Tag: God’s throne

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Revelation 4:1-8 – A visual description of God’s throne room.

This is an article in the series on the vision of the book with the seven seals (Rev 4:1-8:1).

SUMMARY

Jesus calls John up to heaven.

John hears a voice “like the sound of a trumpet” calling him up to heaven (Rev 4:1). This is Jesus’ voice (Rev 1:10; 1:13). Jesus is not explicitly mentioned in Revelation 4 but it is Him who leads John in vision.

LampstandIn the first three chapters of Revelation, John saw Jesus standing between “seven golden lampstands,” symbolizing “the seven churches” (Rev 1:12, 1:20). This is followed by Jesus dictating letters to the seven churches (cf. Rev 1:19). The focus of these chapters, therefore, was on earth. But in chapter four John is called up to heaven, shifting the focus to heaven.

Jesus calls John up to heaven to show him the future (Rev 4:1).

After hearing Jesus speaking, John was immediately “in the Spirit” (Rev 4:2). In other words, John did not literally enter heaven and he did not see a real place. He only saw a symbolic representation of the invisible reality through a vision of his mind.

The Throne symbolizes Authority to Rule.

The first thing that John saw was God’s throne (Rev 4:2). “Throne” is the main word in chapter 4. Everything in this chapter happens in and around the throne.

A person who sits on a throne has authority to rule. Revelation 4 is a vision of the governing center of the universe. The throne symbolizes God’s authority over all things. God is counted worthy to sit on the throne and govern the universe because He created all things. (Rev 4:11)

The One on the Throne has Ultimate Authority.

John saw “One sitting on the throne” (Rev 4:2). This Person is not named but Revelation distinguishes between “Him who sits on the throne” and Jesus Christ (e.g., Rev 5:13; Rev 6:16). The “One sitting on the throne,” therefore, is the Father. Since He sits on the throne, He has ultimate authority.

John describes the Father rather vaguely (Rev 4:3) because God cannot be seen (John 1:18; 1 Tim 6:16). He exists outside space, time, and matter. He may appear in a theophany (an appearance of God), but a theophany is only a faint reflection of His real full Being.

The 24 Elders are People

Next, John saw 24 elders sitting on 24 thrones around God’s throne. Another article identifies them as people because, in Revelation, only God’s people are numbered as 12 (24=2×12), are called elders, are dressed in white garments, have stephanos crowns on their heads, and sit on thrones. Their thrones symbolizes that the elders share in God’s rule of the universe.

… from both Israel and the Church.

That same article shows that Revelation merges the church into Israel. For example:

      • The woman of Revelation 12 first symbolizes Israel but later also the Church.
      • The bride of Christ is called the New Jerusalem (Rev 21:2; cf. Rev 19:7; 21:27).
      • The names of both “the twelve tribes … of Israel” and “of the twelve apostles” are written on the New Jerusalem—the eternal city of God’s people (Rev 21:12, 14).

The 24 elders, therefore, are from both Israel and the Church.

The seven Spirits of God

John saw “seven lamps of fire burning before the throne, which are the seven Spirits of God” (Rev 4:5). This recalls the Hebrew sanctuary, in which seven lamps of fire were always burning (Exo 25:37).

God does not literally have seven Spirits. The number seven has to do with time and should be understood as the completion or perfection of time—the full period. The seven Spirits of God can be understood to mean that God’s Spirit is ALWAYS present. 

“The seven Spirits of God” are before the throne of God; apparently subordinate to the “One sitting on the throne” (Rev 4:2).

The four Living Creatures

John saw “four living creatures” “in the center and around the throne” (Rev 4:6). They represent the angelic portion of God’s kingdom. They are always near the throne (Rev 4:6; 5:6; 7:11; 14:3). They seem to be intermediaries between God and humanity, represented by the 24 elders.

They were “full of eyes in front and behind” (Rev 4:6), symbolizing knowledge of all things. The number four represents ‘the whole earth’ (cf. Rev 7:1; 14:6). The four living creatures, therefore, know everything that happens on earth.

Their faces were like the faces of a lion, a calf, a man, and a flying eagle (Rev 4:7). These features indicate endurance, perseverance, strength, speed, and intelligence.

– END OF SUMMARY –  

VERSE BY VERSE

4:1 – John called up to heaven

After these things

This phrase often introduces a new vision (e.g., Rev 7:1, 9).

Here, “these things” refer to the seven letters to the seven churches, as contained in chapters two and three (cf. Rev 1:19). 

… I looked and behold

John did not look with his literal eyes, but in a vision.

… a door standing open in heaven

In his mind, John is no longer on Patmos, but at the gates of heaven.

… and the first voice which I had heard, like the sound of a trumpet speaking with me

This is Jesus’ voice which John previously heard as a loud voice; “like the sound of a trumpet” (Rev 1:10). When John turned to see who was speaking, he saw a vision of the Son of man among the seven candlesticks (Rev 1:12-18).

Jesus’ voice sounds both like a trumpet and like many waters (Rev 1:15). These are two descriptions of the same voice.

It is, therefore, Jesus who speaks in this verse. Jesus is not one of the actors in this chapter but it is still Him who leads John in vision.

… said, “Come up here, and I will show you what must take place after these things

This is the second time that the phrase “after these things” appears in this verse. “These things” refer to chapters two and three, reflecting John’s time. “What must take place after these things” are events that are largely in his future.

The words, “come up here” invites John into heaven. In the first three chapters, John met Jesus ON EARTH, for Jesus was standing between the candlesticks symbolizing the seven churches (Rev 1:20). The seven letters in chapters 2 and 3 were also addressed to seven churches ON EARTH. But the scene changes in chapter four from earth to heaven.

