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The Revelation to John - Chapter 4

Revised 2013

We now move to the visions of “what is to take place after this” (1:19). Chap 1 took place in the holy place in front of the holy of holies, where God dwelt on earth, & where each day a priest offered incense and tended the lights. Facing the priest was a door, with a curtain or veil in front of it, leading to the holy of holies, where once each year the high priest entered. Now the door opens for the writer of Rev. After the destruction of Solomon’s Temple in 586 BC this room was probably empty. But originally it contained the wooden Ark in which was stored: tablets of the Law, manna, Aaron’s rod. This was God’s throne, his presence on earth. Over it were 2 statues of cherubim. John develops his vision from this. In Chap 4 the heavenly court, closely linked to chap 5 in which the scroll, with past history written on one side, future history on the other, can be opened only by the Lamb. Chaps 4-5 introduce the 7 seals in chaps 6-8.
The visions in Rev are a means of interpreting history in the light of the fact of Jesus’ death & resurrection, expressing the consequences of this event in the world. The vision starting in chap 4 proclaims God’s awesome power and control of the world and its history. But then chap 5 introduces another figure, which is entrusted with control over how history is to unroll. And both receive homage equally. But all under God’s control since the scroll came from his right hand.
Much of it is taking places in the 7 churches then - & now. Much of the imagery is from Ezek 1 & 10, but also Isa 6. Much allusion to emperor to show God is supreme over him, and over all that exists, and always will be. Although some think visions separate from letters, more likely they are linked: letters pre-suppose visions of salvation coming, and chap 13 shows that idolatry is an issue - first beast is emperor who claims titles and worship of God. Apocalypses commonly suggest nearer to end of world than beginning by symbolic visions of past history, showing God was in charge then, and is still. So most of the visions in Rev have already been fulfilled from author’s standpoint. It is divine judgement & guidance that is still at work today, not repeating past events in our time. So vision of coming salvation seen in symbolic terms only. Visions are to encourage Christians to remain faithful in difficult times. Christ’s victory is only beginning of divine process of redemption - of all creation.
1. A vision of the heavenly court worshipping God enthroned (Cf Ezek 1:1). Imagined as Caesar’s court - but implies God is more powerful than Caesar. Sort of journey through heaven. Prophet who has seen God’s throne room has authority to speak on God’s behalf. A political message: God, not Caesar, rules the cosmos. . Heaven is seen as a vault, entered by a door. Jesus stood at the door and knocked, now the door is open - to a family meal attended by all beings in heaven - the heavenly banquet. Not a meal for two - we enter a community when we enter heaven.
2 Reverently God is not named. In spirit - in heaven. “In spirit” indicates a new vision - 4 times. At the head of this vision is God on his throne Cf 1 Kings 22:19-23; 1 Enoch 14:14-24).
3 Precious gems to indicate richness & majesty (Ezek 1:26-28; Exod 28:17-21). But no human features ascribed to God. rainbow or halo as commonly thought to encircle divine beings.
4 In heaven noone normally sits except God, so the 24 sat on thrones implies they are important. Sitting like advisors or judges around the throne suggests cosmic order & governance. Probably for the 24 priestly families who served the Temple in a particular year. Domitian enlarged to 24 lictors in procession before magistrates. Or 12 elders (presbyteroi) for the 12 tribes of Israel, and 12 for the 12 Apostles. Seem to represent people of God. Subordinate to God, not gods or angels. Dressed in priestly robes, wearing crowns of victory. Or 12 for old Israel & 12 for new Israel.
5 Theophany, God’s manifestations, are usually accompanied by thunder, lightning, etc (Exod 19:16; Ezek 1:4, 13:13). 7 torches - lampstand (Zec 4:2) - 7 spirits: 7 angels of presence, as 8:2; including Raphael (Tobit 12:15).
6. Sea of glass, from Ezek 1:22-26, like the great pool of polished bronze holding about 12,000 gallons (US) which stood before Solomon’s Temple, resting on 12 statues of oxen (1 Kings 7:23-26) which symbolised God’s power victorious over the sea of chaos (Perkins). The sea monster from the sea will be defeated by God (13:1-8). 4 living creatures (Ezek 1:5-21; Isa 6:2), Cherubim as in Temple (Ezek 10:20) covered with eyes, showing God’s omnipotent knowledge and concern.
7 4 creatures (Ezek 1:5-14) symbolising what is noblest - lion, strongest - ox, wisest - human, swiftest - eagle. Literally “calf”, but means heifer or young bull, so usually translated as “ox”. (From C 2nd came to symbolise Mk, Matt, Lk, Jn, but not relevant here.) OR: Babylonian zodiac signs: ox, Taurus = earth; lion, Leo = fire; man, possibly Scorpio = water; eagle = air; thus proclaims divine rule over 4 elements of cosmos & zodiac.
8 Seraphim, “the burning ones”, 2 wings to cover eyes, 2 their privacy (called “feet”), 2 to fly with (Isa 6:2). They have human organs. Cf 4 Cherubim supporting ark of covenant. Praise to God is continuous. “Holy, Holy, Holy” (Isa 6:2-3): praise the total otherness of God. God is creator & Lord of all that exists. But he is also almighty and is “to come” - presumably to restore creation. Despite his total otherness God is not remote but remains Lord of all history. Repeats the triad for God. Cf 1:8. Repeated in every Mass “with the angels and Archangels, with Thrones And Dominions, and with all the hosts and Powers of heaven, we sing the hymn of your glory”. Liturgical setting suggests acclamations by worshippers on earth are more than image of real worship in heaven - they are joining in it.
9 Antiphon. Triad: glory, honour, thanks. Emphasis on God’s creative power and on God as “Lord our God” - in spite of Caesar’s claim to this title. Seraphim’s praise focuses on essential nature of God and his sovereign will in creating all things, while elders emphasise God’s glory shown in creation.
10 Triad: fall, worship, cast crowns. Antiphonal singing implied by coordination between Seraphim & Elders, gradually spreading out further in chap 5. Both God and the Lamb are worshipped equally - deity includes both. Throwing crowns indicates submission & obedience.
11 2 triads. “Worthy to receive ...” prepares for similar phrase to Lamb (5:9, 12). “Worthy are you” was standard address to emperor as he entered throne room.