By: Tom Lowe Date: 7-13-15
Title: God on the Throne (Revelation 4:1-11)
Revelation 4:1-11 (KJV)
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 shew thee things which must be hereafter.
2 And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne.
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.
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.
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.
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.
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.
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 phrase “which was, and is, and his to come” describes God’s transcendence over time—he is eternal (1:4).
9 And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever,
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,
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.
Introduction
At this point we should be reminded of the three fold division of the book as it appears in 1:19: “Write the things which thou hast seen, and the things which are, and the things which shall be hereafter” (KJV).
“The things which thou hast seen”—the vision of the glorified Christ in chapter 1.
“The things which are”—the history of the Church on earth prewritten from Pentecost to the Rapture as seen in the letters to the seven churches in chapters 2 and 3.
“The things which shall be hereafter”—the future events to take place after the true Church has been taken out of the earth as recorded in chapters 4 through 22.
In chapters 2 and 3 we saw the Risen Christ walking amidst His churches upon earth. Now the scene changes to the courts of heaven. With this passage, John’s writing transition’s from the letters to the churches to the vision of heaven. He begins with a vision of God Himself.
From 4:1 to the end of the book all the events follow the rapture of the Church. By this time God will have completed His Church and the Church will have completed her mission on earth. In fact, the word “church” does not appear again in the book until the end, where the glorified Lord speaks to the churches (22:16). We are now living somewhere toward the close of the second period designated by the phrase, “the things which are,” awaiting our Lord’s coming to rapture the Church to Himself. Thus we are about to view the thrilling panorama of wonders which are to take place after the church’s mission on earth has ended and she is caught up to being with Christ, “things which must be hereafter.” If we miss this divine division of the book we have lost the key to its understanding.
God has never relinquished His sovereignty and majesty, thus we are reminded of God’s power and authority of which the throne is a symbol. “The Lord hath prepared His throne in the heavens; and His kingdom ruleth over all” (Psalm 103:19). Presently, during this Age of grace, God’s throne is one of grace and mercy where sinners and saints may come boldly to “obtain mercy, and find grace to help in time of need” (Hebrews 4:16). But the throne in Revelation 4 appears after the rapture of the saints, when the present dispensation has ended and a new dispensation of judgment has begun.
After the Church is raptured, and the Holy Spirit will not be here to restrain the forces of evil, this earth will become a living hell. The rapture takes place in verses 1 through 3 of chapter four. As already noted, the overcomers will be caught up, and the masses will be “spewed out” at the same time.
Commentary
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 shew thee things which must be hereafter.
After this I looked, and, behold, a door was opened in heaven. Verse 1 opens with an introductory phrase that John often uses in Revelation to begin a new vision—“After this I looked . . .” After writing letters to the seven churches , John looked and saw a door standing open in heaven. It is God who opens the door, so this is God revealing these visions to John and to us.
“A door was opened in heaven” for the Apostle John. There are three possibilities here. (a) It may be that he is thought of as already being in heaven, and the door is opening into still more holy parts of heaven. (b) It is much more likely that the door is from earth to heaven. Primitive Jewish thought conceived of the sky as a vast solid dome, set like a roof upon a square flat earth; and the idea here is that beyond the dome of the sky there is heaven, and the door is opened in that domain to give the apostle entry into heaven. (c) The door was standing open—John saw an open door—he did not see it in the act of opening.
John is transported in a vision through an open door up into heaven, where he can see things happening on earth or in heaven, according to the visions he saw. In the early chapters of the Revelation there are three of the most important doors in life.
“The door . . . opened in heaven”—the door of revelation is the THIRD door mentioned in Revelation. “I looked, and, behold, a door was opened in heaven,” declares the apostle. God offers to every man the door which leads to the knowledge of God and of life eternal.
More than once the New Testament speaks of the heavens being opened; and it is of the greatest significance to see the object of that opening.
There is the opening of the heavens for vision. “The heavens were opened and I saw visions of God” (Ezekiel 1:1) which were very similar to John’s vision. The chief differences are that the cherubim in Ezekiel each have four faces; here they have only one. The former possess “wheels full of eyes round about,” but here the creatures themselves possess the eyes. God sends to those who seek him the vision of Himself and of His truth.
There is the opening for the descent of the Spirit. When Jesus was baptized by John, He saw the heavens opened and the Spirit descending upon Himself (Mark 1:10). When a man’s mind and soul seek upwards, the Spirit of God descends to meet them.
There is the opening for the revelation of the glory of Christ. It was the promise of Jesus to Nathanael that he would see the heavens opened and the angels of God ascending and descending upon the Son of Man (John 1:51). Someday the heavens will open to disclose the glory of Christ; and inevitably that day will bring joy to those who have loved Him and amazement and fear to those who have despised Him.
