Revelation 4

John T. Hinds Commentary On Revelation 4PART SECOND VISIONSRev 4 : 1 to 5: 14SECTION ONE GOD SEEN IN HEAVENRev_4:1-11 OF GOD UPON HIS THRONERev_4:1-3 Rev 4:1 —After these things I saw, and behold, a door opened in heaven,—“ After these things” means after the things men­tioned in the preceding chapters— the initial vision and the reception of seven letters. The words “ I saw, and behold” introduce a new vision that was opening to John, which is fully described in the two chapters of this part of the book. The brief vision of Rev 1:10-19 represents Christ as standing by John; in this the scene is transferred to heaven and John is permitted to view it through the door opened for that pur­pose. This is similar to the words of Ezekiel, “ The heavens were opened, and I saw visions of God.” (Ezekiel 1:1.) Just how John was enabled to see things in heaven is not explained, but we know it was by the exercise of miraculous power in some way.

Revelation 4:1 —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 thee the things which must come to pass hereafter.—Some commentators understand that the “ first voice that I heard” refers to the same voice mentioned in Revelation 1:10 that spake to John first. Others think it means that the first sound or speaking that he heard was a voice saying, “ Come up hither.” The latter seems the more natural view. The essential point, however, is what the voice said. The promise to show what “ must come to pass hereafter” is unmistakable proof that the things to be shown in the visions to follow would be events that would take place after the time the voice was speaking them. No other meaning for these words is possible. Some scholars join the word “ hereafter” with the next verse, the meaning, as they view it, being that after the voice said “ Come up hither” he was straightway in the Spirit. This would not change the meaning of verse 1; for things which “ must come to pass” refer to things in the future.

Revelation 4:2 —Straightway I was in the Spirit: and behold, there was a throne set in heaven, and one sitting upon the throne;— Seeing the open door in heaven and hearing the voice, mentioned in verse 1, implies some degree of spiritual exaltation for John, but being “ in the Spirit,” as expressed here, probably means that he was given such measure of spiritual enduement that he could fully see and describe the visions that passed before him. This is clear from the command to come up hither and he would be showii certain things that must come to pass. He was so deeply absorbed that the things before his mind appeared as if material objects. Such miraculous experiences are inexpli­cable to man; they are accepted as true by faith. Heaven is represented as a great room into which John looked through the open door. He saw a throne upon which a glorious being was sitting. Though not named, the description unquestionably refers to God.

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.—It is worthy of note that no personal description of God is attempted here or elsewhere by divine writers. No suggestion is given that might lead to images or idolatrous practices. The stones mentioned and the rainbow that circled about the throne were doubtless meant to show the divine majesty and royalty of God as the supreme Ruler of the universe. From such a description no one could make an image, yet the glorious splendor of God in heaven could be presented most impressively. Speculating as to what is signified by the stones mentioned is probably time wasted. The entire scene presents the indescribable maj­esty of God; nothing more was necessary in showing his position and power.THOSE ABOUT THE THRONE Rev_4:4-8 a 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.—The visions of this section (chapters 4 and 5) are evidently intended to represent the authority and power of God; his authority to determine the destiny of all classes of beings and his power to execute his decrees. Hence, the general setting is that of a kingdom— the exercise of royal power and its consequential glory and praise. God sitting upon his throne is represented as being surrounded by twenty-four elders sitting upon thrones. These, though inferior to God, are clearly presented as ruling in some secondary sense, for they have crowns of gold on their heads. The essential and most important lesson here, doubtless, is that all intelligent creatures are required to worship and serve Jehovah. Com­mentators have disagreed much as to why they were called “ elders” and why the number twenty-four.

It should be re­membered that heavenly things can only be described under­standing^ through something earthly. The term “ elders” represents a leading class in both Jewish and Christian sys­tems and, therefore, is an appropriate word to describe those who exercise a secondary rule under God’ s authority. The number twelve probablyindicates completeness, and double that number may be used to emphasize that idea. Some think the number was suggested by the twelve patriarchs of the old covenant and the twelve apostles in the new. If they only describe a class of purely angelic beings, and have no typical significance at all, it shows that all creatures of that class worship God. If all heavenly beings worship God, then all human beings should do so.

This sustains the leading pur­pose of the vision. Clothed in white robes indicates purity and shows their worthiness to sit in positions of secondary authority.

Revelation 4:5 —And out of the throne proceed lightnings and voices and thunders.—These awe-inspiring sounds which John heard were, doubtless, intended to indicate the majesty and power of God. Proceeding from the throne would show that whatever they represented was to come from God’s power. It is almost the same description that Moses gave as literally occurring at Mount Sinai (Exodus 19:16) when God spake directly to the people, giving commands and prohibitions. This shows God’ s power to bless or punish according to his promises. As the display of power at Mount Sinai warned the people to hear and give heed to what was to be spoken, so this display of the same powers in the vision warned John, and through him all others, to give heed to the things about to begin to be revealed. It was a divine assurance that the things to be revealed to John would surely come to pass.

Revelation 4:5 —And there were seven lamps of fire burning before the throne, which are the seven Spirits of God;—Seven lamps burning show that the scene was perfectly and continuously illuminated. John himself says that these lamps arc ‘‘ the seven Spirits of God.” This is final as to what they mean in this verse. On the expression ‘‘ seven Spirits” see notes on 1 : 4, where it is argued that the Holy Spirit is meant. It indicates that the Holy Spirit would make a complete and accurate revelation to John of all the things to come to pass just as he had made a correct revelation in things contained in other scriptures.

Revelation 4:6 —and before the throne, as it were a sea of glass like unto crystal;— To John there appeared spreading out before the throne a sea smooth and clear as ice or crystal. It is useless to spend time speculating as to what this sea symbolizes; it might be only a part of the heavenly vision with no special significance. Still it will do no harm to mention two facts, true in themselves, that may be involved in the language: (1) The broad expanse may suggest the world-wide extent to which God’ s rule can go. (2) The calmness and smoothness of a glassy sea may indicate the peace of those who are pure worshipers of God in his kingdom. This would be in contrast with the raging and turbulent sea that symbolizes the upheavals in sinful nations.

Revelation 4:6 —and in the midst of the throne, and round about the throne, four living creatures full of eyes before and behind.—Com­mentators are agreed that the word “ beast,” found in the King James Version of this verse, is an indefensible translation. It is a different Greek word from that correctly translated “ beast” in 13: 1, 11. “ Living creatures” is broad enough in meaning to include all creatures having life, but here the expression is applied to the four described in the next verse. What these four creatures represent is a question answered in a variety of ways by scholars. The most plausible ex­planation is based upon information furnished by the prophets Ezekiel and Isaiah. In his first chapter Ezekiel describes “ visions of God” which he saw by the river Chebar in the land of the Chaldeans. These visions are so similar to what John saw that either may be used in explanation of the other.

