Worship sounds and songs in God’s throne room (Revelation 4 & 5)

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

Summary

Purpose

The previous articles in this series discussed (1) Revelation 4:1-8 and (2) The 24 elders in God’s throne room (Rev 4:4). While the first part of Revelation 4 describes God’s throne room VISUALLY, the purpose of this article is to discuss the last part of Revelation 4, which describes the SOUNDS in God’s presence.

Holy

The four living creatures say “day and night,” without ceasing:

Holy, Holy, Holy is the Lord God,
the Almighty
” (Rev 4:8).

God is holy because He is the Uncreated Source of all things. All else exists BECAUSE He exists. He created all things, and they exist BECAUSE OF His will (Rev 4:11).

Note that Jesus does not appear in Revelation 4: It describes only the Father.

Day and Night

Both the four living creatures and Satan talk “day and night” without ceasing ABOUT GOD. However, while the four living creatures praise God (Rev 4:8), Satan, by accusing the people whom God has chosen for eternal life (Rev 12:10), effectively accuses God of unfair judgment. (See – Overview of Revelation 12.) The four living creatures, therefore, seem to be opposing Satan.

Almighty

The four living creatures describe “One sitting on the throne” as “the Almighty” (Rev 4:2, 8). Of the 10 instances of this phrase in the New Testament, 9 are in Revelation. The Bible never refers to Jesus as “the Almighty.” On the contrary, Jesus is explicitly distinct from “the Almighty“ (Rev 21:22; Rev 19:15). For further discussion, see – Is Jesus the Almighty?

Who Was
And Who Is
And Is To Come

The four living creatures describe the Almighty also as the One “Who was and Who is and Who is to come” (Rev 4:8). This may be related to the “I AM“-title in Exodus 3:14 and may also be another way of saying that God is always the same (cf. Heb 13:8).

In Revelation, the Son is eternal (Rev 1:17; 22:12-13) but only the Father:

    • Is called God (cf. Rev 1:2);
    • Is described as Almighty (e.g., Rev 21:22),
    • Sits on the throne (e.g., Rev 12:5; 3:21; 4:2),
    • Lives forever (e.g., Rev 4:9),
    • Willed and created all things (Rev 4:11) and
    • Was and is and is to come (e.g., Rev 1:4-5).

Lives Forever and Ever

Jesus is “alive forevermore” (Rev 1:18) and “will reign forever” (Rev 11:15), but only the Father “lives forever” (Rev 4:9, 10; 15:7). The Father “alone possesses immortality” (1 Tim 6:16). As the only begotten Son of God, Jesus derived His eternal nature from the Father but the Father is the Unbegotten Source of all things. He, alone, has inherent (essential) immortality.

This is not one specific event.

WHENEVER the four living creatures offer their triple praise to God (Rev 4:9), the twenty-elders fall down and worship God (Rev 4:10). The word “when” or “whenever” implies repetitive action. This confirms that this fourth chapter does not describe one specific event, but the general condition in God’s presence.

Explosion of Worship

Worship explodes outward. The four living creatures, in the inner circle around the throne (Rev 4:6), with their astounding perceptive abilities (Rev 4:6), become full of the wonder of God’s holiness (Rev 4:8), and burst into praise. That worship overflows to the next circle around the throne – the 24 elders (Rev 4:9-10), then to the billions of angels around the 24 elders (Rev 5:11-12), and, finally, to “every created thing” (Rev 5:13).

Cast their crowns before the throne

The crowns of the 24 elders (Rev 4:10) are crowns of victory (Greek: stephanos); not royal crowns (Greek: diadêma).

They cast their crowns before the throne (Rev 4:10), meaning that they acknowledge that they owe their victory completely to Him. In a sense, they feel unworthy to wear their crowns in the presence of the One who gave them their victory.

The Creator

In Revelation 5, Jesus Christ will be declared “worthy” because He was slain and purchased people for God with His blood (Rev 5:9). But, in Revelation 4, the One sitting on the throne is declared “worthy” BECAUSE He created all things (Rev 4:11).