The FIRST door mentioned in Revelation is the door of opportunity in Philadelphia. “Behold,” said the Risen Christ to the Church at Philadelphia, “I have set before you an open door” (Revelation 3:8). That was the door of the glorious opportunity by which the message of the Gospel could be taken to the regions beyond. God sets before every man his own door of opportunity.
The SECOND door mentioned in Revelation is the door of fellowship in Laodicea (also called “the door of the human heart.”). This door is one of revelation. John is going to pass through a door that will allow him to see the God of the universe and all of the glory that controls the world.
says the Risen Christ, “I stand at the door and knock” (Revelation 3:20). At the door of every heart there comes the knock of the nail-pierced hand, and a man may open or refuse to open. The picture that usually accompanies Revelation 3:20 shows the door closed; representing the closed door of the human heart. While the door remains open for Gospel preaching and Bible teaching, Christ stands at the door of the individual’s heart, knocking and asking to be admitted. Many continue refusing to let Him enter, while a few, who recognize their lost and sinful state, received Him. But at the close of this present age, when the last soul has received Him, He will open the door into Heaven and call His own to their heavenly home which he had been preparing for them that love Him (John 14: 1-3). It is this great event to which we give attention now.
What is the significance of the “door opened in Heaven?” A door is an opening through which one may pass from one place to another. The Bible tells us that there is only one door into Heaven. Our Lord Jesus said, “I am the door: by Me if any man enter in, he shall be saved, and shall go in and out, and find pasture” (John 10:9). He is the only way of access to God. As sinners alienated from God we have no access except through Christ. Remember, there are not two or more doors; there is only one. The open door in heaven that John saw was Christ’s final call to all the redeemed both dead and alive to enter heaven.
But I must remind the unsaved reader that you are in grave danger. The present Age of Grace could come to an end at any moment. If you have not received Christ, you have chosen to be lost forever. Open the door of your heart to Him and He will open the door of Heaven to you.
And the first voice which I heard was as it were of a trumpet talking with me. The apostle writes what he heard through the open door. The “voice” that sounded like a “trumpet” is the voice of Jesus calling for John to come in and see the vision. Some Bible commentators have translated “The first voice which I heard” as “the voice which I heard first.” This is the same trumpet voice which Paul described in his divinely inspired prediction of the rapture. “Listen, I tell you a mystery: We will not all sleep, but we will all be changed—in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed” (1 Corinthians 15:51-52, NIV). This will be the last “trumpet” sound of the present dispensation of grace calling up both those who have died in Christ and those in Him who are alive at that time. This will NOT be the last trumpet in point of time. Seven trumpets more are to be sounded after the Church is caught up to Heaven, but these are trumpets of judgment sounded by angels (Revelation 8:7, 8, 10, 12; 9:1, 13; 11:15). This is a trumpet of blessing sounded by God before judgment is poured out on the earth (1 Thessalonian’s 4:16-17). As the trumpet voice summoned John to Heaven, so we await its sound calling us to that meeting in the air. Symbolically, then, this open door in Heaven is to permit the saints to enter.
Which said, Come up hither, and I will shew thee things which must be hereafter. Notice that the revelation Jesus is about to reveal is of things that “MUST” happen. They are certain.
Heaven is the vantage point of all true and accurate prophecy, the only safe place of vision. Man may make predictions of events which are to take place on the earth, but if those predictions are not from God’s point of view, they are not to be trusted. Man tells us the world is getting better; God says it will become increasingly worse. Man says that peace among nations is close at hand; God says there will be wars and rumors of wars, nation fighting against nation. Man predicts that in years to come he will have won the battle against disease, famine, and hardship; God says there has to be a fearful looking forward to the judgments of disease, famine, and hardship.
From John’s viewpoint on Patmos the picture is dark for the Church and bright for the world which hates her and her Lord. But when John is able to see things from God’s point of view, the picture is changed radically. He sees the true Church caught up to Heaven, God is on His eternal throne, and manifestations of divine wrath are in store for the earth dwellers who have rejected His Son. The words “after this” and “hereafter” made it clear that what follows is to take place on the earth after the Church Age has run its course. No matter what may happen on earth, God is on His throne and is in complete control. Let’s not be preoccupied with prophecy from an earthly viewpoint but rather from heavens vantage point for God has a plan and everything will happen just as He planned it.
2 And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne.
And immediately I was in the spirit; meaning that when the apostle entered the door into heaven, he fell into a trance. John was not actually caught up into Heaven bodily, for all this was part of John’s vision. The expression “in the spirit” indicates that John’s spirit for the moment left his body, and his spirit alone was caught away into Heaven to behold his glorified Lord. John’s body was not yet glorified, and no man can behold the beauty and majesty of our glorified Lord in an unredeemed and mortal body.
