1. OBSERVATION #1: An Invitation to a Holy
Spectacle-4:1
Before we dive into
this wondrous spectacle, let’s remind ourselves of where we are in the Book of
Revelation. John’s phrase in verse 1—“after
these things” (meta tautau) marks a major division in his
presentation. In chapter 1 we saw a preface to the book and in chapters 2-3 we
listened to a series of proclamations (to the seven churches). Chapter 1 dealt
with what John was viewed earlier (in the vision provided first in the book),
while chapters 2-3 dealt with Jesus’ message for John’s contemporary context
(the seven churches of Asia minor in the late first century). These opening
chapters deal with the things which were (chapter 1) and the things which are
(chapters 2-3). However, with “after these things” opening up the fourth
chapter, we are now moving to “the things which must take place after these things” (see Revelation
1:19). In other words, verse 1 doesn’t just begin the next section or the next
chapter, it transitions the book from introduction and epistle (chapters 1 and
2-3 respectively) to prophetic apocalypse (chapters 4ff).
It is “after these
things” that John witnesses a threshold to a new domain—“and behold, a door
standing pen in heaven,…” (4:1b). Notice, not only is the reader now dealing
with a different time (“after these things”), but he/she is dealing with a
different dimension (“heaven”). The access John has into this new continuum is
granted him by means of “a door standing open.” This threshold seems to allude
(at least potentially) to Christ himself. In John’s gospel Jesus calls himself
the “door” (“I am the door; if anyone enters through Me, he will be saved, and
will go in and out and find pasture.”-John 10:9). After all, Jesus is “the way,
the truth, and the Life, no one comes unto the Father except through” him (John
14:6). Not only is this true in Jesus’ earthly ministry, but so too is it in
his eschatological ministry. The only way that John can access the domain of
the Father is through the door—access granted him by Christ himself.
In fact, Christ may
not only serve as the door granting access to heaven, he also is presented as
the one who invites John into heaven. From the other side of the door, John
hears a voice—“and the first voice which I had heard, like the sound of a
trumpet speaking with me said, said, ‘Come up here, and I will show you what
must take place after these things,’…” (4:1c).
Who’s voice is speaking here? The same voice that spoke in Revelation
1:10—“I was in the Spirit on the Lord’s day, and I heard behind me a loud voice
like the sound of a trumpet.” Given the description of the speaker in
Revelation 1 and what he calls John to do, it is clear that Christ is the
speaker in both Revelation 1 and in Revelation 4. In Revelation 4:1, Christ
invites John to witness “what must take place after these things,” again highlighting prophetic nature of the
phenemona that will soon be revealed.
The repetition of
“after these things” along with what follows helps us identify the nature of
the large section of the book spanning from Revelation 4-22. It might surprise
you to learn that there are at least four approaches to John’s Apocalypse that
have garnered support throughout church history.