All things were created because of the will of the Father (Rev 4:11). But for the will of God, the universe would not exist. Elsewhere in the New Testament, we read that God created all things THROUGH His Son (John 1:3; Col 1:15; 1 Cor 8:6; Heb 1:2), but here, at the end of Revelation 4, the Father alone is identified as the Creator. For a further discussion, see – God created all things, but He created through His Son.

Our Lord

The one seated on the throne is addressed as “our Lord” (Rev 4:11).

The Greek word translated as “Lord” is kurios. The L is capitalized, not because of the word itself, but because of the context, namely, because it refers to God, the Father. The same word, for example, is also translated as “master” or “owner” or “lord” (e.g., Matt 10:24; 20:8; Mark 13:35; Acts 25:26).

The New Testament uses the title kurios very often for Jesus, but Jesus is not present in the throne room in Revelation 4. The current verse describes His Father as “Lord.”

The Old Testament often uses God’s name (Yahweh). This name never appears in the New Testament. It is possible that, in some instances, the title kurios in the New Testament serves as a name for God. However, in the current verse, the word “our” in the phrase “OUR kurios” implies that kurios does not serve as a name. Rather, it is a statement that the Father is OUR MASTER or OUR OWNER.

Our God

The one seated on the throne is also addressed as “our God” (Rev 4:11). The word “God” translates from the Greek word theos. This word, actually, means “god.” In ancient Greek culture, theos was used for the many gods (pantheon) of the ancients. It is translated here as “God,” not because of the word itself, but because it refers to the Father.

However, the title “God” means something VERY DIFFERENT from theos. The title “God” functions like a name of one specific being; whom dictionaries describe as the Supreme or Ultimate Reality. Therefore, in the Christian context, the title “God” has come to mean more or less the same as the name Yahweh in the Old Testament. For a further discussion, see the article theos.

Is Jesus equal with the Father?

There are five songs of praise in Revelation 4 and 5:

      • The first two (Rev 4:8, 11) are sung in honor of the One on the throne, “for You created all things” (Rev 4:11).
      • The next two songs (Rev 5:9-10, 12) praise the Lamb (Jesus), “for You … purchased for God with Your blood men” (Rev 5:9-10).
      • The final hymn, as the climax of the series, is sung to both “Him who sits on the throne” and “the Lamb” (Rev 5:13).

Since, in this last hymn, all creation bows down to praise BOTH the Father and the Son, some claim that this attributes to Jesus Christ EQUAL STATUS with His Father. However:

Firstly, the Father is the One on the throne (Rev 5:13) and, therefore, the ultimate Ruler.

Secondly, as discussed above, only the Father is Almighty (e.g., Rev 21:22), has essential immortality (Rev 4:9-10), and is called God (cf. Rev 1:2).

Thirdly, Philippians 2:6-11 describes the same event as in Revelation 5, namely, what happens in heaven when Jesus arrives after His ascension. It explains that Jesus is worshiped
(1) because “God highly exalted Him” (Phil 2:9) and
(2) that He is worshiped “to the glory of God the Father” (Phil 2:11).
For a discussion, see the article on Philippians 2.

Head of ChristGod is the Creator, but He created all things THROUGH His Son (e.g. John 1:3; Heb 1:2; 1 Cor 8:6). God is the ultimate Ruler, but He GAVE all authority to His Son (Matt 28:18). Similarly, God alone is to be worshiped, but “all will honor the Son even as they honor the Father” (John 5:23), because that is God’s will (Phil 2:9; Heb 1:6). For a further discussion, see, “God is the Head of Christ” (1 Cor 11:3).

But when God’s end-time people are called to “Fear God, and … worship Him who made the heaven and the earth and sea and springs of waters” (Rev 14:7), it is a call to worship the Father.

The Christology of this Website

This website defends the view of God and Christ that was maintained by the church during the first three centuries. They believed that the Son ALWAYS existed and that He was the MEANS through whom God created all things, but that He always was and always will be SUBORDINATE to the Father. (See – The Apologists.)

– End of Summary – 

This is the end of the summary. If you would like to skip the detailed discussion below, the next article in this series is – Revelation 5 is Christ’s enthronement after His ascension to heaven. Alternatively, see the list of the articles in the series on the sealed book.


Purpose

Previous articles in this series discussed:

The current article continues the discussion of chapter 4, namely, the SOUNDS and the songs of worship in God’s presence, as we find in Revelation 4:8-11 as well as in the last part of Revelation 5; after Jesus appears in the throne room (Rev 5:5-6).

