) 9 1 -1 9 0 0 elders) 7 1 -1 9 0 0 as angelic beings.��) -2 1 0 0 0 0 0 0 _ftnref15 8 1 -1 9 0 “#_ftn15”
  9. 7 1 -1 9 0 “tw://bible.?id=43.20.12|AUTODETECT|” �� These angels are dressed in white garments, as is evident from numerous passages 11 1 -1 9 0 “tw://bible.?id=43.20.12|AUTODETECT|” John 20:12) 7 1 -1 9 0 “tw://bible.?id=51.1.16|AUTODETECT|” ). In his epistles, Paul alludes to angelic hierarchies that Christ created with respect to thrones, powers, rulers, and authorities 11 1 -1 9 0 “tw://bible.?id=51.1.16|AUTODETECT|” Col. 1:16) 7 1 -1 9 0 “tw://bible.?id=45.8.38|AUTODETECT|” ; see also ) 11 1 -1 9 0 “tw://bible.?id=45.8.38|AUTODETECT|” Rom. 8:38) 7 1 -1 9 0 “tw://bible.?id=49.3.10|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=49.3.10|AUTODETECT|” Eph. 3:10) 7 1 -1 9 0 “tw://bible.?id=19.29.1|AUTODETECT|” ). Also the Old Testament refers to a council of heavenly beings consisting of an angelic host 11 1 -1 9 0 “tw://bible.?id=19.29.1|AUTODETECT|” Ps. 29:1) 7 1 -1 9 0 “tw://bible.?id=19.89.7|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=19.89.7|AUTODETECT|” 89:7) 7 1 -1 9 0 “tw://bible.?id=19.103.20|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=19.103.20|AUTODETECT|” 103:20) 7 1 -1 9 0 “tw://bible.?id=19.148.2|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=19.148.2|AUTODETECT|” 148:2) 7 1 -1 9 0 “tw://bible.?id=18.1.6|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=18.1.6|AUTODETECT|” Job 1:6) 7 1 -1 9 0 0 ). Perhaps the number ) 9 1 -1 9 0 0 twenty-four) 7 1 -1 9 0 0 preceding the word ) 9 1 -1 9 0 0 elders) 7 1 -1 9 0 “tw://bible.?id=13.23.3-13.23.4|AUTODETECT|” , understood as angels, is derived from the twenty-four priestly orders that are mentioned in the Old Testament 11 1 -1 9 0 “tw://bible.?id=13.23.3-13.23.4|AUTODETECT|” 1 Chron. 23:3 4) 7 1 -1 9 0 “tw://bible.?id=13.24.4|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=13.24.4|AUTODETECT|” 24:4) 7 1 -1 9 0 “tw://bible.?id=13.25.9-13.25.31|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=13.25.9-13.25.31|AUTODETECT|” 25:9 31) 7 1 -1 9 0 0 ).��) -2 1 0 0 0 0 0 0 _ftnref16 8 1 -1 9 0 “#_ftn16”
  10. 7 1 -1 9 0 0 �� But do angels have anything in common with priests? Are angels kings who wear crowns? Are angels given the duty to judge human beings? The answer to these questions is no. Angels do not sit on thrones, but elders do. Indeed if the elders are angels, then redeemed humanity is not represented at the throne. ) 7 1 3 8 0 0 I conclude, therefore, that in numerous respects elders are of greater importance and of higher rank than angels. The twenty-four elders represent the redeemed saints, and, with all the angels and all living creatures, these elders render praise, honor, and glory to the Lamb (5:12). ) 6 1 3 8 0 0
  1. And from the throne were proceeding flashes of lightning, and rumblings, and crashes of thunder, and seven flaming torches were burning before the throne, which are the seven spirits of God. 6a. And before the throne was, as it were, a sea of glass like crystal.) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=2.19.16|AUTODETECT|” a. And from the throne were proceeding flashes of lightning, and rumblings, and crashes of thunder. In the opening words there is a resemblance to the last chapter of the Apocalypse, where John speaks about a river of the water of life. It proceeds from the throne of God and the Lamb (22:1). For John, God s throne depicts the majesty and grandeur of the Almighty. He writes with an Old Testament passage in mind, namely, the scene at Mount Sinai when God gave the Decalogue to the Israelites. On the morning of the third day there was thunder and lightning, with a thick cloud over the mountain, and a very loud trumpet blast 11 1 -1 9 0 “tw://bible.?id=2.19.16|AUTODETECT|” Exod. 19:16) 7 1 -1 9 0 “tw://bible.?id=18.37.4|AUTODETECT|” ; compare ) 11 1 -1 9 0 “tw://bible.?id=18.37.4|AUTODETECT|” Job 37:4) 7 1 -1 9 0 “tw://bible.?id=18.37.5|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=18.37.5|AUTODETECT|”
  1. 7 1 -1 9 0 0 ). ) 7 1 3 8 0 “tw://bible.?id=18.36.29|AUTODETECT|” We must read this passage symbolically, because the throne of God is so awesome that John can portray it only with natural phenomena such as lightning, rumblings, and crashes of thunder. These phenomena are symbols that in nature display God s grandeur, power, and might 11 1 -1 9 0 “tw://bible.?id=18.36.29|AUTODETECT|” Job 36:29) 7 1 -1 9 0 “tw://bible.?id=18.36.30|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=18.36.30|AUTODETECT|”
  2. 7 1 -1 9 0 “tw://bible.?id=19.18.13-19.18.15|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=19.18.13-19.18.15|AUTODETECT|” Ps. 18:13 15) 7 1 -1 9 0 “tw://bible.?id=19.29.3-19.29.5|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=19.29.3-19.29.5|AUTODETECT|” 29:3 5) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 b. And seven flaming torches were burning before the throne, which are the seven spirits of God. Once again, the symbolism of this text is now expressed in the number ) 9 1 -1 9 0 0 seven) 7 1 -1 9 0 “tw://bible.?id=2.25.31-2.25.40|AUTODETECT|” , which occurs twice. It is the number of completeness and fullness. The seven torches represent an abundance of light at God s throne, and the seven spirits are a representation of the Holy Spirit s fullness (see the commentary on 1:4; and see 3:1; 5:6). John has taken his symbolism from the golden lampstand in the tabernacle 11 1 -1 9 0 “tw://bible.?id=2.25.31-2.25.40|AUTODETECT|” Exod. 25:31 40) 7 1 -1 9 0 “tw://bible.?id=2.27.20-2.27.21|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=2.27.20-2.27.21|AUTODETECT|” 27:20 21) 7 1 -1 9 0 “tw://bible.?id=2.40.24-2.40.25|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=2.40.24-2.40.25|AUTODETECT|” 40:24 25) 7 1 -1 9 0 “tw://bible.?id=3.24.1-3.24.4|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=3.24.1-3.24.4|AUTODETECT|” Lev. 24:1 4) 7 1 -1 9 0 “tw://bible.?id=26.1.13|AUTODETECT|” ) and from the prophecy of Zechariah (4:2). This lampstand of seven lamps stood in the area that was in front of the Holy of Holies. The display is much more that of blazing torches than of an oil-burning lampstand 11 1 -1 9 0 “tw://bible.?id=26.1.13|AUTODETECT|” Ezek. 1:13) 7 1 -1 9 0 “tw://bible.?id=19.18.8|AUTODETECT|” ). The blazing fire of the torches provides light but also depicts God s holiness that brooks no sin in its presence 11 1 -1 9 0 “tw://bible.?id=19.18.8|AUTODETECT|” Ps. 18:8) 7 1 -1 9 0 “tw://bible.?id=19.50.3|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=19.50.3|AUTODETECT|” 50:3) 7 1 -1 9 0 “tw://bible.?id=19.97.3|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=19.97.3|AUTODETECT|” 97:3) 7 1 -1 9 0 “tw://bible.?id=27.7.10|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=27.7.10|AUTODETECT|” Dan. 7:10) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 “tw://bible.?id=43.16.7-43.16.11|AUTODETECT|” These seven torches represent the seven spirits of God. The symbolism of the fullness of God s Spirit points to the work the Holy Spirit performs in regard to interpreting God s will, encouraging and comforting his people, sanctifying saints and reproving sinners 11 1 -1 9 0 “tw://bible.?id=43.16.7-43.16.11|AUTODETECT|” John 16:7 11) 7 1 -1 9 0 “tw://bible.?id=44.2.17-44.2.21|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=44.2.17-44.2.21|AUTODETECT|” Acts 2:17 21) 7 1 -1 9 0 0 ).��) -2 1 0 0 0 0 0 0 _ftnref17 8 1 -1 9 0 “#_ftn17”