Four times in the book of Revelation, John wrote that he was “in the Spirit” (1:10; 4:2; 17:3; 21:10). This expression means that the Holy Spirit was giving him a vision—showing him situations and events that he could not have seen with mere human eyesight—and is showing him things to come. “Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you ‘things to come.’” (John 16:13). All true philosophy comes from God through the Holy Spirit (1:10; 2 Peter 1:20-21).
And, behold, a throne was set in heaven, and one sat on the throne. Among His last words to the church at Laodicea, Christ refers to His throne and His Father’s throne—“To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne” (3:21). Which, if either, did John see in chapter 4? I am not certain that he saw either of these. Note that the throne was being set up as John was looking on. That which is eternal cannot be placed in position or be set up at any given time. The throne in John’s vision is temporal and movable. The vision included the placing of the throne as well as the throne itself.
The One who sat upon the throne is not identified. But those who say it is God the Father argue that the Son approaches the throne in Revelation 5:6, and the Spirit is pictured before the throne in Revelation 4:5. That leaves only God the Father—He is the one John saw setting on the throne. The Father in essence is invisible, but in Scripture, at times, He is represented as assuming a visible form. It would be difficult for me to attempt an identification of just which person in the Godhead is seated upon this throne. If we do not know whether His appearance was “like a Jasper and a sardine stone” (4:3) not as to shape, for Deity does not take on any particular shape, except for the brilliance and glory of the splendor of God. They are precious stones which speak of what the triune God is, for they are used to symbolize His appearance. The brilliance of the Jasper stone symbolizes the pure holiness of God, and the deep red of the Sardius symbolizes the blood atonement demanded by God for the remission of sins.
Note, In the Revelation the throne of God is mentioned in every chapter except 2, 8, and 9. It stands for the majesty of God.
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.
And he that sat was to look upon like a jasper and a sardine stone. There is something very interesting here. John makes no attempt to describe God in any human shape; instead, he describes God in “the flashing of gem-like colors,” but he never mentions any kind of form. The description uses the names of jewels. Different versions of the Bible translate these names differently (jasper, carnelian, diamonds, rubies, etc.). Also we can’t be sure if the ancients used the same names for precious and semiprecious stones that we use today. Nevertheless, the importance of John’s description is in the images of beauty and value that are attributed to God. John gives no literal physical description of God, because God cannot be described. Instead, the character and nature of God are described, because that is what anyone could ever see of God.
It’s the Bible’s way to see God in terms of light. Paul describes God in his pastoral letters as “dwelling in the light that no man can approach unto” (1 Timothy 6:16). And long before that the Psalmist has spoken of God who covers himself with light as a garment (Psalm 104:2). Luke mentions three stones, the “emerald, the jasper, and a sardine stone.” They were among the precious stones on the breastplate of the High Priest (Exodus 28:17); and they were among the stones which were the foundation of the Holy City (Revelation 21:19).
Nowadays “the Jasper” is a dull opaque stone, but in the ancient world it seems to have been a clear rock crystal—‘clear as crystal’—through which the light would come with an almost unbearable glistening. Some think that here it means a diamond, and this is not improbable. The blood-red “sardine stone” was said to be found mainly near the city of Sardis, from which it got its name. It was a gem which was frequently used to make engravings, and it may correspond to the modern carnelian. In the vision it represents God’s justice in executing a fiery wrath against those who have rejected His Son.
And there was a rainbow round about the throne, in sight like unto an emerald. “There was a rainbow,” or a halo, around “the throne.” This is reminiscent of the rainbow that signified the eternal covenant that God made with Noah that He would never again destroy the earth by water (Genesis 9:11-17). God has another covenant, and this one is with His Son, and He is about to fulfill it. He promised that one day the earth would be Christ’s “footstool,” a word denoting that which is under one’s feet, or that which is in subjection to someone (Psalm 110:1; Acts 2:34-35; Hebrews 1:13; 10:13). For God’s children, the storm is over, since Christ bore the judgment for all their sins. The sun hid in darkness when Christ, the mighty Maker, died for man’s sin. But the throne in Heaven is encircled by a rainbow as the pledge of God’s faithfulness (This rainbow was a complete circle, not merely and ark, for in heaven all things are completed.). This unbroken circle symbolizes the absolute sovereignty of God . . . the unbroken power of God, the unbroken love and mercy of God.
The “rainbow around the throne” is to remind all of God’s creatures of the goodness, mercy, and longsuffering of God toward His creatures. “His mercy endureth forever.” God’s mercy is unbroken. He is about to begin judgment against all who have rejected His Son, thereby preparing the earth for Christ’s reign. The rainbow will also serve to remind us that judgment, when it comes, will be in keeping with God’s covenant with the earth (Genesis 9:12-17). It is easy enough for unscrupulous men to subvert human justice and make a mockery of the courts, but God’s judgment will be flawless.
