Bible Commentaries
Revelation 4

Verses 1-3

Rev 4:1-3

PART SECOND: PREPARATORY VISIONS

Revelation 4:1 to Revelation 5:14

SECTION ONE: GOD SEEN IN HEAVEN

Revelation 4:1-11

1. THE APPEARANCE OF GOD UPON HIS THRONE Revelation 4:1-3

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 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.

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 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.

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 shown 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.

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.

Commentary on Revelation 4:1-3 by Foy E.Wallace

THE THRONE IN HEAVEN

The 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)

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.

Commentary on Revelation 4:1-3 by Walter Scott

INTRODUCTION TO THE THIRD OR PROPHETIC DIVISION OF THE APOCALYPSE.

SEVEN CHURCH MESSAGES.

The letters to the churches constitute the second division of the Apocalypse: "The things that are." The Church on the earth existed in John’s day, and continues till now. That is the simple explanation of what the Seer beheld in symbol (Revelation 1:20). Then the moral state of the Church, but in successive and partly concurrent stages of its history, is developed in seven messages (Revelation 2:1-29; Revelation 3:1-22). The epitome of Church history contained in these two chapters is invaluable. To have Heaven’s light thrown on the state of things during the whole of this Church period of nigh two thousand years is a mercy almost second to none. What lessons are here gathered up! How needful the warnings in a day of moral relaxation! How strengthening the promises in seasons of weakness!

These Church messages were first of local application, but the narrow and restricted sphere to which they first applied would not suit their breadth of instruction. The truths and principles therein unfolded have their application to the utmost bounds of the professing Church. They are applicable both to individuals and to churches.

The constitution, order, and discipline of the Church formed a special feature of Paul’s ministry. Luke in "The Acts" unfolds its history for fully thirty years, from Pentecost till the imprisonment of Paul in Rome. But it was reserved for the Seer of Patmos to further unfold that history from the close of the apostolic period till its loathsome rejection by the Lord.

THE FUTURIST AND HISTORICAL APPLICATION.

The prophetic part of the book commences with chapter 4 and closes with chapter 22: 5, and forms the third division: "The things that are about to be after these." Prophetic action, however, does not begin till Revelation 6:1-17, the heavenly scenes recorded in Revelation 4:1-11; Revelation 5:1-14 being clearly introductory to the first series of judgments detailed in chapter 6. There has been all along a conflict between good and evil, between light and darkness, and these respective principles have been governed by equally opposing powers, the Spirit of God and Satan. Hence we can easily understand a partial fulfilment in present and past ages. But while frankly allowing this, as also a past and present resemblance to many events in the prophetic part of the Apocalypse, yet we insist on their full, exhaustive, and complete fulfilment in the coming crisis of at least seven years. The futurist application is undoubtedly the right one. The historical application is always more or less conjectural, and one in which scarcely two of its exponents are agreed. Its principle of interpretation is untenable. History is made the interpreter of prophecy. This or that event is supposed to be indicated under Seal, Trumpet, or Vial. We have two serious objections to the presentist view of the prophecies contained in this book: first, by far the larger number of God’s people are poor and illiterate, and would be practically debarred from understanding them if a knowledge of history is essential thereto; second, prophecy according to this system is robbed of its present moral value, for how can that act on the soul which cannot be understood till after its fulfilment?

THE SAINTS CAUGHT UP BEFORE THE APOCALYPTIC JUDGMENTS.

Now between the close of Revelation 3:1-22 and the opening of Revelation 4:1-11, that is, between the second and third divisions of the book, the overcomers have been "caught up" and the mass "spued out," but the Seer does not record these events: he takes them for granted. Paul unfolds by revelation, and in considerable detail, the translation of the saints of Old and New Testament times (1 Thessalonians 4:15-17). We state three incontrovertible proofs that the Lord’s dead and living saints are caught up before the opening of the prophetic section of the Apocalypse (Revelation 4:1-11).

(1) The Church is not on the earth during the period of the apocalyptic judgments, under which you find a body of Jews and Gentiles, but not the Church, which is composed of both. The word "Church" or its plural occurs about twenty times in the first three chapters, and it is neither named nor referred to in the rest of the book till Revelation 22:17, which, of course, resumes the present state of things, and is in no sense part of the prophetic visions. What then is the unmistakable deduction from the fact that the Church is not on earth from Revelation 4:1-11 till Revelation 22:5? Why, that it is in Heaven. Where else could it be?

(2) The three divisions of the Apocalypse do not overlap, nor are they concurrent. The wording of the 19th verse of the first chapter is simplicity itself. "Write therefore what thou hast seen," the vision of Christ just beheld by the Seer, "and the things that are," the seven churches then existing, "and the things that are about to be after these," when the Church is removed and the government of the world is in question. The Holy Ghost has Himself fixed the divisions of the book into a past, a present, and a future. "The things that are about to be after these" signifies that "the things that are" must have ceased. These divisions are successive. The third commences in Revelation 4:1, "I will show thee the things," prophetic visions, "which must take place after these things," i.e., the Lord’s dealing with the churches on earth. One set of things succeeds another.

(3) The whole situation is changed. It is not the Lord in the midst of the candlesticks or churches on earth, but the throne set in Heaven. One great fact of vital importance to the understanding of the book is that the saints of God are witnessed in Heaven in chapter 4 and right on till Revelation 19:1-21, when they accompany the Lord out of Heaven for the judgment of the world (Revelation 4:11-11). All through the apocalyptic judgments, and before they commence, the heavenly body of saints is seen in Heaven. How did they get there? It can only be satisfactorily explained on the assumption that the Rapture of 1 Thessalonians 4:1-18 had taken place. That event would necessarily close the Lord’s dealings with the Church, bring to an end "the things that are," and pave the way for the new and prophetic state of which "the throne set in Heaven" is the fitting symbol. All this is simple and consistent, and seems to us graven on the surface of the book.

Revelation 4:1

THE THRONE OF THE ETERNAL.

THE ENTIRE SITUATION CHANGED.

Revelation 4:1 "After these things I saw, and behold a door opened in Heaven, and the first voice which I heard as of a trumpet speaking with me, saying, Come up here, and I will show thee the things which must take place after these things." We have here an entire change in the situation. The Seer is caught up from earth to Heaven. Revelation 2:1-29; Revelation 3:1-22 trace the fortunes of the Church on earth. Revelation 4:1-11; Revelation 5:1-14 describe scenes and events in Heaven of incomparable majesty. The history of the Church has been written, the overcomers have been translated to meet the Lord in the air, and the guilty mass of mere Christian profession has been "spued out." Thus the removal of the Church makes room for the subjects of prophecy to occupy their allotted place.

Revelation 4:1 "After these things" marks a new commencement. The various Church states on earth are over. Prophetic scenes and visions are now to occupy the attention of the Seer. The words "after these things" intimate not only the sequence of the visions, but the events also which follow in natural order.

Revelation 4:1 "A door opened in Heaven" signifies that Heaven must be entered if prophecy is to be understood. It is there where the sources of everlasting good are found, where the coming scene of millennial and eternal blessedness is arranged and duly planned, and where, too, the preparatory judgments have their source. "A door opened in Heaven" enabled the Seer to pass in. "Heaven opened" is for the saints to pass out (Revelation 19:11).

Revelation 4:1 "The first voice" does not refer to the first of a successive series, but is a plain reference to the voice of the Lord already heard (Revelation 1:10). There the voice was heard on earth; here it speaks from Heaven. The trumpet voice summons John from earth to Heaven. Scenes in Heaven are to be disclosed, and it is only there they can be seen. Prophecy has its source in Heaven, and hence the Seer must make Heaven his standpoint if the prophetic visions about to pass before his rapt gaze are to be divinely understood. It is in Heaven that the prophetic plan is mapped out, and it is there, far above the mists and clouds of earth, and the wrangles, jealousies, and pride of man,where alone we can discern the mind of God as to the future. The moral lesson for each servant of God is a needful one.