  3. 7 1 -1 9 0 0 �� ) 7 1 3 8 0 “tw://bible.?id=2.24.9-2.24.10|AUTODETECT|” c. And before the throne was, as it were, a sea of glass like crystal. John qualifies what he observed by indicating that an area in front of the throne resembled a sea of glass similar to crystal. Crystal has the quality of perspicuity, so that everyone can see through it. This means that the saints in heaven are able to see God s wisdom in action. It is clear and yet profound 11 1 -1 9 0 “tw://bible.?id=2.24.9-2.24.10|AUTODETECT|” Exod. 24:9 10) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 Interpretations of the sea of glass vary. Writes Caird, The sea of glass is the reservoir of evil out of which arises the monster [that is, the beast rising from the sea] (13:1). ��) -2 1 0 0 0 0 0 0 _ftnref18 8 1 -1 9 0 “#_ftn18”
  4. 7 1 -1 9 0 “tw://bible.?id=11.7.23-11.7.26|AUTODETECT|” �� But is hard to imagine a pool of evil at the throne of God, where no sin is allowed to enter. Others compare the phrase to the bronze basin of water in use at the temple of Solomon 11 1 -1 9 0 “tw://bible.?id=11.7.23-11.7.26|AUTODETECT|” 1 Kings 7:23 26) 7 1 -1 9 0 “tw://bible.?id=12.16.17|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=12.16.17|AUTODETECT|”
  5. 11 1 -1 9 0 “tw://bible.*?id=12.16.17|AUTODETECT|” Kings 16:17) 7 1 -1 9 0 0 ). The washing of feet and hands by priests in the Old Testament era is a symbol of the cleansing blood of Christ that washes away the sins of the saints in New Testament times.��) -2 1 0 0 0 0 0 0 _ftnref19 8 1 -1 9 0 “#_ftn19”
  6. 7 1 -1 9 0 0 �� Still other suggestions are the firmament that separates heaven and earth; a heavenly sea that separated a holy God from all that he had made; or a picture of the glassy Aegean Sea on a summer day seen by John exiled at Patmos. All these presentations have some value, but because John is describing heaven with symbols we must avoid being dogmatic on this point. Perhaps we do well to pay attention to the comparatives as it were and like. Glass in ancient times was opaque, while crystal was clear. The emphasis appears to be on perspicuity to indicate God s infinite understanding and insight (see also 15:2). ) 6 1 3 8 0 0 Greek Words, Phrases, and Constructions in 4:1 4) 7 1 -1 9 0 0 ) 9 1 3 8 0 0 Verse 1) 7 1 -1 9 0 0 ) 7 2 3 8 0 0 ���t & ����� the feminine noun is followed by a masculine participle to identify the Lord as the speaker. ) �������� & ����� the first present participle characterizes the act of speaking and the second the content of what is said. By contrast, Aune omits the first participle and calls the construction a Hebraism that functions like E�� ) 9 1 -1 9 0 0 recitative) 7 1 -1 9 0 0 to introduce direct speech. ��) -2 1 0 0 0 0 0 0 _ftnref20 8 1 -1 9 0 “#_ftn20”
  7. 7 1 -1 9 0 0 �� He notes similar constructions in 10:8; 17:1; 21:9. ) 7 1 3 8 0 0 ���� this is the alternative form of the second aorist active imperative that normally reads as ������ from the verb ������� (I go up). ) 9 1 3 8 0 0 Verse 2) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 ��������� this present participle consistently functions substantively in the Apocalypse to refer to God seated on the throne and thus avoids using God s name. When this participle appears with the prepositional phrase ) 9 1 -1 9 0 0 on the throne) 7 1 -1 9 0 0 , a curious case relationship occurs. If the participle is in the nominative case, ) 9 1 -1 9 0 0 throne) 7 1 -1 9 0 0 is in the accusative case (�v �x� ������/��z� �������, vv. 2, 4); if the participle is in the genitive case, the prepositional phrase is in the genitive (�v ��� ������, v. 10; 5:1); and when the participle is in the dative, the prepositional phrase is in the dative (�v �� �����, v. 9).��) -2 1 0 0 0 0 0 0 _ftnref21 8 1 -1 9 0 “#_ftn21”
  8. 7 1 -1 9 0 0 �� Since Greek syntax does not require the case of the prepositional phrase to change in tandem with the participle, the only explanation for this phenomenon is the stylistic choice of the author. ) 9 1 3 8 0 0 Verse 3) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 �������� all around. Instead of being an adverb of place, it is put into service as a preposition that controls the genitive case. The enclitic -��� means away from the circle. ) 9 1 3 8 0 0 Verse 4) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 ������������ the accusative case can be explained as a direct object by mentally inserting the verb �6��� (I saw) from verse 1. ) 9 1 3 8 0 0 b. Doxologies at the Throne) 7 1 -1 9 0 0 ) 9 1 3 8 0 0 4:6b 11) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 6b. And in the midst of the throne and around the throne were four living creatures full of eyes in front and back. 7. And the first living creature was like a lion, the second living creature like an ox, the third living creature had a face like a man, and the fourth living creature was like a flying eagle.) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=26.1.5-26.1.6|AUTODETECT|” a. And in the midst of the throne and around the throne were four living creatures full of eyes in front and back. The imagery comes from the prophecy of Ezekiel, in the fire was what looked like four living creatures. In appearance their form was that of a man, but each of them had four faces and four wings 11 1 -1 9 0 “tw://bible.?id=26.1.5-26.1.6|AUTODETECT|” Ezek. 1:5 6) 7 1 -1 9 0 “tw://bible.?id=23.6.2|AUTODETECT|” ; compare ) 11 1 -1 9 0 “tw://bible.?id=23.6.2|AUTODETECT|” Isa. 6:2) 7 1 -1 9 0 0 ). John sharpens this prophecy by giving a clearer description of place and appearance than Ezekiel: the living creatures are in the midst of and around the throne. I suggest that these four living beings encircle the throne at four points that are equidistant from each other, so that from whatever angle we view the throne, one of these beings always occupies a central position. I admit that this is only a supposition, for no one including John can fully describe God s throne. Nonetheless, this explanation gives clarity.��) -2 1 0 0 0 0 0 0 _ftnref22 8 1 -1 9 0 “#_ftn22”
