Revelation

An exegetical study through the book of Revelation from a partial preterist perspective.

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The Throne, and He who sits on it (4:1 - 5:14)

An exultant look at the throne of Heaven, the purposes and judgements of God, and the one who is worthy to bring it all about. We see Jesus take His rightful place, to the thunderous praise and worship of all in Heaven, and finally glimpse the Lamb in all His glory, making it clear that everything else in our existence shrinks to insignificance in comparison to Him.

Lesson Material

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Prayer and Intro

Do the homework--it saves time.

A reminder on how we are approaching the book.

Spot the main point of this statement...

The second of John's 7 visions

Apocalyptic literature is always figurative, and so are these chapters

The key to understanding the symbols of Revelation is to see them in the Old Testament

John shows us things taking place from Heaven's perspective.

Revelation was given to encourage the people of these 7 churches

Reading: Revelation 4:1

Reading: Revelation 4:2-11

The main point of chapter 4 is in verse 2--'one seated on the throne'

Revelation 4:1 - behold, the door was open

John's revelation compared to Ezekiel 1:1

Revelation is timestamped, the people receiving the letter knew it contained truth about the immediate future that they needed to understand.

Misinterpretation of scripture has led Christians to disengage from culture.

The Antichrist, for instance, had to be a 1st century figure.

There are not multiple fulfillments of a text.

John's fixation in this vision is on the throne and the one seated on the throne, and His absolute sovereignty over everything.

Revelation 4:2 - the eternal throne

Revelation 4:3 - picture of the glory of God

Revelation 4:4-5 - the 24 elders (people of God from Old and New Covenants)

Revelation 4:6-7 - the 4 living creatures, and the tribes of Israel

Revelation 4:9-11 - God is worshipped simply for being God

Exegesis: Revelation 5

A butchered Lamb with 7 eyes and 7 horns, that was making itself to stand

The new song that is sung when Jesus takes the scroll.

What is this little book? God’s purposes that He established since the foundation of the world. The idea is that everything God wants to accomplish and reveal about Himself is done through His son.

From Him and to Him and through Him are all things, to Him be the glory forever.

Jesus is the executor of God’s justice and Judgment. Everything in this book is the result of the wrath of the Lamb.

A Puritan’s response to seeing Jesus as He actually is in Revelation.

The enormity of who Jesus is should cause us to reevaluate everything in our lives that we think is difficult or insurmountable. Is there anything too hard for Jesus?

Satan can act up, but his time is short. We shouldn’t fear the world, the flesh, or the devil. The issue that believers should be preoccupied with is whether or not we will have a crown to throw on judgement day.

Closing Prayer

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Homework Documents

Lecture Slides

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Commentary on Revelation 4:1-11

The reasons God deserves glory

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Additional Resources

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Just as Daniel 7 and Ezekiel 1 commence with introductory vision phraseology, so Revelation 4 begins: After these things I looked, and behold. The first use of the phrase after these things in this verse does not refer to the events of the visions from Revelation 4 to the end of the book as coming after the events narrated in chapters 1-3, but indicates only that a new vision is coming after the previous one in chapters 1-3. This is the sequential order in which John saw the visions, but not necessarily the historical order of the events they depict. This is the way the phrase is used in subsequent sections of the book (Revelation 7:1, 9; 15:5; 18:1; 19:1). As we saw above, it is more than coincidence that verse 1a has its closest and almost exact verbal analogy in Daniel 7:6a, 7a. John's reference to the first voice he had heard, along with mention of the sound of a trumpet and the phrase in the Spirit (verse 2) all refer back to Revelation 1:10, where John was originally commissioned, which shows that he is continuing to obey Christ's call to proclaim His message (see Revelation 1:10-11).