Ezekiel also saw “ four living creatures,” but his description of them varies some from that of John. Seeing in the visions some things that did not appear to John does not change the fact that he was viewing God surrounded by heavenly attend­ants.

In his tenth chapter Ezekiel describes another vision and says, “ This is the living creature that I saw by the river Chebar.” (Verse 15.) Mentioning the faces which he saw he said, “ They were the faces which I saw by the river Chebar.” (Verse 22.) Referring to the creature again (verse 20) he said, “ And I knew that they were cherubim.” In Gen. 3: 24 we learn that cherubim guarded the approach to the tree of life, and in Ex. 25: 18 that two cherubim made of gold were placed upon the mercy seat in the tabernacle. Since those John saw were living creatures, not a gold image, the cherubim must refer to some kind of heavenly beings that continually wait upon and worship God. An understanding of their na­ture, of course, is impossible. In Isa. 6: 1-4 the prophet gives a similar vision of the “ Lord sitting upon a throne” and above him seraphim. This word means “ fiery ones,” and probably in­dicates a bright and glorious appearance on those about God’ s throne. The sum of the matter seems to be that the creatures John saw were heavenly beings who are continually about God’ s throne.

In the midst of the throne and round about the throne is supposed to mean that one stood on each of the four sides of the throne. “ Full of eyes before and behind” probably means their ability to see in all directions or comprehend all God’ s glory and be ready to give proper adoration.

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.— The living creatures that Ezekiel saw (1:6, 10) appeared to have four faces each; those John saw appeared with one face each. But the faces of a lion, ox, man, and eagle are mentioned by both. These faces represent four classes of created life— man, wild animals, tame animals, and birds. This is strictly a vision of what John saw in heaven about God’ s throne, but doubtless was intended to show that all classes of God’ s creatures must render proper honor to him as creator. It may also imply that all God’ s creatures must share properly in whatever punishments that may be inflicted against evil.

Revelation 4:8 —And the four living creatures, having each one of them six wings, are full of eyes round about and within:—Full of eyes is repeated here from verse 6. See note there. Wings naturally indicate the swiftness of movement, and probably show the readiness and speed with which they served God. THE WORSHIP Rev_4:8 -ll Revelation 4:8 b—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.—Already these creatures have been de­scribed as being “ full of eyes” ; here they are said to be sleepless, having no rest day or night. Their praise and worship of God goes on unceasingly. The thrice used word holy in their song of praise indicates perfect sacredness of God as a supreme and faultless Being to be worshiped by all intelligent creatures. The fact that these creatures spake their praise of God shows they were intelligent beings, not animals, though three of them ap­peared to have faces of animals. Compare the note on verse 7. Being called the “ Almighty” shows that God has abundant power to bring to pass all the future events that were to be revealed to John.

On the expression who was, is, and is to come, see the note on Revelation 1:4. Past, present, and future indicate the everlasting or unending existence of God. This shows that, however long he might be in bringing to pass the things to be revealed to John, his words would be verified, for neither his existence nor power could cease.

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,—Since verse 8 shows that the living creatures give glory to God continually, the expression “ when” they shall give glory must mean they repeated their praises again and again. God is so perfect in being and acts that the heavenly intelligences were continually repeating their thanks­giving because of his glory— ascribing to him all honor. “ Liveth fur ever and ever” is an explanation of what is meant by “ who was and who is and who is to come.”

Revelation 4:10 —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,— Whatever caused the living creatures to give glory and honor to God also caused the twenty-four elders to fall before him and do the same. The elders wearing crowns show that in some sense they were rulers. Casting their crowns before God evidently indicates that they recognized that all their success came from God, and that their garlands of victory were as nothing in comparison with worshiping God. John’ s seeing them cast their crowns down most impressively shows that fact.

saying, Revelation 4:11 —Worthy art thou, our Lord and our God, to receive the glory and the honor and the power: for thou didst create all things, and because of thy will they were, and were created.— This song of praise is practically the same as that of the living creatures, adding the word “ power” and declaring God to be the Creator of all things. The power indicates that he has strength to do all he has promised, and being Creator he has the right to do as his infinite wisdom and justice may direct. Even if the living creatures and elders do not represent anything on earth, two important facts are apparent: (1) The vision shows that all heavenly intelligences render strict obedi­ence to God. This implies that all responsible human beings on earth should obey him. (2) The display in the vision of God’s power, majesty, and eternal existence proves that he will bring to pass the things which he revealed to John in the following visions. These are the essential lessons in the visions of this section.

