Revelation 4 - In Depth Bible Commentaries

JOHN'S VISION OF THE HEAVENLY THRONE
THE ULTIMATE REALITY!
Revelation 4:1-11, Greek Text with Translation
4.1 Meta. tau/ta ei=don( kai. ivdou. qu,ra hvnew|gme,nh evn tw/ | ouvranw/ |( kai. h` fwnh. h`
prw,th h]n h;kousa w`j sa,lpiggoj lalou,shj metV evmou/ le,gwn\ avna,ba w-de( kai. dei,xw soi a]
dei/ gene,sqai meta. tau/taÅ .
4.1 After these things I saw, and look--a door, having been opened in the heaven! And
the first voice which I heard was speaking with me like a trumpet, saying, Come up here! And
I will show you the things that must happen after these things.
4.2 Euvqe,wj evgeno,mhn evn pneu,mati( kai. ivdou. qro,noj e;keito evn tw/ | ouvranw/ |( kai.
evpi. to.n qro,non kaqh,menoj( 4.3 kai. o` kaqh,menoj o[moioj o`ra,sei li,qw| iva,spidi kai.
sardi,w|( kai. i=rij kuklo,qen tou/ qro,nou o[moioj o`ra,sei smaragdi,nw|Å 4.4 Kai. kuklo,qen
tou/ qro,nou qro,nouj ei;kosi te,ssarej( kai. evpi. tou.j qro,nouj ei;kosi te,ssaraj
presbute,rouj kaqhme,nouj peribeblhme,nouj evn i`mati,oij leukoi/j kai. evpi. ta.j kefala.j
auvtw/n stefa,nouj crusou/jÅ 4.5 Kai. evk tou/ qro,nou evkporeu,ontai avstrapai. kai. fwnai.
kai. brontai,( kai. e`pta. lampa,dej puro.j kaio,menai evnw,pion tou/ qro,nou( a[ eivsin ta. e`pta.
pneu,mata tou/ qeou/( 4.6 kai. evnw,pion tou/ qro,nou w`j qa,lassa u`ali,nh o`moi,a krusta,llw|Å
4.2 Immediately I became in Spirit, and look--a throne was standing in the heaven, and
upon the throne One sitting. 4.3 And the One sitting, similar in appearance to a preciousstone,
to jasper and to carnelian; and a rainbow around the throne, similar in appearance to an
emerald. 4.4 And around the throne, twenty-four thrones, and upon the thrones twenty-four
officials sitting, clothed in white robes, and upon their heads golden crowns. 4.5 And out of
the throne there are coming out lightnings, and voices, and thunderings; and seven lamps of
fire, burning before the throne--which are the seven Spirits of God–4.6 and before the throne,
like a sea of glass, similar to crystal.
Kai. evn me,sw| tou/ qro,nou kai. ku,klw| tou/ qro,nou te,ssara zw/|a ge,monta ovfqalmw/n
e;mprosqen kai. o;pisqenÅ 4.7 kai. to. zw/|on to. prw/ton o[moion le,onti kai. to. deu,teron
zw/|on o[moion mo,scw| kai. to. tri,ton zw/|on e;cwn to. pro,swpon w`j avnqrw,pou kai. to.
te,tarton zw/|on o[moion avetw/| petome,nw|Å 4.8 kai. ta. te,ssara zw/|a( e]n kaqV e]n auvtw/n
e;cwn avna. pte,rugaj e[x( kuklo,qen kai. e;swqen ge,mousin ovfqalmw/n( kai. avna,pausin ouvk
e;cousin h`me,raj kai. nukto.j le,gontej\ a[gioj a[gioj a[gioj ku,rioj o` qeo.j o` pantokra,twr(
o` h=n kai. o` w'n kai. o` evrco,menojÅ
And in the midst of the throne, and around the throne four living creatures, full of eyes,
in front and in back. 4.7 And the first living creature, similar to a lion; and the second living
creature, similar to a young bull; and the third living creature having the face like a person; and
the fourth living creature, similar to a flying eagle. 4.8 And the four living creatures, each one
of them having six wings above. Around and within they are full of eyes. And they have no
rest day and night, saying, “Set-Apart, Set-apart, Set-apart--O Lord God, the Almighty, the
One Who Was Being, the One Who Is Being, and the Coming One!"
247

4.9 Kai. o[tan dw,sousin ta. zw/|a do,xan kai. timh.n kai. euvcaristi,an tw/| kaqhme,nw|
evpi. tw/| qro,nw| tw/| zw/nti eivj tou.j aivw/naj tw/n aivw,nwn( 4.10 pesou/ntai oi` ei;kosi
te,ssarej presbu,teroi evnw,pion tou/ kaqhme,nou evpi. tou/ qro,nou kai. proskunh,sousin tw/|
zw/nti eivj tou.j aivw/naj tw/n aivw,nwn kai. balou/sin tou.j stefa,nouj auvtw/n evnw,pion tou/
qro,nou le,gontej\ 4.11 a;xioj ei=( o` ku,rioj kai. o` qeo.j h`mw/n( labei/n th.n do,xan kai. th.n
timh.n kai. th.n du,namin( o[ti su. e;ktisaj ta. pa,nta kai. dia. to. qe,lhma, sou h=san kai.
evkti,sqhsanÅ
4.9 And when the living creatures will give glory and honor and thanksgiving to the One
sitting upon the throne, to the One Who lives into the long-lasting ages of the long-lasting
ages, 4.10 the twenty-four officials will fall before the One sitting upon the throne, and they will
worship the One living into the long-lasting ages of the long-lasting ages; and they will throw
their crowns before the throne, saying: 4.11 Worthy are You, the Lord and our God, to receive
the glory and the honor and the power! Because You created everything, and because of
Your will they were, and they were created!"
Revelation 4:1-11, Translation with Footnotes:
505 506 507
4.1 After these things I saw, and look --a door, having been opened in the
505
After John's inaugural vision (1:9-20) with its picture of the risen victorious Lord
walking in the midst of the seven churches--during their time of testing and witnessing, when
some are faithful and others are lukewarm--John sees the heavenly reality that lies behind
what is happening upon the earth. It is very easy for humans to become confused and
distracted--especially for people who suffer undeserved confinement or who are threatened
with death by hostile authorities. But if those who suffer can get a glimpse of the heavenly
realities, their sufferings can be transformed and filled with vibrant hope and courage, enabling
them to bow in heart felt worship!
As we enter into chapter 4, we enter into a completely new scene--there could hardly
be a sharper contrast with what has preceded. Everything in chapters 2 and 3 has been on
earth, in the earthly cities of the Roman Province of Asia. But now John is called up into
heaven, and the reader is taken with him, to become a witness of heavenly reality. In
chapters 2 and 3 we have seen both the things to be praised in their life as followers of Jesus,
and we have seen their faults, short-comings, and failures graphically portrayed. On the
horizon we have seen the looming clouds of deadly persecution and the prospect of individual
believers suffering martyrdom.
But just as soon as we enter into chapters 4 and 5, there is a completely different
atmosphere. Here we see ultimate reality--the divine throne, surrounded by the heavenly
multitudes, filled with joy and praise. All of the threats, the opposition, the struggles are gone;
there is no sign of the Roman Empire or its proud rulers with their haughty claims. Here, in the
ultimate reality that lies behind and above the experiences of God's suffering people on earth,
is God, enthroned in awesome beauty and splendor; and there is a rainbow of peace that
dominates the horizon of a universe filled with the wonder and praise of its Creator.
248
(continued...)

505
(...continued)
A similar contrast exists between chapters 4-5 and the materials that follow in
chapters 6-19 of Revelation. In those chapters, we will become witnesses to John’s visions
of the terrifying judgments that are visited upon a world that rejects its rightful King, as the Lord
of history "comes with the clouds" of both divine judgment and deliverance, destroying the evil
powers that fight against and put to death the people of God, and bringing His faithful people
through to victory. We think that it is obviously John's intention, before allowing his readers to
view this terrifying conflict that will take place in human history, to give them the reassuring
vision of the Creator God upon His universal throne. Whatever the future may hold for them,
they may take comfort in the fact that God is on the throne of the universe, and no matter how
powerful the forces that oppose His people may seem to be, they will never be able to overcome
the ultimate Power that rules from the throne of heaven!
In the words of John Newport, “On the plane of history, the church appears unable to
resist the might of hostile worldly powers. But the course of history is not finally determined by
evil political powers but by God enthroned and active...The great throne room vision of
chapter 4 serves to remind believers living in the shadow of impending persecution that an
omnipotent and omniscient God is still in control.” (P. 169)
506
Compare 4:1 with 7:1, 9; 15:5; 18:1 and 19:1 for this opening phrase, meta, tau/ta,
“after these things” (or ‘this’), which introduces the reader to an importantly new and different
subject.
507
The perfect passive nominative singular feminine participle hvnew|gme,nh, enewgmene,
“having been opened,” implies that the door already stood opened, ready for John to come up
and enter. This "door" is not a "door of opportunity" as in 3:8, or the "door of the human heart"
as in 3:20, but should be seen as the "door of revelation,” the door that opens up into a previously
unseen, wondrous heavenly reality. We should compare with this numerous visions
throughout both the Bible and the non-biblical "apocalyptic" literature from the time immediately
before the first century and in the two centuries to follow--see, for example,
The Apocalypse of Zephaniah in Charlesworth, Pseudepigrapha of the Old
Testament 1, pp. 508-514, where “Zephaniah” is brought into the fifth heaven and sees
heavenly beings, angels, dwelling in temples of salvation (p. 508), then goes with the angel of
the Lord to enter through the “bronze gates” into the beautiful heavenly city (p. 512), and sees
heavenly beings remarkably similar to the vision of the risen Jesus in Revelation 1:13-15 (p.
513);
3 Baruch in Charlesworth Ibid., pp. 662-679, where “Baruch” is led through five
heavens, and sees the mysteries and the glorious radiance of God (although not a vision of
God, but the surroundings of God in the heavens, with explanations of the origin of rain, the
nature of the sun and the moon, etc.). Baruch passes through open doors in the heavens,
and finally through the gates of the fifth heaven, where the prayers of human beings go);
1 Enoch in Charlesworth, Ibid., pp. 13-89, especially pp. 28-29 and 49-50, where
Enoch sees the open gates of heaven from which the stars of heaven come out, with gates in
the north, west, south and east. Carried off in spirit, Enoch enters the heaven of heavens,
(continued...)
249