Revelation 4:8

and day and night they do not cease to say,
“HOLY, HOLY, HOLY is THE LORD GOD, THE ALMIGHTY,
WHO WAS AND WHO IS AND WHO IS TO COME.

Holy

To be holy means to be separate:

      • Things are holy when consecrated to God.
      • People are holy when God assigns specific tasks to them.
      • God is essentially holy (meaning, it is an inherent part of His being) because He is distinct from all creation. He is the Uncreated Source of all things. He is that which exists. All else exists BECAUSE He exists. He created all things, and because of His will, they exist (Rev 4:11).

Day and Night

Day and night” means continual or ongoing.

To continually say “holy, holy, holy” may seem boring, but the four living creatures have been created with the ability to understand something about God’s immeasurable holiness. Therefore, their intense emotions explode into these words of exaltation. It is not their duty; it is their joy!

Both the four living creatures and Satan keep talking “day and night” about God. However, while the four living creatures praise God, Satan, by accusing the people whom God has chosen for eternal life “day and night” (Rev 12:10), effectively accuses God of unfair judgment. (See – Overview of Revelation 12.) The four living creatures, therefore, seem to be opposing Satan.

As discussed, the main word in Revelation 4 is “throne.” The reason for the great focus on the throne of God is possibly because the throne symbolizes God’s authority, and because Satan challenged God’s authority; specifically; His judgments.

The Almighty

This verse describes God as “the Almighty” (Rev 4:8). Of the 10 instances of this phrase in the New Testament, 9 are in Revelation. The Bible never refers to Jesus as “the Almighty.” On the contrary, Jesus is explicitly distinct from “the Almighty,“ for example:

The Lord God the Almighty
and the Lamb are its temple

(Rev 21:22; cf. Rev 19:15).

For a further discussion, see:

Who Was
And Who Is
And Is To Come

The four living creatures also describe the Almighty as the One “Who was and Who is and Who is to come” (Rev 4:8). This three-fold description of God occurs four times in Revelation (Rev 1:4; 1:8; 4:8; 11:17). However, Revelation 11:17 omits the “is to come”-part because He has already come (Rev 11:15).

Who is and who was and who is to come” may be another way of saying God is always the same (cf. Heb 13:8). It may also be related to God’s “I AM“-title in Exodus 3:14.

In Revelation, all four uses of this phrase apply exclusively to the Father (e.g., Rev 1:4-5). Titles such as “the first and the last,” “the beginning and the end,” and “the Alpha and the Omega” seem to be applied to Christ in Revelation 1:17 and Revelation 22:12-13 and do mean that the Son has always existed. Nevertheless, in the book of Revelation, only the Father:

      • Is God (cf. Rev 1:2);
      • Is Almighty (e.g., Rev 21:22),
      • Sits on the throne (e.g., Rev 12:5; 3:21; 4:2),
      • Lives forever (e.g., Rev 4:9),
      • Is the One who willed and created all things (Rev 4:11) and
      • Was and is and is to come (e.g., Rev 1:4-5).

See the articles referenced above for further discussion.

Revelation 4:9

And when the living creatures give
glory and honor and thanks
to Him who sits on the throne,
to Him who lives forever and ever

When the living creatures give

The word “when” implies repetitive action and can also be translated as “whenever.” This confirms that, as discussed previously, that Revelation 4 does not describe one specific event.

Glory and honor and thanks

Glory, literally, is the brightness or radiance that surrounds a divine figure. Here, it is used in an extended sense of HOW WONDERFUL GOD IS.

Honor, literally, is an expression of reverence or respect toward another.

Thanks – To give thanks is the foundation of true worship. Those who are mindful of all that God has done for them will express themselves with gratitude and this gratitude will keep them FOCUSED ON GOD.

In Revelation, worship is all about God and His mighty acts on our behalf. For example:

God is worthy to “receive glory and honor and power” “because” (NIV) He created all things (Rev 4:11).

Both “Him who sits on the throne, and … the Lamb” receive honor “because” (NIV) the Lamb was slain (Rev 5:13, cf. Rev 5:9).