Revelation 4:2-3

MORAL COMPETENCY OF THE SEER THE THRONE AND THE SITTER THEREON

Revelation 4:2-3 "Immediately I became in (the) Spirit; and behold a throne stood in the Heaven, and upon the throne One sitting, and He (that was) sitting like in appearance to a stone (of) jasper and a sardius, and a rainbow round the throne like in appearance to an emerald." The divine summons "Come up here" brooks no delay. "Immediately I became in (the) Spirit." The vision of Christ as Son of Man in transcendent glory in the midst of the seven golden lamps was a sight too much for mortal gaze. The Seer for the time being was under the absolute control of the Spirit; he lived and moved in another mode of existence. "He became in (the) Spirit" (Revelation 1:10). But this cannot in the nature of things beprolonged. The state had lapsed. Now fresh visions, and of the future, are to be witnessed and written, so in full accord with their solemn character the Seer is again the vessel of the Spirit’s power. "I became in (the) Spirit." The absence of the article before "Spirit" marks the state as a characteristic one. Visions of things in Heaven were witnessed by certain prophets on earth, but to the distinguished prophet of the New Testament alone were visions beheld in Heaven itself. To John only were these words addressed, "Come up here." The moral competency of the Seer to behold and grasp the coming prophetic situation was not in himself, but in a power outside the domain of nature. The Spirit once again laid hold of the human vessel, and entirely occupied it. John for the time lived in a new mode and sphere of existence in which human weakness and frailty had no place. The Spirit filled and controlled him.

Revelation 4:2 "Behold a throne stood in the Heaven." This was the first sight beheld by the Seer in this new vision. The throne is the central subject in this heavenly scene. It is the sign and symbol of God’s universal government. It "stood in the Heaven." The stability of that government is conveyed in the word "stood" or set; "the Heaven" fixes definitely and precisely the seat of royal authority. What a contrast to the tottering thrones of earth! Here, at the outset, is an intimation that Jehovah reigneth. The throne is our security and strength. It is, too, the great central fact in the universe. It is the pledge that the fiat of the Eternal shall compel obedience from every created being. It is the sign of order, of rule, of authority. The throne set in Heaven is in contrast to the mutability of all earthly governments.

The Sitter upon the throne is unnamed, but is described in general yet significant symbols. Two precious stones are named, the jasper and sardius, and by these the glory and majesty of God are reflected. His essential glory cannot,of course, be communicated even to the most exalted of creatures. God dwells in light unapproachable: "Whom no man hath seen, nor can see" (1 Timothy 6:16). But whatcan be witnessed by creatures is displayed. The jasper and sardius are mentioned in the list of precious stones adorning the breastplate of the high priest of old (Exodus 28:17-20,) the sardius being first named and the jasper last; they are also named amongst those to describe the glory of the typical king of Tyre (Ezekiel 28:13), the sardius again coming first and the jasper sixth. We again meet with those precious stones in the description of the holy Jerusalem in governmental authority and glory towards the millennial world (Revelation 21:19-20), the jasper first and the sardius sixth. Is there no significance in the fact that in these three lists of precious stones, the reflectors of God in grace, in creation, and in glory, the numerical order is changed? Is this a mere coincidence or the evidence of design in inspiration? Of the latter assuredly.The brilliancy of the jasper and the deep red hue of the sardius reflect the glory and surpassing splendour of God in so far as these could be displayed. The glory of God, too, as symbolised by the jasper is the light (Revelation 21:11),the security (v. 18), and the foundation (v. 19) of the Church or bride in future governmental display.

The Seer next proceeds, "And a rainbow round the throne like in appearance to an emerald."

The throne in vastness and majesty is one befitting the Lord of hosts. Encircled with a rainbow it is a witness that in the exercise of absolute sovereignty, of all-ruling power, God will graciously remember in covenant mercy His creatures. It is a sign to all in Heaven that God delights in goodness.

The complete, unbroken circle round the throne proclaims the truth, "His mercy endureth for ever." The bow set in the cloud of old, with its prismatic colours and varied beauties, is the token of God’s covenant with the earth (Genesis 9:9-17). It is rarely seen as a complete circle,but generally as an arch, or half-circle, and is God’s object lesson for the race, a public sign hung out in the heavens that all may see and learn that God is good, a lesson from God and of God to men. In the last notice of the rainbow it is seen over the head of the Lord when in power He asserts His claim to the earth. He will sweep the defiled scene with the besom of destruction, but even then the old appointed token of divine goodness reappears (Revelation 10:1). Instead of the combination ofcolours to which we are accustomed in the rainbow the heavenly one over the throne is "like in appearance to an emerald." The beautiful green, the characteristic color of the vegetable world, and the only one which never tires the eye, is the chosen color of the rainbow beheld by the Seer. The glorified saints will have constantly before their never-tiring gaze the rainbow in its entirety; the remembrance of God’s grace to the earth even when He is about to deal with the race in judgment.

Commentary on Revelation 4:1-3 by E.M. Zerr

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 Revelation 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.

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.

Commentary on Revelation 4:1-3 by Burton Coffman

Revelation 4:1

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 until Revelation 6."^[2]

The student is quickly aware that some of the terminology of Isaiah 6 and Ezekiel 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.

Revelation 4:2

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

Straightway I was in the Spirit ... This seems to be out of place in the eyes of some, since John was already "in the Spirit" when he heard the voice out of heaven; but there were definite reasons for the statement here. The words "come up hither" in 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.

Revelation 4:3

and he that sat was to look upon like a jasper stone and a sardius: and there was a rainbow round about the throne, like an emerald to look upon.

There is little that can be known positively about these symbols. Note that, "There is here no description of the Divine Being, so as to point out any similitude, shape, or dimensions."^[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.

Commentary on Revelation 4:1-3 by Manly Luscombe

As we enter into the description of the vision itself, here is a little outline that might help you.

Chapter 4	Have faith in the power and dominion of God.
Chapter 5	Keep your faith in the power and dominion of Jesus Christ.
Chapters 6-18	Learn the wrath of God upon those who persecute His church.
Chapters 19-22	See the final and complete victory of God and His church.

1 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.” With chapter four begins the vision, the revelation, the moving picture in living color. John sees a door open in heaven - This door was not opening, it was open. The first voice - The first sound in this movie is the voice of God speaking to John. Come up here - Often the vision is brought down to the prophet. Here the prophet is invited up to heaven to see what is about to happen. Must take place - In the mind of God there is no difference in past, present and future. The future can be recorded in the past tense. The future is as certain (must take place) as the past.

2 Immediately I was in the Spirit; and behold, a throne set in heaven, and One sat on the throne. In the Spirit - John was in a spiritual frame of mind. He was open and ready to see and hear and record what God is willing to show him. See also Revelation 1:10. Throne is set - God is on the throne. He is the all-powerful One. Here we are reminded that God is powerful and has all dominion. God is in control of what happens on earth. Regardless of what happens, good or bad as we view it, God is still on His throne. He is guiding history toward the climax He plans. He is in command. The symbol of a throne occurs more that 40 times in the book of Revelation.

3 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. Some have tried to figure out what each stone represents. I believe the message here is this - When you are in the presence of God - you are dazzled by the brilliance. Bright colors, precious stones, a rainbow - This is a picture of the impressive and stunning presence of God. Jasper and Sardus - These were stones worn by the High Priest under the Law of Moses. They are also part of the foundation of the New Jerusalem in chapter 20. Rainbow - Since the time of Noah, the rainbow is a covenant sign that God will keep His promises. God is faithful.

Verses 4-8

Rev 4:4-8

2. THOSE ABOUT THE THRONE DESCRIBED

Revelation 4:4-8 a

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 understandingly 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 probably indicates 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.

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 he 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.

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 are "the seven Spiritsof 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.

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 worldwide 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.

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 Genesis 3:24 we learn that cherubim guarded the approach to the tree of life, and in Exodus 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 Isaiah 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.

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.

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.

Commentary on Revelation 4:4-8 by Foy E. Wallace

The four and twenty elders—Revelation 4:4-5.