4:2 – God sitting on His throne

Immediately I was in the Spirit

John does not enter heaven physically; he is carried in vision by the Spirit into the heavenly places.

In Revelation, John goes “in the Spirit” four times. The first was in Revelation 1:10, where he encountered the glorified Jesus. The second is here. The third and fourth are in Revelation 17:3 and 21:10. Of the four, the current one is the only one that calls John into heaven. The others call him to different places ON EARTH where something special happens.

… and behold, a throne was standing in heaven

The main word in chapter 4 is “throne.” This word appears fourteen times in the eleven verses of the chapter. Everything in this chapter happens in and around the throne. In addition to God who sits “on” the throne (Rev 4:2, 4, 6, 9, 10), we read about things:

        • In the midst of the throne (Rev 4:6),
        • Before the throne (Rev 4:5, 6, 10),
        • All around the throne (Rev 4:3, 4, 6), and
        • Coming out from the throne (Rev 4:5),

The term “throne” is drawn from the governmental language of the time. The person who sits on a throne has the legal authority to rule over some territory or a nation. Revelation 4 depicts the governing center of the universe, and the throne is the symbol of God’s authority to rule the universe.

That authority is grounded in creation for God is counted worthy to sit on the throne and govern the universe because He created all things (Rev 4:11).

There are four major throne scenes in the Old Testament. Revelation 4 strongly alludes to the throne scene of Ezekiel 1. But the description of the four living creatures (Rev 4:6-7) and the “holy, holy, holy” (Rev 4:8) refer to the throne vision in Isaiah 6. We find another major throne scene in Daniel 7.

The throne “was standing” in heaven. It means that the throne “was standing” BEFORE John saw it. This confirms that John is not viewing one specific event, in contrast to Daniel 7:9, where the throne was placed for a special event.

… and One sitting on the throne

The One sitting on the throne is not named but Revelation distinguishes “Him who sits on the throne” from Jesus Christ (cf. Rev 5:5-7, 5:9, 5:13; 6:16). The “One sitting on the throne,” therefore, is God the Father. Since He sits on the throne, He has the ultimate authority.

4:3 – God described

And He who was sitting was like a jasper stone and a sardius in appearance

Revelation 1 describes Jesus in much detail (Rev 1:13-18) but there is a vagueness in this description of God. Other throne visions are more specific:

        • In Ezekiel 1:26-27, the one sitting on the throne has a human appearance. From the waist up, He looks like glowing metal and, from the waist down, like fire.
        • Daniel 7:9 describes “the Ancient of Days” (God). “His vesture was like white snow and the hair of His head like pure wool.”

These visions describe God in human terms but God cannot be seen (John 1:18). He “alone possesses immortality and dwells in unapproachable light, whom no man has seen or can see” (1 Tim 6:16). He has created everything that can be seen and cannot be described in terms of things that can be seen. God does not exist somewhere in the universe. The universe exists somewhere within God. He exists outside space, time, and matter. He may appear in a theophany, which is an appearance of God, but a theophany is only a faint reflection of His real full Being. Since space, time, and matter exist somewhere within God, the substance of His Being can never be defined in terms of physical things.

… and there was a rainbow around the throne, like an emerald in appearance.

It is not clear whether the rainbow was horizontally around the throne or a half-circle vertically arched above the throne, as rainbows are on earth.

While a rainbow normally exhibits multiple colors from purple to red, the primary color of this rainbow is green; the color of an emerald.

In the flood story of Genesis, the rainbow was a symbol of God’s covenant with Noah (Gen 9:12-17), an assurance that He is faithful in keeping his promises.

4:4 – The 24 Elders

Around the throne were twenty-four thrones;
and upon the thrones I saw twenty-four elders sitting,
clothed in white garments,
and golden crowns on their heads.

Like the rainbow in the previous verse, the 24 elders are “around the throne,” which should be taken in a horizontal sense. If the rainbow is like a halo horizontally around the area, the 24 elders could be understood as sitting in or under it.

In human meetings, the audience normally sits in front of the speaker but the twenty-four thrones encircle the throne. 

Are people

The article on the 24 elders identifies them as human representatives of God’s people on earth. This is based on the following:

1) “Elders” is a familiar Biblical title for humans but angels are never called elders.

2) They sit on thrones and Revelation promises that the overcomers will sit on thrones (Rev 3:21; 20:4). Angels are never described as sitting on thrones.

3) They are “clothed in white garments” (Rev 4:4) and Revelation promises white robes to God’s people (Rev 3:4-5; cf. Rev 3:18; 6:11; 7:9, 14).

4) The 24 elders have victory crowns (stephanos) which is the reward for the overcomers (Rev 2:10; 3:11) and symbolizes eternal life (Rev 2:10; cf. 2 Tim 4:8).

5) The number 24 is a doubling of the number 12 and Revelation associates the number 12 with God’s people (Rev 12:1; 21:12, 14, 17; 7:4-8).

Their thrones indicate that the elders share in God’s rule of the universe. It is wonderful to think that human beings, that love their fellow human beings like themselves, represent humanity in the control room of the universe.

From both Israel and the Church.

The article on the 24 elders also shows that the 24 elders represent God’s people from BOTH the time before AND after Christ. In other words, from both Israel and the church. The 24 elders are one example of how Revelation merges God’s people from Israel and the church. The following are further examples:

      • The names of BOTH “the twelve tribes … of Israel” and “of the twelve apostles” are written on the New Jerusalem—the city of God’s people in the new heavens and new earth (Rev 21:12, 14).
      • The woman of Revelation 12 represents both Israel and the church. (See, Who are the woman, the dragon, the child?)
      • The “seven lampstands” in the Jewish temple become a symbol for the church (Rev 1:20).
      • The people who overcome the beast sing the song of both Moses and the Lamb (Rev 15:3) – the key figures of the Old and New Testaments.
      • Jerusalem, Israel’s capital city, becomes the bride of Christ (Rev 21:2; cf. Rev 19:7; 21:27).