The rainbow around the throne is like nothing ever seen before. Instead of the usual combination of colors we witness in the rainbow today, the bow John saw around the throne was like an emerald in appearance, which is one of the colors most pleasant to the human eye. Caesars pomp and splendor were nothing compared to the glow of an Emerald that circled God’s throne like a rainbow. The glorified saints of God will have constantly before their eyes the rainbow in the beautiful color of green, in remembrance of God’s grace to the earth even when He is about to deal with the human race in judgment (Habakkuk 3:2). Usually, a rainbow appears after the storm; but here, we see it before the storm. The object of the rainbow is primarily to conceal the form of God; yet it is significant that a rainbow and not an ordinary cloud performs this service, for the bow is a perpetual reminder of God’s covenant to restrain His wrath from man on earth (Genesis 9:13); the memorial of the covenant in heaven is nothing less than the glory of God which hides Him from angelic view.
The “Emerald” is most likely the green Emerald which we know.
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.
In verses 4 and 5, John paints a picture of worship. The first picture is twenty-four Elders sitting on thrones around God. There are many interpretations of this picture, ranging from the elders as a special class of angels to the elders as the church before God.
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. There has been much speculation on the identity of the Elders. The two major views are (1) that they represent the church raptured prior to this time and rewarded in heaven, or (2) that they are angels who have been given large responsibilities. The number 24 is the number of representation, illustrated in the fact that in the Law of Moses there were 24 orders of the priesthood.
For those who make a case that these elders represent the church, John’s description, then, is of the redeemed—they have white robes (19:8), they are wearing crowns (James 1:12), and they reign with God (2 Timothy 2:12). These dazzling “white” garments speak of perfect righteousness, “the righteousness of saints” (Revelation 19:8). The redeemed and the raptured are now with Jesus and like Jesus (1 John 3:2), fashioned like unto Him (Philippians 3:20-21), saved from the presence and possibility of sin. They are in Heaven, forever free from that constant struggle against evil which characterized their earthly stay.
Why are there twenty-four? Some say there were twenty-four priests that represented the entire nation of Israel. And some have said that the elders represent the 12 tribes plus the 12 apostles. Each interpretation includes its own difficulties. However the specifics are interpreted, this vision reveals the majesty of worship.
We find the twenty-four Elders frequently appearing in the Revelation. They sit around the throne, clothed in white robes and wearing crowns (14:3); they cast their crowns before the throne (4:10); they continually worship and praise (5:11, 14; 7:11; 11:16; 14:3; 19:4); they bring to God the prayers of the saints (5:8); one of them encourages the apostle, when he is sad (5:5); and one of them acts as interpreter of one of the visions (7:13). The white robes speak of victory (Revelation 7:9). These are the “overcomers” who have conquered because of their faith in Christ (1 John 5:4-5).
Moreover, they function as a jury, only their role is not to decide whether or not men are guilty, but to approve, by acts of deepest obeisance, the righteous acts of the judge. In olden days, kings found it useful to surround their office with every form of pomp and ceremony to impress upon those brought before them the dignity and awesomeness of the throne. God likewise surrounds His throne with due formality. He insists that things be done decently and in order in His church, and He insists that they must be done decently and in order in His court. There will be no contempt of court here. The sincere formality of things, and the impressive dignity of the proceedings are calculated to strike a proper reverence in every heart.
We think that the likeliest explanation is that the twenty-four elders are the symbolic representatives of the faithful people of God. Their white robes are the robes promised to the faithful (Revelation 3:4), and their crowns are those promised to those who are faithful unto death (Revelation 2:10). The thrones are those which Jesus promised to those who forsook all and followed Him (Matthew 19:27-29). The description of the twenty-four elders fits well with the promises made to the faithful.
The question will then be, “why twenty-four?” the answer is because the Church is composed of Jews and Gentiles. There were the original twelve tribes, but now it is as if the number of the tribes were doubled. The twenty-four elders stand for the Church in its totality. We remember that this is a vision not of what is, but of what shall be; and the twenty-four elders stand as representatives of the whole Church which one day in Glory will worship in the presence of God Himself.
There is one thing we know for certain about the twenty-four elders—that they are not angels, but human beings—for the song they sing shows them to be redeemed—“And they sang a new song, saying: ‘You are worthy to take the scroll and to open its seals, because you were slain, and with your blood you purchased for God persons from every tribe and language and people and nation’” (Revelation 5:9, NIV). The fact that they give honor to Christ for redeeming them shows that they are redeemed sinners gathered from every part of the earth. Their association with Deity is a royal one. Actually they are reigning with Christ even as Paul wrote to Timothy—“If we endure, we will also reign with him. If we disown him, he will also disown us” (2 Timothy 2:12, NIV). It is unlikely that they are angels because angels are not numbered (Hebrews 12:22), crowned, or enthroned. Besides, in Revelation 7:11, the elders are distinguished from the angels (see also Revelation 5:8-11). The crowns they wear are the “victor’s crown” and we have no evidence that angels receive rewards.
