Revelation Chapter 4
Entering the Third Division of Time: Where is the Church?
Chapter 4 starts a new division of the Book of Revelation. In chapter 1 verse 19 Jesus gives John instructions to write the things he has seen, and the things which are, and the things which will happen hereafter. You will notice that there are three distinct divisions of time in which John is instructed to write about. First, the things he has seen. What is it that John has seen? He has seen a vision of Christ walking among the lampstands which represent the churches. So, the first division is found in chapter one. The second division that John is instructed to write about is the "things that are". What are the "things that are? You will find that the churches are the things that are in Revelation chapters 2-3. The last division of time starts here in Revelation chapter 4 and continues through chapter 22, and it is the things which will happen hereafter.
We are now living in the second division of time, the things that are which is known as the church age. The seven churches that John was instructed to write to were seven literal historic churches that represent all churches of all times, even to this present day.
Many Bible scholars believe that at the beginning of chapter 4 the church is raptured (caught up) to heaven, just as John is at the beginning of chapter four. John writes in the first verse of chapter four, After these things I looked and saw a door opened in heaven, and the first voice that I heard, like a trumpet speaking with me, was one saying, "Come up here, and I will show you the things which must happen after this."
After what? After the things of the Church. After the church age of chapters 2 and 3.
We are living in the Church age, and I believe that Jesus could come anytime and take us to heaven (see 1 Thessalonians 4:16-17). I believe He is at the very door!
(Greg Mason)
(Rev 4:1) John caught up to heaven through an open door
After these things I looked and saw a door opened in heaven, and the first voice that I heard, like a trumpet speaking with me, was one saying, "Come up here, and I will show you the things which must happen after this."
Twice in that verse, at the beginning and the end, we are told that John will now be shown what will take place "after this" -- after the church has finished its course and has been caught away to be with the Lord. John is first allowed to see into heaven. What he sees is a door opened which enables him to look into heaven. He is not the first one in Scripture to do this. The prophets Ezekiel, Isaiah, and Daniel were also privileged to look into heaven; to stand on earth and see into heaven and observe what was taking place there. But there is something more here, something extremely important. Not only does John see into heaven, but he is actually summoned into heaven. No other prophet in all of Scripture is called into heaven except John the Apostle.
Most commentators see that as very significant. He heard a voice "like a trumpet" saying to him, "Come up here, and I will show you what must take place after this." That indicates the viewpoint of John throughout the rest of the book of Revelation is to be from heaven. Many commentators feel that this is the place in Revelation where what is called the departure, or rapture, of the church takes place. It is most noteworthy that from here on in this book the church, which has occupied center-stage through the opening chapters, is never mentioned again until the final chapter. There are saints referred to throughout the book, but the word church does not appear again until the Bride of the Lamb is seen at the end. What does that signify? Many feel (and I think they are right on this) that the church is represented by John the Apostle, and is at this point caught away into heaven. What John sees in the book from here on is what the church will see when it is caught away to be with Christ. (Ray Stedman)
(Rev 4:2-3) A Throne in Heaven
Immediately I was in the Spirit. Behold, there was a throne set in heaven, and one sitting on the throne that looked like a jasper stone and a sardius. There was a rainbow around the throne, like an emerald to look at.
Immediately I was in the Spirit. (2)
John already said he was in the Spirit at Revelation 1:10. This was yet a different experience, as John came to heaven and a heavenly perspective.
Where was his body? Was John’s body in heaven also, or was it just his spirit? This is impossible to know. Paul, when he had his heavenly experience, didn’t know if he was in the body or not (2 Corinthians 12:1-4). (David Guzik)
Behold, there was a throne set in heaven, and one sitting on the throne (2)
I believe that we must understand the rapture of 1 Thessalonians 4:16-17 as transpiring between Revelation 3 and 4. The apostle is the symbol of this rapture. He sees the door opened in Heaven. His attention is turned from earth to glory. He is caught up in spirit, and far above all the mists of this world he sees a throne set in Heaven and someone sitting on it. He cannot even attempt to portray the likeness of this august being. He only tells us he beheld a presence whose glory was like a jasper and a sardius. (H. A. Ironside)
. . . and one sitting on the throne that looked like a jasper stone and a sardius. (2-3)
The jasper of the Revelation is not the opaque stone we know by that name. It is later described as clear as crystal (21:11). It is probably the diamond, the most brilliant of all the precious jewels. The other stone is blood-red and may really be the ruby. Thus the two together give the idea of glory and of sacrifice. Remembering that many of the first readers of the Revelation were converted Jews, we might ask what these stones would suggest to them. Surely every instructed Hebrew would instantly recall that they were the first and last stones in the breastplate of the high priest (Exodus 28:17-21). These stones were engraved with the names of the tribes of Israel, arranged according to the births of the twelve patriarchs; so the ruby would suggest at once the name Reuben, “Behold a Son,” and the Jasper Benjamin, “Son of my right hand.” It is Christ enthroned, the Son about to reign in power who is before the seer’s vision. (H. A. Ironside)
There was a rainbow around the throne, like an emerald to look at.