  9. 7 1 -1 9 0 0 �� ) 7 1 3 8 0 “tw://bible.?id=26.10.20-26.10.21|AUTODETECT|” The four living beings are not immobile parts of the throne; rather, they serve God as messengers. In fact, Ezekiel calls them cherubim 11 1 -1 9 0 “tw://bible.?id=26.10.20-26.10.21|AUTODETECT|” Ezek. 10:20 21) 7 1 -1 9 0 “tw://bible.?id=1.3.24|AUTODETECT|” ), who were high-ranking heavenly beings assigned to protect and guard, for instance, the tree of life 11 1 -1 9 0 “tw://bible.?id=1.3.24|AUTODETECT|” Gen. 3:24) 7 1 -1 9 0 “tw://bible.?id=2.25.20|AUTODETECT|” ) and the ark of the covenant 11 1 -1 9 0 “tw://bible.?id=2.25.20|AUTODETECT|” Exod. 25:20) 7 1 -1 9 0 “tw://bible.?id=26.1.18|AUTODETECT|” ). They are full of life, alert, and intelligent. They are covered with eyes in front and back 11 1 -1 9 0 “tw://bible.?id=26.1.18|AUTODETECT|” Ezek. 1:18) 7 1 -1 9 0 “tw://bible.?id=66.5.6|AUTODETECT|” ), so that nothing escapes their attention. With the elders, they sing praises and say Amen 11 1 -1 9 0 “tw://bible.?id=66.5.6|AUTODETECT|” Rev. 5:6) 7 1 -1 9 0 “tw://bible.?id=66.5.8|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=66.5.8|AUTODETECT|”
  10. 7 1 -1 9 0 “tw://bible.?id=66.5.11|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=66.5.11|AUTODETECT|”
  11. 7 1 -1 9 0 “tw://bible.?id=66.5.14|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=66.5.14|AUTODETECT|”
  12. 7 1 -1 9 0 0 ). They speak at the opening of the first four seals (6:1, 3, 5, 7; 7:11; 14:3; 19:4). And one of them hands seven golden bowls of God s wrath to seven angels (15:7). ) 7 2 3 8 0 0 b. And the first living creature was like a lion, the second living creature like an ox, the third living creature had a face like a man, and the fourth living creature was like a flying eagle. Ezekiel portrays the four living creatures as each having four faces: of a man, a lion, an ox, and an eagle (1:10). The order in John s vision is different, because the face of a man occupies third place. Also, Ezekiel s living beings have four faces each, while each of those in the Apocalypse has one face. ) The church fathers (Origen, Victorinus, and Athanasius) saw the four Gospels depicted by these four symbols. However, whereas Origen said that Matthew is the man, Mark the eagle, Luke the ox, and John the lion, Victorinus had Matthew as the man, Mark as the lion, Luke as the ox, and John as the eagle, and Athanasius had Matthew as the lion, Mark as the man, Luke as the ox, and John as the eagle.��) -2 1 0 0 0 0 0 0 _ftnref23 8 1 -1 9 0 “#_ftn23”
  13. 7 1 -1 9 0 0 �� The confusion testifies to their imagination but not to a helpful understanding of Revelation. On the contrary, these four faces characterize the cherubim symbolically; they embody boldness and courage, strength and tenacity, intelligence and sagacity, dispatch and swiftness.��) -2 1 0 0 0 0 0 0 _ftnref24 8 1 -1 9 0 “#_ftn24”
  14. 7 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” �� The four living creatures are sent out to serve the members of Christ s church 11 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” Heb. 1:14) 7 1 -1 9 0 0 ). Note that in the phrase four living creatures, the number four is the numerical symbol for completeness in creation. ) 6 1 3 8 0 0
  1. And each of the four living creatures had six wings, around and inside they were full of eyes, and they had no rest day or night. They were saying,) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 Holy, holy, holy,) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 Lord God Almighty,) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 who was, and who is, and who is to come. ) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=23.6.2|AUTODETECT|” a. And each of the four living creatures had six wings. The resemblance to the visions of the prophets Isaiah and Ezekiel is clear, but there are differences. The living beings in the Old Testament passages are either seraphim or cherubim, while John refrains from giving them names. In the prophecy of Isaiah these angelic beings have six wings: two to cover their faces, two to cover their feet, and two for flying 11 1 -1 9 0 “tw://bible.?id=23.6.2|AUTODETECT|” Isa. 6:2) 7 1 -1 9 0 “tw://bible.?id=26.1.6|AUTODETECT|” ), but in the Ezekiel passage they have four wings 11 1 -1 9 0 “tw://bible.?id=26.1.6|AUTODETECT|” Ezek. 1:6) 7 1 -1 9 0 0 ). The number six ought not to be interpreted as the sinister number of incompleteness but rather as three sets of two, with each set having a distinct function. These wings furnish cover when the angels stand before God, and in flight they provide speed. ) 7 1 3 8 0 0 Even though John echoes phrases taken from the prophecies of Isaiah, Ezekiel, and Daniel, he himself was given the privilege of looking into heaven to testify to the things he saw (1:2). We acknowledge that John s understanding of the heavenly things was illumined while he was rapt in the Spirit. ��) -2 1 0 0 0 0 0 0 _ftnref25 8 1 -1 9 0 “#_ftn25”
  1. 7 1 -1 9 0 0 �� ) 7 1 3 8 0 0 b. Around and inside they were full of eyes. This is a throwback to verse 6, which describes the living creatures as covered with eyes. The question here concerns the word ) 9 1 -1 9 0 0 inside) 7 1 -1 9 0 “tw://bible.?id=26.1.18|AUTODETECT|” . The image of these angelic beings with eyes all around their body is clear, but a literal interpretation of eyes within their bodies is impossible. Perhaps the mental picture John wishes to convey is that of folded wings that kept eyes hidden, but when these wings were outstretched their eyes were on the underside 11 1 -1 9 0 “tw://bible.?id=26.1.18|AUTODETECT|” Ezek. 1:18) 7 1 -1 9 0 0 ). ) 7 2 3 8 0 0 c. And they had no rest day or night. This clause should not be interpreted to mean that angels sing praises to God without ceasing. There is a difference between doing something continually and continuously. Although John introduces a time division of day and night (see 14:11), he employs human terminology in expressing the concept of eternity. Time and space limit human beings on earth but angels live in eternity.