The Greek word translated “seats” is also translated “throne” so that actually there were twenty-four thrones. In the center there was a majestic throne of Deity, and in a circle around it were twenty-four other thrones, or royal seats. Those setting on the twenty-four individual thrones represent the Church, the redeemed, the glorified saints after they have raptured out of the earth to meet the Lord in the air (1 Thessalonian’s 4:13-18). There are some who disagreed with this truth, but the vast majority of outstanding Bible teachers of the past agree that these elders represent the royal priesthood of believers.
And they had on their heads crowns of gold. The golden crowns on their heads reveal their royal dignity. Having been washed from their sins in Christ’s blood, they have been made both “kings and priests” (Revelation 1:5-6). They are the overcomers, thus all are crowned with the royal authority common to all saints in Heaven. There have been no rewards given out as yet. John’s vision here is of that which takes place after the Church is caught up into Heaven. No saints will be crowned until “that day.” The Apostle Paul wrote: “I have fought the good fight, I have finished the race, I have kept the faith. 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” (2 Timothy 4:7-8). The expression “on that day” refers to the day of Christ’s coming for His own. He says, “Look, I am coming soon! My reward is with me, and I will give to each person according to what they have done.” (Revelation 22:12, NIV).
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.
And out of the throne proceeded lightnings and thunderings and voices. The key to understanding the picture painted of the throne of God is the narrative of the Jews at Mount Sinai in Exodus 19. When God descended upon the mountain, it shook with thunder and lightning. All of this was a picture of the holiness of God. John is telling us in this passage that God is holy and His holiness reins in heaven.
The “voices” are the voices of the thunder; and thunder and lightning are often connected with the manifestation of God. In the vision of Ezekiel lightning comes out of the fiery haze around the throne (Ezekiel 1:13), and he saw four creatures similar to those described in 4:6. The Psalmist tells how the voice of the thunder of God was heard in the heavens, and the lightnings lighted the world (Psalm 77:18). God sends his lightning to the ends of the earth (Job 37:4). But what is primarily in the mind of John is the description of Mount Sinai as the people waited for the giving of the Law: “There were thunders and lightnings and a thick cloud upon the mountain, and a very loud trumpet blast” (Exodus 19:16). John is using imagery which is regularly connected with the presence of God.
And there were seven lamps of fire burning before the throne, which are the seven Spirits of God. John also sees seven lamps of fire. Unlike the Lampstands mentioned in Revelation 1:12-13, these are outdoor torches. John identifies these torches as the seven Spirits of God, a phrase that denotes the Holy Spirit (see Zechariah 4:1-10).
The Word of God assures us that He who is the Head of the New Testament Church will never for one moment leave the Church He purchased with His own precious blood.
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.
And before the throne there was a sea of glass like unto crystal. Since there is no sea in heaven (Revelation 21:1), the body of water mentioned here is not a sea. Instead, it is a descriptive term showcasing the brilliance of heaven, and it tells us that the throne is located in a place that is undisturbed by the restless, wild tossing of this world, or by the opposition of the wicked, who are like a troubled sea. Today a clear glass or a large mirror is easy to come by. In John’s day, though, a large glass as clear as crystal was an extravagance beyond imagination. This points to the immense glory and power of the One who sat on the throne. A throne is the symbol of government and power.
The “sea of glass” has fascinated the minds of many people, including hymn-writers. The Greek does not say that there “was a sea of glass” but that “there was a sea of glass like unto crystal”—clear and calm. Whatever it was, it was something like a great sea of glass. The “sea of glass” seen here does not look like the sea as we know it on earth today—driven by wind, storms, and tempests—never calm. But John witnessed a crystal sea—calm and peaceful, symbolizing an eternity of perfect peace. The belief, at that time, was that above the firmament was something which defied description—a great sea—perhaps serving as the floor of heaven. Furthermore, it was on that scene that God had set his throne. The Psalmist says of God that he sat on the beams of his chambers upon the waters (Psalm 104:3).
There are three things that this sea like shining glass does symbolize.
It symbolizes preciousness. In the ancient world glass was usually dull and semi-opaque, and glass as clear as crystal was as precious as a gold. In Job 28:17 gold and glass are mentioned together as examples of precious things.
It symbolizes dazzling purity. The blinding light reflected from the glassy sea would be too much for the eyes to look upon, like the purity of God.
It symbolizes immense distance. The throne of God was in the immense distance as if it was at the other side of a great sea.
One of the greatest characteristics of John’s writing is the reference which, even in the heavenly place, never dares to be familiar with God but paints a picture in terms of light and distance.