4:5 – Lightning, Thunder, and Seven Spirits

Out from the throne come flashes of lightning
and sounds and peals of thunder.

This language builds on Old Testament ‘theophanies’:

        • The original theophany was on Mount Sinai (Exo 19:16-20).
        • In the first chapter of Ezekiel, the appearance of God also included lightning and loud noises (Ezek 1:13, 24).  

This series of words (lightning – sounds – thunder) is repeated three more times in Revelation:

        • The next two instances add “earthquake” to the previous three (Rev 8:5; 16:18).
        • The fifth instance adds both “earthquake” and “great hail” (Rev 11:19)

Since the “lightning and sounds and peals of thunder” are things that happen in the air in a thunderstorm, and since they come out of the throne, they probably represent God’s utterances. The “earthquake” and “great hail,” on the other hand, are things that happen on earth and, therefore, probably represent the earthly consequences of God’s decrees.

And there were seven lamps of fire burning before the throne, which are the seven Spirits of God;

The Greek words translated “lamps” in this verse, symbolizing the Spirit of God, are different from the word translated “lampstands” in Revelation 1:12-13, representing the seven churches (Rev 1:20). Nevertheless, the concept of “seven lamps of fire” in this verse still recalls the Hebrew sanctuary, in which seven lamps of fire were CONSTANTLY burning (Exo 25:37).

“The seven Spirits of God” is here located before the throne of God; apparently subordinate to the “One sitting on the throne” (Rev 4:2).

God does not literally have seven Spirits. The number seven must be interpreted symbolically. It is mentioned many (56) times in Revelation and is based on the seven days of the week. The number seven in Revelation is different from the other numbers in Revelation in the sense that the seven elements stand in chronological sequence to each other—the second follows after the first—the third after the second, and so forth, with the seventh as the last or end. The same cannot be said of the other important numbers in Revelation, such as 4, 10, and 12. The number seven, therefore, has to do with time and should be understood as the completion or perfection of time—the full period.

For this reason, and due to the connection between the Spirits and the lamps in the temple that were ALWAYS burning, the seven Spirits of God can be understood to mean that God’s Spirit is ALWAYS present.

4:6 – Four Living Creatures 

and before the throne there was something like a sea of glass, like crystal;

It is not a real sea of glass; it is “something LIKE a sea of glass.”  John is doing his best to describe his vision of heavenly in human terms.

Glass and glass-blowing were known to the ancients but the ancient glass was often coarse and semi-opaque. In contrast, the reference to crystal emphasizes the transparent clarity of this sea of glass.

The “sea of glass” appears again in Revelation, but then it is mingled with fire (Rev 15:2).

and in the center and around the throne, four living creatures full of eyes in front and behind.

It is a bit difficult to understand what “in the center and around the throne” means:

It could mean that the four living creatures move around.

Since they are always near the throne (Rev 4:6; 5:6; 7:11; 14:3), it could also mean that they are in the center of the circle of elders; between the circle of elders and the throne. They seem to be intermediaries between God and the human race, represented by the 24 elders.

The Four Living Creatures of Ezekiel 1

There are also four living creatures in the throne vision of Ezekiel 1. There are multiple similarities. Both Revelation 4 and Ezekiel 1 have:

      • Four living creatures (Ezek 1:5; Rev 4:6);
      • With faces like a lion, ox, man, and eagle/vulture (Ezek 1:10; Rev 4:7);
      • Full of eyes (Ezek 1:18; Rev 4:6); and
      • A rainbow surrounding the throne (Ezek 1:28; Rev 4:3).

In both, the four living creatures are especially close to God. In Ezekiel, they are the bearers of God’s throne chariot. There are also some interesting differences. For example:

Ezekiel 1 Revelation 4
Each of the four living creatures has FOUR faces, one each of man, lion, ox, and eagle (Ezek 1:10). Each living creature had a face like only one of the four beings (Rev 4:7).
Each of the four living creatures has four wings (Ezek 1:11). Each has six wings (Rev 4:8).
The WHEELS are full of eyes all around (Ezek 1:16-18). The living creatures themselves are covered with eyes front and back (Rev 4:6).
The four living creatures are under the throne (Ezek 1:26) and are the means by which the throne moves (Ezek 1:12; 15-21). The throne seems stationary (Rev 4:2).

These prophets did not physically see God’s throne room. These were visions in the minds of the prophets. What detail God gave to them may be different from time to time, depending on the purpose of the revelation.

Living Creatures in Other Sources

1 Enoch 40:2 (Ethiopic Enoch) – a Jewish book known in New Testament times – mentions four archangels named Michael, Gabriel, Uriel, and Raphael. If they are the same as the four living creatures, they are the leaders of the angels. In that case, in Revelation, the first circle around the throne consists of angels, and the second circle consists of human beings; represented by the 24 elders.

Ezekiel 10:20 refers to four living beings as cherubim. This term occurs over 90 times in the Hebrew Bible but only once in the New Testament (Heb 9:4-5), where they are “above” the ark of the covenant.

Similar to the four living creatures of Revelation, the seraphim in Isaiah 6 also have six wings and constantly say, “holy, holy, holy” (Isa 6:2-3; Rev 4:8). Revelation 4, therefore, combines features drawn from both the cherubim in Ezekiel and the seraphim of Isaiah 6.

Connect Humanity to God.