Angels worship God without rest day or night in heaven and, by contrast, worshipers of the beast have no rest day and night in hell (14:11). ) d. They were saying Holy, holy, holy, Lord God Almighty, who was, and who is, and who is to come. Notice that this song mentions the holiness, exclusive power, and eternity of God but says nothing about the redemption of human beings. Chapter 4 depicts the throne and the holiness of God, while chapter 5 portrays the Lamb and the redemption of his people. ) 7 1 3 8 0 “tw://bible.?id=23.6.3|AUTODETECT|” The angelic song recorded in ) 11 1 -1 9 0 “tw://bible.?id=23.6.3|AUTODETECT|” Isaiah 6:3) 7 1 -1 9 0 0 is sung by seraphim. There is no reason to suggest that the four living creatures called cherubim cannot sing these words. Aune is of the opinion that this angelic song may have been part of a hymn regularly chanted in the temple liturgy or at least a cultic liturgical formula. ��) -2 1 0 0 0 0 0 0 _ftnref26 8 1 -1 9 0 “#_ftn26” 26) 7 1 -1 9 0 0 �� Also in Christian hymnody the threefold use of the adjective ) 9 1 -1 9 0 0 holy) 7 1 -1 9 0 0 is well known from the words of Reginald Heber, ) 7 6 3 8 0 0 Holy, Holy, Holy! Lord God Almighty! ) Early in the morning our song shall rise ) to Thee; ) Holy, Holy, Holy! Merciful and mighty! ) God in Three Persons, blessed Trinity! ) In this throne-room chapter, the words ) 9 1 -1 9 0 0 Lord God Almighty) 7 1 -1 9 0 “tw://bible.?id=23.45.6|AUTODETECT|” proclaim the truth of God s omnipotence. Nothing and no one in all creation can rival the Almighty. It is he who said, I am the Lord, and there is no other 11 1 -1 9 0 “tw://bible.?id=23.45.6|AUTODETECT|” Isa. 45:6) 7 1 -1 9 0 0 ). He is the one who was, and who is, and who is to come. The sequence differs slightly from the earlier order, who is and who was and who is to come (1:4, 8; see also 16:5). These words describe God as timeless from eternity to eternity. ) 6 1 3 8 0 0 9. And whenever the living creatures give glory and honor and thanks to the one sitting on the throne and who lives forever and ever, 10. the twenty-four elders fall before the one sitting on the throne and they worship the one living forever and ever, and they cast their crowns before the throne saying,) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=19.8.5|AUTODETECT|” This passage is introductory to the second hymn of praise sung in heaven (see v. 11) by the living creatures supported by the twenty-four elders at worship. These living creatures ascribe glory, honor, and thanks to God. While the combination glory and honor appears in the Old Testament 11 1 -1 9 0 “tw://bible.?id=19.8.5|AUTODETECT|” Ps. 8:5) 7 1 -1 9 0 “tw://bible.?id=58.2.7|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=58.2.7|AUTODETECT|” Heb. 2:7) 7 1 -1 9 0 “tw://bible.?id=58.2.9|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=58.2.9|AUTODETECT|” 9) 7 1 -1 9 0 “tw://bible.?id=66.21.26|AUTODETECT|” ; see also ) 11 1 -1 9 0 “tw://bible.?id=66.21.26|AUTODETECT|” Rev. 21:26) 7 1 -1 9 0 “tw://bible.?id=44.24.3|AUTODETECT|” ), the noun thanks occurs chiefly in New Testament books 11 1 -1 9 0 “tw://bible.?id=44.24.3|AUTODETECT|” Acts 24:3) 7 1 -1 9 0 “tw://bible.?id=49.5.4|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=49.5.4|AUTODETECT|” Eph. 5:4) 7 1 -1 9 0 0 ). Glory and honor relate to God s perfection, but thanksgiving to his gifts in both creation and redemption.��) -2 1 0 0 0 0 0 0 _ftnref27 8 1 -1 9 0 “#_ftn27” 27) 7 1 -1 9 0 0 �� ) 7 1 3 8 0 “tw://bible.?id=27.4.34|AUTODETECT|” John refers to God as the occupant of the throne and as the One who dwells in eternity. By resorting to circumlocution to avoid using the name of God, he denotes him as the possessor and giver of life, and he remarks that this life is eternal 11 1 -1 9 0 “tw://bible.?id=27.4.34|AUTODETECT|” Dan. 4:34) 7 1 -1 9 0 0 ). The four living creatures receive their life from God, fulfill his commands, and joyfully sing his praises. The emphasis is on the number four, which relates to God s creation. Similarly, the clause the one who lives forever and ever appears four times in the Apocalypse (4:9, 10; 10:6; 15:7). God is the Creator who eternally rules over his creation.��) -2 1 0 0 0 0 0 0 _ftnref28 8 1 -1 9 0 “#_ftn28” 28) 7 1 -1 9 0 0 �� ) 7 2 3 8 0 0 Also the twenty-four elders representing redeemed humanity worship God by falling on their faces before his throne. Falling prostrate in oriental manner, they render homage to the Almighty alone. No angel might be paid obeisance; indeed, an angel reproves John for falling at his feet and commands him to worship God (19:10; 22:8 9). It is remarkable how many times in the Apocalypse the twenty-four elders are mentioned falling before the one seated on the throne to worship him (5:8, 14; 7:11; 11:16; 19:4). ) When Handel s ) 9 1 -1 9 0 0 Messiah) 7 1 -1 9 0 0 was first performed in London in 1743 in the presence of King George II, the king rose from his seat when he heard the Hallelujah chorus.