Verse 1 SECTION I(Revelation 4:1 to Revelation 8:1) Revelation Chapter Four At this point in Revelation there begin the visions, in which are shown, under figures, the forces by which the life of the church is affected. “She is shown God and the Lamb, the devil, the beast, the false prophet, and the apostate city. Then she is shown the victory of Christ, and the eternal defeat of the powers of evil."[1] However, Revelation 4 and Revelation 5 are introductory, forming a composite vision of the throne of God and of the Lamb (one throne, not two). “Actual predictions of future events do not begin untilRevelation 6."[2]The student is quickly aware that some of the terminology of Isaiah 6 andEzekiel 1, as well as of passages in Daniel, is used in this chapter, and throughout Revelation. But despite many of the striking symbols being employed, the vision here is distinctly different. This chapter, however, “is as much adapted to impress the mind as any of the others."[3] The terminology John used here in describing what God revealed to him, although found in the Old Testament, is used in an independent manner. “We do not find even a single Old Testament quotation, but only adaptations and nothing more."[4]The sense of impending persecution which dominates the letters to the churches might well have tended to unnerve them; what better way to comfort them, therefore, than to point out the eternal glory of the throne of God and Christ. The throne of imperial Roman authority had become their enemy, but there was a higher authority. After all, the universe itself is under the control of God. The most important thing that anyone can know about the universe is that there is a control center. It does not exist like some robot machine that has been wound up and left to run itself out. The throne of God and of Christ is the final and conclusive denial of the “chance theory,” regarding either creation or the continuity of the material universe. Even more significantly, the enthroned authority is personal. The most important single fact that can be known about God lies right here. God is a person; and associated with him, indeed identified with him, is the Lord Jesus Christ our Saviour, also personal, and identified both with the Father and with mankind. It is lack of belief in a personal God that has devastated and destroyed religious faith to a great extent in the current era. William Buckley, many years editor of the National Review, and a personal friend of this writer, once published an article in his paper regarding the “Three `R’s of Religion,” identifying these as Revelation, Regeneration, and Responsibility, and relating all of these absolutely to belief in a personal God. If one does not believe that God is personal, there can be no valid conception of regeneration. One cannot be born of some cosmic law; a person cannot be born of that which is impersonal; and, if God is not a person, there is no such thing as the new birth. No wonder it has dropped out of a lot of modernistic preaching by those who no longer believe in a personal God. If one does not believe in a personal God, it is folly to speak of revelation. That is why so many do not believe the Bible to be God’s word. If there is no one, no person beyond our present life, then no one has spoken to anybody! Belief in a personal God underlies the basic conception of divine revelation. If one does not believe in a personal God, there is, logically, no such thing as responsibility. If God is personal, one who knows the deeds of men, and who will require of every man ever born an account of his stewardship, then man is responsible for his actions and will inevitably suffer the penalty of disobeying divine law; but, if there is no personal God, then there is not anything in this universe any higher than a man. Once such a conception as that is received, it makes every man his own god. Whatever social pressures or governmental sanctions may be exercised in an attempt to restrain his unbridled impulses, he will have no regard for them whatever, except in the degree of intimidation they may have; but he will have no respect for them. He will proceed to do his own thing without regard either for God, whom he does not believe exists, or for man, who, as equal in every way to himself, he is not inclined to fear. If social scientists want to know what is happening to “the good life” in our times, the trouble lies right here. People no longer believe (at least in a great many cases) in a personal God. The result of this exceedingly important break-down of faith in its most vital aspect will inevitably be the total destruction of any society stupid enough to encourage it. If people will not heed the lessons of Inspiration, at least they should pay some attention to the lessons of history: The natural ethic is too weak to withstand the savagery that lurks under civilization, and emerges in our dreams, crimes, and wars … There is no significant example in history, before our time, of a society successfully maintaining moral life without the aid of religion.[5]This observation was made by the greatest historian of this century; and while Durant himself professed not to believe in a personal and intelligent supreme Being, the admission cited in the above quotation is without meaning apart from the conception of a personal God. In fact, no real religion is possible without it. 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."[6]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."[7] 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 (Revelation 3:8), the door of the human heart (Revelation 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 (Revelation 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."[8] 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."[9] 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 (Revelation 5:6)? The great scarlet-colored beast has ten horns (Revelation 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.[10]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."[11] 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."[12] 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."[13]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."[14][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. Verse 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 Revelation 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 (Revelation 4:2). And thus this verse cannot be interpreted as referring to the rapture of the church.[15]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 Revelation 3 and Revelation 4,” entailing the inconsistency that John had somehow missed it and had to be called up in Revelation 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."[16]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)."[17] 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”[18] in Revelation. There was set … This means, “There was situated in heaven a throne. There is no action of setting up or placing."[19] 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 (Psalms 103:19; Psalms 119:89)."[20] “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.[21][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. Verse 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."[22] 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.[23]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."[24] 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)[25] 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 (Genesis 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,"[26]Ladd went on to point out that they were in different positions on the high priest’s breastplate (Exodus 28:17 ff), and that they are numbered among the foundations of the new Jerusalem (Revelation 21:19 ff). [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. Verse 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;[27] (2) the twenty-four star gods of the Babylonian pantheon;[28] (3) in the Targum the elders are interpreted as leaders of the Jewish people; (4) the twenty-four priestly orders enumerated in 1 Chronicles 24:4 ff;[29] (5) a special order of angels, an interpretation rejected by Lenski on the grounds that angels are nowhere symbolized in Revelation;[30] (6) an order of angel princes called thrones in Colossians 1:16;[31]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 conjoined 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 (1 Chronicles 26:1 ff).[32]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."[33] The views of Lenski are of particular interest. He objected to our interpretation on the grounds that “elders are not representative of the church."[34] 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 Revelation 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 Revelation 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 Matthew 19:28. (4) They say that they reign on the earth (Revelation 5:10). (5) The KJV in Revelation 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."[35][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. Verse 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 (Exodus 19:16), and the seven burning lamps refer to the Holy Spirit."[36] The combined symbols of this verse convey no meaning except that of “God’s omnipotent power."[37] 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 (Genesis 15:17), indicating that both of God’s covenants with Noah and with Abraham were symbolized in this chapter. [36] Albert Barnes, op. cit., p. 107. [37] R. C. H. Lenski, op. cit., p. 176. Verse 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 Ezekiel 1 andIsaiah 6 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 (Ezekiel 10) 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 (Ezekiel 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,[38] “the countless living earthly agencies of God’s providence,"[39] “the entire animate creation,"[40] or “the four chief signs of the Zodiac,"[41] 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. [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. Verse 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 Isaiah 6:2, and the “cherubim” of Ezekiel 10:20.[42]ENDNOTE: [42] J. W. Roberts, op. cit., p. 56. Verse 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 Isaiah 6, 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.[43]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.[44]Who was and who is and who is to come … On this reference to Exodus 3:14, see comment on similar words in Revelation 1:4 Revelation 1:8. [43] Albert Barnes, op. cit., p. 107. [44] A. Plummer, op. cit., p. 147. Verse 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 Revelation 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 inquire, “If these spontaneous outbursts of praise contradict the continuous worship of Rev 4:8”![45] 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. ENDNOTE: [45] Robert H. Mounce, The Book of Revelation (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1977), p. 139. Verse 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,"[46] 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 Revelation 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,’"[47] exactly as the author does in John 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."[48] 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.[49]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 inRevelation 5. Without the vision of what is revealed there, despair would wipe out every human hope. [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.

Revelation Chapter IV by B.W. Johnson The Open Door in Heaven Summary—The Voice from Heaven. The Throne and He Who Sat on the Throne. The Twenty-four Elders. The Four Living Forms. Their Cry Night and Day. The Doxology of the Twenty-four Elders.It is generally agreed that with this chapter the third section of Revelation begins.