The King James Version describes the four living creatures as “beasts,” but that is not a good translation. The word for beast represents the animal kingdom and is reserved for the forces of evil in Revelation (Rev 11:7; 13:1; 13:11, etc.). “Living creature,” on the other hand, is a broader term that can represent also angels, birds, and humans.

The four living creatures are full of eyes in front and back. This is not to be taken literally. Their eyes probably represent the omniscience of God, who knows everything that can be known. The number four represents ‘the whole earth’ (cf. Rev 7:1; 14:6). The four living creatures, therefore, know everything that happens on earth.

In conclusion, the four living creatures are the primary connection between God and creation. They might correspond to the four archangels of Jewish tradition; the leaders of the angels. As such, the four living creatures represent the angelic portion of God’s kingdom, while the twenty-four elders represent the human race before God.

4:7-8 – The four living creatures described 

4:7 The first creature was like a lion,
and the second creature like a calf,
and the third creature had a face like that of a man,
and the fourth creature was like a flying eagle.

These features indicate endurance, perseverance, strength, and speed. Relative to the animals, the “face like a man” implies intelligence.

4:8 And the four living creatures,
each one of them having six wings

Since the living creatures of Ezekiel 1 had four wings each, the six wings recall the six-winged cherubim of Isaiah 6; two wings were used to cover their faces, two wings to cover their feet and two were used to fly (Isaiah 6:2).

are full of eyes around and within

In verse 6, four living creatures were “full of eyes in front and behind.” In the current verse, the eyes are “around and within,” which is difficult to visualize. Nevertheless, the meaning is that the vision of the living creatures is not impeded in any way. They were created by God with the highest possible alertness, perception, and knowledge.

OTHER ARTICLES

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Revelation 5 is Christ’s enthronement after His ascension.

This is an article in the series on the vision of the book with the seven seals (Rev 4:1-8:1).

SUMMARY

Purpose: When are the seals broken?

As discussed in the article on Revelation 4, that chapter does not describe a point in time but provides a timeless description of heavenly worship. Revelation 5, in contrast, describes one specific event when all the billions of angels gather in God’s throne room (Rev 5:11) to witness the Son of God receive the sealed book (Rev 5:7).

He does not open the book immediately. In Revelation 6, He breaks the seals one by one, causing catastrophic events on earth. Therefore, to know WHEN these things happen, we need to know when he receives the book.

Revelation 5 describes Jesus’ ascension.

Some put the event in Revelation 5 in the end-time; shortly before Christ returns. However, this article shows that Revelation 5:7-14 describes what happens when Jesus arrives in heaven after He ascended. This is argued in three ways:

Firstly, the events in verses 7-14 fit exactly with what the New Testament elsewhere says happened when Jesus arrived in heaven after His ascension.

Secondly, Revelation 3:21 provides an outline of the vision of the seven seals (4:1-8:1) and, in that outline, 5:7-14 aligns with His exaltation on His Father’s throne after His ascension.

Thirdly, the Synoptic Apocalypse (e.g., Matthew 24) identifies the first four seals (Rev 6:1-8) as the entire church age. It follows that Revelation 5, which precedes the first four seals, must describe an event right at the beginning of the Christian era.

In conclusion, since Revelation 5 describes what happened in heaven after He ascended, Jesus received the sealed book and began to break its seals 2000 years ago.

(A) It fits the New Testament description

Elsewhere, the Bible consistently tells us that Jesus, after He died, was resurrected, ascended to heaven, and was exalted at His Father’s right hand (e.g., Eph 1:20-22), followed by the outpouring of the Holy Spirit (e.g., John 7:39) We see this same sequence in Revelation 5:

Death – He overcame (Rev 5:5) by remaining faithful to God, even to death. Revelation 5 emphasizes His death by describing Him as a slain Lamb who is “worthy” because He has purchased men for God with His blood. (Rev 5:6, 9-10, 12)

Enthroned – Revelation 5 also describes Him as exalted on His Father;s throne. The book was on the right hand of God (5:1) and Jesus took it from the right side of God (5:7), implying that, when He took the book (Rev 5:7), He also sat down at His Father’s right hand. Both He and the Father are then praised by “every created thing” (Rev 5:13), implying that They are now both on the throne (cf. Rev 7:17).

Spirit – Thirdly, before Jesus appeared, “the seven Spirits of God” were “before the throne” (Rev 4:5) but after He appeared as a slain lamb, God’s Spirit is said to be “sent out into all the earth” (Rev 5:6). This corresponds with the outpouring of the Holy Spirit on Pentecost.

Since He received the book when He was exalted on His Father’s throne, He received it right after His ascension.

(B) Revelation 3:21 explains Revelation 5.

Revelation 3:21 provides an outline of the entire vision of the sealed book (4:1 to 8:1). It reads:

(a) To him who overcomes,
(b) I will give the right to sit with me on my throne,
(c) just as I overcame
(d) and sat down with my Father on his throne (NIV).

This is explained as follows:

(a) “To him who overcomes” – This is in the present tense, meaning that God’s people are NOW overcoming. This is what Revelation 6 – the breaking of the seals – is all about.

(b) “I will give the right to sit with me on my throne” – This is in the future tense and is fulfilled in Revelation 7 where the overcomers are described as an innumerable multitude who are able to stand before God when Jesus returns (Rev 7:9; cf. 6:17; 7:15, 17).

(c) “Just as I overcame” – This describes Jesus’ life and death on earth. Jesus “has overcome so as to open the book” (Rev 5:5). Since 5:5 announces an end to John’s weeping, the time of weeping (Rev 5:1-4) is the time before He overcame. In other words, He overcame somewhere between Revelation 5:4 and 5:5.

