Revelation Chapter 4

The Church was summarized in Chapters 2 and 3. What happens to it next? This chapter opens the section that describes "what happens next"—meta tauta, after these things. The rapture takes place in the "Philadelphian" period. The very term ekklesia means a group called out (of the world.)] The scene now shifts to heaven itself.

Rev 4:1 After this I looked, and, behold, a door [was] opened in heaven: and the first voice which I heard [was] as it were of a trumpet talking with me; which said, Come up hither, and I will show thee things which must be hereafter.

John is called up into heaven. The first voice which spoke to John in 1:10 speaks again here; Jesus is the one calling John up to heaven. John was told that the things he would see are things which must take place after this; these things concern the future, not John's present day. Because they have yet to be fulfilled (in any sort of literal sense; they can only be said to have been fulfilled by making them wildly symbolic), we still regard them as future, and as preceding the coming reign of Jesus on earth.

Many have seen in John's "going up" a symbol of the rapture of the church; John is called up to heaven by a voice that sounds like a trumpet (as in 1 Thessalonians 4:16-17).   Those who believe the rapture occurs before this pouring out of judgment (pre-tribulationist) see significance in John's going up before those judgments are described. Significantly, the word "church" never occurs in the chapters describing this period of judgment on earth, nowhere in Revelation chapters 4 through 19.

Rapture and Second Coming Passages

Rapture:

• Jn 14:1-3

• Rom 8:19

• 1 Cor 1:7-8

• 1 Cor 15:1-53

• 1 Cor 16:22

• Phil 3:20-21

• Col 3:4

• 1 Thess 1:10

• 1 Thess 2:19

• 1 Thess 4:13-18

• 1 Thess 5:9

• 1Thess 5:23

• 2 Thess 2:1 (3)

• 1 Tim 6:14

• 2 Tim 4:1

• Titus 2:13

• Heb 9:28

• Jas 5:7-9

• 1 Pet 1:7,13

• 1 Jn 2:28-3:2

• Jude 21

• Rev 2:25

• Rev 3:10

Second Coming:

• Dan 2:44-45

• Dan 7:9-14

• Dan 12:1-3

• Zech 14:1-15

• Mt 13:41

• Mt 24:15-31

• Mt 26:64

• Mk 13:14-27

• Mk 14:62

• Lk 21:25-28

• Acts 1:9-11

• Acts 3:19-21

• 1 Thess 3:13

• 2 Thess 1:6-10

• 2 Thess 2:8

• 2 Pet 3:1-14

• Jude 14-15

• Rev 1:7

• Rev 19:11-20:6

• Rev 22:7, 12, 20

Rev 4:2 And immediately I was in the spirit: and, behold, a throne was set in heaven, and [one] sat on the throne.

John goes up, in the Spirit. John has already said he was in the Spirit (at 1:10); but this is yet a different experience, coming to a heavenly perspective. Where was his body? Was John's body in heaven also, or was it just his spirit? This is impossible to know; Paul, when he had his heavenly experience, didn't know if he was "in the body" or not (2 Corinthians 12:1-4)

John's description of heaven. The point of focus: a throne set in heaven. This throne is what first strikes John, and it is the centerpiece of this vision - John is fixated on the occupied throne, and everything else is described as in relation to that throne. The bottom line of atheism or materialism is that there is no throne; there is no seat of authority or power that all the universe must answer to; the bottom of humanism is that there is a throne - but man sits upon it. Essentially, man cannot live without the concept of a throne; so if he de-thrones God, he will inescapably place himself or some other man upon the throne (such as Lenin, Stalin, and Mao did).

The throne is not empty; there is One who sits at the throne. "While there may be many differing interpretations, the fundamental truths are self-evident. At the center of everything is an occupied throne." Does that throne occupy a place in your life? Do you live in light of the truth that there is an occupied throne in heaven? The throne is a powerful declaration of not merely God's presence, but of His sovereign, rightful reign, and His prerogative to judge.

Rev 4:3 And he that sat was to look upon like a jasper and a sardine stone: and [there was] a rainbow round about the throne, in sight like unto an emerald.

What John saw at the throne. John does not describe a distinct figure; instead, he describes emanations of glistening light in two colors: white (jasper may mean "diamond") and red (sardius). Perhaps these two colors are meant to communicate the glory of the empty tomb (white, Matthew 28:1-3) and the sacrificial love of Calvary (red, indicating blood); or, perhaps they should be linked with the first and last gems in the high priest's breastplate (Exodus 39:8-13).

The throne is surrounded by a green-hued rainbow; the rainbow is a reminder (in the midst of such supreme sovereignty!) of God's commitment to His covenant with man (Genesis 9:11-17). The believer glories in the sovereignty of God, because he knows that God's sovereignty is on his side; it means that no good purpose of God relating to the believer will ever be left undone.

Rev 4:4 And round about the throne [were] four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.

The twenty-four elders. These twenty-four elders sit on lesser thrones; later we will hear their song of worship (4:10-11). Who are these twenty-four elders? There is great debate as to whether they are human or angelic; yet they certainly seem to represent God's people. Elders were representatives of the people of God in both the Old and New Testaments; the 24 courses of the priesthood represented all the priests (1 Chronicles 24); the 12 tribes and the 12 apostles represent all the faithful.