The phrase what must take place after these things is a reference to the vision of Daniel 2:28., in which Daniel prophesies the latter-day coming of the kingdom of God, which John sees as beginning to be fulfilled in Christ (see also on Revelation 1:19, as well as on Rev 1:5-6, 13-18). The second occurrence in this verse of the phrase after these things, therefore, does not refer to the distant future, as some argue, but to the events between the first and second comings of Christ, including the events unfolding at the very time John was writing. I will show you what must come to pass after these things is apparently used in the same way as in Revelation 1:1 and 1:19. We have already seen that the after these things allusion from Daniel in Revelation 1:19 and its equivalent "shortly/quickly" in Revelation 1:1 indicated that the fulfillment of the Daniel 2 prophecy concerning the establishment of God's kingdom has begun in Christ and the church Revelation 4:1 introduces not only Revelation 4:1-5:14, but also the rest of the visions in the book (Revelation 4:2-22:5). It becomes clear, therefore, that all the visions about to unfold concern events throughout the church age, past, present, and future. Some may have already unfolded, others await their fulfillment, and yet others have multiple fulfillments throughout the church age. In this connection, the NT is both consistent and clear in its view that the "last days" or "latter days" started already with the resurrection of Christ (Acts 2:17-21, citing Joel 2:28-32 as fulfilled; 1 Timothy 4:1; 1 Peter 1:20; Hebrews 1:2; James 5:3; 1 John 2:18; Jude 1:18, etc.).

In these verses, John is ushered into the timeless presence of God and His heavenly court. This places John firmly in the company of OT prophets such as Isaiah (Isaiah 6:1-13) and Micaiah (1 Kings 22:19-22), as well as Ezekiel and Daniel. Being ushered into the spiritual, timeless dimension of God's heavenly council means that the time of the events which he sees in vision may be difficult to determine precisely. All the visions from 6:1 to 22:5 flow out of the vision in chapters 4 and 5. They are all visions which come from the sealed book in Revelation 5:1. This means that all these visions probably have a mixture of past, present, and future elements.

John's vision progresses to the point where he is caught up in the Spirit to the heavenly realm. The introductory section of verse 1-2a concludes with a reflection of the prophet Ezekiel's repeated rapture in the Spirit. This scene is a reproduction of the angelic council visions involving God's throne which other OT prophets in addition to Ezekiel had witnessed (note the following allusions to such scenes as Isaiah 6:1-13 and 1 Kings 22:19. in Revelation 4:2b, 8a, 8b, 9a, 10a). Like other OT prophets, John is being commissioned and called as a prophet by being summoned into the secret heavenly council of the Lord (see on Revelation 1:10-20 for the initial commissioning vision). In his prophetic role, he should go back and communicate God's hidden purpose to His people and what part they are to have in carrying it out. He has been ushered into the timeless dimension where truth and reality can clearly be discerned. Thus, in verses 1-2a, John identifies himself again with the prophetic authority of the OT (compare Revelation 1:1, 10, 12, 19-20). Therefore, there is little basis for seeing the phrase "come up here" in 4:1 and John's spiritual rapture in verse 2 as symbolic of the church's physical rapture before the tribulation as some commentators maintain.

The first mention of the throne in Revelation 4-5 vision occurs here in verse 1. According to the similar order of images in Daniel 7 and Ezekiel 1, the image of a divine being sitting on a throne would be suited to either OT context, though further references are made to Ezekiel 1 in the following verses. The divine throne is mentioned seventeen times in Revelation 4 and Revelation 5 (and a further twenty-one times in chapters 6-22), the purpose being to emphasize the sovereignty of God over all human history. All heavenly beings find their significance in their placement around the throne, and all the earth's inhabitants are judged on the basis of their attitude to God's claim to rule over them from this throne. Regardless of how rampantly evil seems to run and to cause God's people to suffer, they can know that His hand superintends everything for their good and His glory. This is demonstrated by the observation that all the judgments of chapters 6-16 issue from His throne (for example, Revelation 6:1-8 [compare Rev 5:7, Rev 5:16; Rev 8:2-6; Rev 16:17). This is of special significance to churches facing persecution, suffering, and the temptation to compromise their faith.