��) -2 1 0 0 0 0 0 0 _ftnref29 8 1 -1 9 0 “#_ftn29” 29) 7 1 -1 9 0 0 �� By rising with bowed head, he indicated that not he but Jesus is King of kings and Lord of lords. The Messiah reigns forever and ever. They twenty-four elders cast their crowns before God s throne and render him the highest accolades in heaven and on earth. They had received these crowns from God for being overcomers, but they respectfully return them to God to assign to him all the glory and honor. They pay him obeisance, because he alone lives and rules forever. ) 7 1 3 8 0 “tw://bible.?id=40.4.10|AUTODETECT|” Satan tempted Jesus to bow down and worship him, but the Lord responded by quoting the Scriptures: Worship the Lord your God, and serve him only 11 1 -1 9 0 “tw://bible.?id=40.4.10|AUTODETECT|” Matt. 4:10) 7 1 -1 9 0 “tw://bible.?id=42.4.8|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=42.4.8|AUTODETECT|” Luke 4:8) 7 1 -1 9 0 “tw://bible.?id=5.6.13|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=5.6.13|AUTODETECT|” Deut. 6:13) 7 1 -1 9 0 “tw://bible.?id=66.2.13|AUTODETECT|” ). Satan has his own throne 11 1 -1 9 0 “tw://bible.?id=66.2.13|AUTODETECT|” Rev. 2:13) 7 1 -1 9 0 “tw://bible.?id=43.12.31|AUTODETECT|” ), but at the consummation he will be thrown into the lake of fire (20:10). Not Satan, although he is called the prince of this world 11 1 -1 9 0 “tw://bible.?id=43.12.31|AUTODETECT|” John 12:31) 7 1 -1 9 0 0 ), but God is in control and is worthy to receive glory, and honor, and power. ) 6 1 3 8 0 0 11. You are worthy, our Lord and God, to receive glory and honor and power, because you created all things, and because of your will they existed, that is, they were created. ) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 a. You are worthy, our Lord and God, to receive glory and honor and power. Three successive songs in the Apocalypse have the adjective ) 9 1 -1 9 0 0 worthy) 7 1 -1 9 0 0 as their opening word, which because of its position receives emphasis (4:11; 5:9, 12). No one in the entire universe is worthy of glory, honor, and power but God and the Lamb. God is worthy because of creation, and the Lamb is worthy because of his sacrificial death. Hence, the Lamb alone is worthy to execute God s plan of salvation and to fill the role of king in his kingdom.��) -2 1 0 0 0 0 0 0 _ftnref30 8 1 -1 9 0 “#_ftn30” 30) 7 1 -1 9 0 0 �� ) 7 1 3 8 0 0 There is a difference between the song of the four living creatures (v. 8) and the song of the twenty-four elders. The angelic beings glorify God s holiness, exclusive power, and eternity, while the elders glorify God for his work of creation. Further, instead of the word ) 9 1 -1 9 0 0 thanks) 7 1 -1 9 0 0 (v. 9), the song has the expression ) 9 1 -1 9 0 0 power) 7 1 -1 9 0 0 . ) 7 1 3 8 0 0 b. Because you created all things. God s power is revealed in creating all things in this vast universe. We as human beings are unable to absorb everything that exists, for we are limited by time and space. The universe that God created is so boundless that we marvel at God s power. The Creator has made all things from the smallest particle to the largest star. Thus, the work of creation is the reason for the elders expressing their praise to the Lord God. Notice that they call him our Lord and God. In a succeeding song they praise the Lord Christ for purchasing them for God (5:9). ) 7 1 3 8 0 “tw://bible.?id=58.11.3|AUTODETECT|” c. And because of your will they existed, that is, they were created. The work of creation depends entirely on God s will; without his will nothing happens. In other words, this world did not come into being by evolving on its own, but God exercised his will 11 1 -1 9 0 “tw://bible.?id=58.11.3|AUTODETECT|” Heb. 11:3) 7 1 -1 9 0 0 ). Thus, humanity, the animal and plant worlds, and inanimate matter exist only because of the will of God. This means that everything created by God must serve him. ) 7 1 3 8 0 0 The last part of this verse has been interpreted in various ways, because the logical sequence should be they were created, that is, they existed. Even that wording is imprecise, for the reading really ought to be in the present tense, they exist, which is a reading supported by some manuscripts -2 1 0 0 0 0 0 0 _ftnref31 10 1 -1 9 0 “#_ftn31” NKJV) 7 1 -1 9 0 0 ). Still other witnesses delete the words they were created to alleviate the problem entirely.