1. “Four and twenty seats: nd 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.

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.

4. The doxology—Revelation 4:8-11.

Compare the seraphim of Isaiah 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

Commentary on Revelation 4:4-8 by Walter Scott

THE ROYAL AUTHORITY OF THE REDEEMED.

Revelation 4:4 "And round the throne twenty-four thrones,and on the thrones twenty-four elders sitting, clothed with white garments; and on their heads golden crowns." The thrones and crowns point to a royal company of redeemed and glorified saints in Heaven, clearly not before, but after, the resurrection (1 Corinthians 15:23). Spirits sitting, clothed and crowned, is an incongruous thought, and one entirely foreign to Scripture.Grouped round the vast throne in Heaven are twenty-four thrones of which the authority and stability are derived from, and sustained by, the measureless throne of the Eternal. "Seats," as in the Authorised Version, is a feeble and inadequate thought. The word "throne" is connected with a royal personage; "seat" with a private person.

These twenty-four elders, or chiefs, represent the general body of the redeemed then in Heaven. They play an important part in the scenes recorded and visions beheld from chapter 4 to chapter 19, where in verse four the last notice of them is recorded.

("Elders" as a term occurs twelve times. The varied actions and services in which they take part show clearly enough that they are the representatives of the redeemed and risen saints. They are enthroned; fall down and worship; one of them comforts the weeping Seer and interprets the mind of Heaven; they have harps and vials of incense; they sing (never said of angels); are the nearest company to the throne and to the Lamb; intelligently explain as to the redeemed on earth; celebrate the millennial and eternal triumph of God; and add their "amen" and "hallelujah" to the judgment of the whore, the corrupter of the earth.

The passages where the word is found are as follows: Revelation 4:4; Revelation 4:10; Revelation 5:5-6; Revelation 5:8; Revelation 5:11; Revelation 5:14; Revelation 7:11; Revelation 7:13; Revelation 11:16; Revelation 14:3; Revelation 19:4.)

The elders are a distinct company from the beasts or living creatures, and from the angels. In Revelation 5:1-14 the action of the elders, as distinguished from that of angels, makes it impossible to regard them as one and the same; verse 11 distinguishes by title the three companies. The elders sing (v. 9), the angels say (v. 12).The angels are never numbered (Hebrews 12:22), the elders are. Six times the representative number "twenty-four" occurs. Angels are not said to be crowned, the elders are. The choral praise of Heaven, in harp and song, seems the peculiar function of the elders. Heavenly intelligence, especially in themes and subjects connected with redemption, is ascribed to the elders and not to angels. By the elders we understand, therefore, the innumerable company of the redeemed saints, raised and changed, and caught up to meet Christ in the air (1 Thessalonians 4:17). Their crowns and thrones betoken their royal dignity; the harp and song their joy in worship, while their robes and vials point to priestly character and action. But why "twenty-four?" The significance of the numeral must be sought for in the first book of Chronicles 24, 25. David divided the priesthood into twenty-four orders or courses, each course serving in turn (Luke 1:1-80; Luke 5:1-39; Luke 8:1-56; Luke 9:1-62). The respective elders or chiefs of these courses would represent the whole of the Levitical priesthood. There would thus be twenty-four chief priests and one high priest.(*Josephus, the Jewish historian, informs us that his family was "of the first course of the four and twenty," no mean order. Some understand the twenty-four to represent the governmental number "twelve," thus signifying the sum of Old Testament saints as one body, and the sum of New Testament saints as another body of believers, thus the two twelves. We deem it unwarrantable to break up the symbol in this manner. We are satisfied however that the reference in the "twenty-four" is to 1 Chronicles 24:1-31; 1 Chronicles 25:1-31.) Their varied service corresponded to that of the elders in Heaven, for the temple (no less than the tabernacle) in structure,vessels, and services was framed according to things in the heavens. God’s people are termed "an holy priesthood" (1 Peter 2:5) and "a royal priesthood" (v. 9), and in both characters they are here seen in action.

The white garments indicate the purity and priestly character of the elders. "On their heads golden crowns " bespeak their royal dignity. Every redeemed and risen saint will be crowned; this is in no wise a distinctive crown peculiar to some, but intimates royal dignity and authority common to all the heavenly saints.

Revelation 4:5-6

THE THRONE THE CENTRE OF ACTION AND INTEREST.

Revelation 4:5-6. "And out of the throne go forth lightnings,and voices, and thunders; and seven lamps of fire burning before the throne, which art the seven Spirits of God; and before the throne as a glass sea like crystal. And in the midst of the throne and around the throne four living creatures full of eyes before and behind." Having had the relation of the saints to the throne as surrounding it, and their royal authority derived from and dependent upon it, we have next the action of the throne itself. "Out" of it, not "from" it, issue the precursors of coming judgment, "lightnings, and voices, and thunders." It has been said that "the book hardly ever alludes to anything not Biblical," and we may add that the author of the Apocalypse assumes that the reader is tolerably acquainted with the previous parts of the sacred volume, and, further, that every symbol with which the book abounds may be interpreted and understood from its use in some part or other of the sacred Scriptures. On no account seek the interpretation of any part of the Apocalypse outside the covers of your Bible. The meaning of every symbol must be sought for in the Word itself. The threefold intimation of immediate judgment is eminently fitted to strike terror into the hearts of the guilty on earth. The throne is about to assert itself in power. God is preparing to break out in judgment and deal with the high-handed iniquity in the coming crisis lying between the Translation of the heavenly saints and their subsequent Return from Heaven. These signs of judicial dealing are Jehovah’s premonitory intimations of His power in judgment (Psalms 29:3-5). The same signs, with some additions, are mentioned in connection with the promulgation of the law (Exodus 19:1-25). The effect on the people is also stated, "All the people that were in the camp trembled" (v. 16). How much more widespread andalarming will these tokens of wrath be felt in a scene of almost unmixed evil governed by Satan!

Revelation 4:5 "Seven lamps of fire burning before the throne" denote the fulness of the Spirit in governmental action. The Spirit here is not viewed as saving men through the preaching of the Gospel, nor in any of His varied services in the Church, but is here witnessed in moral keeping with the throne itself. Everything inconsistent with the absolute purity of the throne must be judged; hence the Spirit is here viewed in connection with the righteous character of the throne. "Those seven (spiritual perfection) lamps of fire will search out and expose all contrary to the holy nature of God" (compare with Revelation 1:4; and Isaiah 11:2).

Revelation 4:6. "And before the throne as a glass sea like crystal." The typology of the Old Testament enters largely into the structure of the Apocalypse. Here there seems an evident allusion to the laver in the tabernacle (Exodus 30:18-21), and perhaps more directly to the moltensea in the temple (1 Kings 7:23-37), both for priestlypurification. But the sea of glass points to a fixed state of holiness, of purity inward and outward, while "before the throne" would indicate that the purity is in keeping with the holy character of the throne itself. "Like crystal." ("A sea of glass expressive of smoothness and brightness; and this heavenly sea is of crystal, declaring that the calm of Heaven is not, like earthly seas, ruffled by winds but is crystallised into an eternity of peace." --- Wordsworth.) The clearness and beauty of that scene of holiness spread out before the throne are signified by the crystal. The two symbols, glass and crystal, are nearly allied, but are not quite the same. The former is a manufactured article, the latter is a native production. Thus the "glass" of the sea points to a settled state of purity, while the "crystal" intimates that the state is one according to God in His holy nature. The divine idea is connected with the employment of this latter symbol (Ezekiel 1:22; Revelation 21:11; Revelation 22:1). The sea of glass isagain referred to in Revelation 15:1-8, but "mingled with fire," expressive of the fiery ordeal, out of which the martyrs emerge. They stand on the sea of glass; here it is unoccupied.

The Seer next describes another class of beings, beasts rather, living ones, distinct, too, from the elders and angels,and more closely connected with the throne than either.

