Revelation 4:1–11

4:1 John’s vision continues with a revelation of the throne room of God. The language used here is full of symbolism and must not be interpreted literally, as if we have a literal picture of God’s throne room. The opening of heaven means God is about to disclose a matter of great importance to all mankind (cf. Luke 3:21; John 1:51; Acts 7:56; 10:11; Rev. 19:11). The parallel in Ezekiel is particularly apt, for Ezekiel says the “heavens were opened, and I saw visions of God” (Ezek. 1:1). So too here, the voice John first heard booming like a trumpet (cf. Rev. 1:10) speaks to him again, summoning him to come to heaven. Clearly this is not the rapture of the church, for what happens here is confined to John alone. Indeed, the book of Revelation never mentions a “rapture.” Presumably, John went to heaven in a visionary state, not literally. God reveals to John what will occur “after this.” The temporal reference is quite general, for much in the subsequent chapters relays events that are already happening or have already happened (e.g., the events in 12:1–6). For instance, God has always reigned on the throne (4:1–11), and Christ’s death (5:1–13) is a past event. Thus, the phrase “after this” refers to the next vision, not to the sequence in which the events occurred or will occur in history.

4:2 John was immediately “in the Spirit,” meaning that he was about to receive revelation from God as a prophet and apostle—the Spirit was about to disclose to him the things of God (cf. comment on 1:10). John sees a throne in heaven (cf. Ps. 11:4) and God seated on the throne. Amid a world opposed to God, a world in which evil is horrific, John reminds his readers: God reigns! Psalm 103:19 captures this truth: “The LORD has established his throne in the heavens, and his kingdom rules over all.” John pulls back the curtain so that we see what is happening in the heavens.

4:3 What is this God on the throne like? The word “appearance” occurs twice, translating the phrase homoios horasei in Greek. This is not a literal picture of God. John uses imagery and symbolism to convey his message, as no one can see or describe God as he actually is, for his glory is beyond human capacities. John describes him in terms of stones such as jasper and carnelian and a rainbow like an emerald. It is difficult to find one-to-one correspondence between the stones named and qualities or attributes of God, though they certainly convey his beauty, glory, and wealth. The stones are found in the ephod of the high priest (Ex. 25:7; 28:17, 18; 35:9, 27), in Eden (Ezek. 28:13), and in the promised new Jerusalem (Isa. 54:12; Rev. 21:11, 18, 19, 20). The portrait of God here echoes Ezekiel 1:26–28:

Above the expanse over their heads there was the likeness of a throne, in appearance like sapphire; and seated above the likeness of a throne was a likeness with a human appearance. And upward from what had the appearance of his waist I saw as it were gleaming metal, like the appearance of fire enclosed all around. And downward from what had the appearance of his waist I saw as it were the appearance of fire, and there was brightness around him. Like the appearance of the bow that is in the cloud on the day of rain, so was the appearance of the brightness all around.

Such was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell on my face, and I heard the voice of one speaking.

The stones in Revelation and the vision in Ezekiel demonstrate that the purpose of the description is to emphasize the unparalleled and indescribable beauty and glory of God. Seeing him, as Ezekiel records, casts us down on our faces.

4:4 The throne room isn’t occupied only by God. There are also twenty-four elders sitting on twenty-four thrones surrounding God’s throne. Their white garments denote that they are worthy, that they are pure enough to stand in God’s presence. The thrones and crowns on their heads signify their rule. Who are these elders? It is very attractive to understand them as humans. Elsewhere in the OT and the NT the term “elders” refers to men (e.g., Ex. 3:16; 19:7; 24:1; Matt. 15:2; 16:21; Acts 14:23; 1 Tim. 5:17). The only exception is possibly Isaiah 24:23. Some see them as a priestly entity, for in the OT the priests served in twenty-four courses (1 Chron. 24:7–18) and enjoyed special access to God. The number twenty-four may also stand for the twelve apostles together with the twelve tribes of Israel (cf. Rev. 21:12, 14), i.e., the church and Israel. The twenty-four elders, then, would stand for the entire people of God. Their robes are white because they were cleansed by the blood of the Lamb (7:13–14) and lived righteous lives (3:4–5), and the thrones designate their rule.