The white robes and crowns of the elders seem to indicate that they are indeed human (in glory, of course). Angels are sometimes presented in white robes or garments (Mark 16:5; John 20:12; Acts 1:10), but saints have white robes (Revelation 6:11, 7:9, 13-14) as a picture of their imputed righteousness (Isaiah 61:10, Revelation 3:5-18). But we never see angels crowned, but believers are (1 Corinthians 9:25; 2 Timothy 4:8; 1 Peter 5:4). Therefore, redeemed man sits enthroned with Jesus; on lesser thrones, to be sure, but thrones none the less - we are joint heirs with Christ (Romans 8:17), and reign with Him (2 Timothy 2:12).

Rev 4:5 And out of the throne proceeded lightnings and thunderings and voices: and [there were] seven lamps of fire burning before the throne, which are the seven Spirits of God.

Impressive and fearful sights at the throne of God. The thunder, lightning, voices and fire are reminiscent of God's fearful presence at Mount Sinai (Exodus 19:16-19; 20:18-19); they communicate the awesome character of His being. The Holy Spirit (the seven Spirits of God, as previously referred to in Revelation 1:4 and Isaiah 11:2) is represented by seven burning lamps (as He is also represented by a dove [Matthew 3:16] or a flame of fire [Acts 2:3]). The lamps of fire are important, because the Holy Spirit is not ordinarily visible. To be made so, He represents Himself in some physical form (like a dove or a tongue of fire).

Rev 4:6 And before the throne [there was] a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, [were] four beasts full of eyes before and behind.

The sea of glass. Is this sea really made of glass, or does it just look like it? Commentators are divided; Robertson says "appearance, not material;" Alford says "material, not appearance". This body of water before the throne is reminiscent of the laver in the Tabernacle (and our washing of the water of the word, Ephesians 5:26); but remember the focus is on the throne, nothing else.

Rev 4:7 And the first beast [was] like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast [was] like a flying eagle.
Rev 4:8 And the four beasts had each of them six wings about [him]; and [they were] full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.

The four living creatures. From comparison with Ezekiel 1:4-14 and 10:20-22, we understand these creatures to be cherubim (as Satan once was, Ezekiel 28:14) - the spectacular angelic beings who surround the throne of God. Cherubim were also prominent in the Tabernacle's Holy of Holies (a model of the throne of God, in some manner, Exodus 25:8-9) according to Exodus 25:17-22 and 26:1, 31. Their multitude of eyes indicates these living creatures (not "beasts" as in the KJV) are not blind instruments or robots; they know and understand. These beings of incredible intelligence and understanding live their existence to worship God - all failure to truly worship is rooted in a lack of seeing and understanding.

Their four-faced appearance has been interpreted in many ways. The four has been said to represent such things as: the elements, the cardinal virtues, the faculties and powers of the human soul, the patriarchal churches, the great apostles, the orders of churchmen, the principle angels, and so forth. Seiss gives the theory that the tribes of Israel were divided into four groups, each gathering under a banner of either a lion (Judah on the east), an ox (Ephraim on the south), a man (Reuben on the south), and an eagle (Dan on the north). Numbers 2:3, 10, 18, 25 mentions this organization of the tribes under these four heads, but does not assign "mascots" to tribal banners. Seiss does not mention his specific source for this, citing only "Jewish writers". These four cherubim are often taken as symbols of Jesus as represented in each gospel; in classical church architecture, these four "characters" are repeated often as a motif that signifies both heaven and the four gospels.

Most have seen Matthew as the "Lion" gospel (showing Jesus as the Lion of the Tribe of Judah), Mark as the "Ox" gospel (showing Jesus as a humble servant, a worker), Luke as the "Man" gospel (showing Jesus as the perfect man, the second Adam), and John as the "Eagle" gospel (showing Jesus as the man from heaven, the sky), but this approach is not without other interpretations.

Matthew Man Man Lion Lion

Mark Lion Eagle Man Ox

Luke Ox Ox Ox Man

John Eagle Lion Eagle Eagle

Perhaps it is safest to say that the four faces are important because they present all of animate creation, in its utmost excellence - the lion is the mightiest of wild animals, the ox strongest of domesticated animals, the eagle king of all birds, and man is highest of all creation. As well, it is significant to see that the Bible associates a face with the idea of person (1 Chronicles 12:8; 2 Chronicles 29:6; Isaiah 3:15, 13:8); here we have singular beings with four faces. Apparently, there are beings which can be more than one person - as our God is One God in three Persons.

John describes what is happening at the throne of God. The living creatures constantly worship God. They repeat the phrase Holy, holy, holy; the repetition is meant to show something in the highest possible sense. "In Hebrew, the double repetition of a word adds emphasis, while the rare threefold repetition designates the superlative and calls attention to the infinite holiness of God." (Johnson). They declare that the Lord God is Almighty; again, the word is pantokrator, "the one who has His hand on everything" Who was and is and is to come is another reference to God's eternal Being, translating the thought behind "Yahweh" (as in 1:8).

Rev 4:9 And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever,
Rev 4:10 The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying,
Rev 4:11 Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.

The twenty-four elders worship the enthroned God. The worship of the twenty-four elders is cued by the cherubim; since the cherubim worship God day and night, so do the elders. They worship (which means to ascribe worth or worthiness to) God, and in the truest sense; they cast their crowns before His throne, realizing that any reward they have is because of Him and His glory. They worship God because of His creative power and glory; the fact that God is Creator gives Him all right and claim to everything - even as a potter has all rights and claim over the clay (Romans 9:21). God's right over us as Creator is a fact that can be accepted and enjoyed, or rejected, leading to frustration; there is tremendous value in our recognizing our "creator".