Now there is elaboration on particular features associated with the one on the throne. The three precious stones mentioned in verse 3, jasper, sardius, and emerald, collectively represent God's sovereign majesty and glory, as in Revelation 21:10-11, 18-23, and look forward to the fuller list of stones given in chapter 21, where God's new creation and eternal city are described. The background is found in Ezekiel 1:26-28. Of particular significance is the mention of jasper, the only stone mentioned later in the book in explicit connection with the glory of God (Revelation 21:11). It is at the head of the list of the twelve foundation stones of the end-time city's wall in Revelation 21:19. The stones intensify the light around the throne by reflecting the unapproachable brightness, and hence glory, surrounding God himself (compare 1 Timothy 6:16; Psalms 104:2). The rainbow around the throne speaks of God's mercy, as in the days of Noah, and suggests that, even as God's judgments unfold, He will be gracious to His true people. Above all else, the rainbow evokes thought of God's glory, since Ezekiel 1:28 metaphorically equates a "rainbow" with "the appearance of the surrounding radiance ... the appearance of the likeness of the glory of the Lord." The precious stones, together with the rainbow, are an incipient hint not only that this vision will eventually issue into that of a new creation, but it already portrays the beginning of the new creation in heaven. The precious stones in Revelation 21:10-11, 18-23 are part of a depiction of the new creation, and the rainbow is the first revelatory sign of the new creation which emerged after the Noachic flood. That the new creation is inaugurated with Christ's redemptive work is apparent from Revelation 3:14 (see the comments there) and from the use of "new" in 5:9 to describe that work (see "new heaven and earth" in 21:1).

The next thing John sees is twenty-four thrones upon which are sitting twenty-four elders. There have been a variety of identifications of these elders. The number twenty-four is significant. As the picture here is of the throne room in the heavenly temple, the elders may be based on David's twenty-four orders of priests (1 Chronicles 24:3-19), twenty-four Levitical gatekeepers (1 Chronicles 26:17-19), and twenty-four Levitical worship leaders (1 Chronicles 25:6-31), in which case they represent the church at worship. In light of Revelation 21:12-14 (where the apostles and patriarchs are mentioned together in relation to the new Jerusalem), it likely also refers to the sum of the twelve patriarchs and the twelve apostles who, taken together, represent the church in its character as a universal priesthood of believers. The elders cannot be classified as actual redeemed saints, however, for they are clearly distinguished from the multitude of the saved in Revelation 7:9-17 (see on Revelation 7:13-14). And the fact that they present the prayers of the saints in Revelation 5:8 and sing of the redeemed in the third person also distinguishes them from believers.

Remembering that in the letters the angels were identified as representatives of the seven churches and that in Daniel 10-12 angels represent nations, the elders here are to be identified as angelic beings representing the church as a whole, including the saints of the OT. If the four living creatures are heavenly representatives of all animate life throughout creation (as most interpreters think), then the elders are probably heavenly representatives of God's people. The four living beings represent general creation and the elders the elect of God's special creation. Also suggesting an angelic identification of the elders is the fact that the angel who reveals the visions of the book to John is referred to as "a fellow-servant of yours and of your brethren the prophets and of those who heed the words of this book," all of whom are to worship together (Revelation 22:9).

Therefore, the reality being conveyed is that the church is represented in heaven by powerful heavenly beings who attend the throne of God, and who therefore hold great power (they have their own thrones and wear golden crowns), which they exercise on our behalf. The elders are angels who operate in a priestly capacity by presenting the prayers of the saints to God (compare Revelation 5:8 and 8:3) and by interpreting heavenly visions to people (compare Revelation 5:5; 7:13 and 10:4, 10:8; 19:9; 22:8). This further reflects their Levitical priestly identification noted above, especially since the throne room vision of chapters 4-5 is also to be understood as occurring in the heavenly temple (note that the visions of Ezekiel 1 and Isaiah 6, both alluded to throughout chapters 4-5, are set within the context of a heavenly temple).