(d) “And sat down with my Father on his throne.” – Since Jesus overcame between verses 4 and 5, the rest of Revelation 5 describes Him sitting down on His Father’s throne after His ascension.

Based on 3:21, the entire vision of the sealed book (4:1-8:1) may be summarized as follows:

    • Revelation 5 describes the Lamb sitting down with His Father on His throne after He had overcome.
    • Revelation 6 describes the struggle of God’s people to overcome.
    • In Revelation 7, they “sit down with Me (Jesus) on My throne.”

(C) The Synoptic Apocalypse dates Revelation 5.

In His sermon in Matthew 24, Jesus divided history into three great eras:

      • General realities of the entire Christian age;
      • A great persecution toward the end of that era; and
      • His return.

This fits the seven seals:

      • The first four seals (Rev 6:1-8) are the general realities of the church age,
      • The fifth seal (Rev 6:9-11), read together with the sealing (Rev 7:1-3), describes a great end-time persecution.
      • The sixth seal is His return (Rev 6:12-14).

Since Revelation 5 precedes the first four seals, and since the Synoptic Apocalypse identifies the first four seals as the church age, Revelation 5 must describe an event right at the beginning of the Christian era.

The first five seals describe the Church age.

When he received the book, it was still sealed. In Revelation 6, He breaks the seals one by one. Each time that He breaks a seal in heaven, something happens on earth. The sixth seal begins with the signs of Christ’s return (Rev 6:12-14; Matt 24:29) and ends with Judgment Day (Rev 6:15-17). The first five seals, therefore. symbolize the present-tense overcoming of God’s people over the church age.

Alternative Interpretations

The Rapture

In Dispensationalism, Revelation 4:1 is the rapture. However, since Revelation 5 describes what happens in heaven when Jesus arrives after His ascension, and since 4:1 precedes Revelation 5, 4:1 cannot be the rapture.

The Judgment of Daniel 7

The strongest parallel to Revelation 5 is probably in Daniel 7:9-14. In both:

      • God is on the throne (Dan 7:9; Rev 5:1),
      • Books are mentioned (Dan 7:10; Rev 5:1),
      • The Son of man appears (Dan 7:13; Rev 5:6),
      • But only AFTER God is already introduced, and
      • Authority is bestowed on the Son (Dan 7:14; Rev 5:12).

Daniel 7 seems to be a judgment scene shortly before the return of Christ and many understand Revelation 5 as also describing that end-time judgment. However, Revelation 5 is different. In it, no books are opened and we find no typical judgment language, such as judge or avenge.

These are two different meetings in God’s throne room. However, the strong parallels between them imply that the two meetings are related. Since the Revelation 5 meeting is about the sealed book, which, at that time is still fully sealed, it implies that the Daniel 7 meeting IS ABOUT THE SAME BOOK – perhaps when it is fully open or perhaps when it is time to break the final seal.

Day of Atonement

Revelation 5 is also not the great Old Testament Day of Atonement because Revelation 5 does not mention (1) the ark of the covenant, (2) judgment language, (3) the Most Holy Place, or (4) a male goat.

– END OF SUMMARY –

PURPOSE

Revelation 4 does not describe a point in time but provides a general description of heavenly worship. For example:

1) When John enters the throne room, the throne was already there (Rev 4:2). This may be contrasted with Daniel 7:9, where the throne was set in place for the judgment of the little horn (Dan 7:26).

2) The four living creatures say “holy, holy, holy” DAY AND NIGHT without ceasing (Rev 4:8). This implies continuous action over some time rather than at a specific moment.

3) The word translated as “when” or “whenever” implies worship as a repetitive action (Rev 4:9-11).

Revelation 5, in contrast, is a very important meeting at a specific point in time. The whole universe (Rev 5:13) gathers in God’s throne room to see Jesus receive the sealed book (Rev 5:7). The billions of angels looking on (Rev 5:11) and the presence of “every created thing” (Rev 5:13) emphasize the intense importance of this heavenly meeting.

The purpose of this article is to show that Revelation 5 describes what happens when Jesus arrives in heaven after He was raised from death and was “caught up to God and to His throne” (Rev 12:5). This will be argued in three ways:

Firstly, the events described in Revelation 5:7-14 fits exactly with what the New Testament elsewhere says happened when Jesus arrived in heaven after He ascended.

Secondly, Revelation 3:21 provides an outline of the vision of the seven seals (chapters 4 to 7) and, in that outline, 5:7-14 aligns with the statement, “I (Jesus) also overcame and sat down with My Father on His throne.”

Thirdly, a comparison with the Synoptic Apocalypse (e.g., Matthew 24) identifies the first four seals (Rev 6:1-8) as the entire church age. Since Revelation 5 precedes the first four seals, it must describe an event right at the beginning of the Christian era.

In conclusion, since Revelation 5 describes what happened in heaven after He ascended, Jesus received the sealed book and began breaking its seals 2000 years ago.

FITS THE NEW TESTAMENT

New Testament Testimony

A common theme in the New Testament is that, after Jesus died, was resurrected, and ascended to heaven, He was exalted at His Father’s right hand. For example:

“He RAISED Him from the DEAD
and seated Him at His RIGHT HAND in the heavenly places,
far above all rule and authority” (Eph 1:20-22).

“Christ Jesus is He who DIED,
yes, rather who was RAISED,
who is at the RIGHT HAND of God” (Rom 8:34; see also Heb 8:1-2; cf. Acts 2:31-36; 5:30-32; 7:55-56; Heb 1:3, 13; 8:1; 10:12; 12:2; Acts 5:30-31; Phil 2:8-11; Col 3:1; Heb 1:3; 10:12; 12:2, 21; 1 Peter 3:21-22; Matt 22:44; 26:64; Mark 12:36; 14:62; Luke 10:42; 22:69).

