Chapter 4

2 John seeth the throne of God in heaven. 4 The four anrd twenty elders. 6 The four beasts full of eyes before and behind. 10 The elders lay down their crowns, and worship him that sat on the throne.

1. After this. That is, after John had seen the vision of chs. 1:10 to 3:22. The words “after this” do not imply any chronological relationship between the closing events of the preceding vision and the one about to be related.

I looked. Or, “I saw,” an expression John uses repeatedly to introduce new scenes or important new symbols (see on ch. 1:2).

A door. Here the door, apparently, into the throne room of the universe (see v. 2; cf. on v. 5).

Opened. Or, “standing open.”

In heaven. Not, “into heaven,” as if John were on the outside looking in. Inasmuch, as looking within, he beheld the throne of God, this must have been a door opening upon the throne room of the universe. This throne room has been identified as the most holy place of the heavenly sanctuary.

From a consideration of the state of the church on earth (chs. 1–3) John’s attention is now directed to a symbolic vision of the throne of God in heaven. That the description of God’s throne and the scene about it in chs. 4 and 5 is to be understood symbolically, rather than literally, is clear, for instance, from ch. 5:6, where Christ is described as “a Lamb as it had been slain, having seven horns and seven eyes,” yet alive and able to come and take the book from the hand of God. Inasmuch as this is obviously a highly symbolic figure, it follows that the whole prophetic incident is to be interpreted in the same way. In symbol the prophet can soar above the mundane and material objects of human life and reach the higher levels of the mind and heart with impressions of heaven that defy expression in literal language (see on Eze. 1:10).

The first voice. The meaning of the original is more clearly expressed thus: “Behold, … the first voice which I had heard as a trumpet speaking with me, was saying …” This voice is doubtless that of ch. 1:10, which introduced the first vision and now introduces the second.

Come up hither. An invitation to John to enter into vision, directing his senses away from his earthly surroundings and focusing them on heavenly things.

Hereafter. That is, not necessarily after the fulfillment of the previous vision, but from the standpoint of John’s own time. Consequently, this statement parallels that of ch. 1:1 (see comment there).

2. In the spirit. Gr. en pneumati (see on ch. 1:10). John goes into vision a second time. How long a period of time elapsed between the first vision and this cannot be known.

Was set. Rather, “was sitting.” The throne is already in position.

One sat. John’s reverent reticence about the Ruler of the universe, in avoiding terms that might seem anthropomorphic, is apparent from the fact that he describes Him simply by the participle katheµmenos, “sitting,” without stating what or who was sitting. He implies only that a presence was upon the throne. Such a reference to the Father stands in striking contrast with the detailed description of the Son (ch. 1:13–16); but the Son is human as well as divine, and can therefore be described appropriately in human terms. See v. 3; cf. chs. 6:16; 7:10.

3. He that sat. Here again only the participle is (see on v. 2).

Jasper. Gr. iaspis, not precisely the modern jasper, but a stone described by the ancient naturalist, Pliny, as translucent (Natural History xxxvii). John has recourse repeatedly to precious stones for describing brilliant colors, for sunlight shining on such stones produced some of the most brilliant colors known to man in his day. In the present instance, the iaspis probably describes a bright, flashing light, more notable for its brilliance than its color.

Sardine stone. The carnelian or some other stone of a reddish color. Pliny (ibid.) notes that this stone was to be found at Sardis, and accordingly took the name of that city. Here it describes a brilliant red light.

Rainbow. Compare Ezekiel’s vision of the throne of God (Eze. 1:26–28).

Like unto an emerald. That is, of a green color. The brilliance of the light flashing forth from the presence on the throne is tempered by the soft green light of an encircling rainbow. This rainbow represents the combination of justice and mercy that characterizes God (see Ed 115; cf. COL 148).

4. Seats. Gr. thronoi, “thrones.” The 24 elders are seen seated upon 24 thrones surrounding the throne of God.

Four and twenty elders. This scene is reminiscent of the LXX of Isa. 24:23, “The Lord shall reign … and before the elders He shall be glorified.” The fact that the elders here portrayed are clothed in white garments, which may be symbolic of righteousness (see on Rev. 3:4), and have on their heads “crowns” (stephanoi, emblems of victory; _see on ch. 2:10), has led some to suggest that they represent redeemed men.

One interpretation understands the description of the heavenly throne in chs. 4 and 5 to be fixed at a time before the events symbolized by the seven seals begin to take place. On this basis, if the 24 elders are human beings, it follows that they must be men already in heaven in John’s day. Adventists have often identified them with the saints who arose from their graves at the time of Christ’s resurrection (Matt. 27:52, 53; cf. Eph. 4:8), since that is a group known to have already been resurrected. The main resurrection is still future (1 Thess. 4:16). It is certain, therefore, that the presence of human beings in heaven cannot be taken as evidence that the resurrection of all the redeemed must precede the events portrayed in the seals.

Another interpretation compares the 24 elders with the 24 courses of the Levitical priesthood. As the priests ministered before God in the earthly sanctuary, so John sees 24 elders ministering in the heavenly sanctuary.