��) -2 1 0 0 0 0 0 0 _ftnref32 8 1 -1 9 0 “#_ftn32” 31) 7 1 -1 9 0 0 �� The most difficult reading is here, as often, likely the correct one; it forces us to accept the text as is and interpret it to the best of our ability. ) 7 1 3 8 0 0 The explanation suggested by a number of commentators is that the expression ) 9 1 -1 9 0 0 they existed) 7 1 -1 9 0 0 looks back to the fact of creation and the expression ) 9 1 -1 9 0 0 they were created) 7 1 -1 9 0 “tw://bible.?id=43.1.1|AUTODETECT|” has to do with the beginning of their existence. The will of God is the cause of creation, and the Lord Christ is the agent of creation 11 1 -1 9 0 “tw://bible.?id=43.1.1|AUTODETECT|” John 1:1) 7 1 -1 9 0 “tw://bible.?id=51.1.15-51.1.18|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=51.1.15-51.1.18|AUTODETECT|” Col. 1:15 18) 7 1 -1 9 0 “tw://bible.?id=58.1.3|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=58.1.3|AUTODETECT|” Heb. 1:3) 7 1 -1 9 0 0 ).��) -2 1 0 0 0 0 0 0 _ftnref33 8 1 -1 9 0 “#_ftn33” 32) 7 1 -1 9 0 0 �� This is a fitting conclusion to the account of God s throne room: God is sovereign in his creation. ) 6 1 3 8 0 0 Greek Words, Phrases, and Constructions in 4:6b 11) 7 1 -1 9 0 0 ) 9 1 3 8 0 0 Verse 6b) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=26.1.5|AUTODETECT|” � ���� in the midst of is a literal translation of the Hebrew out of the midst of [the fire] 11 1 -1 9 0 “tw://bible.?id=26.1.5|AUTODETECT|” Ezek. 1:5) 7 1 -1 9 0 0 ). ) 9 1 3 8 0 0 Verse 7) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 ��� the masculine singular participle in place of the neuter (because of ����) indicates that the masculine gives the living being a personal identity. ) 9 1 3 8 0 0 Verse 8) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 �� the preposition has a distributive sense in connection with numbers, six wings each. ��) -2 1 0 0 0 0 0 0 _ftnref34 8 1 -1 9 0 “#_ftn34” 33) 7 1 -1 9 0 0 �� ) 7 1 3 8 0 0 !����� ��v ������ the case in the two nouns is the genitive of time to express not length, which would have called for the accusative, but infinity.��) -2 1 0 0 0 0 0 0 _ftnref35 8 1 -1 9 0 “#_ftn35” 34) 7 1 -1 9 0 0 �� ) 7 1 3 8 0 0 ���� this adjective occurs three times in succession for emphasis. Some manuscripts list the adjective nine times (see the Majority Text). ) 9 1 3 8 0 0 Verses 9 10) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 The future tenses in verses 9 and 10 in the verbs ) 9 1 -1 9 0 0 give glory, fall,) 7 1 -1 9 0 0 and ) 9 1 -1 9 0 0 cast) 7 1 -1 9 0 0 in the Greek text may be due to Semitic influence: the Hebrew imperfect tense in some cases can be translated as a future. But here the context demands a translation in the present instead of the future. ) 9 1 3 8 0 0 Verse 11) 7 1 -1 9 0 0 ) 7 3 3 8 0 0 The definite article precedes each of the three nouns glory and honor and power. See also the songs in 5:13; 7:12. ) �p ����� the definite article with the adjective expresses universal totality: in the universe nothing exists that God has not created. ) &��� ��v ��������� some manuscripts insert the negative particle before the first verb, while others have discarded the last two words to bring about a logical sequence. But the better manuscripts have the text presented here. ) -2 1 0 0 0 0 0 0 _ftn1 8 1 3 8 0 “tw://bible.?id=11.22.19|AUTODETECT|” 1 ) 11 1 -1 9 0 “tw://bible.?id=11.22.19|AUTODETECT|” 1 Kings 22:19) 7 1 -1 9 0 “tw://bible.?id=19.47.8|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=19.47.8|AUTODETECT|” Ps. 47:8) 7 1 -1 9 0 “tw://bible.?id=23.6.1|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=23.6.1|AUTODETECT|” Isa. 6:1) 7 1 -1 9 0 “tw://bible.?id=23.63.15|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=23.63.15|AUTODETECT|” 63:15) 7 1 -1 9 0 “tw://bible.?id=26.1.26|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=26.1.26|AUTODETECT|” Ezek. 1:26) 7 1 -1 9 0 “tw://bible.?id=27.7.9|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=27.7.9|AUTODETECT|” Dan. 7:9) 7 1 -1 9 0 “tw://bible.?id=66.20.11|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=66.20.11|AUTODETECT|” Rev. 20:11) 7 1 -1 9 0 0 . ) -2 1 0 0 0 0 0 0 _ftn2 8 1 3 8 0 “tw://bible.?id=66.1.19|AUTODETECT|” 2 ) 11 1 -1 9 0 “tw://bible.?id=66.1.19|AUTODETECT|” Rev. 1:19) 7 1 -1 9 0 “tw://bible.?id=66.4.1|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=66.4.1|AUTODETECT|” 4:1) 7 1 -1 9 0 0 (twice); 7:1, 9; 9:12; 15:5; 18:1; 19:1; 20:3. Of these 4:1; 7:1, 9; 15:5; 18:1 include the verb ) 9 1 -1 9 0 0 I saw) 7 1 -1 9 0 0 . ) -2 1 0 0 0 0 0 0 _ftn3 8 1 3 8 0 “#_ftnref3” 3 ) 7 1 -1 9 0 0 David E. Aune 9 1 -1 9 0 0 Revelation 1 5) 7 1 -1 9 0 0 , WBC 52A [Dallas: Word, 1997], p. 282) calls this part of verse 1 a redactional gloss without providing evidence that John could not have written it. ) -2 1 0 0 0 0 0 0 _ftn4 8 1 3 8 0 “#_ftnref4” 4 ) 7 1 -1 9 0 0 Gregory K. Beale, ) 9 1 -1 9 0 0 The Book of Revelation: A Commentary on the Greek Text) 7 1 -1 9 0 0 , NIGTC (Grand Rapids: Eerdmans, 1998), pp. 317 18. ) -2 1 0 0 0 0 0 0 _ftn5 8 1 3 8 0 “#_ftnref5” 5 ) 7 1 -1 9 0 0 Robert L. Thomas, ) 9 1 -1 9 0 0 Revelation 1 7: An Exegetical