507
(...continued)
seeing all the heavenly creatures surrounding the “Antecedent of Time,” with head white and
pure like wool, in indescribable garments;
2 Enoch in Charlesworth, Ibid., pp. 102-213, especially pp. 122-40, where Enoch is
lifted up and taken to gates in the heavens through which sun, moon and stars enter and
leave, and then finally (pp. 136-40) is brought into the tenth heaven, where he sees the face of
the Lord, surrounded by the heavenly beings, where Enoch himself is clothed with heavenly
raiment and becomes like one of God’s glorious ones;
3 Enoch in Charlesworth, Ibid., pp. 255-315, especially pp. 304 and 305, where it is
said that “Rivers of joy, rivers of rejoicing, rivers of exultation, rivers of love, rivers of friendship
pour out from the throne of glory, and, gathering strength, flow through the gates of the paths
of the heaven...at the melodious sound of His creatures’ harps, at the exultant sound of the
drums of His wheels, at the sound of the cymbal music of His cherubim. The sound swells
and bursts out in a mighty rush–Holy, holy, holy, Lord of hosts, the whole earth is full of His
glory.” (P. 305)
Within the biblical canon, Ezekiel's inaugural vision is especially appropriate:
hvnoi,cqhsan oi` ouvranoi, kai. ei=don o`ra,seij qeou/, enoichthesan hoi ouranoi kai eidon
oraseis theou, "the heavens were opened, and I saw visions of God..." (Ezekiel 1:1).
Genesis 28:17, where Jacob says concerning the vision he has seen at Bethel, -hm;
~yIm")V'h; r[;v;î hz< ßw> ~yhiêl{a/ tyBeä-~ai yKi… hz< © !yaeä hZ< +h; ~AqåM'h; ar"ÞAN,, “How
fearsome (is) this place! This is nothing else than God’s House, and this (is) the Heavens’
gate!”; Psalm 78:23 states that xt'(P' ~yIm:åv' yteÞl.d:w> l[;M'_mi ~yqIåx'v. wc;äy>w:, “And He
commanded clouds from above, and doors / gates of heavens He opened,” i.e., when it rains,
God has opened the gates of the heavens above.
At the immersion of Jesus, Mark tells us that Jesus ei=den scizome,nouj tou.j ouvranou.j
kai. to. pneu/ma w`j peristera.n katabai/non eivj auvto,n, eiden schiomenous tous ouranous
kai to pneuma hos peristeran katabainon eis auton, "...(Jesus) saw the heavens being
split, and the Spirit like a dove, coming down into him.” (Mark 1:10b)
John tells how Jesus told Nathanael that o;yesqe to.n ouvrano.n avnew|go,ta kai. tou.j
avgge,louj tou/ qeou/ avnabai,nontaj kai. katabai,nontaj evpi. to.n ui`o.n tou/ avnqrw,pou,
opsesthe ton ouranon aneogota kai tous aggelous tou theou anabainontas kai
katabainontas epi ton huion tou anthropou, "...You people will see the heaven having been
opened, and the messengers / angels of the God ascending and descending upon the Son of
the Person” (John 1:51)
We think that John’s language here in Revelation 4-5 is most closely connected to the
visions of the Jewish apocalyptic literature; but whereas they are deeply involved in revealing
(continued...)
250

508 509 510
heaven! And the first voice which I heard was speaking with me like a trumpet,
507
(...continued)
the divine mysteries about “cosmology,” i.e., the movements of the sun, moon, stars, and the
future conditions of the wicked and the righteous, in their places of torment and bliss, John’s
vision has no such cosmological speculation, but focuses on the reality of the heavenly throne
and the worship surrounding it, along with statements concerning the future torment or bliss of
the wicked and the righteous. See Aune’s Excursus 4C: The Cosmology of Ancient Ascent
Narratives on pp. 317-19.
Aune comments that “The motif connecting divine epiphanies with a heavenly door is
particularly important in southwest Asia Minor in the Hellenistic and Roman periods. The
world-famous Temple of Artemis at Ephesus...had a door in the front pediment [the wide, lowpitched
gable surmounting the facade of a building in the Grecian style] that was apparently
used for a ritual epiphany of the goddess...Greek and Roman temple pediments, in a tradition
originating in the Near East...often depicted the heavenly world, with the presence of such
figures as the Horai who possessed the keys to the door of heaven...The pediment as a
symbolic representation of the heavenly world is also found on Roman temples...” (P. 281)
508
In the vision of John, only a door is opened, not heaven itself. Only the author is
allowed to enter and see the vision. We who read his letter are dependent upon his reporting
of the vision he saw. Of course, for the unbeliever such language seems completely fantastic
and incredible--since the unbeliever oftentimes holds to the view that this world, and what can
be experienced by the physical senses, is absolutely all that there is--the sum total of reality–a
dogmatic conclusion that is being rapidly undermined in the modern world with its unbelievable
new visions into the sub-atomic world of reality, as well as the new visions of outer space
being brought into view by the Hubble telescope.
Such a person will honestly feel that the author of Revelation is either reporting something
seen in a drug induced dream or reporting the results of an overly-fertile imagination--but
with no relationship to reality.
Of course, there have been, and continue to be, many such artificially concocted
visions and dreams, that tell us little more than the wishes and fantasies of deranged or
drugged minds. But how many of them ever become literary classics, or have achieved
"canonization"? The power of the visions found in Revelation has been demonstrated
historically, in the strength that these visions have imparted to struggling Christians, enabling
them to live victorious lives in the midst of terribly evil surroundings, giving them hope and
courage to face onslaughts of persecution and stand boldly in the face of the sword and
burning and the savage teeth of wild animals in the arena. These visions have served to instill
both moral and ethical living in the lives of those who live in their light. Nothing more than drug
induced visions and dreams? We think that this evaluation of this powerful literature is in itself
an “escape mechanism,” to enable those holding it to avoid facing the implications and
demands that these visions place upon those taking them seriously!
The author of Revelation cries out to his readers that there is far more to reality than
simply this physical universe which we can see and taste and smell and touch and hear.
There is an "invisible" reality that surrounds and infiltrates the world we know by the physical
(continued...)
251

511 512 513 514 515
saying, "Come up here! And I will show you the things that must happen after
508
(...continued)
senses; it is "unseen" by physical sight, but it can be seen "in the Spirit"--and its sounds of
beautiful music can be heard by ears that are open to them. It is far more real than the
unbeliever dares imagine. Indeed, John tells his readers, it is only in the light of this "heavenly"
reality that the things of this physical universe can begin to make sense, and find
meaning and hope. It is the task of "revelation," of "divine unveiling," to make this heavenly
dimension known; and that is exactly what chapters 4-5 do–they "unveil" the ultimate,
heavenly reality that enables the people of God to make sense of their experiences during
their pilgrimage through a hostile, persecuting world.
Of course, such a vision of invisible heavenly reality has been charged with being an
"escape mechanism" for fearful, suffering people. But such a criticism needs to be examined
carefully. That the heavenly vision enables "escape" for the people of God is certainly true,
and not to be denied. But it is not an "escape from reality"--rather, it is a demanding vision,
that calls the people of God to suffer, and serve, and live by the highest possible moral
standards throughout their earthly lives, witnessing to honesty and purity in the midst of moral
decay and selfish materialism. We may note that a fire escape is likewise an "escape mechanism"--but
that does not make it unnecessary or unreal, especially when fire breaks out!
509
Following the conjunction kai, kai, “and,” the word ivdou, idou, “look!” is interpolated
into the text by Sinaiticus, Minuscule 2344, the Old Latin manuscript t and by Primasius (who
died about 567 A.D.). The interpolated word does not change the meaning of Revelation.
510
Compare Revelation 1:10, where John states that he heard a great voice behind him
that was like a trumpet--which was, as explained in 1:12, the voice of the one "like a Son of a
Person," that is, the voice of the risen, victorious Lord Jesus. Aune comments that “The ‘first
voice’ must be the voice in 1:10-11, which commanded John to write a book and send it to the
seven churches.” (P. 282) Still, Aune holds that this voice speaking to John in 4:1 is the voice
of an “interpreting angel,” not the voice of the risen Christ.
511
The phrase beginning with a present participle, ëáëïýóçò ìåô ìï ëÝãùí, lalouses
met’ emou legon, “speaking with me saying,” is changed to read lalou,shj met’ evmou/
le,gousa, lalouses met’ emou legousa, “speaking with me, saying,” in which the grammatical
mistake of the original text (which uses the masculine singular participle in conjunction with a
feminine singular subject) is corrected, ëÝãùí, legon being changed to le,gousa, legousa, by
a corrector of Sinaiticus and the Majority Text (A). It is changed to read met’ evmou/ lalou,sa,
met’ emou lalousa,”with me saying,” by Minuscule 2329 and a few other Greek manuscripts–shortening
the original phrase by one word, and correcting the grammatical mistake by
using the feminine singular participle lalou/sa, lalousa, “speaking,” in place of the original
text’s ëÝãùí, legon. It is changed to read le,gousa met’ evmou/, legousa met’ emou, literally
“saying with me,” by Minuscule 1854 and the Old Latin manuscript a. This reading also
corrects the grammatical mistake in the original, and avoids the two-fold use of words for
“saying” and “speaking.” We think that there can be little doubt that the original manuscript
contained the grammatical mistake, and that the variant readings are attempts by later
copyists and translators to eliminate this mistake. The variant readings do not change the
(continued...)
252

511
(...continued)
meaning of Revelation–but they do cover up the very human mistake made by the original
writer. See Aune, p. 282, where he holds that this usage may be an “intentional Hebraism” on
the part of John.
512
Just as Moses in Exodus 19:20 was called to come up onto Mount Sinai, to hear the
divine voice, so John is called--but here, to "come up" into the heaven itself, where he will be
informed of future happenings. Compare the similar language at Revelation 11:12, where the
dead bodies of the witnesses are told to “come up here” (i.e., to heaven); 17:1, where one of
the seven angels tells John “Come here, I will shown you the judgment of the great prostitute”
and 21:9, where one of the seven angels tells John “Come here, I will show you the bride, the
wife of the Lamb.”
Newport points out that “‘Come up hither’ is the phrase which Hal Lindsey and some
dispensationalists believe teaches what they call the pre-tribulation rapture. According to this
view, the mystery church will be taken up into heaven in a secret ‘great snatch’ before the last
days of persecution. This view infers that the absence of the word ‘church’ in Revelation 4:1
to 22:15 and the continued references to ‘saints’ indicate that at this point the church departs
from the earth.” (P. 170)
See John Walvoord's book, The Revelation of Jesus Christ, pp. 101-103, for a
statement of this kind of interpretation. He writes, “Though there is no authority for connecting
the rapture with this expression [’come up hither’], there does seem to be a typical representation
of the order of events, namely, the church age first, then the rapture, then the church in
heaven...From a practical standpoint, however, the rapture may be viewed as having already
occurred in the scheme of God before the events of chapter 4 and following chapters of
Revelation unfold.” (P. 103)
Walvoord's admission that there is no authority for interpreting John's words with the
"rapture" is to be noted. The idea that the Church is taken up into heaven before the events of
chapters 4 and 5 is obviously read into the text, and cannot, we think, be John's meaning.
Chapter 5 describes the identification of the Little Lamb at God's right hand, and is pointing to
something that had already happened, long before the time John wrote his letter!
513
For John's use of this verb "to show" (äåßîù, deikso, “I will show,” from dei,knumi,
deiknumi), see Revelation 1:1; 4:1; 17:1; 21:9, 10; 22:1, 6 and 8. In six of these instances,
it is a heavenly voice, or the “interpreting angel” who uses this verb.
514
Instead of the original text’s use of the neuter plural accusative adjective a`,, ha, “the
things that,” Alexandrinus reads the accusative plural relative pronoun o[sa, hosa, “what
things.” The variant reading does not change the meaning of Revelation, but is an example
of a later copyist’s sense of freedom to slightly change the original text in order to enhance its
meaning.
515
See Revelation 1:1, 19 and 22:6, along with Daniel 2:28-29, 45. There is a divine
“necessity” for certain things to happen. The infinitive verb dei/, dei, means
253
(continued...)

