A. The transition to
Revelation chapter four.
1.
Taking Revelation 1:19 as an outline of the book, chapter four begins the third
section: the things which shall take
place after this.
a. The
phrase after this (meta tauta in ancient Greek) in
Revelation 1:19 is repeated twice in Revelation 4:1. Certainly this is a marking point for beginning the third
division of Revelation 1:19.
2.
Chapter four begins a heavenly perspective, looking down on the earth.
a. The
Bible has other important references to heaven, in passages such as Isaiah
6:1-8, Ezekiel 1, and in passages describing the Tabernacle, which symbolically
describes heaven (Exodus 25-32 and 35-40).
b. In
the description of heavenly things, John will use symbols. However, not everything is symbolic. “As
in the parables of Jesus, many of the details are merely descriptive and not
intended to carry a special significance of their own.” (Morris)
i.
Also, we should keep in mind the nature of symbolism: the symbol is always less than the reality. The reality of
heaven is even greater than the description we have of it.
ii. “It is very little that we can know of the future
state, but we may be quite sure that we know as much as is good for us. We ought to be as content with that which is
not revealed as with that which is. If
God wills us not to know, we ought to be satisfied not to know. Depend on it, he has told us all about heaven
that is necessary to bring us there; and if he had revealed more, it would have
served rather for the gratification of our curiosity than for the increase of
our grace.” (Spurgeon)
3. From
Revelation 4 through 19 we have a section mainly concerned with God’s judgment
upon the world preceding Jesus’ earthly reign, the period known as the
“Messianic Woes” or the “Great Tribulation.”
a.
God’s judgments are announced by a seven-sealed scroll, seven trumpets, seven
signs, and seven bowls that pour out God’s wrath.
b.
Revelation four introduces us to the place judgment comes from: God’s throne in
heaven.
B. John enters heaven.
1. (1)
John is called up into heaven.
After these things I looked, and behold, a door standing open in heaven. And the first voice which I heard was like a trumpet speaking with me,
saying, “Come up here, and I will show you things which must take place after
this.”
a. After these
things: Revelation chapters 2 and 3 spoke to the churches, and the seven churches comprehended all
churches. After Jesus is finished
speaking to the churches, after these things, John experienced the vision
of Revelation 4.
b. And the first
voice which I heard: The first voice that spoke to John in Revelation
1:10 speaks to him again here - the voice of Jesus. Jesus calls John up to heaven, through a door standing open in heaven.
i. Like a trumpet:
The voice spoke loud and clear to John.
It was like the trumpet that gathered the congregation of Israel
together, or gathered an army for battle.
c. Come up here,
and I will show you things which must take place after this: John
will be shown things that concern the future (which must take place after this),
not John’s present day.
i.
Some like to interpret what John saw up through Revelation 19 as fulfilled in
what took place before John’s day -
notably, in the Roman invasion and destruction of Jerusalem. Jesus clearly tells John that He will show
him things
which must take place after this.
ii.
“From which it appears, that God did not here show his prophet the destruction
of Jerusalem, for that was already past, in the time of Titus Vespasian the
Roman emperor, about the year 69 or 70, after the incarnation; this (as all
confess) was in Domitian’s time, about the 11th or 12th
year of his reign, about twenty-six or twenty-seven years after that was past.”
(Poole)
iii.
Some like to interpret what John saw up through Revelation 19 as fulfilled in
history after John’s day but before our present day. But these events have yet to be fulfilled in
any sort of literal sense; they can only be said to have been fulfilled by
making them wildly symbolic. Therefore,
we regard what Jesus will show John in the following chapters of
Revelation as belonging to the future, and as proceeding the coming reign of
Jesus on earth.
d. Like a trumpet .
. . Come up here: Many see John’s “going up” to heaven as a symbol
of the rapture of the church. John is
called up to heaven by a voice that sounds like a trumpet, just as the church will be as
described in 1 Thessalonians 4:16-17.
i. The
pattern is significant. Jesus is
finished speaking to and dealing with the churches in Revelation chapters 2 and
3, and all churches are comprehended in the seven. Now, after dealing with the church, Jesus calls John up to
heaven, “catching him away” with a voice that sounds like a trumpet. All this happens before the great wrath that will be described beginning at
Revelation 6. As that great judgment on
the earth unfolds, John - a representative of the church - is in heaven,
looking down on earth.
ii.