God is given thanks “because You have taken Your great power and have begun to reign” (Rev 11:17).

The same principle applies throughout the Bible: Worship is talking about, singing about, and repeating what God has done (Deut 26:1-11; Psa 66:3-6; 78:5-15; 111:4).

Worship is NOT about us, our feelings, or our duties. Worship is NOT a recital of what WE need to do; it is a recital of what GOD HAS DONE.

Understanding and practicing this truth will unleash God’s power in a local church. If worship often seems powerless, it is because it is rarely centered on God. In Bible times, when people rehearsed what God had done for them in the past, the power of God’s original act was unleashed in the worshiper’s present (2 Chron 20:5-22; Dan 9:15). Worship focuses attention away from us and toward God. Our weakness takes hold of His strength.

Him who lives forever and ever

Jesus is “alive forevermore” (Rev 1:18) and “will reign forever” (Rev 11:15), but only the Father is “Him who lives forever” (Rev 4:9-10; 15:7). The Father “alone possesses immortality” (1 Tim 6:13-16). As the only begotten Son of God, Jesus derived His eternal nature from the Father but the Father is the Unbegotten Source of all things. He, alone, has inherent (essential) immortality.

Revelation 4:10

the twenty-four elders will fall down
before Him who sits on the throne,
and will worship Him who lives forever and ever,
and will cast their crowns before the throne, saying,

Explosion of Worship

This verse repeats much of the previous verse. In that verse, it was the 4 living creatures (Rev 4:8). Here, the 24 elders worship God.

WHENEVER (Rev 4:9) the four living creatures offer their triple praise to God, the twenty-elders fall down and worship God. Worship explodes outward. The four living creatures, in the inner circle around the throne (Rev 4:6), with their astounding perceptive abilities (Rev 4:6), become full of the wonder of God’s holiness (Rev 4:8), and burst into praise. That worship overflows to the next circle around the throne – the 24 elders – and then to the billions of angels around the 24 elders (Rev 5:11-12) and, finally, to “every created thing” (Rev 5:13).

Fall Down … Worship

This verse translates the two key words for worship in Revelation as “fall down” (Greek: pesountai) and “worship” (proskunêsousin). Both these words mean to prostrate oneself in obeisance toward a god or an exalted person such as a king.

To translate the second word as “worship” goes beyond the meaning of the Greek word, for, as defined by dictionaries, the English word “worship” implies that the one receiving obeisance is a god or godlike. However, given the context, the word “worship” is appropriate. For a discussion, see – Jesus is worshiped.

Cast their crowns before the throne

The crowns of the 24 elders (Rev 4:10) are crowns of victory (Greek: stephanos); not royal crowns (Greek: diadêma).

They cast their crown before the throne (Rev 4:10), meaning that they acknowledge that they owe their victory completely to Him. In a sense, they feel unworthy to wear their crowns in the presence of the One who gave them their victory.

Revelation 4:11

“Worthy are You,
our Lord and our God,
to receive glory and honor and power;
for You created all things,
and because of Your will they existed,
and were created.”

Worthy are You

In Revelation 5, Jesus Christ will be declared “worthy” because He was slain and purchased people for God with His blood (Rev 5:9). But, in Revelation 4, the One sitting on the throne is declared “worthybecause He created all things.

Our Lord

The one seated on the throne is addressed as “our Lord and our God.” 

The Greek word translated as “Lord” is kurios. The L is capitalized, not because of the word itself, but because of the context, namely, because it refers to God, the Father. The same word, for example, is also translated as “master” or “owner” or “lord.” For example:

    • The owner of the vineyard” (Matt 20:8);
    • The master of the house” (Mark 13:35);
    • A slave (is not) above his master” (Matt 10:24); and
    • I have nothing definite about him to write to my lord (the Roman emperor” (Acts 25:26).

The New Testament uses the title kurios very often for Jesus, but Jesus is not present in the throne room in Revelation 4. The current verse describes His Father as “Lord.”

The Old Testament often uses God’s name (Yahweh). This name never appears in the New Testament. Since, in the Greek Old Testament, the name of God (Yahweh) is nearly always translated with kurios, the title kurios in the New Testament may, in some instances, serve AS A NAME for God. However, in the current verse, the word “our” in the phrase “OUR kurios” implies that kurios does not serve as such. Rather, it is a statement that the Father is OUR MASTER or OUR OWNER.

