Revelation 4

True spiritual worship is perhaps one of the greatest needs in our individual lives and in our churches.

There is a constant emphasis today on witnessing for Christ and working for Christ, but not enough is said about worshipping Him. To worship means “to ascribe worth” (see Rev. 4:11; 5:12). It means to use all that we are and have to praise God for all that He is and does.

Heaven is a place of worship, and God’s people shall worship Him throughout all eternity. Perhaps it would be good for us to get in practice now! A study of Revelation 4—5 will certainly help us better understand how to worship God and give Him the glory that He deserves.

If Revelation 1: is God’s inspired outline of this book, then Revelation 4 ushers us into the third division: “the things which shall be hereafter.” In fact, that is exactly what God said to John when He summoned him to heaven! It would appear that, in this experience, John illustrates what will happen to God’s people when the church age has run its course: heaven will open; there will be a voice and the sound of a trumpet; and the saints will be caught up to heaven (1 Cor. 15:52; 1 Thess. 4:13–18). Then, God’s judgment of the earth can begin.

But before God pours out His wrath, He gives us a glimpse into glory and permits us to hear the worshipping creatures in heaven as they praise God. Two aspects of their worship are presented for our instruction and imitation.

The key word in this chapter is throne; it is used fourteen times. In fact, this is a key word in the entire book, appearing forty-six times. No matter what may happen on earth, God is on His throne and is in complete control. Various teachers interpret Revelation in different ways, but all agree that John is emphasizing the glory and sovereignty of God. What an encouragement that would be to the suffering saints of John’s day and of every age in history.

Using the throne as the focal point, we can easily understand the arrangement of this exciting chapter.

On the throne—Almighty God (vv. 2–3a). This is God the Father, since the Son approaches the throne in Revelation 5:6, and the Spirit is pictured before the throne in Revelation 4:5. There is no possible way for human words to describe what God is like in His essence. John can only use comparisons. Jasper is a clear gem (see Rev. 21:11) and the sardine is red. The Lord is robed in light, according to Psalm 104: and 1 Timothy 6:16. Both the jasper and the sardius (sardine) were found in the breastplate of the high priest (Ex. 28:17–21).

Around the throne—a rainbow (v. 3b). This rainbow was a complete circle, not merely an arc, for in heaven all things are completed. The rainbow reminds us of God’s covenant with Noah (Gen. 9:11–17), symbolic of His promise that He would never again destroy the earth with a flood. God’s covenant, as we shall see, was not only with Noah, but with all of His creation.

Judgment is about to fall, but the rainbow reminds us that God is merciful, even when He judges (Hab. 3:2). Usually, a rainbow appears after the storm, but here, we see it before the storm.

Around the throne—elders and living creatures (vv. 3–4, 6–7). The rainbow was around the throne vertically, while these heavenly beings were around the throne horizontally. They are, as it were, the king’s court.

Who are these twenty-four elders seated on thrones? It is unlikely that they are angels, because angels are not numbered (Heb. 12:22), crowned, or enthroned. Besides, in Revelation 7:11, the elders are distinguished from the angels (see also Rev. 5:8–11). The crowns they wear are the “victor’s crowns” (the Greek word stephanos; see Rev. 2:10), and we have no evidence that angels receive rewards.

These elders probably symbolize the people of God in heaven, enthroned and rewarded. There were twenty-four courses of priests in the Old Testament temple (1 Chron. 24:3–5, 18; see also Luke 1:5–9). God’s people are “kings and priests” (Rev. 1:6), reigning and serving with Christ. Note especially their praise (Rev. 5:9–10). When Daniel (Dan. 7:9) saw the thrones set up (not “cast down” as in the King James Version), they were empty, but when John saw them, they had been filled. Since there were twelve tribes of Israel and twelve apostles, perhaps the number twentyfour symbolizes the completion of God’s people.

The white robes and palm branches speak of victory (see Rev. 7:9). These are the “overcomers” who have conquered because of their faith in Christ (1 John 5:4–5).

Also around the throne, John saw four “living creatures” (“beasts” in the King James Version) who were nearer to God than the angels and the elders. They resemble the cherubim that the prophet Ezekiel saw (Ezek. 1:4–14; 10:20–22), but their praise (Rev. 4:8) reminds us of the seraphim of Isaiah 6. I believe that these special creatures symbolize God’s creation and are related to God’s covenant with Noah (Gen. 9:8–17). The faces of the living creatures parallel God’s statement in Genesis 9:10—His covenant is with Noah (the face of the man), the fowl (the face of the eagle), the cattle (the face of the calf), and the beasts of the earth (the face of the lion).

These creatures signify the wisdom of God (“full of eyes”) and proclaim the holiness of God. They are heavenly reminders that God has a covenant with His creation and that He rules His creation from His throne. The presence of the emerald rainbow further enhances this image, since the rainbow was given as the sign of the creation covenant. No matter what terrible judgments may fall on God’s earth, He will be faithful to keep His Word. Men may curse Him during the judgments (Rev. 16:9, 11, 21), but nature will praise Him and magnify His holiness.