Significantly, the word “church” never occurs in the chapters describing this
period of judgment on earth, no where in Revelation chapters 4 through 19.
2. (2a)
John goes up, in
the Spirit.
Immediately I was in the Spirit;
a. Immediately I
was in the Spirit: John already said he was in the Spirit at Revelation 1:10.
This is yet a different experience, as John comes to heaven and a
heavenly perspective.
b. In the Spirit:
Where was his body? Was John’s body in
heaven also, or was it just his spirit?
This is impossible to know.
Paul, when he had his heavenly experience, didn’t know if he was “in the
body” or not (2 Corinthians 12:1-4).
C. John’s description of
heaven.
1. (2b)
The point of focus: a throne set in heaven.
And behold, a throne set in heaven, and One sat on the throne.
a. And behold, a
throne: This throne is what first strikes John, and it is
the centerpiece of this vision. John is
fixated on the occupied throne, and everything else is described in
relation to this throne.
i. The
bottom line of atheism or materialism is that there is no throne, there is no seat of authority or power that the
entire universe must answer to. The
bottom line of humanism is that there is a throne, but man sits upon it.
ii.
Essentially, man cannot live without the concept of a throne, a supreme ruler.
So if man de-thrones God, he will inescapably place himself or some
other man upon the throne, perhaps a political leader, as was the case with
Lenin, Stalin, and Mao.
b. And One sat on
the throne: The throne is not empty. There is some One who sits on this great heavenly throne. The throne is a powerful declaration of not
merely God’s presence, but of His sovereign, rightful reign, and His prerogative to judge.
i. We
can’t think rightly about much of anything until we settle in our mind that
there is an occupied throne in heaven, and the God of the Bible rules from the
throne. “While there may be many
differing interpretations, the fundamental truths are self-evident. At the center of everything is an occupied
throne.” (Morgan)
2. (3)
What John saw at the heavenly throne.
And He who sat there was like a jasper and a sardius stone in appearance;
and there was a rainbow around the
throne, in appearance like an emerald.
a. And He who sat
there was like: As John describes the occupant of the throne, he
does not describe a distinct figure.
“There is here no description of the Divine Being, so as to point out
any similitude, shape, or dimensions. The description rather aims to point out the surrounding glory and effulgence than the person
of the almighty King.” (Clarke)
b. Like a jasper
and a sardius stone in appearance: Instead of describing a specific
form or figure, John describes emanations of glistening light in two colors:
white (jasper
may mean “diamond”) and red (sardius).
i.
Perhaps these two colors are meant to communicate the glory of the empty tomb
(white, Matthew 28:1-3) and the sacrificial love of Calvary (red, indicating
blood). Or, perhaps they should be
linked with the first and last gems in the high priest’s breastplate (Exodus
39:8-13).
c. And there was a
rainbow around the throne: The throne is surrounded by a green-hued
rainbow (in
appearance like an emerald).
The rainbow is a reminder of God’s commitment to His covenant with man
(Genesis 9:11-17).
i.
Around this setting of all sovereignty, power, authority and glory - this
setting of the throne of God - God has placed a reminder of His own promise to never destroy the earth again with
water, a promise that directs His
sovereignty, so that it is not capricious or against His promises.
ii. A
throne says, “I can do whatever I want, because I rule.” A promise says, “I will fulfill this word to
you, and I cannot do otherwise.” A rainbow around
the throne is a remarkable thing, showing that God will always limit
Himself by His own promises.
iii.
Trapp on the rainbow:
“Which is signum gratiae et foederis,
a sign of grace and the covenant of mercy, which is always fresh and green
about Christ’s throne of grace.”
iv.