Chapters 4 and 5 are preparatory visions. It is not until chapter 6 is reached that the future begins to be uncovered. In these chapters there is revealed through the open door of heaven the Almighty upon the throne in glory surrounded by adoring creatures. The symbolism declares that he holds in his hands the destinies of the world and knowledge of the future. Then it is declared that to the Lion of the tribe of Judah it has been given to open the book of destiny and to reveal the future. To the Son, who appears in a symbolic form, the book is given amid the praises of Elders and living creatures. It is noteworthy that the two greatest prophets of the Old Testament, those who had the clearest visions of the reign of Christ, were permitted to behold a similar scene as a preparation for their revelations Ezekiel (Ezekiel 1) and Isaiah (Isaiah 6) are each allowed to behold the glory of God. As the Old Testament prophets, when about to enter upon their work, were inaugurated to the office of making known the future by a vision of the Almighty, so John, the New Testament prophet, the last prophet of the world, was permitted to have a similar vision. Though the visions differ, the most striking symbols are beheld by all three of the prophets. All see and describe the throne of God, with its sublime surroundings; all speak of the One who sits on the throne, though they make no attempt to describe his person; all record his glory; Ezekiel beholds living creatures around the throne, full of eyes, with four wings and two hands; Isaiah sees the seraphim with six wings who cry, Holy, holy, holy is the Lord of Hosts. In 1 the four beasts are about the throne, full of eyes, with six wings who cry, Holy, holy, holy, the Lord God Almighty. In the case of all the prophets the vision of God is preparatory and indicates that he is about to impart the secrets of his future, hitherto held in his own bosom. Revelation 4:1-3. After this. “ After these things,” as in the Revision. After the letters to the churches had been dictated. “ The things which must be after this” are yet to be shown. I looked. Rather, “ I saw in vision.” A door was opened in heaven. Heaven standing open so that the throne within could be seen. The first voice which I heard. The same voice that he had heard at first. See Revelation 1:10. Come up hither. Through the opened door. The things which must come to pass hereafter. Hence, we know that what John sees in the vision just opening belongs to events still future when he wrote. Revelation 4:2. I was in the spirit. At once he was lifted to that spiritual exaltation which enabled him to behold the heavenly visions. A throne. The throne of God was revealed and One sat on the throne. Revelation 4:3. He that sat was to look upon like a jasper stone and a sardius. We learn from Revelation 21:11 the qualities of the jasper meant; a stone of dazzling brilliance, a mountain of light, clear as crystal. The two probably symbolize the splendor, holiness and judgments of God. Rainbow round about the throne. The rainbow was a pledge of God’s faithfulness to his covenants (Genesis 9:13). God sits upon the throne, splendid, dazzling, terrible, but compassed about by the Covenant of Grace. Revelation 4:4-6. Round about the throne were four and twenty seats. Rather, “ thrones.” The central throne was encompassed by twenty-four lesser thrones. Four and twenty elders sitting. These ancients were (1) twenty-four in number; (2) they were clothed in white, the color of victory and purity; (3) on their heads were golden crowns, not the diadem which means a kingly crown, but the golden crown of honor (Stephanos). Critics are not agreed as to the signification of these elders, but most of them think that they symbolize the glorified church of God gathered round the throne.

They disagree as to the significance of the number twenty-four. There were twenty-four courses of priests. There were twelve tribes, and twelve apostles. Possibly the number of the latter was doubled to symbolize the entire church, Jew and Gentile. In a note below I will give my own view of the Twenty-four Elders. Revelation 4:5. Lightnings and voices and thunders. These seem to portray the threatenings and judgments which proceed from the throne. Seven lamps of fire. These bright light-giving lamps symbolize the Holy Spirit in the fulness of its manifestation, indicated by the seven Spirits of God. See note on Revelation 1:4. Revelation 4:6. A sea of glass like unto crystal. This deep, transparent sea before the throne is supposed to symbolize the purity and calmness of the Divine rule. It stands solid, calm and clear. In the midst of the throne. The four forms which are next described were to the right and left of the throne and in the midst between these extremes. The throne was in their midst. Four living creatures. See Revision. Four “ beasts,” as in the Common Version, is an incorrect idea. The Greek for “ beasts” is different. They are four Zoa, “ living forms.” Full of eyes. Their eyes looked backward as well as forward. The description of these wonderful objects is next given. See notes at end of chapter. Revelation 4:7-8. The first creature was like a lion. It looked like a lion, but was not a lion. It had other characteristics. Like a calf. Had a body similar to that of the ox. Had the face of a man. Otherwise its structure differed from that of men. Like a flying eagle. It will be seen that four departments of animated nature are represented. That of the wild beasts of prey; that of domestic animals, the human species, and the fowls of the air. Each is represented by what, in the eyes of a Hebrew, would be regarded as its highest type. Revelation 4:8. The four living creatures. Their common characteristics are now pointed out. All have six wings; they are full of eyes, and they all unite in a ceaseless cry of praise to God. Full of eyes within. They were full of eyes before and behind, and when the wings were lifted John saw that they were full of eyes within also. The eyes, sleepless, possibly symbolize never resting, wakeful activity. They have no rest. They never rest from praising the Lord. Revelation 4:9-11. And when the living creatures shall give glory and honor and thanks to him that sitteth on the throne. Shall utter such praises as are given in verse 8. Then the twenty-four elders also join in swelling the anthems. It will be noted that these two classes, whatever they signify, are both about the throne, and both engaged in harmonious praise of the Almighty. Revelation 4:10. Cast their crowns before the throne. There are four elements in this worship: (1) They fall down; (2) they adore; (3) they cast their crowns before the throne, an act of homage which gives Him who sitteth there all the glory of their crowns; (4) they offer ascriptions of praise. Revelation 4:11. Worthy art thou, etc. The chorus in which they join ascribes all glory to God as his right as the Creator. Because of thy will they were. Not as in the Common Version. They do not say that God created all things “ for his pleasure,” but that his will was the efficient cause. NOTES.The meaning of the Twenty-four Elders and the Four Living Creatures has been the subject of much discussion. It has been held by many discreet commentators that the first symbolizes the Redeemed Church, and the latter the Animated Creation, joined around the throne in the praises of the Almighty. It is always with hesitation and a degree of pain that I differ from those whose opinions I have studied with profit, but I am compelled to think that none of the explanations are entirely adequate. I give below my reasons, and what I think the correct view: The Four Living Creatures.—What is symbolized by these forms? If the reader will turn to Ezekiel 1, he will find that the exiled prophet of the old dispensation saw by the river Chebar of Babylon, the same beings that John described in this chapter. While there are minor differences, the great features are the same. Each prophet, John and Ezekiel, sees (1) four living creatures; both see (2) four faces, like those of a man, a lion, an ox or calf, and a flying eagle; (3) the living creatures of each prophet are full of eyes; (4) in each case they are winged. There is one minor difference in the wings: John sees six wings, while Ezekiel mentions four wings and a pair of hands under the wings, making six members. The seraphim of Isaiah, chapter 6 had six wings.