And in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind. We have arrived at another of the symbolic problems of the Revelation—there are four living creatures arranged around the throne. These four living creatures are not the same as the four and twenty elders. These are creatures especially created by God for a specific and singular ministry—they never cease to praise God day and night. They are constantly crying out, “Holy, holy, holy!” (4:8). They appear frequently in the heavenly scene; so let’s begin by gathering what the Revelation itself says about them. Their positions suggest both their closeness to God and the fact that they wait upon Him. One general description that covers all of the creatures is that they have six wings and they are full of eyes both front and behind, and they are constantly engaged in praising and in worshipping God. They stand ready to render service to God in any part of the universe. They possess strength like a lion, they render service like the ox, they possess intelligence as does man, and they are swift like the eagle. They have certain functions to perform. They invite the dreadful manifestations of the wrath of God to appear upon the scene. One of them hands over the vials of the wrath of God (15:7). Eyes are used for seeing, and consequently, the four creatures are aware of what is going on all around them.
Some have suggested that the creatures are cherubim, but this is not known for certain. One of the commonest pictures of God shows Him setting between the cherubim, and that is how He is often addressed in prayer (2 Kings 19:15; Psalms 18:1; 99:1; Isaiah 37:16). God is represented as flying on the cherubim and on the wings of the wind (Psalm 18:10). And it is the cherubim who guard the way to the Garden when Adam and Eve have been banished from it (Genesis 3:24). In some of the later books of the Old Testament, the cherubim are the guardians of the throne of God.
From all this one thing immerges clearly—the cherubim are angelic beings who are close to God and the guardians of His throne. Cherubim are the highest of all created intelligences. They are full of eyes, implying knowledge, alertness, and clear insight into matters. They see and scrutinize everything. These are powerful figures, as noted by the wings (4:8). These four living creatures also appear throughout Revelation (5:6, 8, 14; 6:1; 7:11; 14:3; 15:7; 19:4). These lofty ones enjoy the resources of their intellects, the deep emotions of their hearts, the ceaseless drive and dynamic of their powerful wills—AND THEY WORSHIP! It is the one great, supreme, dominating activity of their lives. All else is counted worthless when compared with the supreme activity of worship. With all their heart and mind and soul and strength they worship Him that sits upon the throne. They acknowledge Him to be the holiest One in the universe.
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.
According to this verse, each of these creatures has a different face; lion, calf, man, and eagle. Each symbol shows that all of creation is represented before the throne, and thus all of creation is worshipping God. But sinful man worships and serves the creature rather than the Creator, and this is idolatry—“They exchanged the truth about God for a lie, and worshiped and served created things rather than the Creator—who is forever praised. Amen. (Romans 1:25, NIV). Furthermore, sinful man has polluted and destroyed God’s wonderful creation; and he is going to pay for it—“The nations were angry, and your wrath has come. The time has come for judging the dead, and for rewarding your servants the prophets and your people who revere your name, both great and small—and for destroying those who destroy the earth” (see Revelation 11:18, NIV). Creation is for God’s praise and pleasure, and man has no right to usurp that which rightfully belongs to God. Man plunged creation into sin, so that God’s good creation (Genesis 1:31) is today a groaning creation (Romans 8:22); but because of Christ work on the cross, it will one day be delivered and become a glorious creation (Revelation 8:18-24). Creations purpose is to bring glory to God.
What do these four living creatures symbolize? The four living creatures stand for everything that is the best, strongest, wisest and swiftest in nature. Each has the pre-eminence in his own particular sphere.
The “lion” is supreme among wild beasts—he is king of all the beasts (Genesis 49:9; Daniel 7:4; Amos 3:8). The lion symbolizes the powerful and effective working of the Son of God, His leadership and His royal power, his majesty and omnipotence.
The “ox” is supreme among cattle and represents domesticated animals. The ox signifies the priestly side of His work, for it is the animal of sacrifice. The ox denotes humility and patience, and is a beast of faithful labor (read 1 Corinthians 9:9-10; Proverbs 14:4).
“Man” is supreme among all creatures. The man symbolizes Christ’s incarnation. Man is the highest of God’s creation, denoting wisdom, reason and intelligence (Isaiah 1:18; Job 9:24; Ezra 9:6; 1 Corinthians 2:11).
The “eagle” is supreme among birds, representing absolute sovereignty. The eagle is the wisest of all birds. He flies the highest, is keenest of sight and is swift to go into action (Deuteronomy 28:49; 9:26, Hebrews 1:8; Job 39). The eagle represents the gift of the Holy Spirit, hovering with His wings over the Church.
These characteristics combined express the character of God’s throne in relation to earth. Another possible view is that they represent Christ as revealed in the four Gospels: in Matthew, the lion of the tribe of Judah; and Mark, the ox as the servant of Yahweh; in Luke, the incarnate human Jesus; and in John, the eagle pictures the divine Son of God. Another alternative is that the four living creatures are angels (Isaiah 6:2-3), who extol the attributes of God.