The believer glories in the
sovereignty of God, because he knows that God’s sovereignty is on his side. It means that no good purpose of God relating to the believer
will ever be left undone.
v. “Oh! Child
of God! Thy heavenly Father in his
sovereignty, has a right to do with you,
his child, as he pleases, but he will never let that sovereignty get out of the
limit of the covenant. As a
sovereign, he might cast you away, but he has promised that he never will, and
never will he. As a sovereign, he might
leave you to perish, but he has said, ‘I will not leave thee nor forsake
thee.’ As a sovereign, he might suffer
you to be tempted beyond your strength, but he has promised that no temptation
shall happen to you, but such as is common to man, and he will with the
temptation make a way of escape.” (Spurgeon)
3. (4)
What John saw around the throne: the twenty-four elders.
Around the throne were twenty-four
thrones, and on the thrones I saw twenty-four elders sitting, clothed in white
robes; and they had crowns of gold on their heads.
a. Around the
throne were twenty-four thrones: Before the elders catch John’s eye,
he noticed the twenty-four
thrones they sat on. These
twenty-four elders sit on lesser thrones, around the throne. Later we will hear their song of worship (Revelation 4:10-11).
b. On the thrones I
saw twenty-four elders sitting: Who are these twenty-four elders? Commentators debate whether they are
glorified human beings or angelic beings.
On balance, the certainly seem to represent God’s people.
i. Elders
represented the people of God, especially in the Old Testament. The 24 courses of the priesthood represented
all the priests (1 Chronicles 24), and the 12 tribes and the 12 apostles
represent all the faithful.
ii. In
Revelation 5:9-10, the twenty-four elders sing a song of praise to Jesus, and
they cry out: For You were slain, and
have redeemed us to God by Your blood, out of every tribe and tongue and people
and nation. In that passage, the
twenty-four elders are clearly speaking as representatives of all God’s people,
of the great company of the redeemed.
c. Clothed in white
robes; and they had crowns of gold on their heads: The white robes
and crowns
of the elders seem to indicate that they are indeed human beings - in glory, of
course.
i.
Angels are sometimes presented in white robes or garments (Mark 16:5; John
20:12; Acts 1:10), but saints also have white robes (Revelation 6:11, 7:9,
13-14) as a picture of their imputed righteousness (Isaiah 61:10, Revelation
3:5-18). However, we never see angels crowned, but believers are and will be
(1 Corinthians 9:25; 2 Timothy 4:8; 1 Peter 5:4).
i.
Therefore, redeemed, glorified man sits enthroned with Jesus. On lesser thrones, to be sure, but thrones
none the less. We are joint heirs with Christ (Romans 8:17),
and we will reign with Him (2 Timothy
2:12).
4. (5)
Impressive and fearful sights at the throne of God.
And from the throne proceeded lightnings, thunderings, and voices. Seven
lamps of fire were burning before the
throne, which are the seven Spirits of God.
a. And from the
throne proceeded lightnings, thunderings, and voices: The lightning,
thunder, voices and fire are reminiscent of God’s fearful presence at Mount
Sinai (Exodus 19:16-19 and 20:18-19).
They communicate the awe associated with the throne of God.
b. Seven lamps of
fire were burning before the throne: The Holy Spirit (the seven Spirits of
God, as previously referred to in Revelation 1:4 and Isaiah 11:2) is
represented by seven burning lamps.
In other passages, He is represented by a dove (Matthew 3:16) or a flame
of fire (Acts 2:3).
i. The
lamps of fire are important, because the Holy Spirit is not ordinarily
visible. To be made visible, He
represents Himself in a physical form, like a dove or a tongue of fire.
5. (6a)
The sea of glass before the throne.
Before the throne there was a
sea of glass, like crystal.
a. A sea of glass:
Is this sea really made of glass, or does it just look like it? Commentators are divided on this point. For example, Robertson says “appearance, not
material” and Alford says “material, not appearance.” Whether it looks like
glass, or is actually made of glass,
it is the finest glass, like crystal.
b. A sea:
This body of water before the throne is reminiscent of the laver in the
Tabernacle, and our washing of the water
of the word (Ephesians 5:26).
i.
“The word is to us a crystal glass, giving us a clear sight of God and of
ourselves, 2 Corinthians 3:18; James 1:23.” (Trapp)
6.
