While John clearly and rightly places Jesus front and center in chapter 1, and His work for us, and discusses Jesus’ work for the seven churches in chapters 2 & 3, there is clearly also a break chronologically in chapters 4 & 5. Jesus beckons John through the open door in 4:1, to see what will happen thereafter. John sees the Holy Place, the furniture and the presence of God, the Holy Spirit, the four living beings and the 24 elders. They are waiting for something. Chapter five reveals what they were waiting for. The Lamb, as it had just been slain, shows up in the throne room, comes to the Father, and takes the scroll and is inaugurated as our High Priest and King. These are, chronologically speaking, the first events that occur in the book of Revelation. We shall discuss how the seven churches, seven seals, and seven trumpets are related in the next lesson. There is a structure to the book of Revelation based on the story of the seven seals.
John hears the voice of Jesus again (4:1) beckoning him into the first apartment of the sanctuary, The Holy Place. Jesus wants John to see the Center of the Universe and how the Heavenly Sanctuary is going to operate. John is familiar with the earthly sanctuary and its services, now he is going to see the real sanctuary, the one upon which the earthly sanctuary was based. Chapter 5 describes the events of the arrival of Jesus to the throne room and of His taking of the Scroll and beginning to reign as High Priest and King. In other words, the heavenly sanctuary is open for business.
Let us note once again the need for understanding Revelation based on the Old Testament texts. The discovery of the identity of the symbols in Revelation is often found in the Old Testament books. A rather lengthy list of symbols in Revelation is found in my commentary on page 113 and following.
The Center of the Universe Chapter 4
In The Heavenly Throne Room
- John beckoned into the Holy Place
This is John’s second vision of things that are “shortly to come to pass.” (1:1) John looks and a door was standing open in heaven. He heard the same voice from chapter 1:10, calling him to come up there and see what was happening in the sanctuary. Again, we have the clue that this is a prophecy since John is “shown the things which must be hereafter.” (4:1)
We see a door opened in heaven twice, first in 4:1 and then in 11:19. John is taken up to the Heavenly Sanctuary and first shown the 1st apartment or Holy Place. In 11:19, John looks beyond the golden altar to the veil covering the entrance to the Most Holy Place. When the temple is open, he sees “in his temple the ark of his testament”, in the Most Holy Place.
In the first look at the temple, he sees God’s throne and the “seven lamps of fire burning before the throne.” (4:5) The seven-branched candlestick is in the Holy Place. In John’s second look into the temple, the veil is opened and he sees the “ark of his testament” (11:19). The ark is in the Most Holy Place. During the course of his visions, John gets to see the work of Christ in the Sanctuary throughout the entire Christian era, down to our time and till Christ’s work is finished in the temple.
This is a real temple, with real activities by our Lord and Savior, Jesus Christ. The Heavenly Trio is working constantly on our behalf, for our salvation and for our perseverance till He returns. We know this is a real place because Moses was admonished of God on Mt. Sinai, “see that thou make all things according to the pattern I have shewed the in the mount.” (Exo. 25:40; Heb. 8:5) By looking at the Hebrew Sanctuary in the Old Testament, which was real, we can gain an understanding of what Jesus is really doing in the Heavenly Sanctuary.
“Behold, He that keepeth Israel shall neither slumber nor sleep…and is thy keeper…and shall preserve thy going out and thy coming in from this time forth and even for evermore.” (Psalm 121:4-8)
- Sees the Father and the Holy Spirit
The Heavenly Assembly in the Throne Room
John goes into vision, “in the spirit,” (4:2) and is lifted up to see the heavenly sanctuary.
Who is this symbol that “sat upon the throne, who looked like a jasper and a sardine stone?” In addition, there are “seven lamps of fire burning before the throne.” (4:5) There is a third symbol at the throne in 5:6, “a Lamb, as it had just been slain.”