And our God

The word “God” translates from the Greek word theos which, in the Greek culture, was used for the many gods (pantheon) of the ancients. Similar to the word kurios, the G is here capitalized, not because of the word itself, but because it refers to the Father. The same word theos, for example, is translated as “god” in the following instances:

    • Satan is described as “ho theos of this world” (2 Cor 4:4) and
    • The gods of the nations (e.g., 1 Cor 8:5), or
    • People “to whom the word of God came” (John 10:35).

In First-Century Asia Minor, the emperor Domitian was known as “lord and god.” The word theos, therefore, was used for any being whose power is far beyond that of ordinary people.

Ancient languages did not distinguish between lower- and upper-case characters. The Bible, similarly, was written only in CAPITAL letters. The word “God,” with a capital G, is a modern invention that, over the centuries, has attained a VERY DIFFERENT meaning from the Greek word theos:

If you asked an ancient person who theos is, he would not know because, at that time, there were “many gods and many lords” (1 Cor 8:5). That person would have asked which theos you are referring to.

Today, if you ask who God is, the average educated person would be able to answer. Dictionaries define “God” as the Supreme or Ultimate Reality.

Therefore, in the Christian context, the title “God” has come to mean more or less the same as the name Yahweh. It functions like the name of one specific being; the Ultimate Reality.

In the current verse, the Father is addressed, literally, as “the theos of us” or “our theos.” Given the context of the time, when hundreds of theoi (gods) were professed, this seems to identify the One sitting on the throne as the one specific theos WE worship. In other words, the phrase DOES NOT INCLUDE A NAME. For that reason, and since the title “God” functions like a name, to retain the original meaning, it might have been appropriate to translate the phrase as “our lord and our god,” rather than “our Lord and our God.”

Paul wrote similarly:

There are many gods and many lords,
yet for us there is but one God, the Father …
and one Lord, Jesus Christ” (1 Cor 8:5-6).

Would a lower case “god” and “lord” not have been more appropriate also in this verse? Why are the words capitalized?

For a further discussion, see the article – theos.

To receive glory and honor and power;
for You created all things,
and because of Your will, they existed,
and were created

In verse 9, the four living beings ascribed “glory and honor and thanks” to Him. The current verse repeats the same concepts but replaces “thanks” with “power,” for this verse also identifies Him as the Almighty Creator. All power belongs to God but He restrains His power (Rev 11:17) for God never forces anyone to comply with His will. Rather than using His power, He seeks to win the love of His creatures (Rev 15:3-4). See, God’s creatures are free to rebel against Him.

The words “for” and “because” indicate cause and consequence. In other words, God is worthy to receive our “glory and honor and power” BECAUSE He created all things.

All things” means the entire universe (Rom 11:36; 1 Cor 8:6; Eph 1:10; 3:9; Heb 1:3; 2:10); the heavens, the earth, the sea, and everything that is in them.

All things were created “because of Your will.” But for the will of God, the universe would not exist. Jesus prayed similarly: “Father, if You are willing, remove this cup from Me; yet not My will, but Yours be done” (Luke 22:42). It was the Father’s will that Jesus should suffer the torment of the cross. For a discussion, see – Why Jesus had to die to open the book.

Elsewhere in the New Testament, we read that God created all things THROUGH His Son (John 1:3; Col 1:15; 1 Cor 8:6; Heb 1:2), but here, at the end of Revelation 4, the Father alone is identified as the Creator (Rev 4:11). See – God created all things, but He created through His Son.

Worship in Revelation 5

Five Worship Hymns

Five hymns are sung in Revelation 4 and 5:

      • The first two are sung in honor of the One on the throne.
      • The next two songs praise the Lamb.
      • The last hymn offers praise to both.