(6b-8a) The four living creatures all around the throne.
And in the midst of the throne, and around the throne, were four living creatures full of eyes
in front and in back. The first living creature was like a lion, the second living creature like a calf, the third
living creature had a face like a man, and the fourth living creature was like a flying eagle. The four living creatures, each having
six wings, were full of eyes around and within.
a. Four living
creatures full of eyes: From comparison with Ezekiel 1:4-14 and
10:20-22, we understand these creatures to be cherubim, the spectacular angelic beings who surround the throne of
God. Satan was once one of these high
angelic beings, according to Ezekiel 28:14.
i.
Cherubim were also prominent in design of the tabernacle, particularly in the
Most Holy Place (Exodus 25:17-22 and 26:1, 31). The Scriptures show us that the tabernacle is a model of the
throne of God, in some manner (Exodus 25:8-9).
b. Full of eyes in
front and in back . . . full of eyes around and within: Their
multitude of eyes indicates these living creatures (not “beasts” as in the KJV)
are not blind instruments or robots. They
know and understand, and have greater insight and perception than any man.
i.
These beings of incredible intelligence and understanding live their existence
to worship God. All failure to truly
worship is rooted in a lack of seeing
and understanding.
ii.
The way these super-intelligent beings worship God reminds us that our worship must be intelligent. “Our service must not be rash but
reasonable, Romans 12:1, such as wherefore we can render a reason. God hates a blind sacrifice, a Samaritan’s
service, when men worship they know not what nor why, John 4:22.” (Trapp)
iii.
“The word beast is very improperly
used here and elsewhere in this description.
Wiclif first used it, and
translators in general have followed him in this uncouth rendering.” (Clarke)
c. Like a lion . . . like a calf . . . a face like a man . . . like a flying
eagle: John describes four
cherubim, each with a different face.
From comparison with Ezekiel 1:6-10, we can see that each of the
cherubim have four faces, and at the
moment, John sees each one of the four different faces pointed in his
direction. The significance of these
four faces has been interpreted in many ways.
i. The
four faces have been said to represent the elements, the cardinal virtues, the
faculties and powers of the human soul, the patriarchal churches, the great
apostles, the orders of churchmen, the principle angels, and so forth.
ii.
Some commentators say these four creatures speak of the ensigns of the lead
tribe as Israel was encamped in four groups around the tabernacle in the
wilderness. Numbers 2:3, 2:10, 2:18,
and 2:25 mention this organization of the tribes under these four heads, but
does not assign “mascots” to tribal banners.
Seiss, Clarke, and Poole each mention this approach, and cite “Jewish writers”
(Seiss), “ the Talmudists” (Clarke), and “the learned Mede . . . from the
Rabbins” (Poole). Poole explains: “That
these were the four creatures whose portraitures were in the four ensigns of
the Israelites as they were marshalled into four companies, allotting the men
of three tribes to each company.
Judah’s standard had a lion in its colours, according to Jacob’s
prophecy of that tribe, Genesis 49:9, Ephraim had an ox, Reuben had a man, Dan
an eagle. This the learned Mede proves
from the Rabbins, who, though fabulous enough, yet in such a thing may be
credited.”
iii.
The four different faces of the cherubim are often taken as symbols of Jesus as
represented in each gospel. In
classical church architecture, these four “characters” are repeated often as a
motif that signifies both heaven and the four gospels.
iv.
Most have seen Matthew as the “Lion” gospel, showing Jesus as the Lion of the
Tribe of Judah. Mark is seen as the
“Ox” gospel, showing Jesus as a humble servant, a worker. Luke is seen as the “Man” gospel, showing
Jesus as the perfect man, the second Adam.
John is seen as the “Eagle” gospel, showing Jesus as the man from
heaven, the sky. But this approach also
has other interpretations.
|
|
Victorinus
|
Irenaeus
|
Augustine
|
Clarke
|
Traditional
|
|
Matthew
|
Man
|
Man
|
Lion
|
Man
|
Lion
|
|
Mark
|
Lion
|
Eagle
|
Man
|
Lion
|
Ox
|
|
Luke
|
Ox
|
Ox
|
Ox
|
Ox
|
Man
|
|
John
|
Eagle
|
Lion
|
Eagle
|
Eagle
|
Eagle
|
v.