Note that there is no mention of fish in the new heaven and the new earth; there will be no more sea, and sense there is no sea, you will not need any fish. Nor will there be reptiles. The serpent will not be there to introduce sin as he did at the beginning.
The beasts represent all the greatness and the strength and the beauty of nature; here we see nature praising God. In the verses to follow we see the twenty-four elders praising God; and when we put the two pictures together we get the picture of both nature and man engaged in constant adoration of God. “The ceaseless activity of nature under the hand of God is a ceaseless tribute of praise.” God uses the forces of nature to accomplish His will (Psalm 148), and all nature praises and thanks Him.
The idea of nature praising God is one which occurs in the Old Testament more than once. “The heavens declare the glory of God; the skies proclaim the work of his hands. Day after day they pour forth speech; night after night they reveal knowledge” (Psalm 19:1-2, NIV). “Praise the Lord, all his works everywhere in his dominion” (Psalm 103:22, NIV). Psalm 148 as a magnificent summons to all of nature to join in praising God. Whatever carries out the function for which it was created is thereby worshipping God.
The humblest and the most unseen activity in the world can be the true worship of God. Work and worship literally become one. Man’s chief end is to glorify God and to enjoy him forever; and man carries out that function when he does what God sent him into the world to do. Work well done rises like a hymn of praise to God.
This means that the doctor on his rounds, the scientist in his laboratory, the teacher in his classroom, the musician at his music, the artist at his canvas, the shop assistant at his counter, the typist at her typewriter, the housewife in her kitchen—all who are doing the work of the world as it should be done are joining in a great act of worship.
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.
And the four beasts had each of them six wings about him. These creatures (created beings) are representative of the creation of God; they continually call out God’s holiness. They repeat the word holy three times, emphasizing that God is holy. They also acknowledge that God is almighty an eternal; He began all things and he will bring all things to a conclusion.
And they were full of eyes within. The eyes indicate complete knowledge—that is, they could perceive and understand everything that was happening.
And they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come. Night and day the living creatures never rested from their doxology of praise: “Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.” The doxology seizes on three aspects of God.
It praises Him for His holiness (Isaiah 6:3).
It praises His Omnipotence.
It praises His everlastingness.
The praise is increasing. It reveals the nature of the thrice holy God; Father, Son, and Holy Spirit. This same expression of praise was offered by the Seraphim in the Temple (Isaiah 6:3). There is no temple in heaven in a material sense. All of heaven is God’s sanctuary for those who serve before His holy throne (Revelation 7:15). However, John indicates in Revelation 15:5-8 that there is a special “sanctuary” of God (note also Revelation 11:19). In the eternal state, there will be no temple—“I did not see a temple in the city, because the Lord God Almighty and the Lamb are its temple. (Revelation 21:22).
These glorified beings are intimately connected with the holiness and justice of God. In the prophecy of Isaiah they sound God’s praise and execute His judgment by taking the coals of fire to purge the lips of the prophet. Here they are doing the same. Before the fury of God’s wrath is poured out, His holiness is magnified. It is because of His holiness that He must judge sin. We are reminded of His holiness, deity, and eternalness. The names “Lord God Almighty” [Jehovah Elohim Shaddai] suggest that God is getting ready to resume His relationship with Israel. These names were first given in connection with His chosen people. “Which was, and is, and is to come” also refers to Christ. He identified Himself at the very beginning of this book in just that way: “I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty” (Revelation 1:8).
9 And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever,
Verses 9-11 offer a picture of worship. The angels give glory, honor, and thanks to the One who sits on the throne. To give someone glory is to put that person on display. To honor is to praise someone for what he or she has done. To give thanks is more than simply recognizing an attribute of someone, but to go one step further and be grateful for who that person is or what he or she has done. But the heart of the worship is centered on displaying God, acknowledging His attributes, and thanking Him for what He has done.
The twenty-four elders seem to be angelic beings, crowned members of the aristocracy of heaven, possibly those alluded to by Paul in his reference to thrones—“For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. (Colossians 1:16, NIV). They distinguish themselves from men in Revelation 5:9-10 (American Standard Version): “And they sang a new song, saying: “You are worthy to take the scroll and to open its seals, because you were slain, and with your blood you purchased for God persons from every tribe and language and people and nation. You have made them to be a kingdom and priests to serve our God, and they will reign[a] on the earth.”
We are told two things about the worship of these high ones. FIRST, their worship is instinctive. John says, “And when those beasts give glory and honor and thanks to him that sat on the throne, who liveth for ever and ever, 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.” They instinctively acknowledge Him to be the highest One in the universe. Though they are high and lofty themselves, yet they abase themselves at His feet. They take off their crowns, which symbolize their own right to rule, and cast those crowns at His feet, an act of joyful abandon which acknowledges that the right to rule is His alone.
