REVELATION 4

Where this chapter fits into the overall scheme of Revelation is a matter of great debate. Beasley-Murray groups in with chapters 5-10 since they all take place in heaven although many others would disagree with this contention. K. Gros Louis says that chapters 4-16 constitute one vision. Ryken treats chapters 2-4 as a single unit devoted to the letters to the seven churches. Beale and McDonough feel that chapters 4-5 should be considered together. Walvoord treats this chapter as the opening of the third major section of Revelation, that concerned with future events. This is in line with the understanding that Revelation 1:19 describes the overall outline of the book: past events (chapter 1), present events (chapters 2-3), and future events (chapters 4-22). I have critiqued this view of Revelation1:19 elsewhere.

Finally, I have to weigh in on this subject myself. After extensively analyzing the literary structure of the book (see Revelation: Introduction to the Literary Structure), my conclusion is that chapters 1-4 belong together as a unified structure with the internal organization shown below:

        A. Heaven / Theophany (ch. 1)

                B. Earth / Judgment (chs. 2-3)

        A'. Heaven / Theophany (ch. 4)

Much of the language in this chapter is quoted or adapted from the Old Testament. It would be helpful, therefore, to read Ezekiel 1, 9-10; Daniel 7; and Zechariah 4 before beginning.

Verse 1 This section follows directly after the letters to the seven churches. The two units are tied together by repetition of the image of an open door that closes chapter 3 (see Revelation 3:20).The sound of the trumpet also accompanies Christ's return to earth (I Thessalonians 4:16).

Verses 1-2 This pattern of first hearing a voice and then seeing the vision also occurs in 1:10-12 and then in 7:4,9. (Bilezikian)

Verse 3 Notice that God Himself is not described, but he is defined by the objects around Him instead. The crown shows His authority, rainbow is “a perpetual reminder of God's covenant to restrain His wrath from man on earth.” (Beasley-Murray). Beale and McDonough similarly state “that God's actions of judgment portrayed in the following visions will be tempered with considerations of mercy.” The rainbow also appears in the theophany of Ezekiel 1:28.

There is some uncertainty concerning exactly which gemstones are being referred to here. However, we do know that jasper and and carnelian were, respectively, the first and last of twelve gemstones listed as being on the high priest's breastplate, where they represented the twelve tribes of Israel.

Verse 4 Goodspeed sees the influence of Greek drama on the Book of Revelation “with its areas and antiphonies, its choruses of saints and elders.” See also verse 10. Oswalt feels that this verse, as well as verses 9-11, complements the coronation of God as Israel's only king found in Isaiah 24:23.

These elders, always 24 men, appear a total of 12 times in the book. The general image and the number 24 may come from the leaders of the 24 courses of priests in I Chronicles 24 or leaders of the temple singers in I Chronicles 25 and later called “elders.” (Coenen). More likely it represents the twelve tribes of Israel plus the twelve apostles (see Revelation 21:12-14).

Some pre-tribulationists believe that the 24 elders represent the raptured church in heaven, and that v. 1 with its call to “come up” is a clear reference to the Rapture. George Eldon Ladd totally skewers this interpretation in The Blessed Hope. Michael S. Heiser suggests that they are nonhuman members of the Divine Council. This identification by him is no surprise since he has a way of seeing the Council in many passages where others do not.

Verse 5 “It is possible that Revelation 4:5 refers to the seven archangels [described in the Books of Enoch] as 'the seven spirits of God' (cf. Rev 1:4).” (Helyer) Another possibility is that they refer to the seven-fold nature of the Holy Spirit described in Isaiah 11:2-3. If you bother to count them, they only total six, not seven. However, the Greek Septuagint adds a seventh characteristic – the spirit of piety.

Verses 6-8 The descriptions here are reminiscent of the OT cherubim and seraphim. “Cherubim are specifically associated with God's throne, whether in heaven or in its earthly counterpart. They stand guard, support the throne and act as swift messengers of the Lord of hosts, whom they worship.” (Baldwin)

Although some feel that the four creatures the qualities of God Himself, it is more likely that they represent the highest of God's earthly creation. Thus, the lion is the most powerful wild animal, the ox is the mightiest domesticated animal, the eagle is the king of the birds, and man is the most intelligent creature.

Since there were four creatures, early Christians began to associate these with the four Gospel authors. Thus, for Irenaeus: Matthew = man; Mark = eagle; Luke = ox; and John = lion. However, according to Augustine: Matthew = lion; Mark = man; Luke = ox; and John ' eagle. If you look at old illustrated manuscripts of the NT, you will see the respective animals from one of these schemes on the first page of each gospel.

Verse 6 This description may be a reference to Psalm 29:10a: “The LORD sits enthroned over the flood.” Therefore it would refer to God's conquest over the forces of chaos at the creation.

Verse 8 “Holy, holy, holy” is one of three liturgical pronouncements in Revelation; the others are Amen and Hallelujah. It is called the Ter Sanctus (Thrice Holy), probably referring to the Holy Trinity. It also appears in Isaiah 6:3. F. F. Bruce says regarding the hymns in Revelation, “the context in which they appear implies that the praise of the church on earth is an echo of the liturgy of heaven.”

The phrase concerning the God “who was, who is, and who is to come” appears a total of seven times in Revelation. “This twofold message of God's holiness and sovereignty, laid out side by side through the acclamation Ter Santus in a worship setting, helps to remind us as well as comfort the suffering readers who were undergoing persecution.” (L. L. Wu)

Verse 11   C. John Collins discusses the doctrine of God's creation of the world from nothing (creatio ex nihilo) in his book Genesis 1-4. Since there is some controversy concerning the proper understanding of Genesis 1:1, he adds additional supporting proof of this idea from Hebrews 11:3 and this verse in Revelation. And to show that this was not just a Christian concept, he shows that it also appears in the Jewish apocrypha in II Maccabees 7:28-29.

Conclusion: Whereas this chapter concentrates on God the Creator, the following chapter is a hymn in praise of Christ.