In this light, verse 4 is a development of the ideas of the previous chapters concerning the saints' participation in a heavenly temple (Revelation 1:13, 20; 2:12) and possession of crowns, white clothing, and dominion, which in their fullness will be granted them if they persevere (compare Revelation 2:10, 2:26-27; 3:4-5, 3:11, 3:18, 3:21). As in chapters 1-3, the church is pictured in such angelic guise to remind its members that already a dimension of their existence is heavenly, that their real home is not with the unbelieving "earth-dwellers," and that they have heavenly help and protection in their struggle to obtain their reward and not be conformed to their pagan environment. One of the purposes of the church meeting on earth in its weekly gatherings (as in, for example, 1:3) is to be reminded of its heavenly existence and identity, and this to occur in part apparently as it models its worship on the angels' and the heavenly church's worship of the exalted Lamb, as vividly portrayed in chapters 4-5.

John witnesses next flashes of lightning and sounds and peals of thunder coming from the throne the same as Moses beheld in Exod. 19:16. This phrase is repeated in Revelation 8:5; 11:19; and 16:18, all of which have to do with God's judgments. This becomes significant in light of the way many of the plagues of Revelation are clearly modeled (as we shall see) on those of Exodus. This then may serve as assurance to suffering Christians that their God is sovereign and has not forgotten them, because He has not forgotten their persecutors, whom He will surely judge by fire (for example, Revelation 19:20; 20:9-10; 21:8).

The structural order of Daniel 7:9. and Ezekiel 1:26. lies in the background, since both use fire metaphors following the mention of a throne and its occupant. The seven lamps of fire is the vision seen by Zechariah, where there is a vision of seven lamps in a temple, followed by its interpretation (Zechariah 4:2-3, 10; so Revelation 1:12, Rev 1:20) and associated with the Spirit of Yahweh (Zechariah 4:6). The significance of the seven temple lamps in relation to the work of the Spirit is developed in Revelation 5:6 (see the comments there).

The vision continues to unfold. The sea of glass like crystal may be the heavenly equivalent of the massive "bronze sea" in the courtyard of Solomon's temple (2 Kgs. 25:13; Jer. 52:17, 20), since chapters 4-5, as we have seen, portray a vision of the temple in heaven. More prominently in view, however, is that this sea is the heavenly version of the Red Sea, for we find the same "sea of glass" mentioned in Revelation 15:2, where the victorious saints are standing on it singing the song of Moses. The two passages are also linked by the application of the notion of "overcoming" to heavenly beings or to people who "stand" either on or by the sea. Perhaps the most prominent background for the image of the sea is that of Ezekiel 1:22 (which is confirmed by the wording there, "something like an expanse, like the awesome gleam of crystal," and by the preceding Ezekiel 1 allusions already observed). The Red Sea represents the obstacle to freedom, and the OT presents it as the dwelling place of the dragon or sea monster (Isaiah 51:9-11; Psalms 74:12-15; Ezekiel 32:2). The concept of "sea" in Revelation represents the reality of evil (Revelation 13:1; Rev 15:2; Rev 16:3; Revelation 21:1, on which see; as well as in the concept of the "abyss" in Revelation 11:7). This thought receives support from the model for these chapters in Daniel 7, since the sea as a picture of the beast's origin is a significant feature there. The beast comes out of the sea (Revelation 13:1), which is equated with the "abyss" in Revelation 11:7. Revelation 4:6 gives a picture of the stilling of the hellish waters from the heavenly perspective, though the devil wreaks his wrath even more furiously on earth because he has been decisively defeated in heaven (see further on Revelation 5:6b; Rev 12:12; Rev 13:3). This is the calming of cosmic "D-Day," wherein the saints' redemption from the devil is accomplished; the devil's final, complete defeat awaits "mopping-up" operations by the saints and Christ's final coming in judgment at the end of history, the final "V-Day." The Lamb's overcoming has also paved the way for the saints' overcoming of the beast at the same sea, as pictured in Revelation 15:2-4. In the new Jerusalem, there is no longer any sea (Revelation 21:1). God has now stilled these demonic waters and established His throne over them. In contrast to the sea, stilled like crystal, the river of life, clear as crystal, now flows freely from His throne (Rev 22:1).