SECOND, their worship is instructive. As they cast their crowns before God’s throne they say, “Thou art worthy, O Lord, to receive glory and honor and power: for thou hast created all things, and for thy pleasure they are and were created” (4:11). Worship is the ascription of “worth-ship” to the Lord. It is the function of telling Him how absolutely worthy He is to receive our praise and our adoration. The elders worship Him as the Creator and instruct us in a basic truth of creation—all things were created by His power and for His pleasure. No creature has a right to existence apart from a willingness to accept that power and accord Him pleasure.
At the sound of “Holy, holy, holy” coming from the four living creatures, the twenty-four elders rise from their thrones and fall before the triune God to join the ascription of praise. First, they “worship Him.” Worship in the Scriptures has several connotations such as obeisance, reverence, homage, honor, and service. The first and fundamental claims of God upon His redeemed ones is that they worship Him. The devil would claim the worship of men, but God only must be worshipped (Matthew 4:9-11). How it must grieve Him when we become weak in our worship! Here on earth we rob Him of the honor, homage, and service that is due Him. But in Heaven we shall worship Him as we ought.
We have seen that the living creatures stand for nature in all its greatness and the twenty-four elders for the great united Church of Jesus Christ. So when the living creatures and the elders unite in praise, it symbolizes nature and the Church both praising God. There are commentators who have difficulty with this section. In verse 8 the praise of the living creatures is unceasing by day and night; in this passage the picture is of separate bursts of praise at each of which the elders fall down and worship.
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,
In addition to the angels, the elders also worship. They fall before God in reverence and lay their crowns before him. All of their actions—throwing themselves down, offering crowns—communicate God’s greatness. They are placing themselves below Him. This indicates that they do not look at God as a peer; instead, they see themselves as His servants. When they fall before God they offer up words of praise.
As part of their worship they “cast their crowns before the throne.” They lay aside their glory to add to His Glory, thereby ascribing all glory to Him. They realize that they owe their victory to Him who sat upon the central throne, therefore He alone is worthy to receive their crowns. Here on earth we want to get credit for what we do, and while it is true that crowns of reward will be given for faithfulness in service, in Heaven we will recognize that we are not worthy of them. We will lay them at the feet of Him who saved us by His matchless grace. At that day we shall admit that we were unprofitable servants, not even worthy to serve Him.
John uses a picture which the ancient world would know well. The elders “cast their crowns before the throne” of God. In the ancient world that was the sign of complete submission. When one man surrendered to another, he cast his crown at the victor’s feet. Sometimes the Romans carried with them an image of their emperor and, when they had reduced a monarch to submission, there was a ceremony in which the vanquished one had to cast his crown before the emperor’s image. The picture this creates looks on God as the conqueror of the souls of men; and on the Church as the body of people who have surrendered to Him. There can be no Christianity without submission.
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 doxology of the elders praises God on two counts.
He is Lord and God. There is something which would be even more meaningful to John’s people than it is to us. The Roman Emperor Domitian gave himself the title of “Lord and God.” It was because the Christians would not acknowledge that claim that they were persecuted and killed. Simply to call God Lord and God was a triumphant confession of faith, an assertion that He holds first place in all the universe.
God is Creator. It is through His will and purpose that all things existed in His thoughts from even before creation, and at the appointed time were brought into actual being. Man has acquired many powers, but he does not possess the power to create. He can alter and rearrange; he can make things out of already existing materials; but only God can create something out of nothing. That great truth means that in the realest sense everything in the world belongs to God, and there is nothing a man can handle which God has not given to him.
We praise God for saving us, but seldom have I heard a believer praise God for creating him. In Heaven we will know the joy of having been created. There are no songs of evolution in Heaven, only of creation. Creation is the foundation of all God’s other acts of power, wisdom, and love, and therefore should be mentioned in His creature’s thanksgivings. Our Savior is the Origin and Source of all creation—“Alll things were made through him; and without him was not anything made that hath been made. (John 1:3, ASV; also see Colossians 1:16). He caused all things and all creatures to exist. This is the reason why the elders worship Him. They acknowledge God as the Source and Sustainer of the universe and of all life. No king or emperor can make such a claim. No Roman emperor could ever be acknowledged for creating heaven and earth. This role belongs to God alone (14:7; 21:5; Romans 8:18-25).
Earthly honor and power is to be laid before the throne, just as the living creatures lay their crowns before the throne. This demonstrates that all authority and honor belongs to God. He delegates His authority to others, but it belongs to Him.
The vision prepares us for what is to follow. God is seen as the Almighty Ruler of the universe setting on the throne of His Glory, surrounded by worshipping creatures, and about to send judgment upon the earth.