Revelation 4:6 "In the midst of the throne" shows that they are an integral part of it, "and around the throne" that theyare externally connected with it. That is, the living creatures (not beasts) may be viewed either as vitally connected with the judicial authority of God, or as apart from, yet in relation to it. Intuitive intelligence, fulness of spiritual discernment, seems to be the force of the words "full of eyes before and behind."

Revelation 4:7-8

THE LIVING CREATURES AND THEIR WORSHIP.

Revelation 4:7; Revelation 4:8. "The first living creature like a lion, and the second living creature like a calf, and the third living creature having the face as of a man, and the fourth living creature like a flying eagle. And the four living creatures, each one of them having respectively six wings; round and within they are full of eyes; and they cease not, day and night, saying, Holy, holy,holy, Lord God Almighty, Who was, Who is, and Who is to come." Why "four" living ones? Because "four" represents the attributes of God in judicial dealing with man and creation. It is the signature of the world and of the race, and is employed when universality is in question. The representatives, or heads of the animal creation, are named as the lion for majesty, the ox (calf) for patient endurance, the man for intelligence, and the eagle for rapidity of action. Now these symbols express certain features in the exercise of divine government, and are fittingly introduced here in view of the immediate exerciseof these divine attributes. The whole scene under Heaven is to be visited in judgment; hence the employment of the numeral "four." ("The numerals ‘three’ and ‘four’ significantly express the divine and the human. There are three persons in the Godhead. Three times the seraphim announce the holiness of God, crying, “Holy, holy, holy, is the Lord of hosts” (Isaiah 6:3). Three times the living creatures say “Holy’”(Revelation 4:8). Jehovah’s relationship to time and eternity is expressed in a three fold way, which was, and is, and is ‘to come’ (v. 8). There are three specified temptations of our Lord (Luke 4:1-44). Three times our Lord on earth was publicly owned by God (Matthew 3:17; Matthew 17:5 : John 12:28). On the third day the Lord was raised. The darkness which gathered round the cross and over the landlasted three hours.Faith, hope, and love are the three cardinal Christian virtues.Christ announces Himself in three characters, as the Way, the Truth, and the Life. The divine blessing is three times expressed (Numbers 6:23-24). ‘Three’ is the signature of God. ‘Four’ is the signature of the world. Four divisions of the race, nations, and kindreds, and peoples, and tongues’ (Revelation 7:9). Four elements. Four winds. Four seasons. Four presentations of Christ in the Gospels. Four living creatures. Four universal empires (Daniel 7:1-28). Four great offerings, as the burnt offering (Leviticus 1:1-17).the meal or flour offering (Leviticus 2:1-16), the peace or communion offering (Leviticus 3:1-17), and the sin offering (Leviticus 4:1-35). God’s four sore judgments (Ezekiel 14:21). Four women in the Lord’s human genealogy (Matthew 1:1-25). The brazen altar had four sides and four horns. The golden altar had four sides and four horns. “Four” is the signature of man and generally of the material creation. "The old Rabbinical writers assert that the four standards for the tribes of Israel,round which they were ordered to pitch their tents on each side of the tabernacle, as in Numbers 2:2, were as follows: for the tribe of Judah — a lion; for the tribe of Ephraim, an ox; for the tribe of Reuben, a man; for the tribe of Dan, an eagle." "Notes on the Revelation." by F. Brodie. Hengstenberg quotes an old Jewish saying: "There are four which take the first place in this world: Man among the creatures, the eagle among birds, the ox among cattle, and the lion among wild beasts.") Thus in the four living creatures grouped together we have a complete and perfect view of God’s judicial government. The symbols are taken from the most prominent animals, not from those in the sea. The first attribute of God’s throne symbolised by a lion is majesty, strength, omnipotence (Genesis 49:9; Daniel 7:4; Amos 3:8). The second symbol is an ox or calf in patientlabour, assiduously working for the good of others (1 Corinthians 9:9-10; Proverbs 14:4). The third creature had the face asof a man, denoting intelligence or reason (Job 9:24;Ezra 9:6). The fourth symbol of a flying eagle intimates keen sight and rapid action (Deuteronomy 28:49; Job 9:26; Habakkuk 1:8; Job 39:27-30). Now these characteristicscombined express the character of God’s throne in relation to the earth. They are attributes of a judicial nature exercised through human or angelic instruments according to the sovereign pleasure of God. The living creatures represent the judicial authority of the throne. From the first mentioned of the cherubim (Genesis 3:24) till the last (Hebrews 9:5) the same leading thought characterises all thepassages, namely, the attributes of God’s government. (It has been sought to identify the cherubim and the living creatures with the Church, but this far-fetched idea cannot for a moment be entertained, for two reasons: first, the cherubim were fashioned out of the same piece of gold which formed the mercy-seat, the gold signifies Christ as divine, as the wood of the shittah tree sets forth His holy and incorruptible humanity; now we are not, and could not be, united to Him as God. The cherubim were not united to the mercy-seat, although they formed a part of it. Second, the judicial character of the cherubim would forbid the application to the Church, which is here to display the grace of God, not His judicial ways.)

The differences between the living creatures of Ezekiel chapter 1, the cherubim in chapters 9 and 10 of the same prophet, and the living creatures of the Apocalypse are numerous and interesting. In the description furnished by the prophet of the captivity each of the four living ones had four faces and four wings (Ezekiel 1:6). The apocalyptic Seer depicts only the third living creature with a man’s face, and each of the four with six wings (Revelation 4:7-8).There they had wheels; here they have none. There the throne was above them; here they are in the midst of it and also around it. There they were full of eyes, the "whole body, and their backs, and their hands, and their wings, and the wheels were full of eyes round about" (Ezekiel 10:12); here they are "full of eyes before and behind" and also "within." Many of these differences may be accounted for by the fact that the judgment of Judah and Jerusalem is specially treated of in Ezekiel, and as that judgment was to come from the north (Babylon), the wheels would run on earth as presenting the course of earthly judgment, whereas the living ones here are not yet seen in action; they are the ministers of the throne. In judicial activity they act from Heaven; hence wings and not wheels. Besides, a much more extended sphere of judgment is presented by the Seer than Judah and its guilty capital, Jerusalem, for the whole earth is about to tremble under the action of the throne.

The care of the cherubim is for the public, governmental glory of God (Ezekiel 10:1-22). The care of the seraphim is for the holiness of God; these latter are named but once in Scripture (Isaiah 6:1-13). The living creatures of the Apocalypse area combination of both cherubim and seraphim.

Each of the four living creatures had "six wings." The seraphim of Isaiah (Isaiah 6:2) had "six wings" each, two to cover face and feet respectively, and two for rapidity of action. The living creatures beheld by the prophet of the captivity had each "four wings" (Ezekiel 1:5-6). Thenumeral "four" is largely employed in that chapter because the earthly government of God is in question. The "six wings" in each of the living creatures in the Apocalypse denote an activity beyond the powers of nature, supernatural activity.

Revelation 4:8. "Full of eyes within" signify inward spiritual perception of the governmental purposes and acts of God.In the previous part of the description the eyes are also said to be "before and behind" (v. 6). The future and the past come equally within the range of the perceptive faculties of the living creatures.

Having given a description of the living creatures the Seer next describes their worship. In this blessed and happy exercise there is no relaxation: "They cease not day and night." There is no imperfection in their service; neither lassitude nor weakness characterise their worship. Unceasingly they worship, saying, "Holy, holy, holy, Lord God Almighty, Who was, Who is, and Who is to come." We may here remark that in two respects the living creatures resemble the seraphim; in the number of wings and in the threefold ascription of worship (compare with Isaiah 6:1-13). The works of God praise Him, but deeper still His attributes declare His holy, holy, holy nature, i.e., what He is in Himself. The titles of the Deity here grouped and the respective truths connected with each are ceaselessly celebrated. The very powers which execute the righteous behests of the throne (Revelation 6:1-17) here glorify Him in His divine Being. The living creatures symbolically represent the several attributes named, and "give glory and honor and thanksgiving to Him that sits upon the throne."