these things." 516
515
(...continued)
1 to be under necessity of happening, “it is necessary,” “one must,” denoting compulsion of
any kind.
a of that which takes place because of circumstances or inner necessity, with the
context determining the cause (so here, Revelation 4:1);
b of the compulsion of law or custom;
c of an inner necessity growing out of a given situation
d of compulsion caused by the necessity of attaining a certain result;
2 to be something that should happen because of being fitting,
a generally
b of that which one should do
c to indicate that something that happened should by all means have happened,
expressed with the imperfect, e;dei “it was being necessary”
d to indicate that something that did not take place really should have happened, also
expressed wjith the imperfect e;dei “it should have,” “ought to have.”.
For this phrase, see Daniel 2:29, [d:ªAhw> !yzIër" aleäG" ‘aY"m;v.Bi Hl'Ûa/ yt;úyai ~r:‡B.
aY"+m;Ay tyrI åx]a;B. awEßh/l, yDI î hm' ², rC; ênk;Wb)n> ‘aK'l.m;l., “but there is a God in the
heavens, Who reveals secrets, and makes known to the King Nebuchadhnetstsar what will
happen in (the) latter part of the days,” which is translated into Greek by a] dei/ gene,sqai evpV
evsca,twn tw/n h`merw/n, “the things it is necessary to happen at ends of the days.”
516
The phrase ìåô ôáôá, meta tauta, “after these things,” can be read as the
conclusion of verse 1, “the things that must happen after these things,” or just as easily as the
beginning phrase of verse 2, “After these things I immediately became in Spirit...” Either way
the phrase is taken makes little difference for the meaning of Revelation
For the phrase ìåô ôáôá, meta tauta, “after these things,” in Revelation, see 1:19;
4:1 (here); 7:9; 9:12; 15:5; 18:1; 19:1 and 20:3.
John obviously means that his message has to do with the future that can be expected
by the seven churches of Asia. But futuristic interpreters like Walvoord make far too much of
this language, insisting that it means things to happen some 1900 years later, after the end of
this age, and the removal of the church from this earth.
254
(continued...)

517 518 519 520 521
4.2 Immediately I became "in Spirit," and look--a throne was standing in the
516
(...continued)
He states: “Beginning with chapter 4, things to come are unfolded which have to do
with the consummation of the age...The concept that Revelation beginning with 4:1 is totally
future, from the standpoint of the twentieth century, is a broad conclusion growing out of the
lack of correspondence of these prophecies to anything that has been fulfilled. The events
anticipated in the angel's promise to ‘show you things which must be hereafter’ (4:1), should
be regarded as a prediction of events which shall occur at the end of the age.” (Pp. 101-102)
Against such a "futuristic" view, it must be insisted that John's language does not state
or imply any such thing. It clearly says that John is seeing a vision which has to do with the
future from his standpoint, and from the standpoint of the seven churches; but there is not the
slightest indication that he means nineteen centuries or more later, in a completely different
time and culture, one that those to whom he writes will not live to see or experience!
We agree with Beasley-Murray, who, although like Walvoord, holds to a "pre-millennial"
interpretation, points out that “Despite the declaration of 4:1, that John is now to view ‘what
must take place after this,’ it is evident that the victory of Christ has already taken place in his
cross and resurrection, that he has ascended the throne of God, and that his reign has
begun.” (P. 110)
However, we should go much farther than does Beasley-Murray. The fact is, chapter 4
describes "eternal reality," which eternally exists, not something that will only exist at the "end
of the age"! And chapter 5, with its description of the Little Lamb that has been slain, coming
to take the seven sealed book of human destiny from the hand of God is something that had
already happened in the past, at the time of John's writing.
Aune comments that “This invitation is designed to introduce the reader to the extended
vision sequence found in 4:1-22:9 and not simply to the textual unit consisting of 4:1-8:1.
However, the reference to ‘what must happen after this’ may also refer specifically to the
revelation contained in the sealed scroll that is the focus of the second part of the throne
scene found in 5:1-14, which is opened by the Lamb in stages (6:1-17; 8:1).” (P. 282)
517
Aune comments on the many “throne-vision reports” from the Bible and in Judaism’s
“apocalyptic” texts, that “The focus of the throne vision is God enthroned in his heavenly court
surrounded by a variety of angelic beings or lesser deities (angels, archangels, seraphim,
cherubim)...Such descriptions of God enthroned in the midst of his heavenly court are based
on the ancient conception of the divine council or assembly found in Mesopotamia, Ugarit, and
Phoenicia as well as in Israel...The motif of the divine council is frequently associated with
prophecy in the Old Testament, for prophets were thought able to join the assembly, to hear
the deliberations of the council, and then to announce God’s will upon the earth.” (P. 277)
See Jeremiah 23:18, 22 (who has stood in the council of YHWH, to see and hear His
word? If the false prophets had stood in YHWH’s council, they would have announced His
word, causing the people to turn away from evil); Amos 3:7 (YHWH does nothing unless He
reveals His secret counsel to His servants, the prophets); 1 Kings 22:19-22 = 2 Chronicles
255
(continued...)

517
(...continued)
18:18-22 (Micaiah has been in on YHWH’s heavenly council); and see the apocalyptic texts
referred to in footnote 508.
518
The conjunction kai, kai, “and,” is interpolated immediately before the adverb
åèÝùò, eutheos, “at once,” “immediately,” by a corrector of Uncial Manuscript 0169, Minuscules
1854, 2344, the Majority Text (A), the Clementine Latin Vulgate and the Syriac tradition.
The interpolated word does not change the meaning of Revelation, but is apparently an
example of the attempt by later copyists and translators to “enhance” the original text.
519
Aune translates evgeno,mhn evn pneu,mati, egenomen en pneumati, literally “I became
in spirit / Spirit,” by “I was in a prophetic trance” (p. 268). We translate by “I became ‘in Spirit.’
The verb is aorist middle.
Compare Revelation 1:10, where John states evgeno,mhn evn pneu,mati evn th/| kuriakh/|
h`me,ra|, egenomen en pneumati en te kuriake hemera, literally, "I became in Spirit on the
Lordly Day." There can be little doubt that what John means here is the experience of "prophetic
ecstasy," being "in the Spirit" in such a way that the person involved gains extraordinary
insight and vision. See the following passages:
"And [the] Spirit caught me up, and I heard behind me a voice...And the Spirit took me
out, and caught me up, and I went in the heat of my spirit, and the strong hand of [the] Lord
was upon me!" (Ezekiel 3:12, 14, from the Greek translation)
"And [the] Lord's hand came upon me, and it led me out by [the] Lord's Spirit, and
placed me in the middle of the field..." (Ezekiel 37:1, from the Greek translation)
520
The divine throne is prominent in biblical literature--see 1 Kings 22:19; Isaiah 6:1;
Ezekiel 1:26; Psalm 47:8; Daniel 7:9. Also, see I Enoch 14:18-19; Testament of Levi 5:1;
Assumption of Moses 4:2; 2 Enoch 22:2.
In Revelation, God's throne is mentioned almost twice as many times as in the rest of
the New Testament. Here, in chapter 4, the word "throne" occurs eleven times in the
singular, besides the mentions of the "thrones" of the 24 officials. It is obvious from this fact
that John's vision emphasizes the reality of the heavenly throne, over against the petty thrones
of earthly officials, such as the Roman emperors.
It is, as Revelation makes abundantly clear, a fact of Christian experience that the
church that is true to its mission in the world will oftentimes be faced with "tribulation." God
has not made His people exempt to the horrors of war, or dread disease, or disasters such as
earthquakes, tornadoes, or hurricanes. In fact, the New Testament interprets all of these as
occasions in which the people of God are tested, and learn maturity through suffering; it does
not in any way imply that the people of God are sinless, and without need of punishment or
discipline through such suffering. But this chapter makes it clear that God's people need
never fear, no matter how dark their world may become, that the ultimate destiny of their world
is in the hands of human rulers or wicked political powers; this world is in the hands of the
creator God, Who is on the throne of the universe!
(continued...)
256