The similar appearance, and the fact that the same Greek term is used to represent them, proves beyond doubt that the “ four beasts” of John are the “ four living creatures” of Ezekiel. If we therefore can ascertain the significance of the symbols beheld by the Old Testament prophets, we will be able to ascertain what the same symbols mean in Revelation. We are not left in doubt about the identity of the beings described by them. In the tenth chapter Ezekiel describes certain beings that he beheld the second time; and in verse 22 he says: “ And the likeness of their faces was the same faces which I saw by the river Chebar, their appearances and themselves.” He also says in verse 15, that these are the “ living creatures I saw by the river Chebar.” Again, in verse 20 he affirms the same thing, and says: “I knew that they were the cherubim.” Isaiah, on the other hand, declares that the figures he saw were seraphim. Here, then, is solid ground. The four living creatures, or “ beasts,” of John are not the four elements, four quarters of the earth, four continents, or four evangelists, but are cherubim or seraphim. The forms seen by these prophets are probably symbolical of their nature and work. The information given in the Scriptures is scanty, but they are always represented as being very near the throne of God. When man sinned, it was cherubim who guarded the way to the tree of life. In the tabernacle cherubim hovered over the mercy seat and were figured upon the curtains. The Almighty is addressed elsewhere as the One who dwells between the cherubim The brightness of the glory of the Lord is represented as attending them in Ezekiel; and in the vision of John they are “ in the midst of and around the throne.” In the fifth chapter the Lamb stands “ in the midst of the throne and of the four beasts.” In some way the cherubim are immediately about the throne of God. The forms seen by Isaiah, Ezekiel and John have a symbolical significance. These angelic intelligences represent the courage of the lion, the patient strength of the ox, the intellect of the man, and the swiftness of the eagle. They are full of eyes, or see all things; their wings are always in motion, or they are distinguished by tireless activity, and the continually cry, “ Holy, holy, holy, Lord God Almighty;” or, without ceasing they minister to the glory of God. Thus much can be said concerning the “ four beasts,” or “ cherubim,” without indulging in speculation. Cherubim are present at the fall of man; cherubim also celebrate his redemption and the triumph of the reign of Christ. Whether they also symbolize four forms of earthly creation is a matter left to conjecture. The Four and Twenty Elders.—What has been said will aid us to determine the meaning of these heavenly elders. It has been usually held that they were men, representative of the redeemed. The number has been troublesome, but they have been supposed to represent the twelve apostles and twelve patriarchs. I think that a careful examination of all the passages in which they occur will show that they are of kindred character to the cherubim (the four beasts) and to the angels. 1. They are about the throne— (Revelation 4:4.) 2. When the cherubim give glory to God, they also worship— (Revelation 4:10.) 3. Together they sing the new song— (Revelation 5:9.) 4. When the angels honour the Lamb, these unite in saying, Amen— (Revelation 5:14.) 5.

When the innumerable multitude of redeemed, clothed in white robes, praise God for salvation, the angels and elders, and four beasts are not with these redeemed ones, but about the throne, and join together in a separate ascription of praise from that offered by men— (Revelation 7:9-12.) 6. One of the elders informs John concerning those arrayed in white robes, and it is evident that he does not belong to their number— (Revelation 7:13.) 7. When the final triumph comes, and the seventh trumpet angel proclaims that “ the kingdoms of this world are become the kingdoms of our Lord and his Christ,” the four and twenty elders who were sitting on their seats before the throne fell upon their faces and gave thanks to God— (Revelation 11:17.) 8. In chapter 14, the Lamb has one hundred and forty and four thousand saints about him, who sing a new song “ before the throne, and before the four beasts, and the elders.” From all these passages, it will be seen that the elders are grouped, not with the martyrs, or redeemed, or the one hundred and forty and four thousand; not with saved men, but with the angels and the cherubim about the throne of God. This distinction marks their character. They belong to the heavenly intelligences; to the same class as the cherubim and angels.

They are princes of heaven. They are twenty-four in number.

This number is probably associated with the twenty-four courses of priests engaged in the service of the temple, the institutions of which were “ patterns of things in the heavens.” They are of the retinue that surround the throne and serve in the presence of God, and they constantly join in the adoration of the angelic hosts, and are incessantly employed in carrying out God’s plans for the salvation of the world.

“THE BOOK OF "

Chapter Four The visions of Revelation now begin in earnest. Upon seeing a door standing open in heaven and hearing a trumpet-like voice promising to show him of things which must take place, John is transported to the throne room of God. He describes what he hears and sees with vivid and colorful imagery. The One on the throne radiates like jasper and sardius stones, surrounded by an emerald rainbow. The colors may reflect the characteristics of God, such as holiness, righteousness, justice, and mercy, or they may simply signify His splendor and majesty. (Revelation 4:1-3).

John takes special note of twenty-four elders clothed with white robes and crowns of gold, sitting on thrones around the throne of God. Summers and Hailey suggest that they depict the twelve patriarchs of Israel and the twelve apostles, who represent the redeemed of both covenants now united in Christ. Note that in Revelation 5:8-9 they do seem to speak in behalf of the redeemed (Revelation 4:4).

From the throne proceeded lightning, thunder, and voices, which may illustrate divine power and judgments coming from God. Before the throne are seven lamps of fire, explained as the seven Spirits of God. This likely symbolizes the Holy Spirit in His work of illumination and revelation of God’s word to man (Summers). A sea of glass like crystal is also before the throne, perhaps symbolizing the transcendence of God that presently separates God and His people (Revelation 4:5-6 a).

There are four living creatures, similar in some respects and yet different in others, united in their constant praise of God for His eternal holiness. Though not exactly like the cherubim seen by Ezekiel (cf. Ezekiel 1, 10), they appear to serve similar functions. Hailey suggests they may be a special order of heavenly beings, perhaps the highest and closest to the throne, who serve God’s majestic will (Revelation 4:6-8). As the four living creatures praise Him who sits on the throne, the twenty-four elders join in by falling down, casting their crowns before the throne, and praising God as the Eternal Creator (Revelation 4:9-11).

This scene, along with that in chapter five, appears designed to set the stage for what follows. At the outset, we are shown the first guarantee of ultimate victory: God is on His throne! (Summers) The praise offered by the four living creatures and the twenty-four elders reinforce the truth that the One on the throne (and in ultimate control) is none other than the Lord God Almighty, Eternal and Holy, the Creator who holds all things together. He is therefore worthy of glory, honor and power! He is the one to revere, not some man!