Around the throne a rainbow, like an emerald, the stone of Judah (“Praise”) is seen. This suggests the perpetuity of the Noahic covenant and God’s unchanging goodness, despite all man’s failure, folly, and wickedness. (H. A. Ironside)
(Rev 4:4) Around the Throne were twenty-four thrones
Around the throne were twenty-four thrones. On the thrones were twenty-four elders sitting, dressed in white garments, with crowns of gold on their heads.
Round God’s throne (royal seat), John saw the thrones of 24 other rulers (the 24 elders). They sat with him, as the members of the government sit with the king of their country. So, the 24 rulers showed that they supported God’s rule.
The number 24 is important here. The Jews are the people who are born into the families of Jacob’s 12 sons. The Christians are the people from every nation who have accepted the message of the 12 apostles. The apostles were the first Christian leaders, even as Jacob’s sons were the first leaders of the Jews.
John saw 24 rulers; he did not just see 12 rulers. John was a Jew who had become a Christian. However, he did not believe that the Christians had replaced the Jews as God’s people. He taught that, together, the Jews and the Christians are the people of God. The Book of Revelation often shows that fact, for example Revelation 7:4-12. Paul also taught that - see Ephesians 2:11-16 and Romans chapter 11.
The 24 rulers all wore white clothes. That fact is also a word-picture; it shows that God has forgiven their evil deeds (compare Revelation 3:4-5 with Isaiah 1:18). It also shows why God has forgiven them; it is because of Jesus’ death (7:14). So both these Jews and these Christians have a right relationship with God because of Jesus’ death (Hebrews 9:15).
It is right and necessary that the rulers should wear white clothes in front of God. The priests at the temple (God’s house) wore white clothes. In the Book of Revelation, white often expresses the idea of something clean, as gold expresses the idea of something pure. There is a link between the idea of something clean and pure, and something that is holy. To be holy means to belong completely to God.
(Keith Simons)
(Rev 4:5) The seven Spirits of God
Out of the throne proceed lightnings, sounds, and thunders. There were seven lamps of fire burning before his throne, which are the seven Spirits of God.
Out of the throne proceed lightnings, sounds, and thunders. (5)
The all-inspiring scene described by John in this verse is in keeping with the majesty of the throne and the dignity of the twenty-four elders. The lightnings, thunderings, and voices which proceed from the throne are prophetic of the righteous judgment of God upon a sinful world. They are similar to the thunders, lightnings, and voice of the trumpet which mark the giving of the law in Exodus 19:16 and are a fitting preliminary to the awful judgments which are to follow in the great tribulation as God deals with the earth in righteousness. (John Walvoord)
There were seven lamps of fire burning before his throne, which are the seven Spirits of God. (5)
John’s attention is also directed to seven lamps of fire which are seen burning before the throne. These are identified as “the seven Spirits of God” mentioned earlier in 1:4 and 3:1. These are best understood as a representation of the Holy Spirit in a sevenfold way rather than seven individual spirits which would require that they be understood as seven angels. Ordinarily the Holy Spirit is not humanly visible unless embodied in some way. When the Holy Spirit descended on Christ on the occasion of His baptism, the people saw a dove descending. If it had not been for the dove, they could not have seen the Holy Spirit. In a similar way on the day of Pentecost, the coming of the Spirit would not have been visible if it had not been for the “cloven tongues like as of fire” (Acts 2:3). The seven lamps of fire therefore are the means by which John is informed of the presence of the Holy Spirit. The number seven is characteristic of the perfection of the Spirit and is in keeping with the revelation of Isaiah 11:2-3. In the heavenly scene it may be concluded on the basis of both chapters 4 and 5 that all three Persons of the Trinity are in evidence, each in His particular form of revelation. (John Walvoord)
(Rev 4:6-8) Four Living Creatures
Before the throne was something like a sea of glass, similar to crystal. In the middle of the throne, and around the throne were four living creatures full of eyes before and behind. The first creature was like a lion, and the second creature like a calf, and the third creature had a face like a man, and the fourth was like a flying eagle. The four living creatures, each one of them having six wings, are full of eyes around and within. They have no rest day and night, saying, "Holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come!"
Before the throne was something like a sea of glass, similar to crystal. (6)
Is this sea really made of glass, or did it just look like it? Commentators are divided on this point. For example, Robertson says, “appearance, not material” and Alford says, “material, not appearance.” Whether it looks like glass or is actually made of glass, it is the finest glass, like crystal.