One approach is called the idealist approach or the spiritual view. This view uses the
allegorical method to interpret the Book of Revelation. Such an approach to John’s
apocalypse was introduced by ancient church father Origen (AD 185-254) and made
prominent by Augustine (AD 354-420). According to this view, the events of
Revelation are not tied to specific historical events. The imagery of the book
symbolically presents the ongoing struggle throughout the ages of God against
Satan and good verses evil. Another approach is called preterism. “Preter,” is Latin for “past.” Something all preterists
believe is that all or most of Revelation is a description of historical events
already completed in the first century. According
to preterists, chapters 1-3 describe the conditions in the seven churches of
Asia Minor prior to the Jewish war (AD 66-70). The remaining chapters of
Revelation describe the fall of Jerusalem to the Romans (mostly through
metaphor). There are two major views among preterists. 1) Full preterists
believe that all the prophecies found in Revelation were fulfilled in AD 70 and
that we are now living in the eternal state, or the new heavens and the new
earth. 2) Partial preterists (the majority view among preterists) believe that
most of the prophecies of Revelation were fulfilled in the destruction of
Jerusalem but that chapters 20-22 point to future events such as a future resurrection
of believers and return of Christ to the earth. Partial preterists view full
preterism as heretical since it denies the second coming of Christ and teaches
an unorthodox view of the resurrection. A third position is the historicist approach. This view teaches
that Revelation is a symbolic representation that presents the course of
history from the apostle’s life through the end of the age. The symbols in the
apocalypse correspond to events in the history of Western Europe, including
various popes, the Protestant Reformation, the French Revolution, and rulers
such as Charlemagne. Most interpreters place the events of their day in the
later chapters of Revelation. Finally, there is the view that I hold and that
seems to be in keeping with a more literal reading of the text (a view that
also appears compliant the repetition of “after these things” in verse 1). This
view is called the futurist view and
it teaches that the events of Revelation chapters 4-22 will occur in the
future. Most futurists divide the book of Revelation into three sections as
indicated in 1:19: “what you have seen, what is now and what will take place
later.” Chapter 1 describes the past (“what you have seen”), chapters 2-3
describe the present (“what is now”), and the rest of the book describes future
events (“what will take place later”). All views are still able to appreciate
the glorious scene currently underway in the text and glean the important
application from this particular passage.
2. OBSERVATION #2: The Focus of the
Glorious Scene-4:2-3, 5-6a
This is because the
focus of the glorious scene is not on when
this takes place, but on who is
described next. John captures the moment much as he did in the first vision he
was given earlier (in 1:10). In 4:2a he states “immediately I was in the
Spirit.” Let’s stop for a moment just admire how all three members of the
Trinity are already involved in this most wondrous vision. Soon, God the Father
will be revealed as the focus of this text. Already we’ve learned that access
is granted to John by Jesus the Son (who invited the apostle to enter the
domain through the special door). And finally, the ability to behold what is
disclosed is brought about by the Holy Spirit. One commentator has described
John’s abilities “in the Spirit” as “. . .a state of ecstasy; the outer world
being shut out, and the inner and higher life or spirit being taken full
possession of by God’s Spirit, so that an immediate connection with the
invisible world is established.” Whether John saw this as a dream, was
literally carried into heaven, or was impressed upon in some other spiritual
way, all that is disclosed is viewable and discernible because of the Spirit’s
activity in the life of this last-living apostle.
Now “in the Spirit”
John beholds “a throne…standing in heaven, and One sitting on the throne”
(4:2b). Occupying the “seat of absolute power” is none other than God the
Father. This is brought into focus by the worship he receives later in the
chapter, the distinction that is drawn between He and others around him in
chapter 5, and the description that follows in the next few verses.
While the Father is
unviewable (after all “no one can see God and live”—Exod. 33:20) at times in
the Scriptures he is represented as assuming a visible form. In 4:3, John
describes the glory that he observes, not the essence of the one producing the
white hot rays emanating from the throne—“And He who was sitting was like a
jasper stone and a sardius in appearance” (4:3a). Ordinarily, the jasper is a stone of various wavy colors
that are somewhat transparent. In Rev 21:11 it represents watery crystalline
brightness. The sardine, our
cornelian, is typically a fiery red. Some have suggested that as the watery
brightness represents God’s holiness (jasper), so the fiery red His justice
executing fiery wrath (the sardius). The same union of white or watery
brightness and fiery redness appears in Rev 1:14; 10:1; Ez 1:4; 8:2; Da 7:9.
Revelation 1:14-“His
head and His hair were white like white wool, like snow; and His eyes were like
a flame of fire.”
Revelation 10:1-“…and
his face was like the sun, and his feet like pillars of fire;”
See also: Ezekiel
1:4; 8:2; Daniel 7:9.
More is said about
what exists further out from the center of the throne space-“and there was a
rainbow around the throne, like an emerald in appearance,…Out from the throne
come flashes of lightning and sound and peals of thunder (4:3b, 5a). The
rainbow is a divine symbol of beauty and promise—a promise that has been kept
since the days of Noah. This particular rainbow is compared to an emerald…?...