POINTS TO PONDER

• The implication of the vision of God on His throne

• How this vision along with the one in chapter five sets the stage for what follows

OUTLINE I. THE THRONE SCENE (Revelation 4:1-8) A. JOHN TAKEN TO HEAVEN (Revelation 4:1)1. After seeing the Lord and hearing the letters addressed to the seven churches 2. Upon seeing a door standing open in heaven, and hearing a trumpet-like voice a. Being told “Come up here” b. In which he will see “things which must take place after this”

B. HE THE THRONE SCENE (Revelation 4:2-8)1. The One on the throne a. Like a jasper (sparkling white) b. And a sardius stone (fiery red) in appearance c. With an emerald rainbow (various shades of green) around the throne 2. The twenty-four elders a. Sitting on twenty-four thrones around the throne b. Clothed in white robes c. With crowns of gold on their heads 3. Other elements around the throne a. Lightnings, thunderings, and voices proceeding from the throne b. Seven lamps (the Seven Spirits of God) burning before the throne c. A sea of glass, like crystal, before the throne d. Four living creatures in the midst and around the throne 4. The four living creatures a. Unique characteristics

1. The first was like a lion
2. The second was like a calf
3. The third had a face like a man
4. The fourth was like a flying eagle b. Similar characteristics
5. Each had six wings
6. Full of eyes in front and back, around and within
7. Do not rest day or night, praising the holiness of the Eternal God

II. GOD PRAISED AS THE CREATOR (Revelation 4:9-11) A. BY THE LIVING (Revelation 4:9)1. Whenever they give glory, honor, and thanks 2. To Him who sits on the throne, the Eternal One

B. OFFERED BY THE TWENTY-FOUR ELDERS (Revelation 4:10-11)1. Who fall down before Him who sits on the throne 2. Who worship Him who lives forever 3. Who cast their crowns before the throne 4. Who proclaim God worthy to receive glory, honor, and power a. For He created all things b. And by His will they exist and were created

REVIEW

1. What are the main points of this chapter?- The throne scene (Revelation 4:1-8)

• God praised as the Creator (Revelation 4:9-11)

2. When the Lord finished with His letters to the churches, what did John see? (Revelation 4:1)- A door standing open in heaven

3. What did John hear? What was he told he will see? (Revelation 4:1)- A voice like a trumpet, saying “Come up here…”

• Things which must take place after this

4. What was the first thing he noticed? (Revelation 4:2)- A throne set in heaven, and One sitting on the throne

5. How does John describe the appearance of the One on the throne? (Revelation 4:3)- Like a jasper (sparkling white like a diamond) and a sardius stone (fiery red)

6. What is the color of the rainbow around the throne? (Revelation 4:3)- Like an emerald (various shades of green)

7. What is around the throne? (Revelation 4:4)- Twenty-four elders with crowns of gold, clothed in white robes, sitting on thrones

8. What proceeds from the throne? (Revelation 4:5)- Lightning, thunder, voices

9. What stands before the throne? (Revelation 4:5)- Seven lamps of fire burning (the seven Spirits of God)

10. What lies before the throne? (Revelation 4:6)- A sea of glass like crystal

11. What is seen in the midst and around the throne? How are they described? (Revelation 4:6-8)- Four living creatures

• One like lion, one like a calf, one with a face like a man, and one like a flying eagle
• They have all have eyes in front and back, around and within, and six wings

12. What do they proclaim without rest, day and night? (Revelation 4:8)- “Holy, holy, holy, Lord God Almighty, Who was and is and is to come!”

13. When the creatures offer glory, honor, and thanks to God, what happens? (Revelation 4:9-10)- The twenty-four elders fall down before God on the throne

• They worship Him, casting their crowns before the throne

14. Why do the twenty-four elders deem God worthy of glory, honor, and power? (Revelation 4:11)- He created all things, and by His will they exist

Questions by E.M. Zerr On Revelation 41. What did John see opened in heaven? 2. Tell what he heard. 3. What was it like? 4. Where was John told to come? 5. He was to be shown what? 6. What did he find himself in? 7. Tell how soon this happened. 8. What did he behold? 9. Where was it set? 10. Was it occnpied? 11. Describe the looks of the person John saw. 12. What was ronndabout the throne? 13. Describe the sight of this. 14. What were stationed round the throne? 15. With whom were they occupied? 16. How were they clothed? 17. What did they have on their heads? 18. From where did lightning proceed? 19. What else came from this? 20. Tell what seven objects John saw. 21. What were they doing? 22. In what place were they doing this? 23. What did these represent? 24. Tell what was before the throne. 25. To what was it like? 26. What were in the midst of the throne? 27. In what other position were these? 28. What did they possess in full measure? 29. How were they located? 30. To what was the first beast likened? 31. The second? 32. What did the third beast have? 33. Tell what the fourth beast was like. 34. What was common to all four? 35. Tell what they possessed inwardly? 36. When did they rest? 37. What person did they praise? 38. How did they describe his existence? 39. What else did the beasts ofl’er now? 40. To whom did they ofl’er these? 41. Describe the extent of his life. 42. Before whom did the 24 elders fall? 43. When did they do so? 44. What did they do toward Him? 45. Tell what they cast before the throne. 46. What did they call the one on the throne? 47. They accorded Him to be worthy of what? 48. What had he created? 49. Why were they created? 50. Was that pleasure still continuing?

Revelation 4:1

Revelation 4:1. With this chapter we start into the symbolic part of this book. I urge the reader to turn back to the “General remarks” at the introduction of chapter 1, and carefully read through the paragraphs, especially for the purpose of being prepared to appreciate what will be said relative to the symbolic and literal features of the book. Bear in mind that literally .John is on the isle of Patmos and will be there all through the book. When the langauge seems to take him to some other place it is only figuratively so. When he speaks about going somewhere or of seeing something that we know is not actually out there on that isle, we must understand that he had a vision of such things and is only writing a description of what he sees.

Door opened in heaven signifies that. John was to be admitted into the confidences of the Lord and be told things not known by other men. A voice like a trumpet indicates that it was strong and filled with the characteristic of authority. Things which must be hereafter has direct reference to events in the future. However, we should not forget the overall scope of his vision as stated in chapter 1:19. That passage says he was to write of things pertaining to the past, present and future.