522 523 524 525
heaven and upon the throne One sitting. 4.3 And the One sitting similar in
520
(...continued)
As Aune states, “The throne of God, a symbol of sovereignty [‘supremacy of authority’],
is the central feature of Old Testament, Jewish, and early Christian conceptions of heaven,
and is modeled after the throne rooms of earthly kings.” (P. 284)
521
The imperfect indicative passive verb êåéôï, ekeito, implies a continuous past action.
It could be translated "was being placed." Aune translates by “was situated.” (P. 284)
522
The word "heaven" is ambiguous, being used to refer to (1) the "atmosphere" that
surrounds the earth, as a part of the created universe, where the clouds and stars are located;
(2) the dwelling place of God, which is both above and beyond, as well as within the physical
universe. It is obvious that John uses the word here in the second sense.
523
The accusative phrase, ôí èñüíïí, ton thronon, “the throne,” is changed to the
genitive phrase tou/ qro,nou, tou thronou, “of (or ‘from’) the throne,” by the Majority Text (A).
The preposition evpi, epi “upon,” is used with genitive, dative, and accusative nouns, and either
reading makes good sense. However, it is probable that the variant reading has been
originated in an attempt by later copyists to slightly improve on the original’s grammar.
However, the variant reading does not change the meaning of Revelation.
524
John gives little indication of Who it is Who is sitting (the present active participle
kaqh,menoj, kathemenos; see 4:2 (here), 3, 4, 9, 10; 5:1, 7, 13; 6:2, 4, 5, 8, 16; 7:10, 15;
9:17, 11:16; 14:6, 14, 15, 16; 17:1, 3, 9, 15; 18:7; 19:4, 11, 18, 19, 21; 20:11; 21:5) on this
heavenly throne, until later in the vision, where the universal worship accorded this Being
makes it obvious that this is John's way of describing a divine vision. It is none other than
Almighty God, YHWH, the God of Israel, who occupies this heavenly throne! As is normal in
biblical literature, John's description of the one who sits upon the throne is only suggestive and
allusive, refusing to attempt to describe in any detail God's person or appearance, but rather
limiting his description to the flashing, beautiful colors of the throne, its occupant, and its
surroundings.
By contrast, see the following passages, in which there is more (even though not much
more) attempt to describe the divine appearance: “Moses and Aaron, Nadab and Abihu, and
the seventy officials of Israel went up and saw the God of Israel. Under His feet was
something like a pavement made of sapphire, clear as the sky itself. But God did not raise His
hand against these leaders of the Israelites; they saw God, and they ate and drank." (Exodus
24:9-11, from the Hebrew). The Greek translation significantly changes this to read, "They
saw the place where the God of Israel was standing...")
"Above the expanse over their heads [of the living creatures] was what looked like a
throne of sapphire, and high above on the throne was a figure like that of a man. I saw that
from what appeared to be His waist up He looked like glowing metal, as if full of fire, and that
from there down He looked like fire; and brilliant light surrounded Him. Like the appearance of
a rainbow in the clouds on a rainy day, so was the radiance around Him. This was the appearance
of the likeness of the glory of YHWH." (Ezekiel 1:26-28b; note the use of "the likeness,"
which discourages any literal understanding of the description.)
(continued...)
257

526 527 528 529 530
appearance to a precious-stone, to jasper and to carnelian; and a rainbow
524
(...continued)
"As I looked, thrones were set in place, and the Ancient of Days took His seat. His
clothing was as white as snow; the hair of His head was white like wool. His throne was
flaming with fire, and its wheels were all ablaze. A river of fire was flowing, coming out from
before Him..." (Daniel 7:9-10a)
John's description, by contrast, is much less "anthropomorphic," refusing to attempt a
word picture of the Divine Being, other than that of His likeness to a "precious stone."
525
The phrase êá êáèÞìåíïò, kai ho kathemenos, “and the One sitting” (a present
middle participle) is omitted by the “Majority Text.” It is read by Sinaiticus, Alexandrinus, P,
Uncial Manuscripts 046, 0169, Minuscules 1611, 2050, 2329, 2351, some other Greek
manuscripts, the entire Latin tradition, plus the Syriac and Coptic traditions. The phrase is
unnecessary for the sense of the passage, and we can easily understand why later copyists
may have deleted it as such. Its omission does not change the meaning of Revelation.
526
The phrase is o[moioj o`ra,sei, homoios horasei, “like (or, ‘similar’) in appearance (or
‘sight’).” This adjective o[moioj occurs some 21 times in the Book of Revelation, at 1:13, 15;
2:18; 4:3, 3, 6, 7, 7, 7; 9:7, 7, 10, 19; 11:1; 13:2, 4, 11; 14:14; 18:18; 21:11 and 18. That is,
John does not claim to be describing exactly, but lets the reader know that he is using
comparisons. See the next footnote.
527
John's description is extremely guarded and careful. He tantalizingly says that the
One sitting on the throne's appearance was "similar to" a precious stone. Swete comments
that “The description rigorously shuns anthropomorphic details. The Seer's eye is arrested by
the flashing of gem-like colors, but he sees no form.” (P. 67) This is certainly the case, but it
is disappointing to the reader, who longs to obtain a literal and exact vision of the divine reality.
Even though there are places in the Jewish Bible where there is a somewhat closer
description of the divine appearance, nowhere in the Jewish or Christian Bibles is there any
real attempt to give a photographic likeness of God, beyond these very slight and vague
references. For the followers of Jesus, it is enough to say that the Eternal God has revealed
Himself to humanity in the person of Jesus, the "Son of the Person," and that in seeing Him,
we have seen the Father!
528
The phrase kai. smara,gdw|, kai smaragdo, “and to emerald,” is interpolated into the
text by Uncial Manuscript 046 and a few other Greek manuscripts. The interpolation does not
change the meaning of Revelation, but is simply an attempt by later copyists to enhance the
original text, making it fuller.
"Jasper" evidently means a semi-precious stone that is a translucent green, perhaps
green colored quartz.
529
"Carnelian" is most probably another semi precious form of quartz with a deep brown
or red color.
258

around the throne, similar in appearance to an emerald. 531
530
The noun ñéò, iris, “rainbow,” or “halo,” is changed to read i`erei/j, hiereis, “priests,”
by the first writer of Sinaiticus, Alexandrinus, Minuscule 2329 and a few other Greek manuscripts.
The two words are very similar in sound, and the variant reading may be the result of
a mistake made by copyists working “by ear.” It seems unlikely that priests surrounding the
divine throne would be described as “similar in appearance to an emerald.”
ñéò, iris, may mean "halo." The possibility of these two translations, "rainbow" and
"halo," have given rise to disagreements as to the meaning of this symbolism. Does John's
vision have reference to the divine rainbow placed in the sky following a rain, symbolic of
YHWH's covenant to never again bring a flood upon the earth (as in Genesis 9)? Or does the
vision only have reference to the kind of "halo" or "nimbus" (cloudy glow enveloping a
supernatural being when on earth, or deified people), a conception familiar to the ancient
world?
Swete holds that because the Greek translation of the Jewish Bible used the noun
ôüîïí, toxon to mean "rainbow" instead of the noun ñéò, iris used here, there is no certain
reference to the rainbow. But it is very much in John's style to use concepts taken from the
Jewish Bible with minor changes exactly like this, as can be demonstrated time and again
throughout Revelation.
Thus we conclude that the word means "rainbow," and agree with the many interpreters
who see in this descriptive language an affirmation of hope and covenant peace, related to the
rainbow as a sign of YHWH's covenant with Noah and his descendants as described in
Genesis 9.
Hough comments that “In heaven [John] finds a throne. The ultimate Master sits upon
it. There is ineffable splendor in the spectacle...There is a rainbow about the throne. For this
reign makes all true and good hopes secure. It represents triumph over tragedy, not submergence
in tragedy. All other powers derive from this one final authority...The reign of God
breaks forth like a terrible tempest against evil, even as it is a rainbow of promise for that
which is good...” (P. 562)
531
The phrase ìïéïò ñÜóåé óìáñáãäßí, homoios horasei smaragdino, “similar in
appearance to an emerald,” is read by a corrector of Sinaiticus, Alexandrinus, Minuscules
1611, 1854 (see), 2050 (see), 2344, the “Majority Text” (A), the Latin Vulgate, some
manuscripts of the Old Latin, the Harclean Syriac (see), some manuscripts of the Sahidic
Coptic and the Bohairic Coptic. It is changed to read o`moi,wj o`,rasij smaragdi,nwn, homoios
horasis smaragdinon, “in the same way, an appearance of emeralds,” by Minuscules 1006,
1841 (probably), a corrector of 2351 (see), the “Majority Text” (K), and the Philoxenian Syriac
(see). The variant reading does not change the meaning of Revelation, but is an attempt by
later copyists and translators to improve on the difficult language of the original.
In Ezekiel 1:26-28, there is a very similar description: "...What looked like a throne of
sapphire...and brilliant light surrounded it...Like the appearance of a rainbow in the clouds on a
rainy day, so was the radiance around Him."
259
(continued...)

532 533 534
4.4 And around the throne, twenty four thrones, and upon the thrones twenty
535 536 537 538 539
four officials sitting, clothed in white robes, and upon their heads golden crowns.
531
(...continued)
It has often been pointed out that these three stones, jasper, carnelian and emerald, all
hold a prominent place in biblical lists of gems--see, e.g., Exodus 28:17-19, in which both
carnelian and emerald appear in the first row of stones in the High Priest's breastplate, and
the jasper appears in the second row on that breastplate. Again, in Ezekiel 28:13, the same
three stones are mentioned as the first, third, and sixth precious stones mentioned among the
precious stones used to adorn the demonic Prince of Tyre.
Compare a similar usage in Revelation 21:19, where the first, fourth, and sixth
foundation stones of the New Jerusalem are made of these same stones.
532
The conjunction kai, kai, “and...” is omitted by Minuscules 1006, 1841 and the
“Majority Text” (K). The omission does not change the meaning of Revelation, but makes it
slightly less “wordy.”
533
The Greek syntax in this verse is difficult to construe, due to the fact that there are
three accusatives--thrones, officials, and crowns--but no verb to govern them.
534
The phrase èñüíïõò åêïóé ôÝóóáñåò, thronous eikosi tessares, literally, “thrones,
twenty-four,” is read by Sinaiticus, Alexandrinus, Minuscule 2053, and a few other Greek
manuscripts. It is changed to read qro,nouj eiv ,kosi te,ssaraj, thronous eikosi tessaras, a
change of the number four from nominative to accusative, to make the number agree with the
preceding noun, which is in the accusative. The phrase is changed to read qro,noi eiv ,kosi
te,ssarej, thronoi eikosi tessares, in which the noun throne is changed from its accusative
plural form to the nominative plural form, by the “Majority Text.” We think this last reading is
the best grammatically, and wonder why the noun thrones is in the accusative case in the
original text. But the more difficult reading should be considered the original, and the variant
readings should be considered attempts by later copyists to improve on that original text–
without changing its meaning.
535
The phrase èñüíïõò åêïóé ôÝóóáñáò, thronous eikosi tessaras, literally “thrones,
twenty four,” is read by the “Majority Text” (A). The phrase is read in the order åêïóé
ôÝóóáñáò èñüíïõò, eikosi tessaras thronous, “twenty four thrones,” by Alexandrinus,
Minuscules 1854, 2050, 2344, and a few other Greek manuscripts. Only the word èñüíïõò,
thronous, “thrones” is read by Minuscules 2053, 2329 and a few other Greek manuscripts.
The reading èñüíïõj tou.j åêïóé ôÝóóáñáò, thronous tous eikosi tessaras, literally
“thrones, the twenty four,” is read by Minuscules 1006, 1611, 1841, 2351 and the “Majority
Text” (K). The variant readings may indicate a problem in the primitive text, perhaps caused
by the close proximity of the two similar phrases, but the variants do not change the meaning
of Revelation. See Sinaiticus for just such a mistake caused by skipping from one similar
ending to another.
536
The plural accusative noun ðñåóâõôÝñïõò, presbuterous is commonly translated
"elders," but implies those serving in official capacity as leaders. But why the number twenty
(continued...)
260

