John is given a glimpse of heaven in Revelation 4:1-11. In this episode, the scene shifts from Christ’s messages to the churches to John’s glimpse into God’s throne room and unsurpassed glory. J. Mark walks through John’s encounter by examining its purpose, its perfection, and its participants and reveals why it matters to us today.
Transcript
My wife, Joyce, and I enjoy traveling. We’ve visited many states in the US and a few provinces in Canada. We’ve also traveled to other countries. We’ve marveled at the beauty of the Himalayas in Nepal, the seashore in Ghana, and Iguazu Falls in Brazil. We’ve walked among the teeming masses in Bangladesh and enjoyed excellent biryani in India. We’ve seen the stark divide between the very rich and the very poor.
While we’ve marveled at natural beauty and enjoyed ethnic foods, those weren’t the primary reasons for our travel. Our focus was on people. We are grateful to God for the opportunity and privilege to engage in pastoral training and Bible teaching in a variety of domestic and international settings. For more than 30 years, presenting the work of Heralds of Hope to churches across North America has given us a wealth of friends and acquaintances.
As we continue our study in the Book of Revelation, chapter four introduces a scene change – from earth, the seven churches, to heaven. I’ve titled my teaching, “A Trip to Heaven.” Our text is Revelation 4:1-11. Follow along as John’s vision opens the portals of heaven and gives us a glimpse of God’s unsurpassed glory!
1 After these things I looked, and behold, a door standing open in heaven. And the first voice which I heard was like a trumpet speaking with me, saying, “Come up here, and I will show you things which must take place after this.”
2 Immediately I was in the Spirit; and behold, a throne set in heaven, and One sat on the throne.
3 And He who sat there was like a jasper and a sardius stone in appearance; and there was a rainbow around the throne, in appearance like an emerald.
4 Around the throne were twenty-four thrones, and on the thrones I saw twenty-four elders sitting, clothed in white robes; and they had crowns of gold on their heads.
5 And from the throne proceeded lightnings, thunderings, and voices. Seven lamps of fire were burning before the throne, which are the seven Spirits of God.
6 Before the throne there was a sea of glass, like crystal. And in the midst of the throne, and around the throne, were four living creatures full of eyes in front and in back.
7 The first living creature was like a lion, the second living creature like a calf, the third living creature had a face like a man, and the fourth living creature was like a flying eagle.
8 The four living creatures, each having six wings, were full of eyes around and within. And they do not rest day or night, saying:
“Holy, holy, holy,
Lord God Almighty,
Who was and is and is to come!”
9 Whenever the living creatures give glory and honor and thanks to Him who sits on the throne, who lives forever and ever, 10 the twenty-four elders fall down before Him who sits on the throne and worship Him who lives forever and ever, and cast their crowns before the throne, saying:
11 “You are worthy, O Lord,
To receive glory and honor and power;
For You created all things,
And by Your will they exist and were created.”
As we meditate on John’s trip to heaven, I will highlight three DETAILS for your consideration.
The First Detail (of John’s trip to heaven) is,
Its Purpose
Every trip I’ve ever taken has had a purpose. I planned the trip with a goal, a destination in mind. John didn’t plan his trip to heaven. He didn’t go there physically, but in the spirit; however, his trip had a purpose.
But before we look at that purpose, let’s back up a little. The chapter opens with the words, “After these things…” Throughout the letter, this phrase marks the beginning of a new vision. We will see it numerous times in our study.
The immediate question is, “What things is John referring to?” Here is Revelation 1:19, “Write the things which you have seen, the things which are, and the things which will take place after this.” He is referring to the first three chapters, which encompass what he had seen and the things that are (the messages to the churches). John lived during the time of the churches.
This marks a new phase in the vision. The scene shifts from matters concerning the church on earth (which is nowhere mentioned in chapters 4–19) to a dramatic scene in heaven. Premillennial dispensationalists interpret this as indicating that the Rapture of the church, described in 1 Thessalonians 4:13-18, occurs before the events described in chapter four.
In John’s vision, he sees an open door that allows him to look directly into heaven. The apostle Paul was also given this privilege; however, he was forbidden to speak about it. Not so with John. As he looks, he hears a voice like a trumpet speaking with him. In Exodus 19, the voice of God is likened to the sound of a trumpet. 1 Thessalonians 4:13 tells us that the sound of a trumpet is one of the things that will precede the “catching away” of the Church.
The voice that sounds like a trumpet illuminates the purpose of his metaphysical journey. The voice says, “Come up here [a command], and I will show you (Revelation 1:1) things which must take place after this.”This introduces us to the third section of the book. What John sees from here on is still in the future.
Immediately, John is transported in the Spirit through that open door. John seems to be a fully conscious, but passive observer of what is taking place. Other examples of significant biblical events that follow a similar pattern include Genesis 2:21, in which God placed Adam in a deep sleep to create Eve, and God’s covenant with Abraham in Genesis 15:12. The visions of Daniel and Ezekiel also fit this pattern.
The Next Detail (of John’s trip to heaven) is,
Its Perfection
As we move through this chapter, remember that John’s descriptions are an attempt to communicate the indescribable glory he sees in terms understandable to our finite minds!