Before the throne John sees four living creatures full of eyes in front and behind, each one of them having six wings. There are both similarities and differences between John's vision and the related visions of Ezekiel and Isaiah. Ezekiel saw similar creatures (cherubim); each had four faces with many eyes but only four wings, which formed part of the base of the throne (Ezekiel 1:1-28; 10:1-22). Isaiah saw six-winged creatures called seraphim which stood above the throne (Isaiah 6:1-7). The living beings here are said to be in the center and around the throne or in the midst of the throne, which probably means that they stood near it. This is elucidated further by noticing that later in the book the living beings fall down in worship before the throne (Revelation 5:8; Rev 19:4). The cherubim/seraphim-like angels and the creatures here would seem to represent a similar high order of angelic beings.

Some have interpreted the four figures as symbolizing the fullness of life and power inherent in the divine nature, since each of the animals listed is the head of its species. It is likely that the four figures are designed to be representative of the whole created order of animate life. The multitude of eyes in the living beings signifies divine omniscience, signifying that they are God's agents. In the light of Revelation 5:6 and 5:8., the living beings must also be seen as servants of the Lamb. They are mentioned in chapter 4 not only because they form part of the eternal royal entourage around the heavenly throne, but also because they inaugurate the judgments upon mankind and continue to mediate those judgments until the final consummation (compare Revelation 6:1-8; 15:7). Their knowing eyes search the earth, and they execute punishments only upon those who truly deserve them. For the discerning reader, these living creatures are an encouragement to keep persevering under persecution, knowing that God is acutely aware of their plight and is already in the process of taking action in their favor and against their persecutors (as chapter 6. reveal).

The four living creatures may be symbolic rather than literal descriptions of heavenly creatures, a supposition suggested by the various differences between the visions of John, Ezekiel, and Isaiah. If the "book," "seals" "lion," "lamb," "horns," and "seven eyes" are all symbolic, so likely also are the other features of the vision in chapters 4-5. The same symbolic assessment is probably true with respect to the twenty-four elders. This does not mean what John was seeing is unreflective of the heavenly reality, merely that the pictorial representation should not be taken literally.

The hymns of 8b-11 interpret the preceding vision (verses 2-8a). The vision of God on the throne surrounded by heavenly beings, fire, and a sea is interpreted to mean that He is holy (verse 8b) and sovereign over creation (verses 8b, 11b), which demonstrates His "worthiness" (verse 11a) to be praised, worshiped, and glorified (verses 9-11). The hymns make explicit the main point of the vision and of the whole chapter: God is to be glorified because of His holiness and sovereignty. Also in this section is found the reason that the four living beings represent the whole of animate life. They are performing the function which all of creation is meant to fulfill. That is, all things were created to praise God for His holiness and glorify Him for His work of creation. The twenty-four elders specifically represent redeemed humanity's purpose to praise and glorify God, which is actually carried out, not only by them in heaven, but also by the true community of faith on earth.