Perhaps the lamb symbolism is the easiest to understand. John proclaimed at the Jordan River, “Behold the Lamb of God, which taketh away the sin of the world. (John 1:29) This lamb, sacrificed in Old Testament times beyond count, pointed forward to Jesus, the Lamb of God, “slain from the foundation of the world.” (13:8)
John tells us that the “seven lamps of fire” “are the seven Spirits of God.” (4:5) The Holy Spirit is represented as “cloven tongues of fire” in Acts 4:3, when it descended upon the waiting disciples in the Upper Room at Pentecost. John the Baptist promised his listeners that when Jesus came, he would “baptize you with the Holy Ghost and with fire.” (Matthew 3:11) In this symbolism, the Holy Spirit is represented as fire. The idea of the “seven spirits” signals the totality and perfection of the Holy Spirit. Seven represents perfection and totality. (See Isaiah 11:1-3 for a listing of the attributes of the Holy Spirit on the life of Christ) The “seven Spirits of God are “before” the throne indicating their readiness for action in the earth. (1:5)
Who is represented by the stones sitting on the throne? By elimination as above, we would conclude it is God the Father. Why is He represented as a jasper and sardine stone? In the lamentation over the King of Tyre in Ezekiel 28:12-14, we see that Lucifer is described here. He was the “anointed cherub that covereth,” and “every precious stone was his covering.” Was Lucifer covered in rhinestones like the singing stars of today? NO! NO! Stones are synonymous with character traits. Lucifer was created with every character trait of the Godhead itself. To the Pergamum Christians, Christ promised them “a white stone” with a “new name written” on it. Christ promises them a new character, white reflecting every color in the rainbow.
“He that sat,” on the throne, exhibits two character traits of his Son, Jesus Christ. There is a stone known in antiquity as “the bloodstone.” Look it up on Google. It appears green shot through with crimson. Green is a mixture of yellow and blue, faith/love and the commandments in Scripture. We have the hope of salvation (green) in the blood (sardine stone) of Christ as a result of his sacrifice. Color has a work to do in Scripture. He who “sits on the throne” represents to us for our consideration the character of His Son and the hope we have in the sacrifice of Jesus. Through the portrayal of Himself as a “jasper and a sardine stone,” God identifies with the redemptive character of His Son! “Him who sits on the throne” and “the seven spirits of God” are waiting for the Lamb. God and the Holy Spirit are waiting for Jesus to come home.
- All is ready for Jesus’ return to heaven
We must meet the rest of the participants who are in the midst of, and around the throne. We see four beasts and 24 elders. Who are they?
These beasts are (zoon) or living beings, not to be confused with the beast (therion) in 13:1 which means savage or ferocious. This is a major difference between the two. Whoever they are, they are in close proximity to and are intimately involved with everything going on at the throne of God. John may be recalling Ezekiel 10:14-20 as he describes the four living beings, with four faces (cherub, man, lion eagle) and four wings.
The symbols of these four living beings are known to the Hebrews in the wilderness Numbers 1 and 2). These four flags carried the four symbols enumerated below. Each flag was planted on one side of the sanctuary when camp was made, showing the twelve tribes of Israel where to pitch camp. Each symbol and each gospel points in a specific way to the four likenesses or the character of Jesus Christ.
Symbol/Description of Christ Tribe Side of the Camp Gospel
Lion – lion of the tribe of Judah Judah East Side Matthew
Calf – sacrificial Jesus Ephraim West Side Mark
Man – humanity of Jesus Reuben South Side Luke
Eagle – Jesus as the soaring Eagle Dan North Side John
What is God trying to tell us? He shows us in this vision, in chapter 4, that people with these characteristics surround His throne and that He has saved them. His vision, His compassion, His sacrifice, His fearless kingship—these qualities are expressed through the characters of the four living ones nearest to the throne. The four living beings have four faces in Ezekiel but only one face in Revelation. These four created, living beings have perfect sight for doing their work, being “full of eyes.” The beings are fitted for perfect service (wings suggest swiftness) in completing that work. Some think they could be angelic beings. That is possible but no one knows who they are at this time. Some evangelical commentators believe these four creatures could be some form of a god, but I do not think that is possible. The Bible only speaks of the Heavenly Trio as being the Godhead.
The twenty-four elders appear to have at least one major function, they praise and worship God. Notice that in 5:8, 13, 14; 11:16; and 19:4, they are the source of spontaneous praise breaking out in heaven.
5:8, 9, 13, 14 Jesus sits down at the right hand of God and takes the scroll and begins his reign as Priest and King.
11:16 The inner veil of the temple is opened; God and Jesus go into the Most Holy Place and begins the pre-advent judgment.
19:4 Jesus has just judged the great apostate Christian church and is about to return to earth.
A review of these verses shows praise from the twenty-four elders at great pivot points in the Plan of Salvation. These twenty-four elders (the redeemed saints and first fruits) witness what Jesus does as our Priest, King, and Judge, and they affirm His right to perform these functions. They watch the evidence on earth and everyone’s response to the invitation of the Holy Spirit, and they fully concur with what Jesus does in His covenant response to humankind. As the ancient Middle Eastern custom dictated, they fall prostrate before God, acknowledging His mighty power and glory. By casting their crowns before His throne, they acknowledge that their own authority is delegated to them by God. More on who they might be in chapter 5.