The divine titles are LORD, or Jehovah, the self-existing One; God in relation to creation; the Almighty in grace, power, and in "sustaining resources." In addition to these the divine Being is also celebrated as the God of the ages, Who was, is, and is to come. For this latter, i.e., what God is in His own proper Being and nature, see Revelation 1:4. Here "Who was" precedes the term of independent and eternal existence "Who is," this latter is first stated in the earlier reference. Thus the four living creatures worship God.

Commentary on Revelation 4:4-8 by E.M. Zerr

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.

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.

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 Revelation 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.

Commentary on Revelation 4:4-8 by Burton Coffman

Revelation 4:4

And round about the throne were four and twenty thrones: and upon the thrones I saw four and twenty elders sitting, arrayed in white garments; and on their heads crowns of gold.

There are almost as many explanations of this as there are commentators. Who are these elders? They have been variously identified as symbolical of: (1) the "raptured" church which allegedly had already happened;^[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.

Revelation 4:5

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

Thunder and lightning, etc. ... "These announce the presence of God, as at Sinai (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.

Revelation 4:6

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

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

The four living creatures ... The many eyes "before and behind" in these creatures have a suggestion of something approaching omniscience, yet their being "creatures" limits this. The visions in Ezekiel 1 and Isaiah 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.

Revelation 4:7

And the first creature was like a lion, and the second creature like a calf, and the third creature had a face as of a man, and the fourth creature was like a flying eagle.

Of course, everyone is familiar with the adoption of these figures in church architecture to stand for the Four Gospels, but this has no foundation in the Bible. Roberts did not hesitate to identify these with the "seraphim" in Isaiah 6:2, and the "cherubim" of Ezekiel 10:20.^[42]

ENDNOTE:

^[42] J. W. Roberts, op. cit., p. 56.

Revelation 4:8

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

Six wings ... The use of these, as indicated in 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.

Commentary on Revelation 4:4-8 by Manly Luscombe

4 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. 24 elders - Most commentaries teach that this number represents the 12 tribes of Israel (Jewish Age) and the 12 apostles (Church Age). Thus, they represent God’s dealing with man in all periods of history. NOTE: The names of the 12 tribes are inscribed on the 12 gates of heaven. The 12 apostles are on the 12 foundations. 24 thrones - Some believe this represents the heavenly court (similar to our President meeting with his Cabinet). White robes and gold crowns - White robes are used in Revelation to signify purity and salvation. The gold crowns show us that they are reigning with God. Of course, they are not over God. They are reigning with Him.
NOTE: This is an important point to remember when you get to chapter 20.

5 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. Thunder and lightning - John returns to focus on God, His power and might. Seven Spirits of God - Are connected to the seven lamps. This may refer to the seven churches and their messengers. (See Revelation 1:20) Burning before the throne - God is aware of each church. He knows of our faith, works, teaching, and steadfastness. He is aware of our sins, weakness, and downfalls.

6 Before the throne there was a sea of glass, like crystal. And in the midst of the throne, and around the throne, were four living creatures full of eyes in front and in back. Sea of glass - Have you been near a lake at sunset. All is very calm. The water is smooth, like glass. The picture here is one of calmness and tranquility in heaven. This stands as a sharp contrast to the hardship, persecution and exile John was enduring on earth. Four living creatures - There are three possible explanations here - a) Since the number four represents the earth, these creatures may represent the entire population of earth. b) These four creatures may be the archangels. We know of Michael and Gabriel by name. Some have thought there are four of them. They would be close to God because they are over all the heavenly host of angels. c) The four creatures represent all living things. (See the comments on the next verse.)

7 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 creatures are described - The first like a lion (wild animal); the second like a calf (tame animal); the third like a man (humans); the forth like an eagle (birds). Here you have represented four major categories of living things. God is creator of all life. He created man, but He also created wild animals, which can cause us great harm and even death.

8 The four living creatures, each having six wings, were full of eyes around and within. And they do not rest day or night, saying: “Holy, holy, holy, Lord God Almighty, Who was and is and is to come!” Six wings - The graphic picture here may show us the speed and swiftness of their ability to deal with our needs. Eyes around - They have the ability to see in all directions and know what is happening everywhere. Nothing goes on that escapes their sight. They worship God - While they might have some amazing abilities as we humans see them, they are subject to the “Lord God Almighty.” Was, is and is to come - God is present tense. What God was in the past, He is today, and will be the same tomorrow. With God all things are present tense. God is the great I AM.

Sermon on Revelation 4:1-8
A View of Heaven
Brent Kercheville

Do you wonder what heaven looks like? Wouldn’t it be great to have the opportunity to peer into the throne room of God and see what is going on in heaven? John gets the opportunity and he tells us what he saw. There are three key texts that give us a picture of heaven. Two of those texts are in the Old Testament. The third text is found here in Revelation 4. What do you suppose we will see? The typical picture of heaven today is people laying on clouds, wearing wings, and playing harps. We won’t read anything like that in the scriptures. So erase your mind of what you think heaven is like and open your mind to receive the view of heaven that John sees.

After speaking to the seven churches that are in the Roman province of Asia, the book of Revelation moves forward in the prophecy. There are two phrases in Revelation 4:1 to tell us that we moving forward: “After this” and “what must take place after this.” The point is to show us that the information concerning the seven churches has stopped. A new series of images is beginning. John sees a door standing open in heaven. The voice that spoke to John at the beginning that sounded like a trumpet tells John to come up. Christ is speaking to John and calling him into heaven. John does not actually go into heaven, as we see in verse 2. John is having a new vision and John is going to see into the throne room of heaven. As we are taken into this vision, we must visualize the picture before us. Paint the image in your mind and see what is going on in heaven.

The Throne Room

One picture that is repeated throughout this chapter is the throne of God. Twelve times we are told about the throne, and this does not count the 24 thrones which are also mentioned. Twelve times we read about the throne and one sitting on that throne. The throne of God is the focus. In Revelation 4:2 we see that the throne is established in the idst of heaven and one is seated on the throne. This is a statement of respect, not naming who is on the throne, because it is the Almighty God who sits on the throne.

Vivid colors are used to describe the throne room and the one who sits on the throne. God is pictured having the appearance of jasper and carnelian. At that time jasper had characteristics and color similar to a diamond or crystal. In Revelation 21:11 the jasper stone is described as being clear as crystal. So we should visualize something like the gleam of a diamond. Further, carnelian was a fiery red stone. Around the throne is a rainbow that has the shine or glimmer of deep green, that like an emerald. The rainbow image will be seen again in chapter 10. It seems that the rainbow is a reminder of God’s faithfulness to his covenant, just as it meant to Noah after the flood.

Not only is the rainbow around the throne, but there are 24 thrones around the throne. Seated on those 24 thrones are 24 elders who are clothed in white garments and have gold crowns on their heads. We are left to wonder who the 24 elders are and what they represent. Are the 24 elders simply another group of spiritual beings, like angels, or are they the saved people of God? Many see the 24 elders representing the saved people of God of the Old and New Testaments. They say that the 24 consist of the 12 tribes of Israel and the 12 apostles, which represent all the saved under both covenants. However, there are some problems with this interpretation. First, we are not told to separate the number 24 into two groups of 12. God could tell us that this was two groups of twelve if he wanted. Second, it is apparent in the book of Revelation that the 24 elders are repeatedly distinguished from the saints. We can see this distinguishing in Revelation 7:13-17 where one of the elders tells John that the great multitude represent those who have washed their robes and made them white in the blood of the Lamb. One of the elders is telling John that this other group represents the saved. Third, we will read about the 24 elders holding the prayers of the saints in Revelation 5:8. This also shows that the 24 elders are not the same group as the saints of God. Fourth, we will read about the 24 elders acting as intermediaries and interpreters (Revelation 5:5; Revelation 7:13-17). These functions are things that we read about angels doing in the scriptures also. There is no reason to not understand these 24 elders as another group of spiritual beings. They seem to form part of the heavenly council as they are before God’s throne and there is nothing in the scriptures to tell us that these 24 elders represent something else. I will conclude the discussion of the 24 elders by asking us to consider that the people of God are not in view at this point in Revelation. The point is not about the saved people of God and what they are doing. The point is what is God doing. The point is to look around the throne room of God and be in awe of the activity and splendor.