536
(...continued)
four? Possibilities include:
(1) the twenty four courses of the sons of Aaron, as mentioned in 1 Chronicles 24:1-19;
(2) the twenty four stars of Babylonian astrology;
(3) the twelve patriarchs of Israel combined with the twelve Ambassadors of Jesus (the
"Apostles"). Swete concludes: “...The symbol appears to be based on the number of
the tribes of Israel; the [twelve tribe body] is represented by 24 Elders, two for each
tribe, the double representation suggesting the two elements which coexisted in the
New Israel, the Jewish and Gentile believers who were one in Christ. Thus the 24
Elders are the church in its totality, but the church idealized and therefore seen as
already clad in white, crowned, and enthroned in the divine Presence--a state yet
future...but already potentially realized in the Resurrection and Ascension of the Head
...[compare Ephesians 2:6, ‘He raised us up and caused us to sit together with him in
the Heavenly places.’].” (P. 69)
(4) twenty-four martyrs who have died for their faith;
(5) the “saints” of the Old Testament;
(6) angelic members of the heavenly court;
(7) figures from astral mythology, as in a zodiac, thus symbols for the cosmos;
(8) the twenty-four lictors [‘magistrates’] of Domitian, carrying axes protruding from a bundle of
rods, signifying their authority in the Roman administration. Aune notes that “Domitian
presided at games flanked by various priests wearing gold crowns (Suetonius,
Domitian 4.4)...Suetonius “depicts Domitian wearing a gold crown...with images of
Jupiter, Juno, and Minerva on it and surrounded by the priest of Jupiter and members
of the college of Flaviales...each wearing a gold crown with an image of Domitian on it.”
(Pp. 292-93)
This last interpretation gives a striking understanding of the symbol, but as with many
like symbols in Revelation, the interpreter cannot be sure, and must acknowledge the
ambiguity of such symbolism which is open to many possible interpretations.
537
The preposition í, en, “in,” is omitted by Alexandrinus, P, Minuscule 1854, a few
other Greek manuscripts, the Latin Vulgate and some of the Old Latin witnesses. Its omission
does not change the meaning of Revelation, since the preposition is implied by the dative
noun that follows.
538
The dative plural noun ìáôßïéò, himatiois, “(in) robes,” is omitted by Sinaiticus,
Minuscules 1854, 2050, 2329 and a few other Greek manuscripts. Just as with the previous
omission, this one does not change the meaning of Revelation either–for the phrase “clothed
261
(continued...)

538
(...continued)
in white” implies “white clothing.” The two omissions may indicate a desire by later copyists to
eliminate unnecessary words from the original text in order to enhance it.
539
We may envision what John sees in terms of a central throne of shining red and light
green, encircled by a rainbow of dark, emerald green; then outside the circle of that rainbow,
another circle of twenty four thrones, each of which is occupied by a person robed in white,
and with golden crowns on their heads. John's vision tells us that at the heart of the universe
is an unimaginable, invisible God, from Whom radiant beauty and glory shine forth. In the
further description, there is both the flashing of lightning, the rumbling sound of thunder and
voices, along with the floor made of crystal, like a sea made of glass. The Divine Being is not
pictured as solitary or alone in Heaven--rather, the vision includes a "Heavenly Council," the
Greek ghrousi,a, gerousia or "council of chiefs," in biblical terminology, the Heavenly dws,
sodh ("council").
R. H. Charles, on pages 128-33, has a lengthy discussion concerning the identity of
these 24 officials or "elders." He points out that they have been taken as symbolizing: (1)
Glorified human beings; (2) a college of angels; (3) angelic representatives of the 24 Jewish
priestly orders; (4) angelic representatives of the whole body of the faithful.
The most ancient interpreters of Revelation (Victorinus, Andreas, and Arethas) saw in
the 24 officials the twelve patriarchs of Israel combined with the twelve Ambassadors of King
Jesus. R. H. Charles stated that “As representatives of the entire community of believers
there would belong to them the kingly dignity; for since faithful believers share the throne of
their Lord, and reign, 3:21; 1:6; 20:4, 6; 22:5 (2 Timothy 2:12), and wear crowns, 3:21, it is
preeminently fitting that their representatives should enjoy such kingly privileges...
“There are some grounds for the identification of these Elders with the twelve Patriarchs
and the twelve Apostles; for they are closely brought together in the description of the New
Jerusalem. Thus the names of the twelve Patriarchs are written on the twelve gates, 21:12,
and those of the twelve Apostles on the twelve foundations of its walls, 21:14. Furthermore,
the homogeneity of the Jewish and Christian churches merges from the fact that the
redeemed sing the song of Moses and the Lamb, 15:3.” (P. 129)
“In their present context the Elders may be the heavenly representatives of the faithful
in their twofold aspect as priests and kings...It is not improbable that for our author the Elders
have become the heavenly representatives of the faithful, all of whom are priests, 1:6. The
risen martyrs are both priests and kings, 20:6...” (Pp. 132-33)
We can interpret the 24 officials seated around the divine throne as representative of
the people of God--both Jewish and Gentile--who are looked down upon and despised by the
late first century Romans as "nobodies," as superstitious pagans (see Robert L. Wilken's The
Christians As The Romans Saw Them, New Haven: Yale University Press, 1984). But in
reality, they are part of God's eternal reign and priestly ministry in human history; they share in
that reign, and they are priests in the Kingdom of God that is eternally victorious! Always keep
that fact in mind, urges Revelation!
262
(continued...)

540
4.5 And out of the throne there are coming out lightnings, and voices, and
541 542 543 544 545
thunderings; and seven lamps of fire, burning before the throne --which are the
539
(...continued)
Or, if we interpret the 24 officials as rooted in Domitian’s practice at the Asian games,
then we can say, “Not Domitian and his officials, but God in Heaven, on the throne of the
universe, surrounded by His people!”
540
The verb evkporeu,ontai, ekporeuontai, is present middle indicative, “they are coming
out.” Just as John has described the “One Who is Sitting” with a present participle, so now he
drops the earlier aorist and imperfect tense verbs, to use the present tense. Aune translates
by “came,” but this is mistaken. (P. 268)
Aune comments that “The sequence of tenses exhibits the author’s characteristic shift
from past tenses in the first part of the vision narrative, to present and future tenses in the
middle, and then back to past tenses toward the conclusion of the vision episode. In this
chapter, John begins with two aorists...’I saw’ and...’I heard’ (verse 1)...followed by two more
past tenses in verse 2, an aorist...and an imperfect...Thereafter follows a series of three
generic presents emphasizing habitual or characteristic actions...More remarkably, these are
followed by four verbs in the future tense...’they will give’...’they will fall’...’they will
worship’...and ‘they will throw (verse 10)...” (P. 276)
541
What John sees is reminiscent of the description in Exodus 19 of the theophany of
YHWH just prior to the giving of the Ten Commandments. Exodus states, "There were
coming out voices and lightnings." Compare also Ezekiel 1:13, "Out of the fire there was
coming out lightnings." Also, see this same imagery used in Revelation 8:5; 11:19 and
16:18. See also 1 Samuel 2:10; Psalm 18:9-11 and Job 37:2-5. All of this symbolism points
to the divine power for both destructive judgment and saving deliverance that are united in the
Creator God.
542
Or, perhaps, "blazing torches" (so Aune, p. 268). Earlier, in Revelation 1:12, John
has seen a vision of seven golden lampstands. But there, the Greek noun lucni,a, luchnia is
used, while here a different word the feminine plural lampa,dej, lampades, is used. The
golden lampstands are symbolic in 1:12 of the seven churches, in whose midst the victorious
Son of a Person is walking. But here the seven "lamps" or "torches" are symbolic of the seven
spirits of God. What does this mean, or symbolize?
In our footnote on Revelation 1:4, we have concluded that John uses the number
seven as a symbol of completeness. If we assume this same symbolical meaning here, we
should understand John to mean the Set-Apart Spirit of God in its fullness--which means the
active presence of the living God in all the world, just as we earlier saw it as symbolizing the
active presence of God among the seven churches of Asia Minor. John probably means that
there is no limitation on the Spirit of God, that His presence and influence can be felt and
(continued...)
263

546 547 548
seven Spirits of God–4.6 and before the throne, like a sea of glass, similar to crystal.
542
(...continued)
realized in all the world, by all His people, no matter where they are, or what their condition.
We have also concluded that it is possible that John has reference to the worship of the
planets which was peculiarly emphasized as a part of the Emperor worship of the Roman
Empire. In ancient astronomy, seven planets (moving heavenly bodies) were identified--
Mercury, Venus, the Moon, the Sun, Mars, Jupiter, and Saturn--all of which were visible to the
naked eye, and thought to revolve around the fixed earth. Also, in astrology, reference was
made to the seven planets, which, along with the stars, were supposed to influence human
affairs and personalities. On this basis, we have asked whether or not John can be implying,
"Not the planets, but the unlimited Spirit of the living God!"
Instead of concentrating our attention on the "seven spirits," however, what we need to
concentrate on is the fact of God's throne. There may be Roman thrones in the provincial
cities of Asia, and they may be the seat of impressive, life threatening human force;
nonetheless, far above them is the heavenly reality of God's throne, and God's Spirit that
reaches out into every hidden corner of this earth, fulfilling the divine command! That is what
John sees in his heavenly vision! In the light of that vision, the followers of Jesus will be made
strong to resist the claims and threats of all earthly dictators!
543
Following the word “throne,” the masculine singular genitive pronoun auvtou/, autou,
“his,” is interpolated into the text by Minuscules 1006, a corrector of 1611, 1841, 1854, 2351,
the “Majority Text” (K), the Harclean Syriac (with markings to indicate the word was not found
in the exemplar being copied / translated), and some manuscripts of the Sahidic Coptic. The
addition of the pronoun does not change the meaning of Revelation, but is another attempt by
later copyists and translators to enhance the original text.
544
The present indicative phrase åóéí, ha eisin, “which things are,” is changed to
read ai,` evstin, hai estin, “which things is,”using the singular instead of the plural verb
(evidently in order to avoid the problem connected with “seven Spirits”), and changing the
subject from neuter to feminine, making the reference be to the feminine plural noun
ëáìðÜäåò, lampades, “lamps,” and the feminine plural participle êáéüìåíáé, kaiomenai,
“burning,” while the neuter relative pronoun is apparently another mistake in John’s grammar.
The phrase is changed to read simply eivj, eis, “into” by Minuscule 2329, again perhaps an
attempt by this later copyist to avoid the problem presented by the original text, but which
makes little sense, i.e., “burning into the seven spirits...” These variants do change the
meaning of Revelation, but only in that they attempt to avoid a problem raised by the original
text.
545
The neuter plural definite article ta, ta, “the,” is omitted by Minuscules 1006, 1841,
2344 and the “Majority Text” (K).
546
The comparative particle ò, hos, “like,” translated by Aune by “something like” (p.
268), is omitted by Minuscule 2053, some other Greek manuscripts, the Philoxenian Syriac,
the Sahidic Coptic and Primasius (who died about 567 A.D.). These later copyists and
translators evidently did not like John’s affirmation that his language is symbolical in nature,
(continued...)
264