There is a crescendo in the size of the groups singing these hymns:

Song Sung to: Sung by:
(1) Rev 4:8 “Holy, holy, holy The One on the throne 4 living creatures.
(2) Rev 4:11 – Praising Him as the Creator 24 elders
(3) Rev 5:9-10 – Worthy are You to take the book and to break its seals The Lamb 4 living creatures
AND the 24 elders
(4) Rev 5:12 – Worthy is the Lamb to receive power, riches, wisdom … 4 living creatures
AND the 24 elders
AND millions of angels
(5) Rev 5:13 – blessing and honor and glory and dominion forever Both EVERY CREATURE

So, the whole sequence of Revelation 4-5 moves forward to the great climax in which “all will honor the Son even as they honor the Father” (John 5:23).

Jesus receives the same honor as the Father.

In Revelation 5, all creation bows down to praise BOTH the Father and the Son:

Then I heard every creature … singing:
– ‘To him who sits on the throne
– and to the Lamb
be praise and honor and glory and power!
” (Rev 5:13)

Because of this, it is often stated that this attributes to Jesus Christ EQUAL STATUS with His Father. However:

Firstly, since, in this verse, the Father is the One on the throne (Rev 5:13; 12:5; 3:21; 4:2), He is the ultimate Ruler.

Secondly, as discussed above under verse 8, in Revelation, only the Father:

          • Is Almighty (e.g., Rev 21:22),
          • Has essential immortality (Rev 4:9-10),
          • Has willed and created all things to exist (Rev 4:11).
          • Is called God (cf. Rev 1:2);
          • Was and is and is to come (e.g., Rev 1:4-5).

Thirdly, Philippians 2:6-11 describes the same event as in Revelation 5. It also explains what happened in heaven after Jesus ascended. In that passage:

        • Jesus is worshiped because “God highly exalted Him, and bestowed on Him the name which is above every name” (Phil 2:9) and
        • He is worshiped “to the glory of God the Father” (Phil 2:11).
          For a discussion, see the article on Philippians 2.

God is the Creator, but He created all things THROUGH His Son (e.g. John 1:3; Heb 1:2; 1 Cor 8:6). God is the ultimate Ruler, but He GAVE all authority to His Son (Matt 28:18). Similarly, God alone is to be worshiped, but “all will honor the Son even as they honor the Father” (John 5:23), BECAUSE that is God’s will (Phil 2:9; Heb 1:6). For a further discussion, see, “God is the Head of Christ” (1 Cor 11:3).

Amid the end-time crisis, God’s people are called to:

Fear God, and … worship Him who made the heaven and the earth and sea and springs of waters” (Rev 14:7).

In Revelation’s language, this is a call to worship the Father for, in Revelation, ONLY the Father is called God and ONLY the Father is the Creator. In Revelation, God is also Jesus’ God (Rev 1:6; 3:12). To elevate Jesus to the same level as the Almighty God is to DISTORT the Word of God! For further discussion, see – In the Trinity theory, God is three Persons in one Being, but Jesus is not God.

The Christology of this website

This website defends the view of God and Christ that was maintained by the church fathers during the first three centuries; particularly the doctrine as clarified by Origen (184-253).

Most of the delegates at the Nicene Council of 325 were disciples of Origin (bible.ca). They believed that the Son ALWAYS existed and that He was the MEANS through whom God created all things, but they also believed that He was and always will be subordinate to the Father. (See – The Apologists.)

Origin’s views are also reflected by the Nicene Creed, except for the concept of homoousios (same substance), which Emperor Constantine forced the meeting to add (See – Millard Erickson).

During the first three centuries, the church was persecuted by the Roman authorities. Early in the fourth century, Emperor Constantine legalized Christianity. Later in that same century, Emperor Theodosius made Christianity the ONLY LEGAL religion in the empire. However, what he enacted as law was SPECIFICALLY THE TRINITY DOCTRINE. In his Edict of Thessalonica, he decreed as follows:

Let us believe in the one deity
of the Father and of the Son and of the Holy Spirit,
in equal majesty and in a holy Trinity.

Concerning people with different beliefs, he commanded:

In our judgment they are foolish madmen … heretics …
They will suffer … the punishment … we shall decide to inflict.

When Theodosius rose to power, the church was strongly Arian. But Theodosius implemented his law with a heavy hand, making an end to all non-Trinitarian Christologies in the Roman Empire. Later rulers, including Emperor Justinian in the sixth century, ensured compliance. Consequently, the church entered the Dark Ages professing the Trinity doctrine and the mainstream church still does.


Other Articles

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 worshipRevelation 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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