From the throne comes flashes of lightning, rumblings, and peals of thunder. The throne and the one who sits on the throne is pictured as being very active. The Lord is not asleep on the throne. There is action. The reader is being prepared for the outpouring of God’s wrath. In Revelation 8:5 we will see the lightnings, rumblings, and peals of thunder representing judgment as God sends forth his judgments from his throne. This language also reminds us of the thunder and lightning when God came to Mount Sinai. This thought matches what we see in the rest of verse 5. We see the seven torches of fire, which are the seven spirits of God. In Revelation 1 we noted that the seven spirits of God are a symbol of the Holy Spirit. In particular, the image reveals that it is God who is at work. We will save our study of the seven spirits of God until Revelation 5:6. But it is enough to see that the throne room pictures the Spirit of God at work.

Before the throne there was something like a sea of glass, like crystal. Again, the splendor, beauty, and majesty of the throne room of God is emphasized. Not only are the 24 elders around the throne, but the four living creatures are around the throne as well. The description of the four living creatures is amazing with a face of a lion, ox, human, and eagle. Further, the four living creatures have six wings and are full of eyes all around and within. These are amazing spiritual beings that are difficult to visualize and grasp. Before we can move forward in the description of this throne scene, we need to see that this is not the first time these images have been recorded for us.

The Throne Room in the Old Testament

Ezekiel 1 also records a similar throne scene. As we read through Ezekiel 1, notice the similarities to what John saw. The first thing we can see in our comparison is that Ezekiel gives a much more lengthy description of the four living creatures. We see a similar sea of glass like crystal in Ezekiel 1:22. Ezekiel also records a colorful throne room in verse 26 and the rainbow in verse 28. Fire is all around, similar to the picture of the lightnings coming from the throne in John’s vision (Ezekiel 1:27).

Daniel 7 also mirrors the imagery found in Revelation 4. Here are some of the parallels (NIGTC, 314).

• · A throne set in heaven (Daniel 7:9; Revelation 4:2)

• · God is seated on the throne (Daniel 7:9; Revelation 4:2)

• · Fire before the throne (Daniel 7:9-10; Revelation 4:5)

• · Heavenly servants before the throne (Daniel 7:10; Revelation 4:4; Revelation 4:6)

• · Book/scroll before the throne (Daniel 7:10; Revelation 5:1-5)

• · The book/scroll is opened (Daniel 7:10; Revelation 5:2-5; Revelation 5:9)

• · The divine messianic figure approaches the throne to receive authority (Daniel 7:13-14; Revelation 5:5-7; Revelation 5:12-13)

• · Authority over every tribe, language, and people (Daniel 7:14; Revelation 5:9)

• · Emotional distress at seeing the vision (Daniel 7:15; Revelation 5:4)

• · An explanation from the heavenly council (Daniel 7:16; Revelation 5:5)

• · Concludes with the mention of God’s eternal reign (Daniel 7:27; Revelation 5:13-14)

Revelation is in contact with the prophecy of Daniel. Even the order of events seem match in Daniel and Revelation. Revelation is showing us that we need to keep Daniel’s prophecy in mind as we read.

Conclusion

So what are we to take away for ourselves today in reading these vivid images of the throne room of God?

1. God remains active. Too often God is depicted as a God who created the world and then operates with a “hands off” approach. God is on the throne and he is not asleep on the throne. God has not taken a vacation. God is aware of what is going on and he is active. The thunder and lightning coming from his throne depicts God in action, issuing judgments throughout the earth.

2. See the Lord in his splendor. This is what the LORD says: “Heaven is my throne, and the earth is my footstool. Could you build me a temple as good as that? Could you build me such a resting place? My hands have made both heaven and earth; they and everything in them are mine. I, the LORD, have spoken! “I will bless those who have humble and contrite hearts, who tremble at my word. (Isaiah 66:1-2 NLT)

Be struck by the glory of the Lord. Understand what he asks of his people since he is the Almighty God. He demands submissiveness from us, a yielding heart that trembles at the very words of God and desires to obey.

Sermon on Revelation 4:8-11

Holy, Holy, Holy

Brent Kercheville

Revelation 4 has drawn our attention to the throne of God as we look into heaven. God is seated on the throne and he is active. From the throne come flashes of lightning, rumblings, and peals of thunder. These images symbolize God’s action, in particular his judgments, against the earth. The brilliance of the throne room is overwhelming. We have seen the glimmer of crystals and fiery red colors on the throne. John sees a rainbow around the throne that shines like an emerald. There is a sea of glass like crystal before the throne and there are 24 elders seated on 24 thrones that are around the throne. Also around the throne are four living creatures. They have the faces of a lion, an ox, and human, and an eagle in flight. This brings us to Revelation 4:8-11 for the rest of our study.

The Lord Is Holy (Revelation 4:8)

As John looks he sees the four living creatures around the throne. Each of them have six wings and are full of eyes all around and within. But turn your attention away from what they look like and listen to what they say. “Holy, holy, holy, is the Lord God Almighty, who was and is and is to come.” How often do these four living creatures say these words? John tells us that these creatures say these words day and night. They never stop saying these words. Can you visualize the scene? Can you hear the repetition? A double repetition signifies an emphasis on the word. A triple repetition designates a superlative and calls to our attention the infinite holiness of God. It must not be lost upon us this is the only characteristic of God that is repeated three times. We never read, “Love, love, love, is the Lord God Almighty.” We never read, “Anger, anger, anger, is the Lord God Almighty.” We never read, “Mercy, mercy, mercy, is the Lord God Almighty.” Consider how many characteristics of the Lord that could have been used to describe him. The quality that the four living creatures ascribe to the Lord is his holiness. We must not pass this thought by too quickly. Three times the holiness of God is repeated.

This is not an isolated incident. In Isaiah 6 these four living creatures are called seraphim.

Above him stood the seraphim. Each had six wings: with two he covered his face, and with two he covered his feet, and with two he flew. And one called to another and said: “Holy, holy, holy is the LORD of hosts; the whole earth is full of his glory!” (Isaiah 6:2-3 ESV)

We learn that when we think about the Lord, we must have his holiness firmly placed in our minds. The attribute of his holiness that is emphasized is not his sinlessness. Rather, the emphasis is on his authority and power. Notice that when his holiness is described, God’s power and authority is described with it. InRevelation 4:8 we read, “Holy, holy, holy, is the Lord God Almighty.” The one with all power, all authority, and all might is holy. In Isaiah 6 notice the same refrain, “Holy, holy, holy is the Lord of hosts” or “Lord of armies.” Psalms 99 ties these two concepts of holiness and power together also.

The LORD reigns; let the peoples tremble! He sits enthroned upon the cherubim; let the earth quake! 2 The LORD is great in Zion; he is exalted over all the peoples. 3 Let them praise your great and awesome name! Holy is he! 4 The King in his might loves justice. You have established equity; you have executed justice and righteousness in Jacob. 5 Exalt the LORD our God; worship at his footstool! Holy is he! 6 Moses and Aaron were among his priests, Samuel also was among those who called upon his name. They called to the LORD, and he answered them. 7 In the pillar of the cloud he spoke to them; they kept his testimonies and the statute that he gave them. 8 O LORD our God, you answered them; you were a forgiving God to them, but an avenger of their wrongdoings. 9 Exalt the LORD our God, and worship at his holy mountain; for the LORD our God is holy! (Psalms 99:1-9 ESV)

Notice that the Lord reigns, is enthroned, and is exalted over all the people. Holy is he. The Lord establishes equity and executes justice. Exalt him and worship him for holy is he! The Lord gives laws, is forgiving, but avenges wrongdoing. Holy is he! Power and holiness are tied together. Because God is all powerful and has all authority, he is holy because he is separate from all other rulers. Therefore the world must worship him. This is what we see in Revelation 4. The four living creatures are worshiping the Lord as they exclaim the infinite holiness of God.