Furthermore, according to the Scriptures, Jesus was exalted at His Father’s right hand BEFORE the Holy Spirit was poured out on the Day of Pentecost (Acts 2). Pentecost was on the feast of the Passover – fifty days after the crucifixion and ten days after His ascension. For example:

“The Spirit was not yet given,
because Jesus was not yet glorified” (John 7:39).

“This Jesus God RAISED UP again …
having been exalted to the RIGHT HAND of God,
and having received from the Father
the promise of the HOLY SPIRIT,
He has poured forth this
which you both see and hear” (Acts 2:32-33).

So, within 50 days, Jesus died, was resurrected, ascended to heaven, and was exalted at His Father’s right hand, followed by the outpouring of the Holy Spirit. 

Revelation 5 fits this picture.

Revelation 5 fits into those 50 days because:

      1. Jesus appears as a slain lamb, 
      2. Jesus was enthroned at His Father’s right hand, and
      3. The Holy Spirit was poured out.

To elaborate:

1. Slain Lamb

John hears that Jesus “has OVERCOME so as to open the book and its seven seals” (Rev 5:5). When John looks, He sees Jesus appearing as a SLAIN LAMB (Rev 5:6, 12). This means that the symbol of the slain lamb shows HOW Jesus overcame. Later, the heavenly beings confirm this by saying to Jesus:

“Worthy are You to take the book and to break its seals;
for You were slain, and purchased for God
with Your blood men from every tribe” (Rev 5:9-10).

This emphasis on His death implies that Jesus received the book (Rev 5:7) IMMEDIATELY after He was resurrected and ascended to heaven.

2. Jesus is enthroned in Revelation 5:7.

According to the NASB, the book was IN the right hand of God (Rev 5:1) and Jesus took it OUT OF His hand (Rev 5:7). But, according to the interlinear translations, the book was ON the right hand (or side) of God (5:1) and Jesus took it FROM the RIGHT SIDE OR HAND of God (5:7). This means that, to take the book, He had to go to the right side of God. Since the Bible often states that Jesus was exalted AT the right hand of God (e.g. Eph 1:20-22), it is proposed that when He took the book (Rev 5:7), He also sat done at His Father’s right hand.

This is confirmed a few verses later when Jesus, TOGETHER WITH THE FATHER, is praised by “every created thing” (Rev 5:13). This implies that They are now BOTH sitting on the throne.

This is further confirmed when Jesus is described as “in the CENTER of the throne” (Rev 7:17).

3. The Holy Spirit poured out

Before Jesus appeared, “the seven Spirits of God” were “before the throne” (Rev 4:5) but after He appeared as a slain lamb, God’s Spirit is said to be “sent out into all the earth” (Rev 5:6); apparently a reference to the outpouring of the Holy Spirit in.

Conclusion

By way of summary, elsewhere in the New Testament, we read that Jesus was slain but again raised to life. There-after, He ascended into heaven, where He was glorified at the Father’s right hand. At the same time, the Holy Spirit was poured out.

Similarly, in Revelation 5, Jesus appears as “a Lamb … as if slain” (Rev 5:6) and is glorified by all at God’s right hand (Rev 5:13; 1, 7). At the same time, the “seven Spirits of God (are) sent out into all the earth” (Rev 5:6).

The similarities imply that Revelation 5 describes what happens when Jesus arrives in heaven after His ascension.

REVELATION 3:21

This verse provides a second line of support for the view that Revelation 5 describes what happened when Jesus arrived in heaven after His ascension.

Revelation 3:21 is one of the verses in Revelation that are found in the climax of one part of the book that provides an outline of the next part. (See – Other examples of duo-directional verses.) 3:21 is the climax of the overcomer promises given to the seven churches. At the same time, it is an outline of the vision of the sealed book (4:1 to 8:1). It reads:

(a) To him who overcomes,
(b) I will give the right to sit with me on my throne,
(c) just as I overcame
(d) and sat down with my Father on his throne (NIV).

(a) To him who overcomes

In the Greek, this is an extremely continuous construction. This is stated in the present tense, meaning that God’s people are NOW overcoming.

This is what breaking the seals is all about. Breaking the first seal sends forth the conquering white horse (Rev 6:1-2), which is interpreted as the gospel going out. Breaking the next three seals brings suffering and death (Rev 6:3-8) culminating in the fifth seal when we are shown God’s martyrs crying out for revenge (Rev 6:9-10). The sixth seal is Christ’s return (Rev 6:12-14) but then Revelation 7 jumps back to the time before Christ’s return to describe the sealing of God’s people in preparation for the release of the four end-time winds (Rev 7:1-3). These winds are interpreted as the seven last plagues.

The point is that the breaking of the seals describes the gospel going forth into the world, its acceptance and rejection, and the experience of the people of God on earth, struggling to overcome much opposition and many trials. The phrase, “to him who overcomes,” therefore, indicates what God wants His people to achieve during that time.

If Jesus takes the book at His ascension and began breaking its seals immediately, since the sixth seal is the return of Christ, the breaking of the seals describes the conditions under which God’s people must overcome throughout the church age.

(b) I will give the right to sit with me on my throne

This is in the future tense. God’s people will rule with Jesus (sit on His throne) when He returns (Rev 20:4; cf. Gen 1:26). In the seals, the overcomers are described when Jesus returns as an innumerable multitude who are able to stand before God (Rev 7:9; cf. 6:17; 7:15, 17). These verses describe the new heavens and new earth (Rev 21:1).

