Down to Earth But Heavenly Minded

What does Revelation Chapter 4 mean?

Chapter 4 is brief, but it sets the stage for much of the rest of Revelation. It also makes the transition from John’s description of things which are—or were, at the time he wrote—to those things which are yet to happen—again, at least at the time he wrote. Among the interesting properties of this passage is that the word “church” no longer appears in Revelation, until the very end when it is only used to repeat that “the churches” should take the message seriously. This absence of references to the church supports the view that those who are believers will be taken in the rapture and not subject to the tribulation.

This passage opens with John referring again to the voice which sounded like a trumpet. This voice was first mentioned in Revelation 1:10–11 and later identified as Jesus. Here, the voice calls John “up here,” which seems to mean to heaven, and shows him events which will happen in the future (Revelation 4:1–2).

Next, John sees a vision “in the Spirit.” He sees twenty-four thrones, each with an elder dressed in white, surrounding “the” throne of God. The twenty-four “elders” on the thrones may symbolize the patriarchs of the tribes of Israel plus the twelve apostles. John describes the throne in terms of gemstones, which are associated with certain symbolic ideas. There is also a sea of glass and four fantastic creatures (Revelation 4:3–6).

John describes these creatures as animals. Some commentators have suggested that each of these animals embodies traits parallel to the depiction of Jesus in one of the four Gospels. These creatures seem to constantly praise God. In response to their praise, the twenty-four elders fall in worship, casting their crowns down before God (Revelation 4:7–11).

Chapter Context
Chapter 3 concluded the description of ”the things that are” (Revelation 1:19). Chapter 4 begins the final section of Revelation, regarding ”the things that are to take place after this” (Revelation 1:19). Chapter 1 describes the appearance of Jesus to John on the island of Patmos, at which time He commanded John to write to seven churches in Asia Minor. Chapters 2 and 3 provide us with the contents of Jesus’ letters. Whereas chapters 1–3 relate events on earth, chapters 4 and 5 describe what John saw in heaven. Because the word ”church” does not appear in this ”after this” section of Revelation, we may assume the church does not experience the judgments described in chapters 6 and beyond.

Verse by Verse

Verse 1. After this I looked, and behold, a door standing open in heaven! And the first voice, which I had heard speaking to me like a trumpet, said, “Come up here, and I will show you what must take place after this.”

This verse begins the last, largest portion of Revelation. This writing began with a description of John’s reception of this Revelation, and a message from Jesus to seven churches which existed in John’s era. This segment describes those things which were yet to occur when John saw this vision. After describing messages to seven churches in chapters 2 and 3, John is now given information regarding the “end times” of the world.

In this verse we read that the apostle John saw an open door in heaven, and heard a voice which sounded like a trumpet. This is the same voice that spoke to John earlier (Revelation 1:10–11). Later, John specifically identified the voice as belonging to Christ (Revelation 1:12–18).

The open door symbolically affirms that God has made heaven accessible to human beings. Of course, admission is available only to those who believe on Jesus as their Savior. Speaking to His disciples about heaven, Jesus said, “I am the way…No one comes to the Father except through me” (John 14:6). John, who recorded those words from Jesus and now sees an open door in heaven, was a believer and therefore already held assurance that he would enter heaven someday. However, seeing the open door in heaven when he lived in exile on Patmos must have surprised him. Jesus beckoned John to enter heaven, where Jesus would show him future events.

John’s experience compares closely to the rapture of the Church. Described in 1 Thessalonians 4:16, the rapture occurs with a voice, the sound of a trumpet, and all believers experiencing being caught up from the earth.

Context Summary
Revelation 4:1–6 describes the apostle John’s experience of being in the Spirit and being transported to heaven. There, he sees the radiance of God described as precious jewels. Further, he sees twenty-four other thrones, occupied by twenty-four elders. He also witnesses seven burning torches and a sea of glass in front of God’s throne. Near the throne are four creatures that ascribe threefold holiness to God.