Despite the appeal of seeing a reference to human beings, however, it is more likely that the twenty-four elders are angels, for the following reasons: (1) When the twenty-four elders praise the Lamb for ransoming people from every tribe, tongue, and nation, they don’t include themselves among the redeemed (5:9). Instead the elders exclaim, “You have made them a kingdom and priests to our God, and they shall reign on the earth.” It is striking that the elders don’t say “we” enjoy the kingdom and priesthood but describe the reign in the third person. (2) What is also striking is that the twenty-four elders are always mentioned alongside the four living creatures and other angels elsewhere in Revelation (4:9–10; 5:2, 5, 6, 8, 11, 14; 7:11, 13; 14:3; 19:4), suggesting that they too are angels.

Still, it doesn’t follow that a reference to human beings is completely out of the question, for the twenty-four elders represent human beings before the throne, just as each church in the seven letters is represented by an angel. Hence, the elders present the prayers of God’s people before his throne and represent his people in the heavenly court.

4:5 The scene shifts to what is happening in the throne room. It isn’t a quiet affair; a massive thunderstorm is erupting, echoing the storm that broke out on Mount Sinai when the Lord descended to reveal himself to Israel (Ex. 19:16, 18–19). Remarkably, the seventh seal (Rev. 8:5), the seventh trumpet (11:19), and the seventh bowl (16:18) are also marked by lightning storms. The thunder and lightning communicate the awesomeness of God and the terror of entering his presence. The seven torches also hark back to Mount Sinai (Ex. 20:18), and to other OT texts as well (Ezek. 1:13; Dan. 10:6). As was explained in the comment on Revelation 1:4, the seven spirits of God refer to the perfection of the Holy Spirit. All the divine perfections belong to the Spirit. The seven flaming torches and the seven spirits communicate the holiness of God. Entering God’s presence is frightening because he is ever and always the Holy One. God reveals himself as the Holy Spirit, for holiness represents his being as the everlasting God.

4:6 It is a bit difficult to know what the “sea of glass, like crystal” before God’s throne signifies (cf. 15:2; Ezek. 1:22). In Hebrew thought, the sea often denotes evil and chaos (cf. Job 7:12; 26:12; 38:8; Pss. 74:13; 78:53; 89:9; 114:3, 5; Isa. 57:20; Rev. 21:1). Perhaps it signifies God’s rule over evil. Glass and crystal can also signify priceless beauty. It more likely denotes an impassable barrier. No one can come into the presence of God casually and easily; there is a great gulf separating human beings from God.

There are remarkable creatures guarding and surrounding the throne, again highlighting God’s awesome holiness. Perhaps these creatures “bear up the moveable throne of God.”¹ There are four of these living creatures, with “eyes in front and behind.” John draws here on the vision of Ezekiel, who sees four living creatures (Ezek. 1:5) and later identifies them as cherubim (Ezek. 10:15, 20). These strange and wonderful creatures in Revelation, like the cherubim in Ezekiel, protect and surround God’s throne. In the OT, cherubim guarded the way to the tree of life (Gen. 3:24). In the tabernacle and the temple, cherubim hovered over the mercy seat, symbolizing their guarding of God’s presence (Ex. 25:18–22; Num. 7:89; 1 Kings 6:23–28; 8:6, 7). Cherubim were also woven into the curtains of the tabernacle (Ex. 26:1; 36:8) and carved on the walls of the temple (1 Kings 6:29, 32, 35; cf. Ezek. 41:18, 20, 25). The OT speaks of Yahweh being enthroned on cherubim (1 Sam. 4:4; 2 Sam. 6:2; 2 Kings 19:15; 1 Chron. 13:6; Pss. 80:1; 99:1). In Ezekiel the cherubim play an important role as God’s presence leaves the temple because of Israel’s sin (Ezek. 10:1–22; 11:22). The cherubim were associated, as are the four living creatures, with God’s presence and throne. The “eyes” don’t signify omniscience, as only God is omniscient, but they show the four living creatures searching the entire creation, vigilantly watching over the world as God’s agents.