(c) Just as I overcame

Jesus “overcame” by remaining faithful to God until death (cf. Rev 2:10). This is stated in the past tense because this happened BEFORE John received this prophecy.

In Revelation 5, one of the elders similarly says that Jesus “has overcome so as to open the book” (Rev 5:5). Then John saw “a Lamb … as if slain” (Rev 5:6). This indicates HOW Jesus overcame, namely, by living a sinless life, even when tempted to the point of death. (See, What is Christ’s saving death?)

Since 5:5 announces an end to John’s weeping because Jesus “has overcome” (Rev 5:4-5), the time of sorrow in heaven, as described in Revelation 5:1-4, is the time BEFORE He overcame through His life and death. In other words, He overcame somewhere between verses 4 and 5.

(d) and sat down with my Father on his throne

This is also stated in the past tense meaning that this also happened BEFORE John received the prophecy, namely, very soon after Jesus’ death.

3:21, therefore, is one of the many verses in the New Testament that state that the Son, after He was resurrected, was exalted at the Father’s right hand. A list of similar statements is provided above, including Ephesians 1:20-22 and Romans 8:34.

The main point is this: Since 3:21(a) and (b) are an outline of Revelation 6 and 7, and since 3:21(c) fits in 5:4-5, the phrase in 3:21(d) (“sat down with my Father on his throne”), summarizes the remainder of Revelation 5. In other words, 5:7-14 describes Jesus sitting down on His Father’s throne. This confirms that Revelation 5 describes what happened when Jesus arrived in heaven after His ascension.

Conclusion on 3:21

As shown above, 3:21 provides an outline of the vision of the seven seals (4:1-8:1). Based on 3:21, this vision may be summarized as follows:

The struggle of God’s people to overcome and the promise that they will “sit down with Me (Jesus) on My throne” are described by Revelation 6 and 7).

But, before that, the statement that the Lamb “overcame and sat down with … (His) Father on His throne” aligns with Revelation 5, meaning that He sits down on His Father’s throne in Revelation 5.

Duo-Directional Verses

As shown above, 3:21 is one of the verses in Revelation that are found at the end of one part of Revelation and that provide an outline of the next part. Jon Paulien refers to them as duo-directional. Another example is Revelation 1:19:

“Write the things which you have seen, Referring to Revelation 1
and the things which are, Revelation 2 and 3 – the seven churches
and the things which will take place after these things” Revelation 4 and further; cf. Rev 4:1

 

Still another example is Revelation 11:18:

“The nations were enraged, Rev 12-14 – Persecution of God’s people; cf. Rev 13:7, 15-17
and Your wrath came, The plagues = Rev 15-19; cf. Rev 15:1
and the time came for the dead to be judged, Rev 20; cf. Rev 20:12
and the time to reward Your bond-servants … Rev 21-22; cf. Rev 21:1-2
and to destroy those who destroy the earth Rev 20:14-15; 21:8

SYNOPTIC APOCALYPSE

So far, we have shown the following:

Firstly, the events described in Revelation 5 are consistent with what the New Testament elsewhere says happened when Jesus arrived in heaven after He ascended.

Secondly, Revelation 3:21 provides an outline of the vision of the seven seals and, in that outline, Revelation 5 aligns with the statement, “I (Jesus) also overcame and sat down with My Father on His throne.”

Thirdly, in this section, the parallels between the synoptic apocalypse (Matthew 24, Mark 13, and Luke 21) and the vision of the sealed book provide further evidence for this conclusion. In this sermon, Jesus divided history into three great eras. The following table shows that Revelation 6 follows the same pattern:

Synoptic Apocalypse Revelation 6
Firstly, the general realities (preaching the gospel, wars, rumors of wars, insurrections and rebellions, famines, pestilence, earthquakes) are typical of the entire Christian age. Jesus was explicit to say that they are NOT signs of the end (Matt 24:6-8). The first four seals (Rev 6:1-8) resemble these general realities of the Christian age for they include preaching the gospel, war, famine, pestilence, and wild beasts. 
Secondly, Jesus spoke about great persecution toward the end of that era: Jerusalem is to be “trodden underfoot” (Luke 21:24). (This great end-time persecution is not so clear in Matthew and Mark.) The fifth seal (Rev 6:9-11) is a point in time that divides the persecution of God’s people into two phases; before and after that point in time. That SECOND PHASE has been interpreted as the great end-time persecution.
Thirdly, the end-time with its heavenly signs preceding the return of Jesus (Luke 21:25-28). Again, in Matthew and Mark, these tend to be blended, but in Luke the distinctions between the three eras are clear. The sixth seal begins with the signs associated with the second coming of Jesus (Rev 6:12-14) and concludes with the Day of Judgment (Rev 6:15-17).

Conclusions

1) Since the heavenly scroll is still fully sealed in Revelation 5 and the seals are broken one by one in Revelation 6, Revelation 5 precedes the first four seals.

2) Since the parallels to Jesus’ synoptic apocalypse indicate that these four seals describe the church age, Revelation 5 must describe an event right at the beginning of the Christian era. The ascension and enthronement of Christ fit that picture.

CONCLUSION

In Revelation 5, Jesus overcame (Rev 5:5), appears as a slain lamb (Rev 5:6), accepts the sealed book at His Father’s right hand (Rev 5:7), and, while the Holy Spirit is sent out into all the world (Rev 5:6), the Son is glorified by the entire universe (Rev 5:13). This fits exactly with His exaltation at His Father’s right hand after His ascension, as described elsewhere in the New Testament – somewhere between AD 30 to 33, based on astronomical calculations. The conclusion is that, since He also received the book when He was exalted at His Father’s right hand, He receives the book also somewhere between AD 30 to 33.