549
And in the midst of the throne, and around the throne, four living creatures, full of
550
eyes, in front and in back. 4.7 And the first living creature similar to a lion; and the second
546
(...continued)
and not an exact description of heavenly realities–wanting the text to be much more realistic
and exact–like literalistic interpreters today. This is a variant that changes the meaning of
Revelation, getting rid of this acknowledgment of the symbolic nature of its description.
547
John's language is purposely ambiguous, tantalizingly suggestive. He does not say
that there was an actual "sea of glass," but only "...something similar to crystal..." R. H.
Charles comments on this deliberate ambiguity: "...There is nothing like it on earth or in
human experience, so that all he can do is to use a figure of speech in order to suggest in
some faint measure what he saw in the vision." (P. 117)
548
Compare Exodus 24:10, together with Ezekiel 1:22, 26, where very similar language
is used concerning the surroundings of the divine throne. See also Revelation 15:2 and 22:1.
This conception of a "celestial sea" is to be found in the Jewish apocalyptic literature--see
Enoch 14:9 and Testaments of the Twelve Patriarchs, Levi 2.
Swete comments that, "The Seer, still looking through the door, sees between himself
and the throne a vast surface which flashes back the light that falls upon it, like the Aegean
when on summer days he looked upon it from the heights of Patmos...Though of glass, the
sea was [similar to crystal], not semi-opaque, like much ancient glass, but clear as rock
crystal...The costliness of glass in ancient days enhances the splendor of the conceptions...
But the Sea of Glass is not only a striking and splendid feature in the scene; it suggests the
vast distance which, even in the case of one who stood at the door of heaven, intervened
between himself and the throne of God." (P. 70)
549
The four living creatures are commonly found in the biblical pictures of the heavenly
throne, and in extra biblical literature as well. See Ezekiel 1:5, 12-13; 9:3; 10:2-4, 20-22;
Enoch 40:2 and Apocalypse of Baruch 51:11.
Swete comments that “As they stand here, followed by [’and around the throne’], they
seem to imply that the figures are so placed that one of the [living creatures] is always seen
before the throne, and the others on either side of it and behind, whether stationary or moving
round in rapid gyration...[In Ezekiel, they] seem to symbolize the power which in its world wide
and manifold operations upholds and pervades while it transcends Creation. The Apocalyptist
abandons the complexities of Ezekiel's imagery; the wheels and lightning like movements of
the [living creatures] disappear, and so does their mysterious unity: the ‘living creatures’ of the
Apocalypse are four distinct organisms. But in the main no doubt he presents the same idea;
the [living creatures] represent Creation and the Divine immanence in nature...” (P. 71)
Beasley-Murray comments that “The four living creatures are described in terms drawn
from the visions of Ezekiel 1 and Isaiah 6, though freely modified--a reminder, if such were
needed, that John presents us with a parabolic portrayal of the glory of God, not a
photographic reproduction of heaven.” (P. 116)
550
Compare Ezekiel 1:18 and 10:12. Again, John’s symbolism is taken from Ezekiel's
(continued...)
265

551
living creature similar to a young bull; and the third living creature having the face like a
552 553 554 555
person; and the fourth living creature similar to a flying eagle. 4.8 And the four living
550
(...continued)
vision. In the vision of Ezekiel 1, the rims of the wheels beneath the living creatures are filled
with eyes; but in 10:12, their entire bodies are described as being “full of eyes.” John has
taken his description from this latter passage, saying that the living creatures are full of eyes,
both in front and in back.
Beasley-Murray notes that this forms "...An impossible visual image, but
comprehensible as a symbol." (P. 117)
551
The masculine singular present participle ÷ùí, echon, “having,” is read by
Alexandrinus, Uncial Manuscript 046, Minuscules 1006, 2329, 2344, 2351 and a few other
Greek manuscripts. It is corrected to its neuter form by Sinaiticus, the “Majority Text” and
nd
Irenaeus (2 century A.D.). Here again the grammatical inaccuracy of the original author of
Revelation becomes obvious, as later copyists seek to correct it. This variant reading does
slightly change Revelation, but not in a significant way for its meaning.
552
The phrase ô ðñüóùðïí ò íèñþðïõ, to prosopon hos anthropou, “the face
like (of) a human,” is read by Alexandrinus, Minuscule 2344 (see), the Old Latin manuscript a,
the Latin Vulgate and the Philoxenian Syriac. It is changed to read to. pro,swpon w`j
avnqrw,poj, to prosopon hos anthropos, with “a human” in the nominative instead of the
genitive, by the first writer of Minuscule 1611, Minuscules 1854, 2050, 2053, 2329, the
“Majority Text” (A) and the Harclean Syriac. It is changed to read to. pro,swpon w`j o`moi,on
avnqrw,pw|, to prosopon hos homoion anthropo, literally, “the face like similar to a human,”
by the Old Latin manuscripts gig and t. It is changed to read pro,swpon avnqrw,pou, prosopon
anthropou, “face of a human,” by Minuscules 1006, a corrector of 1611, 1841, 2351, the
nd
“Majority Text” (K) and Irenaeus (2 century A.D.). The last variant is an attempt to avoid the
“symbolic” implications of the original text’s language; the second variant emphasizes the
symbolic nature of the language beyond that of the original. The first variant is an attempt to
correct the grammar of the original. The variants do not change the meaning of Revelation,
other than in this matter of attempting to make it more literal than symbolic in nature.
553
The noun æïí, zoon, “living creature,” is omitted by Minuscules 1006, 1841 and the
“Majority Text” (K). The omission does not change the meaning of Revelation, but may be the
result of the copyists’ eyes skipping from one -ïí, -on ending to the next, omitting the word in
between.
554
Compare Ezekiel 1:10 and 10:14, where the forms of the living creatures are the
same, although they are mentioned in a different order. 1:10 has man, lion, ox, and eagle.
10:14 has cherub, man, ion, eagle. It seems apparent from this that the “cherub” was
conceived as a “winged bull or ox.”
Swete holds that “The four forms suggest whatever is noblest, strongest, wisest and
swiftest in animate Nature. Nature, including Man, is represented before the throne, taking its
part in the fulfillment of the Divine Will, and the worship of the Divine Majesty.” (Pp. 71-72)
(continued...)
266

556 557 558 559 560
creatures, each one of them having six wings above. Around and within they are
554
(...continued)
Beasley-Murray notes that “It would be interesting to know whether the rabbinic exposition
of the four cherubim of Ezekiel was in circulation in John's time. Rabbi Abahu (about A.D.
300) taught: ‘There are four mighty creatures. The mightiest among the birds is the eagle, the
mightiest among domestic animals is the ox, the mightiest among wild animals is the lion, the
mightiest of them all is man; and God has taken all these and secured them to his throne.’
Such a tradition would be harmonious with an interpretation, known from ancient times, that
the four creatures, in their ceaseless worship of God, represent the entire animate creation.“
(P. 117) Indeed, animals along with human beings are caught up in this symbolism!
All of this is interesting, and somewhat helpful. But again, a large part of the symbolism
of John's visions is "opaque," and it is best to not let our imaginations run wild with the
allegorization of details. It is best to emphasize the centrality of the throne of the universe,
both for God's people and all nature, and not try to read meaning into every part of the picture
that John has drawn!
555
The neuter plural definite article ta, ta, “the,” is omitted by the “Majority Text”. It is
read by Sinaiticus, Alexandrinus, P, Minuscules 1611, 1854, 2050, 2053, 2329, 2344, 2351
and some other Greek manuscripts. We see no reason for its omission, and consider it to be
a mistake. Its omission can be taken to imply that there is an additional four living creatures in
John’s vision.
556
The phrase êáè í, kath’ hen, “by one,” is changed to read e`,kaston, hekaston,
“each one,” by Sinaiticus, Minuscule 2329, a few other Greek manuscripts and the Syriac
tradition. This is an attempt by later copyists and translators to improve on the more difficult
language of the original text, but does not change the meaning of Revelation.
557
The plural genitive pronoun áôí, auton, “of them,” is omitted by Minuscules 1006,
1841, 2351, the “Majority Text” (K), the Old Latin manuscript t and Primasius (who died about
567 A.D.). The variant reading does not change the meaning of Revelation, and in fact the
word is not necessary for the sense of the passage.
558
The nominative masculine singular present active participle ev ,cwn, echon, “having,” is
read by Alexandrinus, Minuscules 1006, 1854, 2329 and a few other Greek manuscripts. It is
changed to the neuter singular participle ev,con, echon, “having,” by the “Majority Text”. It is
rd
changed to read eivcon, eichon, the 3 person plural imperfect form of the verb, “they were
having,” by Sinaiticus, a few other Greek manuscripts, the Latin Vulgate and some of the Old
Latin witnesses. It is changed to the neuter nominative plural participle ev ,conta, echonta by
P, Minuscules 1611, 2050, 2351 and a few other Greek manuscripts. The mistaken grammar
of the original text has been corrected by these later copyists and translators in their own
individual ways, but the corrections do not change the meaning of Revelation.
559
In Ezekiel 1:6 each of the living creatures is described as having four wings; six is
the number of wings pictured in Isaiah's vision of the Seraphim in Isaiah 6:2. It is obvious
that John's vision has combined elements from both of these visions.
267