Perhaps it is safest to say that the four faces are important because they
represent all of animate creation, in its utmost excellence. The lion is the mightiest of wild animals,
the ox strongest of domesticated animals, the eagle king of all birds, and man
is highest of all creation. “In Shemoth Rabba, sec. 23, fol. 122, 4,
Rabbi Abin says: ‘There are four
which have principality in this world: among intellectual creatures, man;
among birds, the eagle; among cattle, the ox; and
among wild beasts, the lion: each of these has a kingdom and a
certain magnificence, and they are placed under
the throne of glory, Ezekiel 1:10, to show that no creature is to exalt
itself in this world, and that the kingdom of God is over all.’ These creatures may be considered the
representatives of the whole creation.” (Clarke) These cherubim are “Qualified with all necessary endowments, for
the discharge of their duties, being bold as lions, painful as oxen, prudent as
men, delighted in high flying as eagles.” (Trapp)
vi. As
well, it is significant to see that the Bible associates a face with the idea of person
(1 Chronicles 12:8; 2 Chronicles 29:6; Isaiah 3:15, 13:8). Here we have singular beings with four
faces. Apparently, there are beings
that can be more than one person - as our God is One God in three Persons.
vii.
Poole says that these four faces illustrate the different personalities God’s
ministers have: “By them is signified the various gifts with which God blesseth
his ministers, giving to some more courage and fortitude, that they are like
lions; to others more mildness and meekness, that they are like oxen or calves;
others have more wisdom and prudence, which most adorn a man; others a more
piercing insight into the mysteries of God’s kindgom, rendering them like
eagles.”
D. John describes what
happens at the throne of God.
1. (8b)
The living creatures constantly worship God.
And they do not rest day or night, saying: “Holy, holy, holy, Lord God
Almighty, Who was and is and is to come!”
a. They do not rest
day or night, saying, “Holy, holy, holy.” The cherubim constantly repeat the phrase holy, holy, holy. God’s holy nature and character is declared, and
emphasized with a three-time repetition.
i. “In
Hebrew, the double repetition of a word adds emphasis, while the rare threefold
repetition designates the superlative and calls attention to the infinite
holiness of God.” (Johnson)
ii. They do not rest:
“They have no rest, and yet they have no unrest neither, the sweet content they
take in their continual employment is fitter to be believed than possible to be
discoursed.” (Trapp)
b. Lord God
Almighty: The cherubim declare that the Lord God is Almighty. As in Revelation 1:8, the ancient Greek word
is pantokrator, with the idea of “the
one who has His hand on everything.”
c. Who was and is
and is to come: This repeats another idea from Revelation 1:8, and
refers to God’s eternal Being. It
translates the thought behind the
meaning of the name “Yahweh.”
2.
(9-11) The twenty-four elders worship the enthroned God.
Whenever the living creatures give glory and honor and thanks to Him who
sits on the throne, who lives forever and ever, the twenty-four elders fall
down before Him who sits on the throne and worship Him who lives forever and
ever, and cast their crowns before the throne, saying: “You are worthy, O Lord,
to receive glory and honor and power; for You created all things, and by Your
will they exist and were created.”
a. Whenever the
living creatures give glory . . . the twenty-four elders fall down before Him:
The worship of the twenty-four elders is prompted by the cherubim. Since the cherubim worship God day and
night, so do the elders.
i.
Knowing angels should worship God should prompt our worship also. Do we have any less to praise Him or thank
Him for? “Do we sing as much as the
birds do? Yet what have birds to sing
about, compared with us? Do we sing as
much as the angels do? Yet they were
never redeemed by the blood of Christ.
Birds of the air, shall you excel me?
Angels, shall you exceed me? You
have done so, but I intend to emulate you, and day by day, and night by night,
pour forth my soul in sacred song.” (Spurgeon, Holy Song from Happy Saints)
ii.