Verse 2. At once I was in the Spirit, and behold, a throne stood in heaven, with one seated on the throne.

In this verse John relates he was in the Spirit when he beheld a throne that stood in heaven. Perhaps the Holy Spirit transported John or his spirit to heaven, or John was seeing a clear vision of what was happening there. His first gaze fell on a firmly established throne, on which sat God. Isaiah had a similar vision of the Lord sitting upon a throne, “high and lifted up” (Isaiah 6:1). The image of God on a fixed throne indicates that He is sovereign, King over all creation. It also indicates that nothing can shake His throne. Nor can anyone, whether the Devil or an earthly ruler, topple God from His throne.

John is about to see future events that cause unbelievers on earth to panic, but God originates those calamitous events as judgments. While these events may inspire sadness as they occur to non-believers (2 Peter 3:9; Ezekiel 18:23), they do not trouble God. Nor do they change the destiny of those who are Christians before the rapture, who will be in heaven when the judgments fall on the earth (Revelation 3:10). The fact that God is seated on a throne should calm whatever fears assail believers. He is in control!

Verse 3. And he who sat there had the appearance of jasper and carnelian, and around the throne was a rainbow that had the appearance of an emerald.

John continues here to explain the vision he saw when transported, in some sense, to heaven through the Spirit of God. This verse tells us God appeared with the likeness of precious jewels. Each carries a certain symbolism that we are meant to understand.

The jasper stone John saw refers to a clear jewel, perhaps resembling a diamond. It portrays God’s absolute purity and perfection. The carnelian was ruby red. It portrays God as our Redeemer. Israel’s high priest wore the jasper and carnelian and ten other gemstones on his chest (Exodus 28:17–21). Each of the twelve stones represented a tribe of Israel. Just as the high priest wore the tribes of Israel symbolically on his chest, so Jesus, our High Priest carries us Christians on His heart. Jasper and carnelian are also the first and last gems, respectively, on the high priest’s garments. This description not only reinforces that God is the “first and the last (Revelation 1:8; 22:13)”, it also identifies Jesus as God, as both perfection and our redeemer.

John also indicates that an emerald rainbow circled God’s throne. An emerald is green and symbolizes life. The rainbow first appeared to Noah and his sons after the Flood as a token of God’s promise to refrain from sending another flood to destroy the world (Genesis 9:8–17). The emerald rainbow around God’s throne likely indicates that His promise of eternal life is guaranteed.

Verse 4. Around the throne were twenty-four thrones, and seated on the thrones were twenty-four elders, clothed in white garments, with golden crowns on their heads.

Continuing his vision of heaven, John saw twenty-four elders seated on twenty-four thrones. The identities of these twenty-four elders are unknown; some speculate they may be the twelve patriarchs of Israel and the twelve apostles. The term “elders” is from the Greek presbyteros, which also appears in Matthew 26:57, referring to men that governed Israel. It also appears in Acts 20:17 for the overseers of the church at Ephesus. In 1 Peter 5:1 the apostle Peter referred to himself as an elder. King Solomon divided the Levitical priests into twenty-four orders, with each one taking its turn in performing priestly duties in the temple. John the Baptist’s father was a priest who took his turn at the temple (Luke 1:5–11).

Based on this context, the twenty-four elders in heaven may be a select group of believers. Or they may represent all the redeemed of all ages. The apostle John reports that he saw the twenty-four elders in heaven with white garments, representing holiness, and with crowns, depicting victory and approval from Jesus at His judgment seat (1 Corinthians 9:24–27; 2 Timothy 4:8; James 1:12.)