561 562
full of eyes. And they have no rest day and night, saying, “Set Apart, Set apart, Set apart
563
--O Lord God, the Almighty, the One Who Was Being, the One Who Is Being, and the
Coming One!" 564
560
The phrase êá óùèåí, kai esothen, “and within,” is changed to read kai. ev ,xwqen
kai. ev ,swqen, kai eksothen kai esothen, “and without and within,” by Uncial Manuscript 046,
Minuscule 2351 (see) and a few other Greek manuscripts. The phrase is omitted by
Minuscule 2050. The variant readings do not change the meaning of Revelation, although
the first enhances the original text, making it more colorful, while the second variant omits the
words that are rather difficult to interpret.
561
Swete comments that "While [humanity] and the other animals divide the twenty four
hours between work and repose, and are allowed by the Creator one day in seven for rest
(Exodus 16:23)...and the individual worker rests at length in the grave (Revelation 6:11;
14:13), the wheel of Nature (James 3:6), i.e., the Divine activity immanent in Nature, pursues
an unbroken course...This ceaseless activity of Nature under the Hand of God is a ceaseless
tribute of praise. Compare Enoch 39:12 and 71:7." (P. 72)
562
The phrase Áãéïò ãéïò ãéïò, Hagios, hagios, hagios, “Set-apart, Set-apart, Setapart,”
is changed to read novies hagios, “nine-times Set-apart,” by the “Majority Text” (K),
and octies hagios, “eight-times Set-apart,” by a corrector of Sinaiticus and a few other Greek
manuscripts. These variant readings are attempts by later copyists and translators to enhance
the original text by over-stating its language. The language of the original that repeats the
three-fold "Set apart," is identical with the language of the Seraphim as described in Isaiah
6:2-3.
563
Here, as almost everywhere else in Revelation, the quotation differs from its related
passage in the Jewish Bible. There, the three fold "set apart" is spoken to "YHWH of the
Armies"; here, it is spoken to ku,rioj o` qeo.j o` pantokra,twr, kurios ho theos ho
pantokrator, "Lord the God the Almighty,” whereas the Greek translation has ku,rioj sabawq,
kurios sabaoth, Lord Sabaoth (transliterating the Hebrew noun tAa+b'c., tsebha)oth, instead
of translating it by o` pantokra,twr, ho pantokrator, “the Almighty.” The description of God as
the Eternal One, o` h=n kai. o` w'n kai. o` evrco,menoj , the One Who Was Being, and the One
Being, and the One Coming,” that follows is not found in Isaiah.
It is important in our understanding of this language to recognize that the Roman
Emperor Domitian made the haughty claim of being Dominus et Deus noster, "Our Lord and
God" (as documented in Suetonius, Domitian, 13). John's vision tells its readers that our true
Lord God is the Almighty Creator of the universe, not some puny Roman Emperor!
564
Compare Revelation 1:5, with its footnotes for a discussion of this description of the
Divine Being. The doxology of the living creatures in verse 8 praises the set-apartness,
power, and eternity of God; the doxology of the twenty four officials (representing the people of
God) praises the glory of the Creator God as seen in what he has done.
268
(continued...)

565
4.9 And when the living creatures will give glory and honor and thanksgiving to the
564
(...continued)
Hough comments that “...The note of glad music which is so characteristic of
Revelation is struck. The living creatures never cease to sing, they make perpetual
music...The heavenly fulfillment is rapturous with melody...As God has taught birds to sing, so
He has put deathless melody in the hearts of Christians...The One who sits on the throne is
the ever living Creator. All life raises to Him a mighty song...Here is a joy that is deeper than
pride. Here is a joy in which pride dies. In the life of God all that lives rejoices. All the created
sing to the Creator. In the will of God they find not only their peace but their joy...Life itself
becomes a song of praise...The music the man of Patmos heard in heaven had this perfection
and completeness which is at best a wistful dream in the world below. But the man of Patmos
well knew what we too may know--that the heavenly music can so sing in human hearts that all
the world is changed.” (Pp. 403-05)
Again, Hough says, “Christianity possesses the secret of putting music in the heart of
prisons. And indeed nothing disconcerts tyrants like hearing the songs of the oppressed. In
truth, a part of the very secret of Christianity is to be found in its capacity to bring singing
gladness out of eternity into time...
“When the church loses its capacity to sing, it has begun to lose its power. And great
revivals with good promise for the future in them are sure not only to have sermons but also to
have songs. Psychopathic theologies of cosmic gloom simply fail to capture the really
Christian note. Christianity comes bringing a message of triumph over tragedy. It does not
come with a message of submergence in tragedy. And the reign of God, by its very inherent
quality, inspires [people] to sing. You can test the quality of the church in a machine age by
asking if it still knows how to make [people] sing...
“The vast activities of the church must be conducted in an atmosphere of triumphant
praise. Otherwise there is a terrible sound of grinding wheels and at last the machinery itself
becomes impotent. If the members of the church really have the music of the heavenly
kingdom in their hearts, all their activities are set to this music. And if hard and tragic days
come, the music remains...It is only when theology is shot through with music that it is able to
do its real work.
“The service of worship is the instrument of a glad and awful dignity in the sense that it
is always an attempt to remind [people] of the heavenly music. To go back to the sources of
power is to go back to the sources of gladness. And in just this sense all Christian prisoners
become prisoners of hope and not prisoners of despair. Like the man of Patmos we must be
in the spirit, and so capture a sense of heavenly praise and heavenly worship and heavenly
gladness if we are to suffuse the deeds of the body with heavenly light.” (Pp. 563-65)
It is to be hoped that the music of all our congregations can share in that same praise
that is found in Revelation 4 and 5, and throughout the Book of Revelation! When we sing,
and when we listen to the voice of our choirs and soloists, we will do well to try and become a
part of this heavenly anthem which carries with it so much power and courage and hope!
565
The future verb äþóïõóéí, dosousin, “they will give,” is changed to the aorist
(continued...)
269

566
One sitting upon the throne, to the One Who lives into the long lasting ages of the long
567 568
lasting ages, 4.10 the twenty four officials will fall before the One sitting upon the throne,
569 570
and they will worship the One living into the long lasting ages of the long lasting ages; and
565
(...continued)
subjunctive verb, dw,swsin, dososin, “they may give,” by Sinaiticus, Uncial Manuscript 046,
Minuscules 1854, 2351 and the “Majority Text” (A). It is changed to another aorist subjunctive
form dw/si, dosi, “they may give,” by Minuscules 1006, 1841, 2053 (see) and the “Majority
Text” (K). It is changed to the aorist indicative form ev ,dwkan, edokan, “they gave,” by
Minuscule 2329 and Primasius (who died about 567 A.D.).
566
The dative phrase ô èñüí, to throno, “(on) the throne,” is read by Sinaiticus,
Alexandrinus, Minuscules 1854, 2050 and a few other Greek manuscripts. It is changed to the
genitive, tou/ qro,nou, tou thronou, “(of) the throne,” by the “Majority Text.” This is a matter of
disagreement by Greek writers as to whether the preposition evpi, epi should be used with the
dative or the genitive.
567
For this description of God, compare Revelation 4:10 (same); 7:12 (same); 10:6
(same); 15:7 (same). Also, see Deuteronomy 32:40 (~l'([ol. ykiÞnOa' yx;î, literally “alive I, to
long-lasting time”; zw/ evgw. eivj to.n aivw/na, “I live, I, into the age”); Daniel 12:7 (~l'_A[h' yxeä,
“One living the long-lasting time”;to.n zw/nta eivj to.n aivw/na qeo.n, “the One living into the
long-lasting time God”).
568 rd
Immediately before the 3 person plural future active ðåóïíôáé, pesountai, “they
will fall,” the conjunction kai, kai, “and,” is interpolated into the original text by Sinaiticus and
the Old Latin manuscript t (see). The interpolation makes no difference for the meaning of
Revelation.
569
Swete comments that "Nature and the church must ever unite in the praise of God;
when the one begins its anthem, it is the signal for the other to fall upon its knees before the
throne...The concurrence of the [world] and the [church] in the worship of God was keenly
realized by the ancient church...There is certainly not less cause for its recognition in an age
which like our own is replete with new revelations of the wonders of the physical universe.
Every fresh discovery of physical science should deepen the adoration of the faithful." (P. 73)
If that was true in Swete's time (his commentary was published in 1906), how much more true
is it still in the opening decade of the twenty-first century!
570
Immediately before the conjunction êá, kai, “and,” the transliterated Hebrew word
avmh,n, amen, “so be it,” is interpolated by Sinaiticus, Minuscule 2329, a few other Greek
manuscripts, the Old Latin manuscript t and the Philoxenian Syriac. The interpolation makes
no difference for the meaning of Revelation, but is only an attempt by later copyists and
translators to enhance the original text–a typical addition when matters common to liturgies
are mentioned.
270

571 572 573
they will throw their crowns before the throne, saying: "Set apart are You, the Lord and
571
The future verb âáëïóéí, balousin, “they will throw,” is changed to the present tense
ba,llousin, ballousin, “they throw,” by the first writer of Sinaiticus, Uncial Manuscript 046,
Minuscules 1854, 2050, 2053, 2329, the “Majority Text” (A) and a few manuscripts of the Latin
Vulgate. It is changed to the masculine plural aorist participle balo,ntej, balontes, “throwing,”
by Minuscule 1611 and some manuscripts of the Latin Vulgate.
572
We are interpreting the twenty four officials as representatives of the people of God,
in their role of sharing in the divine reign and priesthood. It is important to notice how they do
not stand in pride, or pretend to be demigods, as has been so often true of human kings and
priests, especially the Roman emperors. Instead, they fall upon their knees or faces (the verb
ðñïóêõíÞóïõóéí, proskunesousin means literally "they will kiss towards," they will fall down
in worship before,” (i.e., before a person, kissing his feet or the hem of his garment), and at
the same time laying their crowns at the feet of their God, the universal Creator.
That is the rightful position of all leaders--whether political authorities, or priestly leaders
of God's people. How many problems that have plagued the human race would be resolved if
only those who lead would assume such a position! When the leaders of God's people on
earth are bowed in humble recognition of the grace and demands of the Almighty Creator,
they become strengthened and taught in such a way as to be effective, good shepherds of
humanity. When they boast in their human abilities and achievements, they are ripe for
oppression, madness, and the destruction of all that is good and beautiful!
Hough states, “They represent power received from God, as they joyously and eagerly
admit. Their loyalty is expressed in acts of worship. It is expressed in words of praise. There
is not merely obedience. There is joyous obedience. All this is of the utmost practical
importance. If the thrones of the world exist in a state of mutual antagonism and bitter
hostility, and at last in desperate warfare, the world is in a state of moral confusion. And when
one of the human thrones becomes supreme, in the very act of achieving supremacy it
becomes the throne of a tyrant. It is only as all the human centers of power gladly receive
their authority from a moral power which is far above them that there is any sort of moral
safety for the world. All human authority is delegated authority, and whenever the divine
authority is forgotten or repudiated there is chaos indeed.
“So all forms of human society, whether tribal or kingly or imperial or feudal or
democratic [or communist], have met their ultimate judgment at the point of their relation to the
authority of God. All human judges are in perpetual process of being judged by divine
standards. All human kings are perpetually subject to the judgment of the King of kings.
Understanding all of this made the world over for the Christians who confronted an empire
which had no place for their faith or for their loyalties. They could appeal from the usurping
throne to the ultimate throne of the universe. And this same experience has come in every
age to Christians who in the midst of tragic circumstances caught an authentic vision of the
reign of God.
“Often enough the existing human authorities do not seem much like the four and
twenty elders occupying their thrones in full loyalty to the one who sits upon the throne of final
271
(continued...)