This perfection is exemplified by the one who sits on the throne and by His glorious surroundings. John doesn’t spend much time on the surroundings because his focus is on the throne in heaven and one seated on it. Daniel chapter seven and Ezekiel chapter one record similar visions. Although the visions are not identical, they appear to describe the same phenomena. Much of the imagery in Revelation has precedents in the Old Testament. “In the mouth of two or three witnesses, let every word be established.”
From here on out in the book of Revelation, this glorious being is referred to as “He who sits on the throne.” He is distinguished from the Son in Revelation 6:16 and 7:10, and from the Holy Spirit in Revelation 4:5. He is commonly understood to be God the Father. His throne symbolizes His sovereign rule and absolute authority.
“One sitting on the throne seems to reveal a change from Revelation 3:21, where the Son of Man is sitting with the Father on His throne. Psalm 110:1 identifies a certain time. “The Lord said to my Lord, sit on my right hand until I make your enemies your footstool.” Notice the word “until.” We will see the Son of Man as the Lamb of God taking control as history closes.” [1]
This spirit, which John saw on the throne, had the appearance of a jasper and a sardine stone. John sees no identifiable form, only the brilliant flashes of light from gemstones displaying all the colors of the spectrum. We know very little about these stones; however, Revelation 21:11 ascribes an unusual brightness to the jasper. John describes the New Jerusalem, descending out of heaven, as “having the glory of God. Her light was like a most precious stone, like a jasper stone, clear as crystal.” Sardine, or sardius, is a fiery, blood-red color, perhaps signifying judgment.
Further, these stones, jasper and sardine, were the first and last stones in the breastplate of Israel’s High Priest. In the breastplate, jasper represented Reuben, whose name means “Behold, a son,” and sardine represented Benjamin, whose name means “Son of my right hand.” These may picture God the Son, the Lord Jesus Christ, seated at His Father’s right hand in glory. We will see these same stones again later, in the 12 foundations of the Holy City, New Jerusalem.
In our text, an unusual rainbow surrounds the throne. It formed a complete circle and resembled an emerald, primarily green. This was not a vapor rainbow like the one God gave to Noah as a token of His covenant. However, its presence could serve the same function, namely, to show that God is faithful to all His promises! The rainbow provides a comforting balance to the fiery flashes of judgment that had earlier been seen emanating from God’s throne.
“John’s vision of God’s throne is not one of peace and comfort. Its flashing, glorious, splendorous magnificence reveals the terrors of God’s judgment. Truly, ‘our God is a consuming fire’ (Hebrews 12:29; Deuteronomy 4:24).”[2]
Also, surrounding the central throne were 24 additional thrones. There were 24 elders seated on those thrones. That leads us to the final detail of John’s trip to heaven in this text.
The Final Detail (of John’s trip to heaven) is,
Its Participants
Verse 4 introduces us to 24 elders seated on thrones surrounding the central throne. Their identity has been much debated. We can start by saying what they are not. They are not angels because angels are never depicted in the Bible as seated on thrones, nor are they ever referred to as elders. Additionally, outside Mark 16:5, angels are never described as wearing white or crowns. Hebrew scholars tell us that this description of the 24 elders has no parallel in any other Jewish apocalyptic literature.
It should also be noted that the number twenty-four in Scripture speaks of completion and representation. For example, you have 24 officers of the sanctuary representing 24 courses of Levitical priests (1 Chronicles 24). Each course represented the entire priesthood. and the whole nation. In 1 Chronicles 25, you have 24 divisions of singers in the Temple. It seems clear that these elders are a representative group.
So, who do they represent? Some Jewish and conservative commentators propose that they represent the fullness of God’s plan through the 12 tribes of Israel and the 12 apostles. However, the crowns these elders wear are stephanos (yes, think Stephen in Acts), which is a victor’s crown typically awarded in Greek games to the winner of a contest. That may work for the apostles, but hardly for the 12 tribes of Israel. Further, angels have no way of gaining a victor’s crown; their destinies are fixed and unalterable.
If this text is regarded as occurring chronologically before the Great Tribulation, as unfolded in the succeeding chapters, then these elders must represent the Church. Her work on earth is complete, and she alone is eligible for reward at the judgment seat of Christ.
Therefore, these elders likely represent the raptured, glorified, coronated church which sings the song of redemption in Revelation 5:8-10. They have crowns and live in the place prepared for them, where they have gone to be with Jesus, according to His promise in John 14:1-4. These elders appear numerous times during the Great Tribulation. They appear in a worship scene in Revelation 11, immediately following the sealing of the 144,000.
In verses 2 and 3, John introduced the One who sat on the throne. Now, he develops the picture further. “And from the throne proceeded lightning,thundering, and voices.” The use of thunderstorms in Hebrew poetry is a familiar symbol of Divine power, as in Psalm 18 and 1 Samuel 2:10. These images are used as a prelude to Divine judgment in Revelation 8:5 and 16:18.