Remember John is doing his very best to describe what he is seeing in another
realm—something that is only remotely possible by means of the Holy Spirit.
Later we learn (in verse 5) that the emerald rainbow is accompanied by flashes
of lightning and sounds and peals of thunder. It is an awesome, loud, and
almost frightening vision complete with powerful manifestation of natural
wonders.
John continues with
“and there were seven lamps of fire burning before the throne, which are the
seven Spirits of God;” (4:5b). Seven Spirits of God? Both here and in
Revelation 5:6 “seven Spirits” is employed as a sophisticated way to refer to
God’s complete Holy Spirit (inasmuch as the number 7 is a number of completion
and, at least here, appears to be utilized in a figurative way). Another
translation of this might read “the seven-fold Spirit of God.” The description
used of the Spirit “lamps of fire” is in keeping with the manifestation of the
Spirit described in Acts 2 and with the Spirit’s unique ability to illuminate
the things of God!
Also “before the
throne there was something like a sea of glass, like crystal;…” (4:6a). A churning
sea in the ancient world was believed to be a place of mystery, chaos, and
danger. However, the sea before the throne of God in heaven is perfectly
placid. The pure ether which separates God’s throne from John, and from all
things before it, may be meant to symbolize the “purity, calmness, and majesty
of God’s rule” (Alford). There is, in other words, no disturbance in God’s holy
realm.
3. OBSERVATION #3: The Worshipers Gathered
Around-4:4, 6b-8
Next, we observe
along with John, the worshipers that are gathered around the throne. There are
two groups of worshipers identified in this passage. The first are twenty four
elders—“around the throne were twenty-four elders” (4:4a). Of all the
biblical numbers (7, 3, 12, etc.) 24 is a bit peculiar. However, context clues
might help us ascertain who these 24 elders represent.
John describes
these elders as “sitting, clothed in white garments, and golden crowns on their
heads” (4:4b). Some have wondered if these are angels. However, angels are
never said to be clothed in white with crowns. Given what we read elsewhere in
the New Testament white robes and crowns of victory, implying victory
after enduring some conflict.
James 1:12-“Blessed
is the one who perseveres under trial because, having stood the test, that
person will receive the crown of life that the LORD has
promised to those who love him.”
1 Corinthians
9:25-“Everyone who competes in the
games goes into strict training. They do it to get a crown that will not last,
but we do it to get a crown that
will last forever.”
Both Paul and James
seem to be encouraging the church. Perhaps these twenty four elders represent
the church! (after all, church leaders are even referred to as “elders”
throughout the New Testament). However, there is this awkward 24 number.
Certainly the church has twelve founders (the apostles), but that only gets us
halfway to what we see in this scene. Where might another twelve make up the
difference? The twelve tribes of Israel! After all, were not Old Testament
saints God’s people as well? Sure! Therefore, these 24 elders probably
represent all who make up the people of God (Old and New Covenant)—those who
were saved by looking ahead to Jesus’ coming and those who embraced Christ’s completed ministry after the fact.
2 Timothy 4:8-“Now
there is in store for me the crown of righteousness, which the
LORD, the righteous Judge, will award to me on that day-and not only to me, but
also to all who have longed for his appearing.”
Therefore, the
prophecy disclosed to John includes all the redeemed, pictured here in the
heavenly throne room surrounding the throne of God in worship.
But these are not
the only worshipers present, “and in the center and around the throne, four
living creatures, full of eyes in front and behind, the first was like a lion,
and the second creature like a calf, and the third creature had a face like
that of a man, and the fourth creature was like a flying eagle …” (4:6b). If
this scene could not get any more other-worldly, just add four different
multi-winged creatures covered in eyes! The identity of these creatures and
exactly what they represent is unknown and largely up for speculation. One
possible explanation is that each represents a gospel with the one like a lion
representing Matthew (the gospel that exalts Christ as a Jewish Messiah), the
one like a calf representing Mark (a beast of burden that sympathizes with
Mark’s presentation of Christ as suffering servant), the one like a man
representing Luke (who loves to call Jesus the Son of Man and accentuate
Christ’s humanity), and the one like the eagle representing John (the gospel
who argues for Jesus’ divinity). Regardless of what they represent, one thing
is for sure, they are not of this world.