That explains why he here tells us of conditions then existing, which will be involved in many of the future events of the book.

Comments by Foy E. WallaceIntroduction.THE OF CHRIST( 4 TO 11)With this section begins the Revelation proper, following the antecedent vision of Chapter 1 and the preliminary messages to the seven churches. This section surrounds Christ as conqueror, in conflict of his Cause with the secular powers and Jewish authorities. The developments are gathered around the divine promise of Rev 1:7 –“Behold he cometh,” and Revelation 22:7 –“Behold, I come quickly,” coupled with and corresponding to the closing prayer “even so, come Lord Jesus.” It signified the coming of the Lord in the immediate great events, which he would overrule to the triumph of his cause and the success of his kingdom– Revelation 11:15. The repetition of the promise to come must be interpreted in keeping with the non-literal character of the book; hence, not his personal coming, not the second coming advent, but in the various events, judgments and rewards– Revelation 1:7, Revelation 22:12. The phrases “the coming of the Lord”; and “his coming”; and “son of man cometh”; have numerous connotations in the scriptures. (1) It is used in reference to the first advent of Christ – Genesis 49:10; John 6:14; Acts 7:52; Matthew 11:3; 2 Peter 1:16. (2) It is further used in reference to his second advent– Acts 1:11; 1 Corinthians 11:26; 1 Thessalonians 2:19; 1 Thessalonians 3:13; 1 Thessalonians 4:15; 1 Thessalonians 5:23 and, hence in these passages to the end of time. (3) It refers to his presence in the apostles– John 14:28; John 14:3; Matthew 28:20, hence in these verses to inspiration, to his indwelling in them. (4) It indicates the presence of Christ in the Christian – John 14:23; Revelation 3:20. (5) It designates the destruction of Jerusalem– Zechariah 14:1; Matthew 24:3-30; Matthew 26:64; James 5:7-8. (6) It denotes the appearance of his kingdom– Matthew 16:27-28; Mark 9:1-50 –his coming on Pentecost. (7) It is applied to the death of a Christian– 1 Corinthians 1:7; 1 Corinthians 4:7. (8) It is descriptive of the judgment day– Matthew 15:31; 2 Timothy 4:1; 2 Thessalonians 2:1; 1 Peter 3:10; Jude 1:21. (9) It is connected with the fulfillment of promises– Romans 9:9; Malachi 3:2; Malachi 4:5; Acts 2:20; Acts 15:16. (10) It symbolizes events of both retribution and reward in the imagery of Rev 1:7 Revelation 2:5 Revelation 2:25 Revelation 3:11 Revelation 3:20 Revelation 22:7 Revelation 22:20. From beginning to end the book abounds in imagery, full of puzzling enigmas, but notwithstanding the obscurities which give rise to conflicting interpretation, it nevertheless finds both application and fulfillment in the history of the first century period of persecution. Albert Barnes remarked that he was unable to apply the symbols of Revelation until he had read Gibbon’s history of Rome. Philip Schaff said that the internal evidence is strongly in favor of the conclusion of many scholars who hold to the early date–between A.D. 60 to 70–before the destruction of Jerusalem, supporting the view that it was written under the Neroan period rather than the Domitian, being therefore descriptive of the approaching destruction of Jerusalem, the downfall of Judaism and the dissolution of paganism and the heathen world by the expansion of Christianity. The imagery therefore surrounds the ancient city of Jerusalem, not Rome. The inclusion of the Roman Empire into the symbols was collateral to the persecutions, the Roman emperors representing the secular power with which the destinies of Jerusalem and Judaism were affiliated in the political history. The contents of the book confirm this conclusion of an impressive number of scholars, and the past historical exegesis rather than the prophetical and continuous-historical theory is the only satisfactory application of its majestic and magnificent imagery. It unrolls a sublime panorama of the victorious Christ, called the Lamb; and of his triumphant church, called the Bride–the Lamb’s bride. As a light shining in darkness, it was a book of hope and comfort to a church on the threshold of persecution, for amidst the ominous signs of calamity was also the omen of victory. Convinced of and committed to this view, the author will follow this exegesis. Verse 1. THE THRONE IN HEAVENThe One on the throne–Revelation 4:1-3.1. “A door was opened in heaven”–Revelation 4:1.The word heaven here signifies the source of all revelation, being the place of God’s residence. (Daniel 4:26; John 1:51; John 3:27; Romans 1:18; Galatians 1:8; Hebrews 12:25; 1 Peter 1:12; Matthew 16:17) And from the heavenly throne proceeded these visions. It is the abode of God who is “the God of heaven.” (1 Kings 8:30; Daniel 2:28; Matthew 5:45) It is there that God has his throne. (Isaiah 66:1; Psalms 103:19; Psalms 11:4) It is the seat of sovereignty, the symbol of regal authority, from which justice and judgment are dispensed. (Psalms 89:14) Being thus the sign of royalty, throne is applied to the center of all divine authority. (Matthew 19:28) “Come up hither and I will show thee.” The apocalypse in its complete composition proceeded from the one who sits on the throne. (Daniel 2:47; Matthew 11:27; Philippians 3:15; John 4:1)

Revelation 4:2-3

Revelation 4:2. In the spirit means the vision was opening up before him. The first thing he saw was a throne in heaven and the throne was not vacant; one sat on the throne. That indicated that heaven had an occupant who had authority to give rule over the earth as well as over other persons in heaven.

Revelation 4:3. These precious stones are used to indicate the worth and also the brilliance of the one on the throne. The rainbow refers to the arched halo that is generally pictured over the head of one occupying a place of authority. Like unto an emerald. This is another precious stone that is used to signify the glory about the head of the person occupying the throne.

Comments by Foy E. WallaceVerses 2-3.2. “A throne was set in heaven”–Revelation 4:2.The throne was not there for this vision only, it was set, established as the throne of heaven. (Psalms 119:89) 3. “He that sat was to look upon like a jasper and a sardine stone”–Revelation 4:3.Here was the figure of intense splendor. Jasper was an opaque species of different colors, subject to high polish. The New Testament use of the term “jasper,” here and elsewhere referred to a transparent gem, the diamond, or the translucent chalcedon. Sardine (or Sardius) was an ancient favorite of the engraver’s art, discovered in Asia Minor, of lasting beauty of color; it was a brilliant fleshred. But no physical or material substance can be made comparable to God’s person; at best it serves only as an emblem of the resplendent and exquisite grandeur and glory of his divine Being. 4. “A rainbow round about the throne”–Revelation 4:3.The rainbow stands for a covenant– Genesis 9:13-17 – and the emblem here is of the covenanted protection from the judgment of impending events; not escape from the suffering, but exemption from judgments, which would come upon the enemies of the church. 5. “In sight like an emerald”–Revelation 4:3.The rainbow is a seven-color reflection. Its brilliance appears between the shining sun and the rain clouds. Here emerald in the bow is specified–a very precious gem, of deep green color-which is its real value, as the deepest colors were the prized. The word emerald had a root meaning of glowing. The emerald-green in the rainbow signified that through the grace of patience deliverance was vouchsafed.