574 575
our God, to receive the glory and the honor and the power! Because You created
572
(...continued)
authority. But this simply means that they are subject to a judgment which will not falter and
which cannot fail...
“This is the faith which the Christian must proclaim. This is the faith which the church
must proclaim. Without it the church becomes involved in endless compromises with
authorities which have no genuine basis for their pretensions, and powers which have no right
to the allegiance of [humanity]. The church is never on more precarious ground than when it
claims the authority of divine sanctions to validate all too human judgments...
“The church in the catacombs has both moral and spiritual dignity. The church which
sits upon a throne of power which it has purchased by disloyalty to the will of the very God
whom it professes to worship has reached the depths of moral confusion. The vision of the
four and twenty elders reigning by a perpetual series of acts of moral obedience comes with
fresh authority to every age when [human beings] renew their allegiance to the One Who sits
upon the ultimate throne. In a democracy, in a sense, every [person] is a king. But he sits
upon a delegated throne. He is a [person] under authority as well as a [person] exercising
authority. Demos [the Greek word for ‘human being,’ or ‘the people’] rightly upholds his head
against tyrants. But Demos himself must be judged by the rightness of God.
“Our escape from moral anarchy is not in tyranny. It is in the character of God. And so
when democracy becomes secular and godless, it enters upon particularly bad days. It is like
a ship without a rudder. It is like a traveler without a map. And if it is swept into the fashion of
following its own lawless desires with no chart for measurement and no standard for judgment,
it becomes one of the worst tyrannies of all. Even social idealism becomes a corrupting thing
if it is not mastered and guided by the authority of the Good God. A materialistic socialism
always sinks to a level where the doctrine that the end justifies the means is complacently
accepted. Lies and treachery and even murder are recognized as instruments for securing
what is conceived as a good social end. And so in the name of something good, evil is set
upon the throne...
“Such dark and wicked folly is of course impossible to those who have a perpetual
sense of the overlordship of the Good God. Social passion is cleansed and purified by a
perpetual reference to the character of the One Who sits on the throne of ultimate lordship.”
(Hough, pp. 562-63)
573
The phrase êýñéïò êá, ho kurios kai, “the Lord and,” is changed read the vocative
noun ku,rie, kurie, “O Lord,” by Minuscule 1854, the “Majority Text” (A) and the Harclean
Syriac. It is changed to ku,rie, o` ku,rioj kai, kurie, ho kurios kai, “O Lord, the Lord and,” by
Sinaiticus. These variant readings do not change the meaning of Revelation, but are
attempts by later copyists and translators to conform the original text to later ritual practices.
574
Following the possessive pronoun h`mw/n, hemon, “our,” the vocative ku,rie, kurie, “O
Lord,” is interpolated into the original text by Minuscule 1854, the “Majority Text” (A) and the
Harclean Syriac. The longer phrase, ku,rie o` ku,rioj kai, kurie ho kurios kai, “O Lord, the
Lord and,” is interpolated into the text by Sinaiticus. These interpolations do not change the
(continued...)
272

576 577 578
everything, and because of Your will they were, and they were created!"
574
(...continued)
meaning of Revelation, but again are attempts by later copyists to conform the ancient text to
ritual practices of the later churches. Compare the preceding footnote.
575
The definite article , ho, “the,” is omitted before the noun qeo,j, theos, “God,” by
Sinaiticus, the first writer of Uncial Manuscript 046, Minuscules 1006, 1611, 1841, 2050 and
some other Greek manuscripts. Whether or not the article is read with the noun makes no
difference for the meaning of Revelation, but is a reflection of differing convictions concerning
the use or non-use of the article with nouns and names by succeeding generations of Greek
writers.
Aune comments that “There is reason to suppose that in Revelation the application of
the titles ku,rioj, kurios, ‘Lord,’ and qeo,j, theos, God,’ to the God of the Christians was in part
an antithetical reflection of the application of those titles to Roman emperors...During the first
century A.D. two living emperors appear to have claimed to be gods, Gaius and Domitian...
According to Suetonius, Domitian had procurators send out letters in the name of dominus et
deus noster, ‘our Lord and God,’ and he also reports that Domitian insisted on being called
despo,thj kai. qeo,j, despotes kai theos, ‘master and god’...The recognition of the divinity of
living emperors becomes more frequent in the second century A.D.” (P. 310)
576
Following the genitive pronoun óïõ, sou, “your,” the phrase o` a`,gioj, ho hagios, “the
Set-apart one,” is interpolated into the original text by Minuscules 1006, 1841, 2351, the
“Majority Text” (K) and the Harclean Syriac (with markings to indicate the reading was not
found in the exemplar being translated / copied). Once again, the interpolation makes no
difference for the meaning of Revelation, but reflects ritual practices of the communities in
which the manuscript was being copied. Such interpolations are typical when passages
commonly used in worship services are being translated and copied.
577 rd
The 3 person plural aorist indicative active verb óáí, esan, “they were,” is changed
to read the present indicative active eivsi,n, eisin, “they are,” by Minuscules 1854, 2050, the
rd
“Majority Text” (A) and the Sahidic Coptic. It is changed to the 3 person plural aorist
indicative active verb evge,nonto, egenonto, “they became,” by Minuscule 2329.
578
The phrase, êá êôßóèçóáí, kai ektisthesan, “and they were created,” is omitted by
Alexandrinus. The longer phrase, containing the words "they were," and "they were created,"
has troubled commentators, since we would normally expect "they were created," and
therefore "they were."
Swete stated that this language "...Places the potential existence of the universe before
its creation. The Divine Will had made the universe a fact in the scheme of things before the
Divine Power gave material expression to the fact. Thus ["they were"] looks back to the
eternal past, ["they were created"] to the genesis of Nature." (P. 75)
Newport comments that: "Praise shifts the focus of our attention away from ourselves
to God. Praise is the highest form of faith; for when we cannot see the answer and yet praise,
273
(continued...)

578
(...continued)
we are telling God that we trust Him, love Him, and dare leave the final and ultimate answer to
Him." (P. 173)
"This amazing song has profound meaning for those of us living in the [twenty-first]
century. We are confronted in Revelation 4 with a fresh vision of our origins. This means that
we can never take creation lightly nor despise it because of its brokenness. Here we have the
biblical doctrine of creation restated in the last book of the Bible...Before John shows to these
people that they are going to suffer at the hands of the demonic forces of Rome or of any Antichrist
figure, He wants to assure them of the glory and sovereignty of God. Believers are
encouraged in a moment of discouragement to know that God is on the throne.
"Christians are going to be persecuted in our world today, and they need the comfort
and encouragement of this vision as do we. We need to remember that God is on the throne
and that any government (including our own) that seeks to stamp out authentic Christianity will
ultimately go down in defeat. When discouragement, illness, personal problems, and unanswered
whys confront us, we need to know that the God of the universe is in control and
that He is interested in every detail of our lives.” (Newport, p. 174)
Beasley-Murray adds that: "It is precisely because the will of God is the ultimate power
in this universe that the rest of the Revelation can be penned. The Creator's purpose will be
accomplished, despite the resistance to it from the evil powers of this world...The doxology of
verse 11 is the presupposition of the remaining doxologies in this book, and an implicit
promise that they will surely follow.” (Pp. 119-20)
Hendricksen states that: "Chapters 4 and 5 teach one main lesson. Unless we clearly
grasp this point, we shall never see the glorious unity of the Apocalypse. We shall lose
ourselves in allegorization. That one main lesson may be expressed in the words of the
Psalmist: '[YHWH] reigns; let the peoples tremble! He sits above the cherubim; let the earth
be moved!' The assurance of this truth should impart comfort to believers in the midst of fiery
trials. That is why this vision of the universe governed by the throne precedes the symbolic
description of the trials through which the church must pass, chapter 6. This is a very
beautiful arrangement." (P. 84)
Finally, Hough comments that: "...There are various possible views. There is a worm's
eye view; there is a bird's-eye view; there is a man's eye view; and there is a God's eye
view...Only by seeing the universe with the eyes of God can [John on Patmos] be satisfied.
Then he is beyond bewilderment, beyond deception. Then he is secure. So he sees a door
opening into the high world of the ultimate mystery and he hears a voice which calls him to
that far height. So the quarry slave escapes into a world of freedom. So the [person] caught
in the coils of time escapes into eternity." (P. 400)
"It is only by getting to God that the sorely tried Christian can find peace and assurance
and hope in a hostile world. There are rulers representing the emperor from whom the
Christian can expect only oppression and persecution. There is the ultimate Ruler on the
ultimate throne from whom he can expect everything. When he gets to God everything is
seen in a new light." (Ibid., p. 402)
(continued...)
274

578
(...continued)
"From the relativities and tragedies of time we are taken to the absolute finality of
eternity. The prisoner of Patmos is transported to the freedom of the life which is without
beginning or end. In order that he may see that the timeless reign of God is to express itself in
full victory in the life of [human beings], he is given a vision of that absolute reign in a region
beyond the touch of human wickedness and human fear. He is enabled to see the crumbling
pretensions of men in the light of the permanent powers of God...
“Earth may be full of shattering uncertainty and of bitter tragedy. But in heaven the
reign of God is perfectly secure already. So [humanity] may always appeal from the tragedies
of time to the perfection of eternity. The prisoner of Patmos is a prisoner no more. He has
experienced the emancipation which comes from an authentic vision of the reign of God. And
it is this which he is to share with those to whom he writes...
"This vision of ultimate reality involves truths of the utmost importance for [human
beings] of every country and of every century...[Humanity] finds life becoming so hard as to be
almost impossible if there is no bond which binds this tragic world to a world which answers to
the deepest necessities of the moral and spiritual life...The whole contention is that human
history is not a thing apart from God. It is a process to be shot through and mastered by His
perfection and His power. But to understand what God will do among [human beings] we have
first of all to see what He is in Himself. And so there comes the vision of the divine character
and the divine glory. And this vision of divine perfection must always be seen in contrast to
human imperfection...In this vision the prisoner of Patmos becomes the freeman of God." (Pp.
562-63)
O God, grant us, in our own twenty-first century congregations, to share in that
heavenly vision of John, as described in Revelation 4! Here we will find the roots of our hope,
and courage for every trial in our lives, as we seek to be the faithful people of God, and of the
King of kings, Jesus!
275