The Victorious Lamb Chapter 5
The Lamb appears and receives the scroll. In 5:1, we find God sitting on the throne, holding a book (scroll) written on both sides of the parchment. (or lying next to Him) This scroll is sealed with seven seals. Right-handed activity, in the Scriptures, symbolizes power and authority by the user. As is generally accepted, the fundamental ancient and Old Testament idea of the symbolic use of seven is “fullness,” “completeness,” or “perfection.” Whatever is in the scroll, it contains the complete story of something. Looking ahead at the text, this seven-sealed scroll is a symbol of the lives and destinies of humankind. When each seal is opened, in chapter 6, some part of this human history is revealed. We shall look at this more closely in chapter 6.
The “strong angel” proclaims a question in a loud voice, “Who is worthy to open the scroll?” John is in despair that no one in the throne room comes forward to open the scroll and deal with its contents. Scripture declares that no human is worthy, we are all unworthy. We have no right to deal with the contents of the scroll, our sinful lives are the contents of the scroll. No created being within the universe is able to answer the challenge. Only the King/Creator, Priest/Redeemer has the authority to open the scroll. ONLY one person is able to take this scroll and open it. God’s Messiah alone can demonstrate how God’s will for His creation will be carried out to its completion—the complete opening of the scroll. The Lamb can take the scroll!
The strong angel then declares that the Lion of the Tribe of Judah, and the Root of David, He is able to take the scroll. John understands this Old Testament symbolism. The two titles given to Christ—The Lion of the tribe of Judah (Genesis 49:9) and the sprout of David (Isaiah 11:1, 10)—have special significance here. They are great Old Testament titles with regard to the rising of the ideal king, the descendant of David, upon the throne of Israel. Jeremiah 23:5, 6: “Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this [is] his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS.” The Israelite kings were unworthy. Only the promised king of the Davidic lineage is able to take the scroll. Jesus is that king.
In a glorious addition to the appellation of the Lion of the Tribe of Judah, Jesus is now identified as the “lamb as it had just been slain.” One name describes his kingly function, the other describes his redemptive function. By virtue of His lineage and by virtue of His sacrifice, Jesus is able to take the scroll of history and deal with its contents.
“These symbols (The Lion of Judah and the Lamb slain) represent the union of omnipotent power and self-sacrificing love. The Lion of Judah, so terrible to the rejecters of His grace, will be the Lamb of God to the obedient and faithful. The pillar of fire that speaks terror and wrath to the transgressor of God’s law is a token of light and mercy and deliverance to those who have kept His commandments. The arm strong to smite the rebellious will be strong to deliver the loyal. Everyone who is faithful will be saved. ‘He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.’ Matthew 24:31.”[1]
- Dispensation of the Holy Spirit has begun; Contents of the scroll.
THE SIGNIFICANCE OF PENTECOST
As a result of the Lamb taking the scroll in 5:6, these same seven spirits seen in 4:5 standing before the throne are sent out into all the earth. The Holy Spirit makes its official appearance to the disciples on the Day of Pentecost. “The dispensation in which we are now living is to be, to those that ask, the dispensation of the Holy Spirit. Ask for His blessing.” (TM 511) Here is an amazing statement on the inauguration of Christ’s work in the heavenly sanctuary.
“Christ’s ascension to heaven was the signal that His followers were to receive the promised blessing. For this they were to wait before they entered upon their work. When Christ passed within the heavenly gates, He was enthroned amidst the adoration of the angels. As soon as this ceremony was completed, the Holy Spirit descended upon the disciples in rich currents, and Christ was indeed glorified, even with the glory which He had with the Father from all eternity. The Pentecostal outpouring was Heaven’s communication that the Redeemer’s inauguration was accomplished. According to His promise He had sent the Holy Spirit from heaven to His followers as a token that He had, as priest and king, received all authority in heaven and on earth, and was the Anointed One over His people.”[2]
Jesus makes good on his promise in John 14:16, 18, when he says, “And I will pray the Father, and he shall give you another Comforter that he may abide with you forever; In his human form he could only be in one place at a time. Now, through the Holy Spirit, He can be with everyone.