At that time, the book was still sealed. In Revelation 6, the Lamb breaks the seals one by one. Each time that He breaks a seal in heaven, something happens on earth. The sixth seal is the return of Christ (Rev 6:12-14, 17). A further conclusion, therefore, is that the first five seals symbolize the present-tense overcoming of God’s people OVER THE CHURCH AGE.

Thus far, we discussed what Revelation 5 symbolizes. The remainder of this article responds to certain alternative interpretations.

ALTERNATIVE INTERPRETATIONS

The Rapture

In Dispensationalism, Revelation 4:1 is regarded as the rapture. However, for the following reasons, this cannot be the rapture:

1) As shown above, Revelation 5 describes what happens in heaven when Jesus arrives after His ascension. Therefore, since 4.1 precedes Revelation 5, 4:1 cannot be the rapture.

2) The interpretation of 4:1, where John is called “Come up here,” as the rapture of the Church, rests on very slender evidence. It is much more likely that Revelation 11:12, where the two witnesses are also called to “Come up here,” represents the rapture of the church.

3) In Revelation 10:1, John sees an angel coming down from heaven. John, therefore, in that chapter, IS STILL ON EARTH. Later in that chapter, when he receives the little book with further instructions (Rev 10:8-9), John represents the church. This means that the church is still on earth in Revelation 10.

4) The PURPOSE of John’s ascension to heaven in 4:1 is not to rescue the church from tribulation but to receive knowledge of future events. It is explicitly stated that John must come up to heaven to see “what must take place after these things” (Rev 4:1).

See also the article on the rapture in the discussion of the seven plagues: Revelation 16:15 and the Rapture.

The Daniel 7-Judgment

The strongest parallel to Revelation 5 is probably Daniel 7:9-14. In both:

      • God is on the throne (Dan 7:9; Rev 5:1),
      • Books are mentioned (Dan 7:10; Rev 5:1),
      • The Son of man appears (Dan 7:13; Rev 5:6),
      • But only AFTER God is already introduced, and
      • Authority is bestowed on the Son (Dan 7:14; Rev 5:12).

In Daniel 7, this seems to be a judgment scene shortly before the return of Christ and many understand Revelation 5 as also describing that same judgment. However:

1) No books are opened in Revelation 5, as is done in Daniel 7:10. Jesus takes the book and breaks the seals in Revelation 6.

2) We find no typical judgment language (e.g., judge, avenge) in Revelation 5. Except for the fifth seal, which is only a request for judgment; not the judgment itself, we find such language only in the second half of Revelation.

3) If Revelation 5 was the judgment before Christ’s return, then Revelation 6 must have been His return. But the first five seals symbolize the church age.

While Daniel 7 is a judgment before Christ’s return, Revelation 5 represents the events in heaven after Christ’s ascension. These seem to be two DIFFERENT meetings in God’s throne room. However, the strong parallels between them imply that THEY ARE RELATED. Since the Revelation 5 meeting is about the sealed book, which, at that time is still fully sealed, it implies that the Daniel 7 meeting IS ABOUT THE SAME BOOK – perhaps when it is fully open or perhaps when it is time to break the final seal.

The Day of Atonement

In the Old Testament, on the annual “Day of Atonement” (Lev 23:26-27), “atonement” was made for “the holy place, because of the impurities of the sons of Israel and because of their transgressions in regard to all their sins” (Lev 16:16). During the year, to obtain forgiveness, sinners symbolically brought their sins to “the holy place” (the temple). Thus their sins accumulated in the temple. On the Day of Atonement, their sins were symbolically removed from the temple and put on a goat (the scapegoat Lev 16:8), and the goat was led away into the wilderness (Lev 16:21).

This is symbolic of how God deals with sin in reality. In other words, God forgives His people their sins, but that is not the end of their sins. These sins are no longer held against God’s people, but they are held against God’s temple, which is where God abides. By implication, the sins now are held against God. As stated by Romans 3:25, “in the forbearance of God He passed over the sins previously committed” but that caused the need to “demonstrate His (God’s) righteousness.” There is something else that must be done to make a complete end to the consequences of those sins, namely to demonstrate that God is “righteousness” when He selectively absolves some sinners of their sins.

For some, Revelation 4 and 5 describe the real Day of Atonement. However, there are several reasons to rule this out as the focus of Revelation 5:

(a) The primary piece of furniture associated with the Day of Atonement is the ark of the covenant (Lev 16:13). Later, John mentions the ark (Rev 11:19) but he makes no mention of the ark in Revelation 4 and 5.

(b) Again, there is no judgment language in Revelation 4-5. Revelation reserves such language for clear end-time settings. As we have noticed, even at the time of the fifth seal, which is much later than Revelation 5, judgment has not yet begun.

(c) The Day of Atonement was associated with the Most Holy Place (Greek: naos). This is the inner chamber of the holy place. John uses this term (naos) about a dozen times (e.g. Rev 11:19) but all such references are found in the second half of the book and are completely absent from Revelation 4-5.

(d) If Revelation 5 was the true Day of Atonement, we would also expect a male goat instead of a Lamb as the central figure.

FINAL CONCLUSIONS

      • While Revelation 4 is a general description of God’s throne room, Revelation 5 presents a specific event.
      • Revelation 5 describes Christ’s enthronement at the Father’s right hand after He ascended into heaven; somewhere between AD 30 to 33.
      • The seals in Revelation 6 describe:
        • The overcoming of God’s people
        • Over the broad sweep of history from the ascension of Jesus to His return.
      • Revelation 4:1 is not the rapture.
      • Revelation 5 is not:
        • A judgment before Christ’s return, or
        • The anti-typical Day of Atonement.

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