A sea: This body of water before the throne is reminiscent of the laver in the Tabernacle, and our washing of the water of the word (Ephesians 5:26). (David Guzik)
In the middle of the throne, and around the throne were four living creatures full of eyes before and behind. (6)
These four “beasts” (Greek zoon, meaning simply “living creatures”) are apparently identical with the cherubim of Ezekiel’s vision (Ezekiel 1:5-25; 10:1-22), and probably also with the seraphim of Isaiah’s vision (Isaiah 6:1-7). They are the highest in God’s hierarchy of angelic beings, always being associated with God’s immediate presence. Satan himself, before his fall, was “the anointed cherub that covereth” (Ezekiel 28:14,16), perhaps suggesting that he was assigned a position covering God’s throne, whereas the others were “round about the throne.” The cherubim are first mentioned as guarding the entrance to Eden (Genesis 3:24), then figures of the cherubim were constructed as overshadowing the Ark of the Covenant (Exodus 25:17-22). The number of seraphim is not given, but there are sufficient similarities to indicate that they are at least of the same order as the cherubim, if not identical with them (compare Revelation 4:8 and Isaiah 6:2-3). (Henry Morris)
They have no rest day and night, saying, "Holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come!" (8)
‘Holy, holy, holy’ means very, very holy. The Bible repeats the word in order to emphasise it.
This verse is the first of several passages in Revelation to praise God. We often think about Revelation as a book about the future. That is true; but Revelation also teaches us how to praise God.
These first words to praise God come from the powerful angels (special servants of God) who surround his throne (royal seat). They remain with him constantly; they see everything that he does. So it is right that their words to praise him describe his perfect character. God is holy, in other words, his character is pure and perfect. He never does any evil thing; he never desires any evil thing. All his actions, thoughts, words and deeds are good, right and proper.
These angels are also very aware of the power of God. They themselves have great power, but he alone has all power. They do not even consider that they should compare themselves to him (Hebrews chapter 1). The name of the great angel Michael (see Jude 9) means, ‘Who is like God?’ The answer to that question is, ‘Nobody, not even the greatest angel, is like God.’
Revelation 4:8 is similar to Isaiah 6:3. That verse emphasises God’s authority rather than his power because God is called the LORD (God) of hosts (armies). In other words, he is the God who commands vast armies of angels.
In Revelation 4:8, the angels praise God because he is always God, past, present and future. Those words may not seem to be in Isaiah 6:3, but actually they are part of the meaning of the word LORD. That word, YHWH in the Hebrew language, has a special relationship to God’s promises to his people. Hebrews 13:8 expresses the same idea: Jesus Christ is the same yesterday (the past), today (now) and always (the future). (Keith Simons)
(Rev 4:9-11) The living creatures and twenty-four elders give glory and worship the One on the throne.
When the living creatures give glory, honor, and thanks to him who sits on the throne, to him who lives forever and ever, the twenty-four elders fall down before him who sits on the throne, and worship him who lives forever and ever, and throw their crowns before the throne, saying, "Worthy are you, our Lord and God, the Holy One, to receive the glory, the honor, and the power, for you created all things, and because of your desire they existed, and were created!"
It is not a mere mechanical recital. We must not ever read it that way. Heaven is not boring. Most people's idea of heaven reminds me of that soup commercial where people are drinking soup and saying, "Boring! Boring!" That is what many think heaven to be, but heaven is not like that. These people cry out in praise because they are continually discovering new, exciting, awesome aspects of God's wisdom and power breaking afresh upon them. So they are constantly driven to praise God for who he is. That is what true worship ought to be.
Eugene Peterson, a powerful communicator in our day, has said that true worship does five things to you: It centers things for you: You see God as the center of everything. Your ego is no longer center. You stop living for yourself but for him. And it gathers: It includes others with you. You become part of a family, a congregation. It crosses lines of exclusion. And it reveals: things you never saw before you now begin to understand. The familiar patterns of life take on new vistas. And it makes you sing: Christians are always singing. There are many songs in this book of Revelation, despite the judgments, because Christians can sing when other people weep. And finally, it affirms: It responds to God's great promises with an "Amen" and a "Yes" from you. (Ray Stedman)
. . . and throw their crowns before the throne (10)
“Our text says they all cast their crowns before the throne. There are no divided opinions in heaven, no sects and parties, no schisms there. They are all in perfect harmony and sweet accord. What one does, all do. They cast their crowns, without exception, before the throne. Let us begin to practice that unanimity here. As fellow Christians, let us get rid of everything that would divide us from each other, or separate us from our Lord. I do not read that there was a single elder who envied his brother’s crown, and said, ‘Ah, I wish I were such an one as he is, and had his crown.’ I do not read that one of them began to find fault with his brother’s crown, and said, ‘Ah, his jewels may be bright, but mine have a peculiar tint in them, and are of greater excellence.’ I do not read ought of dissension; they were all unanimous in casting their crowns at Jesus’ feet. They were all unanimous in glorifying God.” (Spurgeon)
. . . for you created all things, and because of your desire they existed, and were created!" (11)
The twenty-four elders worshipped God because of His creative power and glory. The fact that God is Creator gives Him all right and every claim over everything – even as a potter has all rights and claims over the clay (Romans 9:21).
God’s right over us as Creator is a fact that can be accepted and enjoyed, or rejected, leading to frustration. There is tremendous value in our recognizing our “creatureliness” before God.
We confess a fondness for the King James Version translation of Revelation 4:11: Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created. The wonderful phrase and for thy pleasure they are and were created reminds us that we each exist to give glory and pleasure to God. Until we do that, we don’t fulfill our created purpose. (David Guzik)