Verse 5. From the throne came flashes of lightning, and rumblings and peals of thunder, and before the throne were burning seven torches of fire, which are the seven spirits of God,

John tells us in this verse that he saw flashes of lightning and heard rumblings and peals of thunder. He also saw seven burning torches before the throne. He tells us further that the burning torches are the seven spirits of God. Exodus 19:16 informs us that thunder and lightning occurred on Mount Sinai when God came down to give Moses the Ten Commandments. This phenomenon caused the Israelites below the mountain to tremble. At the same time, God set limits around the mountain and told Moses to command the people not to break through to look (Exodus 19:21–23). It seems in view of this Mount Sinai event that lightning and thunder are signs that no one is allowed to approach God without His permission. The flashes of lightning and thunder in Revelation 4:5 may also indicate that God is all powerful, authoritative, and greatly opposed to sin.

The seven burning torches mentioned in this verse probably symbolizes seven attributes of the Holy Spirit (Isaiah 11:2–3), perhaps connected to the reference John made to seven spirits in Revelation 1:4.

Verse 6. and before the throne there was as it were a sea of glass, like crystal. And around the throne, on each side of the throne, are four living creatures, full of eyes in front and behind:

This verse refers to a sea of glass as clear as crystal in front of God’s throne. In Old Testament worship, Israel’s priests had to wash their hands and feet at a bronze basin before approaching God (Exodus 30:18–21). The washing symbolically represented cleansing of the sins of specific deeds and general conduct. Here on earth, the blood of Jesus washes away the sins of all who believe on Jesus as Savior (1 Corinthians 6:10–11; Hebrews 9:13–14; 1 Peter 1:18–19). Having been washed in the blood of Jesus, believers receive cleansing from sins by confessing them.

First John 1:9 promises, “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” In heaven there is no need of cleansing from sin, so no water comes between worshipers and God. The water has become a sea of glass.

John tells us he also saw four living creatures around God’s throne. He describes them as having eyes in front and behind. Apparently, they guard God’s throne, keeping watch over everything that comes near to His throne.

Verse 7. the first living creature like a lion, the second living creature like an ox, the third living creature with the face of a man, and the fourth living creature like an eagle in flight.

It is possible the four living creatures represent Christ as the four Gospels portray Him. They’re certainly literal, in the sense that John is actually seeing them in heaven. Their description, however, makes for a convenient parallel to Jesus’ primary depiction in each of the four Gospels.

John describes the first living creature as resembling a lion. The lion is purported to be the king of animals, so it is a fitting symbol of Christ in the Gospel of Matthew that was written to present Jesus as Israel’s king. We find in Matthew’s Gospel many references to Israel’s king and his kingdom.

The ox, used in Bible times for sacrifice and service, is an appropriate symbol for Mark’s Gospel that presents Jesus as having come to earth “to serve, and to give his life as a ransom for many” (Mark 10:45).

The third living creature had a man’s face. This creature symbolizes Luke’s presentation of Jesus as the perfect man. Often the Gospel of Luke calls Jesus “the son of man” (see, for example, Luke 9:22, 26).

The fourth living creature to catch John’s eye was a flying eagle. The eagle flies high above other birds and typically builds its nest in a lofty crag. As such, it aptly portrays Jesus in John’s Gospel as the Son of God. Jesus is high above mortals, but He descended from this home in heaven to give Himself as the sacrifice for our sins (John 3:13–16).

Context Summary
Revelation 4:7–11 continues the apostle John’s description of what he saw and heard after being transported to heaven. This passage is typical of apocalyptic literature, and Revelation in particular, as it seems to blend literal descriptions with symbolic ones. Some of these details are meant to have deeper meanings, or be entirely a metaphor. Others seem to be intended to be interpreted literally. John describes four living creatures similar to the heavenly creatures Isaiah and Ezekiel saw (Isaiah 6:2–3; Ezekiel 1:5–15). His description in Revelation 4 also focuses on the creatures’ ascription of praise to God and the twenty-four elders’ praiseful response.

Verse 8. And the four living creatures, each of them with six wings, are full of eyes all around and within, and day and night they never cease to say, “Holy, holy, holy, is the Lord God Almighty,who was and is and is to come!”