The cherubim described in Ezekiel 1 seem to have a part in the providential workings of God in the world, pictured by the “wheels within the wheels.” God uses the forces of nature to accomplish His will (Ps. 148), and all nature praises and thanks Him.

Some students see in the four faces described (Rev. 4:7) an illustration of the fourfold picture of Christ given in the gospel accounts. Matthew is the royal gospel of the King, illustrated by the lion. Mark emphasizes the servant aspect of the Lord’s ministry (the calf). Luke presents Christ as the compassionate Son of Man. John magnifies the deity of Christ, the Son of God (the eagle).

Finally, the name used by these creatures, “Lord God Almighty,” emphasizes the power of God. As mentioned in chapter 1, the name Almighty is used nine times in Revelation. The only other such usage in the New Testament is 2 Corinthians 6:18, but it is found at least thirty-one times in Job, a book that magnifies the power of God in nature.

Out of the throne—storm signals (v. 5a). “And from the throne proceed flashes of lightning and sounds and peals of thunder” (nasb). These are indications of a coming storm and reminders of God’s awesome power (see Ex. 9:23, 28; 19:16). These “storm signals” will be repeated during the time of judgment, always proceeding from the throne and temple of God (Rev. 8:5; 11:19; 16:18). God has indeed prepared His throne for judgment (Ps. 9:7; note also 77:18).

Our world does not like to think of God as a God of judgment. They prefer to look at the rainbow around the throne and ignore the lightning and thunder out of the throne. He certainly is a God of grace, but His grace reigns through righteousness (Rom. 5:21). This was made clear at the cross where God manifested both His love for sinners and His wrath against sin.

Before the throne—lamps and a sea (vv. 5b–6a). The seven lamps connote completeness and symbolize the Holy Spirit of God (Rev. 1:4; note also Ezek. 1:13). John also seems to suggest in Revelation that the “heavenly sanctuary” follows the pattern of the earthly tabernacle and temple (see Heb. 9:23). The parallels are as follows: Earthly temple Heavenly sanctuary Holy of Holies The throne of God Seven-branched candleSeven lamps of fire stick before the throne Bronze laver Sea of glass Cherubim over the Four living creatures mercy seat around the throne Priests Elders (kings and priests) Brazen altar Altar (Rev. 6:9–11) Incense altar Incense altar (Rev. 8:3–5) Ark of the covenant Ark of the covenant (Rev. 11:19)

There is no temple in heaven in a material sense. All of heaven is God’s sanctuary for those who serve before His holy throne (Rev. 7:15). However, John indicates in Revelation 15:5–8 that there is a special “sanctuary” of God (note also Rev. 11:19). In the eternal state, there will be no temple (Rev. 21:22).

A pure crystal sea symbolizes God’s holiness, and the mingled fire speaks of His holy judgment. The crystal “firmament” in Ezekiel’s vision also comes to mind (Ezek. 1:22); it was the foundation for God’s throne. We shall meet this “sea of glass” again in Revelation 15 where it is connected with Israel’s victory over Egypt.

Praise to the throne (vv. 9–11). Whenever the living creatures glorified God, the elders would fall before the throne and praise Him. The book of Revelation is filled with hymns of praise (Rev. 4:8, 11; 5:9–13; 7:12–17; 11:15–18; 12:10–12; 15:3–4; 16:5–7; 18:2–8; 19:2–6). The emphasis on praise is significant when you remember that John wrote this book to encourage people who were going through suffering and persecution!

The theme of this hymn is God the Creator, while in Revelation 5 the elders praise God the Redeemer. The praise in Revelation 4 is given to the Father on the throne, while in Revelation 5 it is directed to the Son (the Lamb) before the throne. The closing hymn (Rev. 5:13) is expressed to both, another proof of the deity of Jesus Christ.

If the twenty-four elders typify the people of God in heaven, then we must ask, “Why should God’s people praise God the Creator?” If the heavens are declaring the glory of God, why shouldn’t God’s heavenly people join the chorus? Creation bears constant witness to the power, wisdom, and glory of God (Ps. 19). Acknowledging the Creator is the first step toward trusting the Redeemer (see Acts 14:8–18; 17:22–31). “All things were created by Him [Christ] and for Him… and by Him all things consist [hold together]” (Col. 1:16–17).

But sinful man worships and serves the creature rather than the Creator, and this is idolatry (Rom. 1:25). Furthermore, sinful man has polluted and destroyed God’s wonderful creation, and he is going to pay for it (see Rev. 11:18). Creation is for God’s praise and pleasure, and man has no right to usurp that which rightfully belongs to God. Man plunged creation into sin, so that God’s good creation (Gen. 1:31) is today a groaning creation (Rom. 8:22), but because of Christ’s work on the cross, it will one day be delivered and become a glorious creation (Rev. 8:18–24).

It is unfortunate that the church today often neglects to worship the God of creation. The real answer to the ecological problem is not financial or legal, but spiritual. It is only when man acknowledges the Creator and begins to use creation to God’s glory that the problems will be solved.