Commentary) 7 1 -1 9 0 0 (Chicago: Moody, 1992), p. 338; John F. Walvoord, ) 9 1 -1 9 0 0 The Revelation of Jesus Christ) 7 1 -1 9 0 0 (Chicago: Moody, 1966), pp. 103 4; Wilfrid J. Harrington, ) 9 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , SP 16 (Collegeville, Minn.: Liturgical Press, 1993), pp. 78 79; Aune, ) 9 1 -1 9 0 0 Revelation 1 5) 7 1 -1 9 0 0 , p. 283; G. B. Caird, ) 9 1 -1 9 0 0 A Commentary on the Revelation of St. John the Divine) 7 1 -1 9 0 0 (London: Black, 1966), p. 59. ) -2 1 0 0 0 0 0 0 _ftn6 8 1 3 8 0 “#_ftnref6” 6 ) 7 1 -1 9 0 0 William Hendriksen, ) 9 1 -1 9 0 0 More Than Conquerors) 7 1 -1 9 0 0 (reprint, Grand Rapids: Baker, 1982), p. 82. ) -2 1 0 0 0 0 0 0 _ftn7 8 1 3 8 0 “#_ftnref7” 7 ) 7 1 -1 9 0 0 SB, 1:974 78; 2:338. ) -2 1 0 0 0 0 0 0 _ftn8 8 1 3 8 0 “#_ftnref8” 8 ) 7 1 -1 9 0 0 Hendriksen, ) 9 1 -1 9 0 0 More Than Conquerors) 7 1 -1 9 0 0 , p. 84. ) -2 1 0 0 0 0 0 0 _ftn9 8 1 3 8 0 “#_ftnref9” 9 ) 7 1 -1 9 0 0 Bauer, p. 368; Norman Hillyer, ) 9 1 -1 9 0 0 NIDNTT) 7 1 -1 9 0 0 , 3:398; see also the entry in ) 9 1 -1 9 0 0 EDNT) 7 1 -1 9 0 0 , 2:170. And see R. H. Charles, ) 9 1 -1 9 0 0 A Critical and Exegetical Commentary on the Revelation of St. John) 7 1 -1 9 0 0 , ICC (Edinburgh: Clark, 1920), 1:114. In Revelation the NJB consistently translates jasper as diamond. ) -2 1 0 0 0 0 0 0 _ftn10 8 1 3 8 0 “#_ftnref10” 10 ) 7 1 -1 9 0 0 See Leon Morris, ) 9 1 -1 9 0 0 NIDNTT) 7 1 -1 9 0 0 , 3:1002; Karl Heinrich Rengstorf, ) 9 1 -1 9 0 0 TDNT) 7 1 -1 9 0 0 , 3:341. Caird 9 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , p. 63) comments, But this is no prismatic bow in the sky; it is like an emerald a statement that teases the imagination out of all thought. ) -2 1 0 0 0 0 0 0 _ftn11 8 1 3 8 0 “#_ftnref11” 11 ) 7 1 -1 9 0 0 Refer to Simon J. Kistemaker, ) 9 1 -1 9 0 0 Exposition of the Epistle of Jude) 7 1 -1 9 0 0 , NTC (Grand Rapids: Baker, 1987), pp. 387 88. ) -2 1 0 0 0 0 0 0 _ftn12 8 1 3 8 0 “#_ftnref12” 12 ) 7 1 -1 9 0 0 Hendriksen, ) 9 1 -1 9 0 0 More Than Conquerors) 7 1 -1 9 0 0 , pp. 85 86. ) -2 1 0 0 0 0 0 0 _ftn13 8 1 3 8 0 “#_ftnref13” 13 ) 7 1 -1 9 0 0 E.g., the commentaries of Alford (p. 596); Barclay (1:194); Greijdanus (pp. 122 23); Hailey (p. 168); Hoeksema (pp. 158 59); Hughes (p. 72); Lenski (pp. 174 75); Sweet (p. 118); Swete (p. 69). ) -2 1 0 0 0 0 0 0 _ftn14 8 1 3 8 0 “tw://bible.?id=66.4.4|AUTODETECT|” 14 ) 11 1 -1 9 0 “tw://bible.?id=66.4.4|AUTODETECT|” Rev. 4:4) 7 1 -1 9 0 “tw://bible.?id=66.4.10|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=66.4.10|AUTODETECT|” 10) 7 1 -1 9 0 “tw://bible.?id=66.5.5|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=66.5.5|AUTODETECT|” 5:5) 7 1 -1 9 0 “tw://bible.?id=66.5.6|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=66.5.6|AUTODETECT|” 6) 7 1 -1 9 0 “tw://bible.?id=66.5.8|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=66.5.8|AUTODETECT|” 8) 7 1 -1 9 0 “tw://bible.?id=66.5.11|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=66.5.11|AUTODETECT|” 11) 7 1 -1 9 0 “tw://bible.?id=66.5.14|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=66.5.14|AUTODETECT|” 14) 7 1 -1 9 0 “tw://bible.?id=66.7.11|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=66.7.11|AUTODETECT|” 7:11) 7 1 -1 9 0 “tw://bible.?id=66.7.13|AUTODETECT|” , ) 11 1 -1 9 0 “tw://bible.?id=66.7.13|AUTODETECT|” 13) 7 1 -1 9 0 “tw://bible.?id=66.11.16|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=66.11.16|AUTODETECT|” 11:16) 7 1 -1 9 0 “tw://bible.?id=66.14.3|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=66.14.3|AUTODETECT|” 14:3) 7 1 -1 9 0 “tw://bible.?id=66.19.4|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=66.19.4|AUTODETECT|” 19:4) 7 1 -1 9 0 0 . A. Feuillet 9 1 -1 9 0 0 RB) 7 1 -1 9 0 “tw://bible.?id=13.24.3-13.24.19|AUTODETECT|” 65 [1958]: 5 32) interprets the twenty-four elders as the great saints in the Old Testament and takes the number twenty-four from the orders of the priests, singers, and porters 11 1 -1 9 0 “tw://bible.?id=13.24.3-13.24.19|AUTODETECT|” 1 Chron. 24:3 19) 7 1 -1 9 0 “tw://bible.?id=13.25.6-13.25.31|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=13.25.6-13.25.31|AUTODETECT|” 25:6 31) 7 1 -1 9 0 “tw://bible.?id=13.26.17-13.26.19|AUTODETECT|” ; ) 11 1 -1 9 0 “tw://bible.?id=13.26.17-13.26.19|AUTODETECT|” 26:17 19) 7 1 -1 9 0 0 ). But are there no great saints of the New Testament era? ) -2 1 0 0 0 0 0 0 _ftn15 8 1 3 8 0 “#_ftnref15” 15 ) 7 1 -1 9 0 0 There are additional views. For a survey, see the commentaries of Aune (52A, pp. 288 92), Beale (pp. 323 26), and Charles (1:128 33). ) -2 1 0 0 0 0 0 0 _ftn16 8 1 3 8 0 “#_ftnref16” 16 ) 7 1 -1 9 0 0 Consult the commentaries of Thomas 9 1 -1 9 0 0 Revelation 1 7) 7 1 -1 9 0 0 , pp. 347 48); Beckwith (p. 498); Mounce (pp. 121 22); Johnson (p. 462); Morris (p. 