The Spirit has something to say to each church. (2:7, 11, 17, 29; 3:6, 13, 22). In fact, Jesus points out to each church that if they have an ear, they should hear what the Spirit says to each church. What the Spirit says will be life-saving. In chapter 22:17, Jesus gives us an invitation to come to Him, through the Spirit and the Bride. The Holy Spirit and the woman (church) give you and me an invitation to come to Jesus. “When we respond to God and say, “Lord, we come,” then with joy shall we draw water out of the wells of salvation.” {CT 370.3}
“We ask John what he saw and heard in the vision at Patmos, and he answers: ‘And I saw in the right hand of Him that sat on the throne a book written within and on the backside, sealed with seven seals.”
“There in His open hand lay the book, the roll of the history of God’s providences, the prophetic history of nations and the church. Herein was contained the divine utterances, His authority, His commandments, His laws, the whole symbolic counsel of the Eternal, and the history of all ruling powers in the nations. In symbolic language was contained in that roll the influence of every nation, tongue, and people from the beginning of earth’s history to its close.” Ellen G. White, “True ‘Higher Education’ Is Obtainable Only From the Master Teacher,” Manuscript Releases (Silver Spring, MD: Ellen G. White Estate, 1993), vol. 20, 197.
The contents of the scroll contain the record of human history, including you and me. It records every sordid detail. It is this sordid record of human history, these details of your and my life, which Jesus deals with when he takes the scroll. Jesus is the only one who can deal with your sins and mine and the sins of this world.
- The four living beings and the twenty-four elders are present
MORE ON THE HEAVENLY ASSEMBLY
We meet the four living beings and the twenty-four elders around the throne again. We see the angels are part of the praise team now in chapter 5:11, but let us see if we can learn some more about these beings and elders.
The twenty-four elders might be redeemed humans from the earth who were resurrected with Jesus early on the first day of the week. There were certainly people resurrected at Jesus’ resurrection! And, according to Paul, Jesus led “captivity captive, when he ascended on high.” See Matthew 27:52, 53 and Ephesians 4:8. Can we identify them?
We learn from 4:4 that the 24 elders are clothed in “white raiment.” Jesus was clothed in this “white raiment” at his transfiguration and at his resurrection. (Same Greek word ἱμάτιον) In Rev. 19:8, the Lamb’s wife (bride or church) is granted to be arrayed in fine linen, (βύσσινος–a different word than before) for the fine linen is the righteousness of saints. The 24 elders also have a crown of gold (στέφανος–the victor’s crown, the wreath worn by the Greek athlete winners, not theδιάδημα or kingly crown of Rev. 19:12).
Would an angel wear a crown? Would it be the στέφανος or διάδημα? I would not think it is the διάδημα. Angels have never sinned so have no need of victory over sin like humankind.
Third, “they” 5:9, sing a new song, saying “Thou are worthy to take the book and to open the seals thereof: for thou wast slain, and hast redeemed US to God by thy blood…” Of interest is the fact that the 144,000 “sing as it were a new song” (14:3) while standing on Mt. Zion with Jesus. Can angels sing a “new song?” The phrase new song is used nine times in Scripture. This song is new, in the sense that no one has ever sung a song of praise to their Redeemer before. Believers have a new status before God—a new heart! Therefore, only they can sing a new song.
One last consideration in identifying the four living beings and the 24 elders has to do with the Greek text. Notice the difference in translation between the KJV and the NIV texts on 5:9, 10.
5:9 Scrivner TR/KJV: kai. evpoi,hsaj h`ma/j tw/| Qew/| h`mw/n—“Thou has redeemed US to God out of…”
5:9 Nestle/Aland/NIV: kai. evpoi,hsaj auvtou.j tw/| qew/| h`mw/n—“and with your blood you purchased men for God”
5:10, KJV: “And hast made US unto our God kings and priests: and we shall reign on the earth.” Based on the Byzantine text (Textus Receptus)
5:10, NIV: “You have made them to be a kingdom and priests to serve our God, and they will reign on the earth.” Based on the Alexandrian text.
By the inclusion of “us,” the four living beings and 24 elders clearly are praising God for their redemption. Without the “us”, they are simply praising Jesus for his blood by which he saved people. The first translation strongly suggests the four living beings and 24 elders are redeemed people from the earth. The latter translation does not. Is the older Alexandrian text better than the Byzantine text? That is a matter of some debate.
These redeemed living beings (24 elders) sit around the throne since Pentecost. They have a “new song” to sing, a song of the experience of redemption. They wear a victory crown and have white raiment. They praise God for the sacrifice and high priesthood of Jesus on behalf of sinners. They witness that Jesus has the right to do what He does for the people on this earth. That includes you and me!