Though their
identity is left a mystery their activity absolutely clear—“And the four living
creatures, each one of them having six wings, are full of eyes around and
within, and day and night they do not cease to say, ‘Holy, holy, holy is the
Lord God, the Almighty, who was and who is and who is to come,’…” (4:8). These
creatures are shown praising the Lord for his unique and supreme holiness. The
thrice proclaim accolade of “holy!” (agioV) probably means something close to
“holy to the third power” and identifies God’s other-worldly character. The
four living creatures also invoke the Father’s proper name in their
praise—"Lord God” (kurioV qeoV--a Greek translation of yhwh Elohim).
They even comment on God’s supreme power by referring to him as “the Almighty.”
Finally, the four living creatures celebrate God’s eternality—“who was and is
and is to come” (a triad that demonstrates one of God’s enduring
qualities—sovereign over time).
By now it is clear
what is taking place in this unfolding spectacle—John has been invited to a
wondrously glorious worship service in which many have gathered around the
heavenly throne to offer praise to its occupant. In fact, worship preoccupies
the remainder of the passage.
4. OBSERVATION #4: The Praises lifted to
the Almighty Creator-4:9-11
Praises continue to
echo against the celestial walls of this hall “when the living creatures give
glory and honor and thanks (another triad 😊) to him who sits on the throne, to him who
lives forever and ever.”
For every time the
four living creatures cry “holy, holy, holy” (agioV, agioV, agioV)
“the twenty-four elders will fall down before Him who sits on the throne, and
will worship Him who lives forever and ever, and will cast their crowns before
the throne” (4:10). The example of worship introduced by the four living
creatures is followed by the collective people of God who fall in humility
before the eternal God and accompany their praise with a demonstration of their
adoration –they cast all their crowns (any merit they have achieved in the
Lord’s strength, any good works they have accrued in the Spirit who saved them,
any eternally redemptive act that follows Christ’s example) before the Father.
And this they do
while saying, “Worthy are You, our Lord and our God, to receive glory and honor
and power (another triad 😊);
for You created all things, and because of Your will they existed, and were
created” (4:11). God the Father is worthy (axioV) to receive praise
because in his Holiness (agioV) he created the universe. Allusions to
Genesis abound in this opening worship service as the Father is celebrated here
principally for his ability to create. Earlier, the sign of the covenant with
mankind never to flood the earth again (the rainbow) hints at God’s ability to
restart things in a most miraculous way. These subtle references to creation
and the flood foreshadow what the majority of the rest of this book is
about—the re-creation of the world. The same one who spoke the world into
existence at the beginning will bring about a new heaven and new earth in the
end and for this he is worshiped.
So What?
What if you were
shown the door to heaven, called up by Christ, and were the one tasked with
recording all of this! I can’t imagine how hard it was for John to keep up and
put into words what he saw at the beginning of this vision. However, stripped
of all of the pomp and circumstance, behind all of the wonder and glory, there
is a very simple lesson to be learned here that has everything to do with God’s
rightful place of worship. In this scene, we witness the Father in what might
be referred to as his most natural habitat—the center of heaven sitting on his
throne, receiving worship and adoration form all who are present. While we
might revere what is described in this passage with awe and wonder, what is
keeping it from being a reality be albeit on a small scale, in our everyday
lives? God’s people ought to praise the Father (the audience of one and writer
of the unfolding opus), because of the Son (the instrument of praise that
carries the melody to the Father’s ear) through the Spirit (who enables us with
the ability to play well). When we do this, we live in our most natural
state as worshipers of a God who brought this entire world into being and one day
will bring about a new heaven and a new earth. May he receive glory, and honor,
and thanks forever and ever.
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