John describes each of the four living creatures as having six wings. His description is reminiscent of Isaiah’ description of the seraphim he saw above God’s throne (Isaiah 6:2–3). Probably the living creatures, like the seraphim, use two wings to cover the face, two to cover the feet, and two to fly. The living creatures possess multiple eyes, emphasizing their guard duty. Also, they praise God day and night. They sing about God’s holiness.

Perhaps their threefold repetition of His holiness is intended to extol the holiness of each of the three persons of the Trinity. The Bible refers to the Father as holy (John 17:11), to the Son as holy (Luke 1:35), and to the Spirit as holy (Ephesians 4:30). The living creatures’ song of praise also extols God as eternal. They refer to Him as “who was and is and is to come.” We, too, ought to praise God for His absolute holiness and eternal existence.

Verse 9. And whenever the living creatures give glory and honor and thanks to him who is seated on the throne, who lives forever and ever,

John’s use of the word “whenever” in this verse points to the fact that the living creatures’ praise of God is not simply a one-time occurrence. Their praise is ongoing. They give “glory and honor and thanks” to eternal God, who occupies the throne of heaven. They recognize that God’s glory is the manifestation of His holiness. On the Mount of Transfiguration, three of Jesus’ disciples caught a glimpse of Jesus’ glory when His holy nature manifested itself through His human body (Matthew 17:1–2). Our glorious God is worthy of honor and thanks.

The order of the qualities the living creatures ascribe to God is noteworthy. Because He is glorious, no one can compare to Him, so He deserves the honor that is rightfully His. Because He is beyond compare, His subjects ought to thank Him for the love, grace, and mercy He bestows on them.

How well do we recognize God’s glory, honor, and right to receive our thanks?

Verse 10. the twenty-four elders fall down before him who is seated on the throne and worship him who lives forever and ever. They cast their crowns before the throne, saying,

In response to the four living creatures’ adoration of God, the twenty-four elders prostrate themselves before God and worship Him. John describes the one they worship as eternal: verses 9 and 10 seem to emphasize the unending life of the One being praised. His life has neither a beginning nor an end (John 1:3; Revelation 22:13). In an act of complete humility and submission they throw down their crowns at God’s throne. By this act of worship, they acknowledge that only God is sovereign and deserving of worship.

The crowns are likely the incorruptible crown, the crown of righteousness, the crown of life, and the crown of glory (1 Corinthians 9:25; 2 Timothy 4:8; James 1:12; 1 Peter 5:4). The twenty-four elders show by casting their crowns before God that they owe all their achievements to God.

The apostle Paul acknowledged that no one can take credit for the spiritual results he sees. He wrote: “What then is Apollos? What is Paul? Servants through whom you believed, as the Lord assigned to each. I planted, Apollos watered, but God gave the growth. So neither he who plants nor he who waters is anything, but only God gives the growth” (1 Corinthians 3:5–7). He also wrote, “By the grace of God I am what I am” (1 Corinthians 15:10).

Verse 11. “Worthy are you, our Lord and God,to receive glory and honor and power,for you created all things,and by your will they existed and were created.”

John is describing his vision of twenty-four elders, near the throne of God in heaven. In this verse the twenty-four elders recognize that God deserves glory, honor, and power because He is sovereign. He rules the universe as its creator. Genesis 1:1 affirms that He was in the beginning and created the heavens and the earth. Theologians use the term ex nihilo, meaning out of nothing, when referring to God’s creative power. Hebrews 11:3 comments that the universe was formed “by the word of God.” So, God spoke everything into creation. Only our all-powerful God could do that!

This verse assures us that creation came into existence because it was God’s will. Certainly, creation does not exist by accident. By an act of His will God spoke everything into existence, including all the laws of nature. Furthermore, every human being owes his or her existence to God’s creative work. Although the phrase Mother Nature is popular, it is an incorrect reference to the natural world. The living and true God is the Creator, and He is worthy to receive our praise.

End of Chapter 4.

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