In addition, “Seven lamps of fire were burning before the throne, which are theseven Spirits of God.” Here is Ezekiel’s vision of the same scene. “As for the likeness of the living creatures, their appearance was like burning coals of fire, like the appearance of torches going back and forth among the living creatures.” We must also note that the word used here for lamps differs from lampstands, as seen in chapter one, or from traditional hand lamps of the time. “War torches” like those used by Gideon and his men provide a more accurate picture.
John states that these torches represent the seven spirits of God, as identified in Revelation 1:4 and 3:1, as visible manifestations of the fullness of God’s spirit, symbolizing His completeness and activity. John’s vision depicts God as ready to wage war against sinful, rebellious humanity and the Holy Spirit as His war torch. According to 2 Thessalonians 2, the Holy Spirit on earth will be “taken away” at the rapture of the Church, allowing evil free rein. The Comforter of those who love Christ will be the Consumer of those who reject Him.
“And before the throne there was, as it were, a glassy sea (in appearance, not substance) like crystal.” The “sea” is metaphorical because there is no sea in heaven. Exodus 24:10 records a similar scene when Moses, Aaron, and the elders of Israel “saw the God of Israel; and under His feet there appeared to be a pavement of sapphire, as clear as the sky itself.”
Next, we are introduced to the four living beings, not beasts, not animals, most likely cherubim. That they are said to be both in the center and around the throne indicates that their station is in the inner circle nearest the throne. These unusual creatures are full of eyes, signifying unlimited intelligence and unceasing vigilance. God knows and sees everything! The passages in Ezekiel 1:12 and 17 suggest that these creatures are in constant motion around the throne.
In Ezekiel’s vision, each of these beings has four faces, whereas here each has a unique face. There has been considerable speculation about these living beings and their presence and ministry in heaven. Some see them as representations of particular attributes of God. Just as the seven torches represent the Holy Spirit, these qualities of God’s character are pictured in the four living beings. This seems to make the most sense.
One thing we must be aware of is that the grammar indicates that the singular likeness of each of these beings extends only to their faces. The first living being had a face like a lion; the second, like an ox or calf; the third, like a man; and the fourth, like an eagle.
One possible application is that these four beings illustrate different aspects of divine majesty. The lion, the king of beasts, represents majesty and omnipotence. The calf or ox, the most important among domesticated animals, signifies patience and continual labor. Man is the greatest of all God’s creatures in intelligence and powers of rational thought. The eagle, the most powerful among birds, symbolizes sovereignty and supremacy. Symbolically, the lion represents strength, the calf service, the man reason, and the eagle speed. The Talmud identified these four creatures as the four primary forms of life in God’s creation.
“The four living creatures, like angels in general, are deeply involved with the coming judgments of the Tribulation, in which they will play an integral role. They will be there at the outset of divine judgments as one of their number calls forth the rider on the white horse (6:1–2). Another will decree economic disaster upon the earth (6:6), while another will give the seven angels involved in the bowl judgments their bowls (15:7).”[3]
These creatures do NOT rest, but continually cry “Holy, Holy, Holy, Lord God Almighty, which was and is, and is to come.” As in Isaiah 6:3, holiness is the only attribute of God that is ever emphasized in triplicate! This is a dimension of God that constitutes His very essence.
Notice what happens in the final verses of our text. “Whenever the living creatures give glory and honor and thanks to Him who sits on the throne, who lives forever and ever,the twenty-four elders fall before Him who sits on the throne and worship Him who lives forever and ever, and cast their crowns before the throne, saying: “You are worthy, O Lord, to receive glory and honor and power; for You created all things, and by Your will they exist and were created.”
Remember that these living creatures do not rest; therefore, they continually cry out. And as they do that, the four living beings give glory, honor, and thanks to Him who sits on the throne and glorify Him who lives eternally. This suggests that worship is continuous.
In response to these acts of worship, the 24 elders fall prostrate before the One who sits on the throne. They worship the eternal God and cast their crowns before His throne while they proclaim, “You are worthy, O Lord, to take the glory and honor and power; for You created all things, and by Your will they exist and were created [out of nothing].” This is the first of six times the elders fall before the throne of God in reverential awe. Their worship acknowledges that God has the right both to redeem and to judge His creation.
The praise and glory given to God by the four living creatures (representatives of nature) is met with corresponding worship by the redeemed (the twenty-four elders). Both the living creatures and the twenty-four elders can only worship in awe and wonder as God prepares to bring about the glorious day of which Paul wrote in Rom. 8:19-22.
I wonder, does God give John this vision of God’s majestic and immovable throne to comfort him in light of the terrible things he is about to witness in chapters six through nineteen? God did it for Isaiah in chapter six of his book as he prepared for a difficult ministry. In 1 Thessalonians 4:18 and 5:11, in the context of Christ returning for His Bride, the Church, Paul writes, “Therefore comfort one another with these words.”
These scenes from John’s trip to heaven should stir our hearts with praise, worship, and anticipation. Are you ready for your trip to heaven?
[1] Smith and Yoder, A Revelation of Jesus Christ, p. 54
[2] MacArthur, New Testament Commentary on Revelation, p. 215
[3] MacArthur, New Testament Commentary on Revelation, p. 2