Like Isaiah's seraphim (Isaiah 6:2-3), the elders speak out praises to the Lord God Almighty, never ceasing to say Holy, holy, holy, is the Lord God, the Almighty, who was and who is and who is to come. Isaiah 6 was drawn into the vision in verses 8-9 because its scene of a theophany in the heavenly temple has such striking likenesses to that of Daniel 7 and Ezekiel 1. The threefold name for God, the Lord God, the Almighty, is based on its recurrent use in the LXX (Amos 3:13; 4:13; 5:14-16; 9:5-6, 9:15; Hosea 12:5; Nahum 3:5; Zechariah 10:3; compare Malachi 2:16). The second name for God, the One who was and is and is to come, expresses an idea of divine infinity and sovereignty over history. In the light of Revelation 11:17, the last clause of the formula, the One who is to come, expresses a future, once-occurring eschatological coming of God (see also on Revelation 1:4 for discussion of this threefold name). The point of this threefold temporal phrase is to inspire confidence in God's control of all the details of history and to instill courage to stand strong in the face of whatever particular difficulties test our faith.

The fact of God's sovereignty is expressed once more by the statement that the living creatures, again like Isaiah's seraphim (see Isaiah 6:1), give their praise to Him who sits on the throne. This declaration of God's power is made in the heavenly court of the temple throne room, but this authority, which is far more than an abstract idea, will be rigorously enforced on earth. Thus suffering saints throughout history can be comforted by this heavenly vision.

This worship of the living creatures sets off a further round of worship by the elders. Both the creatures and the elders are said to worship Him who lives forever and ever, the same term ("Him who lives forever") by which both Nebuchadnezzar (Daniel 4:34) and the linen-clad angel (Daniel 12:7) refer to God. This expression of God's eternity further emphasizes the divine attribute mentioned in verse 8 in the threefold title "who was and who is and who is to come." In both Daniel 4:34 and 12:7, "Him who lives forever" is intended as a contrast with the temporary reigns of evil kings, whose rule is taken away because they have arrogated to themselves claims of deity (Daniel 4:30-33; 11:36-37) and have persecuted God's people (Revelation 11:30-35; Rev 12:7). Both passages in Daniel contrast this everlasting God with evil kings who rebel against God and persecute His people, but are eventually brought low (Daniel 4:33; 11:36), the same situation of persecution faced by suffering saints both in the seven churches and ever since. This is a warning to compromisers not to worship pagan gods or kings who take for themselves titles which belong only to the true God. Christians are now trampled underfoot by such evil powers, but eventually will be vindicated by God and so are now encouraged to persevere in the midst of adversity, even though they are presently no match for their oppressors.

That such a contrast between God's eternal kingship and that of temporal rulers is meant in verse 10 is apparent from the striking similarity of the divine title our Lord and our God to the title dominus et deus noster, which became a way of addressing the emperor Domitian, in whose reign John received his vision. This verse commences the elders' praise of God, which is closely parallel to Revelation 5:12-13. The basis for the exclamation in verse 11a is given in verse 11b, where God is said to be worthy of the glory and honor and power ascribed to Him because He is the Creator of all things. The basis of the praise is twofold: God's creation is based solely on His will and proceeds from it, and God's power is revealed through creation, as demonstrated by the praising recognition of His created beings. The elders' praise is concluded with the phrase because of Thy will they existed [were] and were created. It is best to view the first verb as referring to God's ongoing preservation of the created order and the second to the overall act of creating all things at the beginning of history: "they continually exist and have come into being.”

The fact that the elders refer to God's ongoing preservation of the universe before His original creation of it is meant to remind believers pastorally that everything that happens to them throughout history is part of God's created purposes. God has not retired from His throne. He initiated history and is still very much in charge of it, in spite of what appearances sometimes suggest. His people must trust in this fact so that, even when they experience suffering, they can rest assured that it has a redemptive purpose and is according to His will. But how does God carry out His plan on behalf of His people? chapter 5 explains how: through Christ's death and resurrection and ongoing rule over all things, and through the Spirit whom He gives to his followers. The chapter builds to a crescendo in the giving of glory to God, which is the main point of the chapter and the central focus of heaven and should thus become the central focus also of the church on earth. God's people should remember that God is orchestrating history not to make them great but to make His name great and glorified.

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