In Revelation 4:9 we are told that this is exactly what the living creatures are doing. They are giving glory and honor and thanks to the one who is seated on the throne. We glorify God by appreciating and exclaiming the infinite holiness of God. We honor him when we keep in the forefront of our minds that God is infinitely holy. He is not like us. He does not think like us. His ways are not our ways. His power is not our power. His authority is not our authority. He is the infinitely holy God.

The Lord Is Worthy (Revelation 4:10-11)

The second attribute we learn about God is that he is worthy. The Lord our God is worthy to receive glory, honor, and power. When the living creatures cry out, “Holy, holy, holy is the Lord God Almighty,” the 24 elders fall down before the one seated on the throne and worship him who lives forever and ever. Further, they cast their crowns before the throne. We see in this symbolism the infinite authority of God. These 24 elders are pictured as having authority. They are wearing crowns and they are sitting on thrones. But when the four living creatures cry out the infinite holiness of God, the 24 elders get off of their thrones, fall down before the Lord who is on his throne, and cast their crowns before the throne. The Lord has all authority and rule. “In the secular realm it was common for petitioners to prostrate themselves before the king and kiss the garment. Lesser kings would lay their crowns before the emperor to show their submission to him” (Osborne, 239). How often does this happen? These acts are happening constantly. The four living creatures never cease to declare the infinite holiness of God. The 24 elders fall down and cast their crowns before the throne whenever the four living creatures declare the infinite holiness of God. Therefore, the 24 elders never stop falling down before God and casting their crowns before him.

God alone is truly worthy of worship. The Lord is superior to all other rulers. He is superior to any Caesar. He is greater than anyone who thinks he has might and authority. The Romans would describe the emperors after their death as a god. Then the emperors took that title to themselves while they were alive. But none of them are worthy of any such title or description.

Friends, do not worship other gods. They are not worthy of worship. Our gods are not worthy of our attention. We must not yield to other things in this world. We must not give priority to anything that is not the true and living God and his will for us. God alone is worthy of our attention, worthy of our affection, worthy of our priority, and worthy of our submission.

The Lord Is Creator and Sustainer (Revelation 4:11)

The rest of verse 11 tells us why God alone is worthy of these things. God is worthy because he created all things and because it is through God’s will that all things exist and are created. There are two reasons that the 24 elders state as to why God is worthy. First, God created all things. God is the creator. He created it and therefore he owns it. All things are in subjection to God because he created all things. This is a very simple and logical thought. All people must worship him because he created all people. All creation must worship him because he created all creation. You are not the ruler of your life. You are not the authority of your life. God created you and you owe your life to him. God is worthy of your worship because he created you.

Also, God is worthy of your worship because God’s will brought all things into existence. God made the decision to create all things and to have all things exist. I believe the point is that God is worthy of worship because he created you and he decided for you to exist. God is actively ruling. God is actively exerting his authority. God sustains the world and sustains the creation. The Expositor’s Bible Commentary points out that the tensing of the Greek may lead to this reading as an appropriate translation: “Because of your will they continually exist and have come into being.”

Conclusion

If you are not interested in giving glory, honor, and thanks to the Lord who sits on the throne while on the earth, what makes you believe that you will be in heaven where this is all that happens day and night? If we are unwilling to choose worshiping God now, why do we think we will be in heaven where every created being worships him?

Verses 8-11

Rev 4:8-11

3. THE HEAVENLY WORSHIP DESCRIBED

Revelation 4:8-11

8b 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 ofeyes"; 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 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.

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 for ever and ever" is an explanation of what is meant by "who was and who is and who is to come."

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. Jhn’s seeing them cast their crowns down most impressively shows that fact.

saying, 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.

Commentary on Revelation 4:8-11 by Foy E. Wallace

4. The doxology—Revelation 4:8-11.

Compare the seraphim of Isaiah 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.

Commentary on Revelation 4:8-11 by Walter Scott

Revelation 4:8. "Full of eyes within" signify inward spiritual perception of the governmental purposes and acts of God.In the previous part of the description the eyes are also said to be "before and behind" (Revelation 4:6). The future and the past come equally within the range of the perceptive faculties of the living creatures.

Having given a description of the living creatures the Seer next describes their worship. In this blessed and happy exercise there is no relaxation: "They cease not day and night." There is no imperfection in their service; neither lassitude nor weakness characterise their worship. Unceasingly they worship, saying, "Holy, holy, holy, Lord God Almighty, Who was, Who is, and Who is to come." We may here remark that in two respects the living creatures resemble the seraphim; in the number of wings and in the threefold ascription of worship (compare with Isaiah 6:1-13). The works of God praise Him, but deeper still His attributes declare His holy, holy, holy nature, i.e., what He is in Himself. The titles of the Deity here grouped and the respective truths connected with each are ceaselessly celebrated. The very powers which execute the righteous behests of the throne (Revelation 6:1-17) here glorify Him in His divine Being. The living creatures symbolically represent the several attributes named, and "give glory and honor and thanksgiving to Him that sits upon the throne."

The divine titles are LORD, or Jehovah, the self-existing One; God in relation to creation; the Almighty in grace, power, and in "sustaining resources." In addition to these the divine Being is also celebrated as the God of the ages, Who was, is, and is to come. For this latter, i.e., what God is in His own proper Being and nature, see Revelation 1:4. Here "Who was" precedes the term of independent and eternal existence "Who is," this latter is first stated in the earlier reference. Thus the four living creatures worship God.

THE WORSHIP OF THE LIVING CREATURES,

AND THE FULLER WORSHIP OF THE ELDERS.

Revelation 4:9-11. "And when the living creatures shall give glory and honour and thanks to Him that sits upon the throne, Who lives to the ages of ages, the twenty-four elders shall fall before Him that sits upon the throne, and shall worship Him that lives to the ages of ages; and shall cast their crowns before the throne, saying, Thou art worthy, O our Lord and (our) God, to receive glory, and honour, and power; for Thou hast created all things, and for Thy will they were, and they have been created." Each of the living creatures is a characteristic symbol in itself of one or more of the divine attributes, and now the four unite, before they are witnessed in governmental action, in yielding to Him the glory, honour, and thanks due to His Name.They have announced, as we have seen, His essential purity in the threefold repetition of the word "Holy," now their doxology (Revelation 4:9), as that of the elders (Revelation 4:11), is threefold. Another feature as distinguishing the more profound worship of the elders from that of the living creatures is that the former directly address God in the second person; whereas the living creatures speak of God in the third person. It is important to observe that whoever may be the instruments, angels or men, in exercising the judicial authority of the throne, of which the living creatures are here the symbolical representatives, all must turn to Him in increased power and fulness. The doxology of the living creatures furnishes proof of this.

The worship of the elders is of a different character to that of the living ones. Theirs is the worship of redeemed persons,who, as having the mind of Christ (1 Corinthians 2:16),enter intelligently into the thoughts of God, and who know Him personally in His holiness and love. It is the worship of persons whose hearts have been won by His exceeding great love, and whose consciences have been cleansed by faith in the divine testimony to the precious blood of Christ.

"The saints here fall down before the throne, bow themselves before His place in glory, and worship Him in His endless being, and lay down their given glory before His supreme and proper glory, ascribing all glory to Him as alone worthy of it; but here, according to the nature of the celebration of it, the Creator for Whom all things are. In all changes these remain true. It will be remarked here that the living creatures only celebrate and declare; the elders worship with understanding. All through the Revelation the elders give their reason for worshipping. There is spiritual intelligence in them."("Synopsis of the Books of the Bible," vol. 5, p. 595, Morrish ed.)