4:7 The four living creatures are described. The first is like a lion, the second is like an ox, the third has a face like a human being, and the fourth is like an eagle flying. The author uses similes here; the creatures aren’t identified as a lion, ox, human being, or eagle. Instead they share a likeness (homoion) with them. The creatures chosen are fascinating, for the lion is, as we say, “king of the beasts” (cf. Prov. 30:30); oxen are the most powerful domesticated animals; human beings are the crown of creation; and eagles are the most majestic birds (Job 39:27; Prov. 30:19). John clearly draws on Ezekiel’s vision of the cherubim (cf. Ezekiel 1; 10), though he doesn’t explicitly identify the four living creatures as cherubim. There is another difference with the account in Ezekiel, for in Ezekiel each of the four living creatures has four faces: the faces of a human being, a lion, an ox, and an eagle (Ezek. 1:10; 10:14). In Revelation the four living creatures do not have four faces. Instead, one has a face like a human being, another a face like a lion, another like an ox, and another like an eagle. John often tweaks the OT text he alludes to, though it is difficult to discern any significance to the change from the OT here. It seems the four living creatures are angelic, since they are described in terms of the cherubim in Ezekiel (cf. comment on Rev. 4:8), and thus seem to represent the highest order of angels. The representations of these creatures, then, are symbolic and should not be taken literally. These angelic living creatures represent all of creation, signifying the calling of all creatures everywhere to praise God. Nothing is more beautiful and satisfying than worshiping God before his throne.

4:8 Now the four living creatures are described in a way echoing the seraphim of Isaiah 6. This confirms the living creatures’ angelic identity, but it is difficult to determine whether the living creatures are cherubim or seraphim, since John draws on both Ezekiel and Isaiah in describing them. However, it is also possible that “seraphim” and “cherubim” are two names for the same angels, for we must confess we know very little about angelic ranks and categories (cf. Col. 1:16). In any case, the four living creatures, like the seraphim, have six wings. In Isaiah the seraphim cover their faces with two of their wings, cover their feet with two wings, and fly with the remaining two (Isa. 6:2). They cover their faces and feet because of the awesome holiness of God. They fly because they are devoted to God’s service, flying to carry out his will and directions. John draws on the cherubim again in saying they are full of eyes (cf. Ezek. 1:18; 10:12), denoting their vigilance in guarding God’s throne.

Though there are dimensions of the verse that elude our grasp, the most important element is the exclamation of the four living creatures, echoing the words of the seraphim in Isaiah 6:3. They proclaim that the God sitting on the throne is the thrice-holy one. The whole scene at the throne communicates God’s terrifying and beautiful holiness. He is utterly exalted above his creatures and is distinct from human beings. No one enters his presence lightly or casually, for he is Almighty God and, as we saw in Revelation 1:4 (cf. comment), he is the one who always reigned, the one who is reigning, and the one who will come and institute his kingdom forever.

4:9 The living creatures worship God who reigns and sits on the throne by giving him glory, honor, and thanks. Paul teaches that God is honored as God when people give him praise and thanks (Rom. 1:21), and here he is praised for his sovereign rule as the living God. As the creator of all he deserves praise, worship, and honor. As the King of the universe, he reigns and lives forever.

4:10 The twenty-four elders join the worship of God on the throne (cf. 5:14; 7:11; 11:16; 19:4). The focus of the text is not on the four living creatures or twenty-four elders, as strange and fascinating as they are. The twenty-four elders bow down before God, who rules on his throne and is the ever-living one (cf. 11:17; Dan. 4:34). They cast their crowns before the throne to show that any rule or responsibility they have is given back to God. All the elders have and enjoy is given them by God, and thus they gratefully give it back to him. Anything good that they possess or have done is a gift of God (cf. 1 Cor. 4:7).

4:11 The suffering church, under pressure from Rome and Jewish opponents, is reminded that God is the sovereign creator of all things, and therefore deserves their worship, thanks, and praise. Worship must be given not to the emperor or the beast but to God alone. The churches in Revelation are to hallow God’s name on earth, just as it is hallowed in heaven by the twenty-four elders and four living creatures (Matt. 6:9–10).