“If we would have our souls set as a pearl in the fair ring of heavenly
courtiers that compass the Lamb’s throne, let us praise God as they do.”
(Trapp)
b. The twenty-four
elders fall down before Him who sits on the throne and worship Him:
The twenty-four elders worship (which means to credit worth or
worthiness to) God. The elders
credit God for their own work and reward, and they do this as they cast their
crowns before the throne.
They recognize that the worth, the worthiness belongs to God, not to
themselves.
i.
Casting the crowns simply acts out their declaration, You are worthy, O
Lord, to receive glory and honor and power. If God is worthy of the glory and honor
and power, then He
should get the crown.
ii. There
is also an allusion made to a practice known in the Roman Empire. The Emperor of Rome ruled over many lesser
kings, and these kings were at time commanded to come before the Emperor and
lay their crowns down before him in homage.
Then he would give them back, as a demonstration that their crowns,
their right to rule, their victory, came from him. “This is an allusion to the custom of prostrations in the east,
and to the homage of petty kings acknowledging the supremacy of the emperor.”
(Clarke)
iii.
The crowns
mentioned in Revelation 4:10 are the stephanos crowns, the crowns of victory, not royalty. These are the crowns of achievement that a
winning athlete would receive at the ancient Olympian Games. The twenty-four elders - representing all the
redeemed of God - throw every achievement reward they have back to God, because
they know and proclaim that He is worthy . . . to receive glory and honor and power.
iv. “Our text says they all cast their crowns before the throne. There are no divided opinions in heaven, no sects and parties, no
schisms there. They are all in perfect
harmony and sweet accord. What one does, all do. They cast their crowns, without exception, before the
throne. Let us begin to practice that
unanimity here. As fellow Christians,
let us get rid of everything that would divide us from each other, or separate
us from our Lord. I do not read that
there was a single elder who envied his brother’s crown, and said, ‘Ah, I wish
I were such an one as he is, and had his crown.’ I do not read that one of them began to find fault with his
brother’s crown, and said, ‘Ah, his jewels may be bright, but mine have a
peculiar tint in them, and are of greater excellence.’ I do not read ought of dissension; they were
all unanimous in casting their crowns at Jesus’ feet. They were all unanimous in glorifying God.” (Spurgeon)
c. For You created all things, and by Your will they exist and were created:
The twenty-four elders worship God because of His creative power and
glory. The fact that God is Creator
gives Him all right and every claim over everything - even as a potter has all
rights and claims over the clay (Romans 9:21).
i.
God’s right over us as Creator is a fact that can be accepted and enjoyed, or
rejected, leading to frustration. There
is tremendous value in our recognizing our “creatureliness” before God.
ii.
“God’s power put forth in the creation and administration of the world is twice
here mentioned; as that which can never be sufficiently admired and adored.”
(Trapp)
iii.
We confess a fondness for the King James Version translation of Revelation
4:11: Thou
art worthy, O Lord, to receive glory and honour and power: for thou hast
created all things, and for thy pleasure they are and were created. The
wonderful phrase and for thy pleasure
they are and were created reminds us that we each exist to give
glory and pleasure to God. Until we do
that, we don’t fulfill our created purpose.
d.
Because they represent all the people of God, the worship, the crown, the
robes, the heart of these twenty-four elders belongs to us also. “There
is a throne in heaven that no one can occupy but you, and there is a crown in
heaven that no other head can wear but yours, and there is a part in the
eternal song that no voice can ever compass but yours, and there is a glory to
God that would be wanting if you did not come to render it, and there is a part
of infinite majesty and glory that would never be reflected unless you should
be there to reflect it!” (Spurgeon)
i. But
it also means that we should be planning ahead for that great day. “If you
and I should walk into some great cathedral where they were singing, and ask to
be allowed to sing in the choir, they would ask whether we had ever learnt the
tune, and they would not let us join unless we had. Nor can we expect that untrained voices should be admitted into
the choirs above. Now, dear brothers
and sisters, have you learnt to cast your crowns at the Savior’s feet already?”
(Spurgeon)
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