It will be observed that in the declaration of the living creatures we have glory, honour, and thanks; in that of the elders it is glory, honour, and power. Further, the elders fall down before HIM Whom they love and reverence, and cast their crowns before the THRONE in the recognition of that from which their royal dignity is derived and sustained. ("The impressive nature of the scene presented in Revelation 4:1-11 cannot but strike the mind of every intelligent reader. The holy Seer was duly prepared by such an august vision for the disclosures which follow; and the mind of the reader can hardly fail to be prepared also to look for them with deep interest. It cannot escape even the most unobserving how greatly this whole scene resembles the inaugural theophanies in Isaiah 6:1-13 and Ezekiel 1:1-28."-- "A Commentary on the Apocalypse," by Moses Stewart, p. 514.)

The creatorial glory of God is here the ground of worship by the elders. "For Thy will they were," that is, all things exist according to His will or sovereign pleasure, "and they have been created." He caused them to exist, He is the origin and source of all creation. The worship here is grounded on the knowledge of God, what He is in His own Being and as Creator and Sustainer of the universe. The first and fundamental claim of God on His creatures is this necessary recognition of His power and glory, creating and upholding all, men and angels, things animate and inanimate, of all in the celestial and terrestrial realms.The first subject revealed in the Scriptures is that of creation, and the first, moreover, in which faith is demanded (Hebrews 11:3). The worship in the next chapter is founded on redemption by blood, and hence the Lamb necessarily becomes the central figure. The throne itself is the prominent subject in our chapter; the Lamb in connection with the throne that of Revelation 5:1-14.

The chapter we have been considering is one replete with interest. The main subject presented in vision being the throne of the Eternal, the guarantee that He governs the universe according to the truth of His nature. The throne, too, "set" or established in "the Heaven" on the fixed basis of eternal righteousness is the pledge of permanence and security. While "upon the throne ONE sitting," only one, intimates that there shall be no change of kings, no transference of the sovereign power, no succession; "sitting," not "sat," no vacation and no interregnum. There is no song in the chapter, no vision of a slain Lamb, and no mention of the blood of sacrifice; these are characteristic features of the next chapter, and hence, because of their absence here, the chapter is not so frequently read as chapter 5. But the throne, with its symbolic glories, its accessories and surroundings, invests this chapter with profound interest, which deepens the more carefully it isread and studied.

Commentary on Revelation 4:8-11 by E.M. Zerr

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 Revelation 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 theyimmediately give their reasons for the expression of praise, namely, He was the Creator of all things.

Commentary on Revelation 4:8-11 by Burton Coffman

Revelation 4:8

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

Six wings ... The use of these, as indicated in 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.

Revelation 4:9

And when the living creatures shall give glory and honor and thanks to him that sitteth on the throne, to him that liveth for ever and ever, the four and twenty elders shall fall down before him that sitteth on the throne, and shall worship him that liveth for ever and ever, and shall cast their crowns before the throne, saying,

Now the big thing in view here would seem to be the counterpart of that cited by Barnes above on 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 Revelation 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.

Revelation 4:11

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

Worthy art thou, our Lord and our God ... "These are the words that greeted the emperor in triumphal procession; and `our Lord and our God’ was introduced into the cult of emperor worship by Domitian,"<sup>[46]</sup> 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 in Revelation 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.

Commentary on Revelation 4:4-8 by Manly Luscombe

8 The four living creatures, each having six wings, were full of eyes around and within. And they do not rest day or night, saying: “Holy, holy, holy, Lord God Almighty, Who was and is and is to come!” Six wings - The graphic picture here may show us the speed and swiftness of their ability to deal with our needs. Eyes around - They have the ability to see in all directions and know what is happening everywhere. Nothing goes on that escapes their sight. They worship God - While they might have some amazing abilities as we humans see them, they are subject to the “Lord God Almighty.” Was, is and is to come - God is present tense. What God was in the past, He is today, and will be the same tomorrow. With God all things are present tense. God is the great I AM.

9 Whenever the living creatures give glory and honor and thanks to Him who sits on the throne, who lives forever and ever, Give glory and honor and thanks - Here is a picture of worship. All we do in worship must seek to give glory, honor and thanks to God. Sits on the throne - The 24 elders and the four living creatures are around the throne. God is the one on the throne. God is eternal - God is forever alive.

10 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: All worship God - The 24 elders, cast their crowns at the throne. They have no power except what is granted them by God. God has all authority and dominion. There were some who were faithful and would not worship the Roman emperor, in spite of his decree. In heaven, all creatures worship Him who is on the throne.

11 “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.” Worthy art Thou - These words were on the entrance to the Roman palace. Here they are used to worship and praise God. Many worshipped the emperor because it was commanded. We worship God because He is worthy of our praise. Why was man created? - We were created by the will of God. We were created to serve the will of God. Everything that God created was for a purpose. Each plant, animal and insect has a place in the plan and will of God. Man must seek to serve in the place and manner that God intended.

LESSON 10

THE THRONE IN HEAVEN

Read Revelation 4

1. After this what did John see? Ans. Revelation 4:1.

2. How did the first voice sound which John heard? Ans. Revelation 4:1.

3. What did the voice say John would be shown? Ans. Revelation 4:1.

4. Then what did he see? Ans. Revelation 4:2.

5. Describe the throne and him that sat upon it. Ans. Revelation 4:3

6. This throne was encircled by how many thrones? Ans. Revelation 4:4.

7. Describe the twenty-four elders who sat on these seats or thrones. Ans. Revelation 4:4.

8. What proceeded out of the throne? Ans. Revelation 4:5.

9. When and where was there a similar manifestation of the divine presence? Ans. Exodus 19:16-18; Hebrews 12:18-21.

10. What do the seven lamps of fire represent? Ans. Revelation 4:5.

11. What was before the throne? In the midst and round about the throne? Ans. Revelation 4:6.

12. Describe each of the four living creatures. Ans. Revelation 4:6-8.

13. What were they saying continuously? Ans. Revelation 4:8.

14. Name three things which the living creatures give to him who sat on the throne. Ans. Revelation 4:9.

15. Then what was done by the twenty-four elders? Ans. Revelation 4:10.

16. What did they say? Ans. Revelation 4:11.

17. Who else had had "visions of God"? Ans. Ezekiel 1:1.

18. Where was Ezekiel when he had these visions? Ans. Ezekiel 1:1; Ezekiel 10:15; Ezekiel 22:19. Describe the four living creatures that Ezekiel saw. Ans. Ezekiel 1:5-14.

20. How did the living creatures that Ezekiel saw differ from the four living creatures that John saw? Ans. Ezekiel 1:5-14; Revelation 4:6-8.

21. Tell of Micah’s vision of the throne. Ans. 1 Kings 22:19.

22. Describe the throne as Isaiah saw it. Ans. Isaiah 6:1-4

23. Tell of Daniel’s vision of the throne. Ans. Daniel 7:9-10.

24. What was Stephen permitted to see? Ans. Acts 7:55-56.

25. What do the twenty-four elders, the sea of glass, and the four living creatures of John’s vision represent? Ans. No one knows, because God has not revealed what these things mean. Man should not go beyond what is written (1 Corinthians 4:6).

E.M. Zerr

Questions on Revelation

Revelation Chapter Four

1. 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 occupied?

11. Describe the looks of the person John saw.

12. What was roundabout 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 offer now?

40. To whom did they offer 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 Chapter Four

Ralph Starling

The letters to the 7 churches of Asia have now been given,

And John is given a spectacular view of God’s throne in heaven.

He that sat on the throne appeared in great splendor.

Dressed like jewels of jasper, sardine and emerald.

Surrounding him were 24 elders in white raiment and crowns of gold.

And out of the throne came thunder and lightening.

Seven lamps of the seven spirits were shining brightly.

Around the throne were 4 beasts, each of a different kind.

A lion, a calf, an eagle and that of a man.

Without rest they worshipped day and night,

Saying "Holy, Holy, Lord God Almighty."

He created the world for His own pleasure.

To be a part of that is our treasure.

May we all worship and honor Him for that is good,

And it is our honor to worship Him---and we should.