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Worship becomes spontaneous and chapters 4 & 5. In chapter 4, the four living being and the 24 elders give “him who sits on the throne” the most devoted praise. Their praise is a three-fold statement of praise to the One who created all things: 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. (Rev. 4:11 KJV) They have sat there, witnessing the evidence of God’s handiwork in the universe and are overwhelmed at “him who sits on the throne.”
In chapter 5, the angelic host join the four living beings and the 24 elders in praise to the Redeemer, “the lamb that had just been slain.” This is a seven-fold paean of praise: “Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing.” (Rev. 5:12 KJV) As the general SS lesson notes, “By this act of adoration, the exalted angels and the representatives of redeemed humanity affirm Christ’s sacrifice on behalf of humanity. With His blood, He has paid the ransom for fallen human beings and offers them all the hope of redemption and the promise of a future we barely can imagine.”
I would like to say something about the Revelation 4 & 5 throne room scene and the EGW view of the triumphal entry into heave by Christ and that throne room scene in the Desire of Ages, 833, 834. A number of Adventist Revelation students try to conflate these two visions, attempting to identify which ones in the Desire of Ages vision are the persons in John’s vision. Here is the EGW vision from DA 833-835.
“All heaven was waiting to welcome the Saviour to the celestial courts. As He ascended, He led the way, and the multitude of captives set free at His resurrection followed. The heavenly host, with shouts and acclamations of praise and celestial song, attended the joyous train. {DA 833.2} As they drew near to the city of God, the challenge is given by the escorting angels,–
(here she inserts the text of Psalm 24:7-10, itself a wonder of praise by the angels)
There is the throne, and around it the rainbow of promise. There are cherubim and seraphim. The commanders of the angel hosts, the sons of God, the representatives of the unfallen worlds, are assembled. The heavenly council before which Lucifer had accused God and His Son, the representatives of those sinless realms over which Satan had thought to establish his dominion,–all are there to welcome the Redeemer. They are eager to celebrate His triumph and to glorify their King. {DA 834.1}…
The voice of God is heard proclaiming that justice is satisfied. Satan is vanquished. Christ’s toiling, struggling ones on earth are “accepted in the Beloved.” Ephesians 1:6. Before the heavenly angels and the representatives of unfallen worlds, they are declared justified. Where He is, there His church shall be. “Mercy and truth are met together; righteousness and peace have kissed each other.” Psalm 85:10. The Father’s arms encircle His Son, and the word is given, “Let all the angels of God worship Him.” Hebrews 1:6. {DA 834.3}
With joy unutterable, rulers and principalities and powers acknowledge the supremacy of the Prince of life. The angel host prostrate themselves before Him, while the glad shout fills all the courts of heaven, “Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing.” Revelation 5:12. {DA 834.4}
Songs of triumph mingle with the music from angel harps, till heaven seems to overflow with joy and praise. Love has conquered. The lost is found. Heaven rings with voices in lofty strains proclaiming, “Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb forever and ever.” Revelation 5:13.”
May I suggest that these are two complementary visions, each one with its own purpose. Ellen White described what can only be an inspired account of the actual entrance and enthronement of Jesus Christ, when he returned to heaven. And, she mentions “commanders of the angel hosts, the sons of God, the representatives of the unfallen worlds, and the heavenly council before which Lucifer had accused God and His Son, ….”
On
the other hand, John has a different purpose in presenting his vision of the
enthronement scene. I believe he is
entirely aware of Psalm 24:7-10 and other passages, but chooses to showcase the
important figures who will be players in the sanctuary over the next 2000
years. “Him who sits on the throne”,
“the seven spirits”, “the lamb as it had just been slain,” “the four living
beings,” “the 24 elders,” and lastly the entire angelic body,” are there. These are the ones who either mediate for the
people on earth, or carry out missions of mercy for the people on earth, and
very importantly, the Holy Spirit, who is the Comforter, sent to lead us into all
truth, these are showcased in John’s vision as it relates to the purpose of the
book of Revelation. I do not believe
there is any utility into trying to “shoehorn” the two visions into one. The purpose, and therefore the participants
mentioned in the two visions are different, so they ARE different, but yet
complementary and complete as a whole in presenting the picture of Jesus’
return and also his role as our Mediator on the earth.
[1] Ellen G. White, Acts of the Apostles (Mountain View, CA: Pacific Press Publishing Association, 1958), 589.
[2] Ellen G. White, Acts of the Apostles, 38, 39.
Special thanks to Ken Matthews, MD and his work on the book of the Revelation of Jesus Christ.