Revelation 4:4-5

Revelation 4:4. God has had two organic systems of religion in the world, the Mosaic and the Christian. The former was arranged under twelve tribes (with their heads) and the latter is administered under twelve apostles (Matthew 19:28). The four and twenty elders represent the two systems of religion. Clothed in. white raiment signfies a life of righteousness, because all men who live righteously before God, whether they were in the days of the Mosaic system or in those of the Christian, will be Permitted to surround the throne in heaven as victors over the world. These elders are in the vision to represent all the saved under the two systems.

Revelation 4:5. Lightnings and thunder-ings and voices symbolize authority issuing from the throne and it is coining from some being whose voice is as penetrating as ligthning and as impressive as a roll of thunder. Seven lamps denote complete illumination and the seven Spirits of God are explained at Revelation 1:4.

Comments by Foy E. WallaceVerses 4-5.The four and twenty elders–Revelation 4:4-5.1. “Four and twenty seats: and upon the seats I saw four and twenty elders sitting”–Revelation 4:4.The four and twenty signified the patriarchs and apostles- twelve each, twenty-four in number. It was the symbol of the totality of God’s people in the New Testament church; the whole body of the redeemed. The twelve tribes and the twelve apostles represented the completeness of the church; the Old and the New were combined in the symbol represented in the chiefs: the patriarchs of the Old, and the apostles of the New. 2. “Lightnings . . . voices . . . thunderings”–Revelation 4:5.These were signs of a procession of terrible and awful events and is an impressive representation of Omnipotence. (Exodus 19:16) It was a symbol of the accompanying divine presence in the “seven lamps and the seven spirits” before the throne, signifying universal presence, with eyes to search whole world, and to bring all men to judgment.

Revelation 4:6-7

Revelation 4:6. A sea. is deep and crystal glass is clear and pure, symbolizing the beauty of the scene around the throne. Four beasts is an unfortunate translation, for we always think of a “beast” as an animal of the lower world, and hence not a fitting symbol of something enjoying the dignity of these in this verse; the proper rendering of the original word is, “living creatures.” Full of eyes before and behind symbolizes the ability to look in a universal direction.

Revelation 4:7. In comparing one living creature with another it is intended only to consider one or two points of similarity, because there might be some characteristics common to all of them. A lion is bold and strong; a calf represents meekness; a man signifies more intelligence than other creatures; an eagle denotes exaltation and fleetness. The identity of these creatures and the reason why there were just four of them will be shown in the next chapter.

Comments by Foy E. WallaceVerses 6-7.The four living beasts (beings)–Revelation 4:6-11.1. The sea of glass–Revelation 4:6.This denotes the great broad space. A throne chamber with crystal pavement as a figure of magnitude and grandeur was added to the scene. 2. The beings full of eyes–Revelation 4:6.The eyes were before, behind, and all around, symbolizing superhuman intelligence. It was imagery of the divine providential rule and protection of an all-seeing God. 3. The four beasts–Revelation 4:6-7.“In the midst of the throne and round about the throne, were four beasts full of eyes before and behind.” The meaning of the word beasts here is beings, or creatures resembling the animals. It is necessary to distinguish these “beasts” or beings from the beasts that symbolized the persecutors. These beings were “in the midst . . . round about the throne”; hence, not beasts as in the persecutor symbol. The first beast was like a lion, symbolizing strength; the second beast was like a calf (ox), meaning endurance under yoke; the third beast was the face of a man, signifying intelligence, reason, and wisdom; the fourth beast was like an eagle, representing penetrating vision and swiftness in the execution of judgment. The four beasts (beings) had six wings each (Verse 8), and the wings were full of eyes, indicating the universal survey of an all-seeing Omniscience. And they rest not day and night–praising the One on the throne without surcease. There was no suspension of God’s providence; no cessation in the honor ascribed; no interruption of the praise; no intermission in the various dispensations and acts of his providence and in the praise, glory, homage derived and received, and in the worship rendered to him who was declared to be eternal.

Revelation 4:8

Revelation 4:8. Had each of them six wings. Had it said that they had four wings even, it would have aroused our inquiry since a flying creature normally uses only two wings. We must conclude, therefore, that these wings were not all for the purpose of flying. A similar figure is given in Isaiah 6:2 where the creatures that stood near the throne had each six wings. We may obtain some suggestions for our verse by reading the use Isaiah said these creatures made of their six wings.

Each one used two of his wings to cover his face (indicating humility in the presence of God); with two of them he cover his feet (indicating modesty before the throne); with two he did fly (denoting a readiness to go on any errand desired by the Lord). Full of eyes within denotes that they could make an intelligent application of the things they could see outwardly or around them. Rest not means they did not pause day or night in ascribing praise to the Lord. Was and is and is to come is commented upon at chapter 1:4.

Revelation 4:9. These beasts (living creatures) not only ascribed glory and honor to the Lord, but also gave thanks to Him who sat on the throne continuously. That for which they were thankful will be understood when we study the next chapter.

Revelation 4:10. The four and twenty elders are explained at verse 4. Cast their crowns is not a movement as if discarding the crowns for all the circumstances are against anything that unfavorable. It was a gesture of respect, recognizing the Lord as the one to whom they owed all the honor that was being enjoyed in possessing crowns.

Revelation 4:11. Thou art worthy is not an overture of flattery, for they immediately give their reasons for the expression of praise, namely, He was the Creator of all things.

Comments by Foy E. WallaceVerses 8-11.4. The doxology–Revelation 4:8-11.Compare the seraphim of Isa 6:2; and the angelic guard of attendants, suited to a grand composite scene, it pictured a glorious epiphany. Acting in concert, the creature– beings–say, “holy, holy, Lord God Almighty”; and the elders on the throne-seats fell before Him who sat on the throne and worshiped in unison, without discord; in unity of worship, and in unity of honor to one God; and they cast their crowns before Him as a sign of surrender to God’s will, for they were as he willed and were created to do his pleasure.