86); Beasley-Murray (pp. 113 14). See also Ned B. Stonehouse, ) 9 1 -1 9 0 0 Paul before the Areopagus and Other New Testament Studies) 7 1 -1 9 0 0 (London: Tyndale, 1957), pp. 88 108. ) -2 1 0 0 0 0 0 0 _ftn17 8 1 3 8 0 “#_ftnref17” 17 ) 7 1 -1 9 0 0 Some commentators (e.g., Aune, Charles) consider the last clause in verse 5b to be an explanatory gloss, but this view is without justification. ) -2 1 0 0 0 0 0 0 _ftn18 8 1 3 8 0 “#_ftnref18” 18 ) 7 1 -1 9 0 0 Caird, ) 9 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , p. 65. See M. Robert Mulholland Jr., ) 9 1 -1 9 0 0 Revelation: Holy Living in an Unholy World) 7 1 -1 9 0 0 (Grand Rapids: Zondervan, Francis Asbury Press, 1990), pp. 150 54. Compare Gregory K. Beale, The Problem of the Man from the Sea in 4 Ezra 13 and Its Relation to the Messianic Concept in John s Apocalypse, ) 9 1 -1 9 0 0 NovT) 7 1 -1 9 0 0 25 (1983): 182 88; Beale, ) 9 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , p. 327. ) -2 1 0 0 0 0 0 0 _ftn19 8 1 3 8 0 “#_ftnref19” 19 ) 7 1 -1 9 0 0 Refer to the commentaries of Greijdanus (pp. 124 25), Hendriksen (p. 86), Walvoord (pp. 108 9). ) -2 1 0 0 0 0 0 0 _ftn20 8 1 3 8 0 “#_ftnref20” 20 ) 7 1 -1 9 0 0 Aune, ) 9 1 -1 9 0 0 Revelation 1 5) 7 1 -1 9 0 0 , pp. 269, 282. ) -2 1 0 0 0 0 0 0 _ftn21 8 1 3 8 0 “#_ftnref21” 21 ) 7 1 -1 9 0 0 Henry Alford, ) 9 1 -1 9 0 0 James Revelation) 7 1 -1 9 0 0 , vol. 4, part 2 of ) 9 1 -1 9 0 0 Alford s Greek Testament) 7 1 -1 9 0 0 (1875; reprint, Grand Rapids: Guardian, 1976), p. 594. ) -2 1 0 0 0 0 0 0 _ftn22 8 1 3 8 0 “#_ftnref22” 22 ) 7 1 -1 9 0 0 It is not necessary to call the words in the midst of the throne and a gloss, as Charles does (1:118). It may mean in the middle of each of the four sides 9 1 -1 9 0 0 More Than Conquerors) 7 1 -1 9 0 “tw://bible.?id=66.4.6|AUTODETECT|” , p. 86). Robert G. Hall sees the living creatures as components of the throne. See his Living Creatures in the Midst of the Throne: Another Look at ) 11 1 -1 9 0 “tw://bible.?id=66.4.6|AUTODETECT|” Revelation 4:6) 7 1 -1 9 0 0 , ) 9 1 -1 9 0 0 NTS) 7 1 -1 9 0 0 36 (1990): 609 13. ) -2 1 0 0 0 0 0 0 _ftn23 8 1 3 8 0 “#_ftnref23” 23 ) 7 1 -1 9 0 0 Charles, ) 9 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , 1:124. See also William Barclay, ) 9 1 -1 9 0 0 The Revelation of John) 7 1 -1 9 0 0 , 2d ed. (Philadelphia: Westminster, 1960), 1:203. ) -2 1 0 0 0 0 0 0 _ftn24 8 1 3 8 0 “#_ftnref24” 24 ) 7 1 -1 9 0 0 In his ) 9 1 -1 9 0 0 Commentary on Revelation) 7 1 -1 9 0 0 (1911; reprint, Grand Rapids: Kregel, 1977), p. 71, Henry Barclay Swete aptly concludes, The four forms suggest what is noblest, strongest, wisest, and swiftest in animate Nature & including Man. ) -2 1 0 0 0 0 0 0 _ftn25 8 1 3 8 0 “#_ftnref25” 25 ) 7 1 -1 9 0 0 Martin Kiddle, ) 9 1 -1 9 0 0 The Revelation of St. John) 7 1 -1 9 0 0 (London: Hodder and Stoughton, 1940), p. 70. ) -2 1 0 0 0 0 0 0 _ftn26 8 1 3 8 0 “#_ftnref26” 26 ) 7 1 -1 9 0 0 Aune, ) 9 1 -1 9 0 0 Revelation 1 5) 7 1 -1 9 0 0 , p. 303. Refer also to N. Walker, The Origin of the Thrice-Holy, ) 9 1 -1 9 0 0 NTS) 7 1 -1 9 0 0 5 (1959): 132 33. ) -2 1 0 0 0 0 0 0 _ftn27 8 1 3 8 0 “#_ftnref27” 27 ) 7 1 -1 9 0 0 See Swete, ) 9 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 p. 73. ) -2 1 0 0 0 0 0 0 _ftn28 8 1 3 8 0 “#_ftnref28” 28 ) 7 1 -1 9 0 0 Richard Bauckham, ) 9 1 -1 9 0 0 The Climax of Prophecy: Studies on the Book of Revelation) 7 1 -1 9 0 0 (Edinburgh: Clark, 1993), pp. 31 32. ) -2 1 0 0 0 0 0 0 _ftn29 8 1 3 8 0 “#_ftnref29” 29 ) 7 1 -1 9 0 0 Compare Donna W. Payne and Fran Lenzo, ) 9 1 -1 9 0 0 The Handel s Messiah Family Advent Reader) 7 1 -1 9 0 0 (Chicago: Moody, 1999), p. 99. ) -2 1 0 0 0 0 0 0 _ftn30 8 1 3 8 0 “#_ftnref30” 30 ) 7 1 -1 9 0 0 Erich Tiedtke, ) 9 1 -1 9 0 0 NIDNTT) 7 1 -1 9 0 0 , 3:349. ) -2 1 0 0 0 0 0 0 _ftn31 10 1 3 8 0 “#_ftnref31” NKJV ) 7 1 -1 9 0 0 New King James Version ) -2 1 0 0 0 0 0 0 _ftn32 8 1 3 8 0 “#_ftnref32” 31 ) 7 1 -1 9 0 0 For instance, Charles 9 1 -1 9 0 0 Revelation) 7 1 -1 9 0 0 , 1:134) calls the last two words an explanatory gloss added by a scribe who misunderstood &���. ) -2 1 0 0 0 0 0 0 _ftn33 8 1 3 8 0 “#_ftnref33” 32 ) 7 1 -1 9 0 0 Consult the commentaries of Alford (pp. 602 3), Barclay (1:207), Greijdanus (pp. 130 31), Hailey (p. 172), Hendriksen (p. 88), Hughes (p. 76), Johnson (p. 464), D�sterdieck (p. 202), Mounce (p. 172), Sweet (p. 121), Swete (p. 75), and Thomas (p. 368). ) -2 1 0 0 0 0 0 0 _ftn34 8 1 3 8 0 “#_ftnref34” 33 ) 7 1 -1 9 0 0 C. F. D. Moule, ) 9 1 -1 9 0 0 An Idiom-Book of New Testament Greek) 7 1 -1 9 0 0 , 2d ed. (Cambridge: Cambridge University Press, 1960), p. 66. ) -2 1 0 0 0 0 0 0 _ftn35 8 1 3 8 0 “#_ftnref35” 34 ) 7 1 -1 9 0 0 Compare Thomas, ) 9 1 -1 9 0 0 Revelation 1 7) 7 1 -1 9 0 0 , p. 362 n. 89. )

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