Another suggestion is that the 24 elders symbolize Israel in its fullest sense (see on Rev. 7:4)—two elders from each tribe, one symbolizing literal Israel, God’s people before the cross; and the other, spiritual Israel, the Christian church, God’s people since the cross. Thus they may be likened to the 12 patriarchs and the 12 apostles. This view would emphasize the symbolic character of these figures, instead of making them out to be literal saints now in heaven (see on v. 1).

Some interpreters see the 24 elders as angels, not as human beings. They point out that the elders are portrayed as ministering the prayers of the saints (ch. 5:8), a work, they say, that would hardly be committed to humans.

White raiment. See on ch. 3:18.

Crowns. See the foregoing on “four and twenty elders.”

Gold. Here, perhaps, simply a token of preciousness.

5. Lightnings and thunderings and voices. A favorite expression with John (see chs. 8:5; 11:19; 16:18), probably portraying power and majesty (see Job 37:4, 5; Ps. 29:3, 4; Eze. 1:13).

Seven lamps of fire. Or, “seven fiery lamps.” See on ch. 5:6. Although these bear a superficial resemblance to the seven golden “candlesticks” of ch. 1:12, these are called “lamps” (lampades) rather than “candlesticks,” or “lampstands” (luchnia; see on ch. 1:12). Furthermore, they are clearly said to represent the seven Spirits of God, whereas those in ch. 1 represent the seven churches (see v. 20). On the basis of this symbolism some have identified the “door” (ch. 4:1) as one opening into the first apartment of the heavenly sanctuary.

Seven Spirits. See on ch. 1:4.

6. Sea of glass. This description has much in common with Ezekiel’s vision of the throne of God, which rested upon a “firmament” (Eze. 1:26). In ancient times glass was much more valuable than it is today. Here, it represents the clear, crystalline appearance of the surface on which the throne stood.

Crystal. Gr. krustallos, a word meaning either “crystal,” a colorless, transparent mineral, or “ice.” What John sees is a vast shimmering expanse, gloriously reflecting the red and green radiance about the throne. Compare the vision of Ezekiel (ch. 1:22).

Midst of the throne. Perhaps, like Ezekiel’s cherubim (Eze. 1:22, 26), these beasts were seen under the throne as well as around it. The symbolism here is in harmony with ancient Semitic thought. Thus a sarcophagus from Byblus, from the end of the 2d millennium b.c., portrays a Phoenician king seated on a throne supported by an animal cherub (see W. F. Albright, “What Were the Cherubim?” The Biblical Archaeologist 1:1 [Feb., 1938], pp. 1–3). See Ps. 80:1; 99:1; Isa. 37:16.

Beasts. Gr. zoµa, “living beings.” The word zoµa does not indicate to what order of creatures these four belong. However, they closely resemble those of Ezekiel’s vision (see on Eze. 1:5–26), which Ezekiel calls cherubim (ch. 10:20–22).

Full of eyes. See Eze. 1:18; 10:12. This may be understood as a symbol of the intelligence and ceaseless vigilance of heavenly beings.

Inasmuch as the symbol of eyes is plainly drawn from Ezekiel, it is possible to understand it here also in terms of Hebrew thought. Nine times in the OT the Hebrew word Фayin, “eye,” is used in the sense of “color,” or “brilliance” (Prov. 23:31; Eze. 1:4, 7, 16, 22, 27; 8:2; 10:9; Dan. 10:6). This suggests that in describing the four beasts as “full of eyes,” John may mean that their appearance was one of shining brilliance.

7. Lion. Here each of the four beings appears with one of the four faces that were characteristic of each of the cherubim in Ezekiel’s vision (see Eze. 1:10; 10:14). For a discussion of the meaning of these symbols see on Eze. 1:10.

8. Six wings. The cherubim of Ezekiel’s vision each had four wings (Eze. 1:6; 10:21), whereas the seraphim of Isaiah had six (Isa. 6:2). Wings may be understood as indicating the speed with which God’s heavenly creatures execute their errands (cf. Heb. 1:14).

Full of eyes. See on v. 6.

Rest not. Men customarily work by day and rest by night, but “he that keepeth Israel shall neither slumber nor sleep” (Ps. 121:4). The divine power upholding the universe never relaxes.

Day and night. Night brings an intermission to most human activities, but it has no effect on the ceaseless stream of praise to God that issues forth from the beings of heaven.

Holy, holy, holy. This is also the cry of the seraphim in Isaiah’s vision (see on Isa. 6:3). There is no valid reason for taking this triple ascription of praise as implying the Trinity, for it is directed to the presence on the throne, the Father. The second and third persons of the Godhead are here represented by other symbols (see Rev. 4:5; 5:6).

Lord God Almighty. See on ch. 1:8.

Was, and is, and is to come. See on ch. 1:4.

9. Those beasts. See on v. 6. The praise uttered here is antiphonal. It is initiated by heavenly creatures, those nearest to God.

Thanks. Heavenly beings as well as men owe God thanks, for He has given them life. They exist by His pleasure. In the ultimate sense God owes His creatures nothing; they owe everything to Him.

Him that sat. See on v. 2.

Who liveth for ever. Compare the OT expression “the living God” (Joshua 3:10; Ps. 42:2; 84:2). God is the source of all life, and the fact that He “liveth for ever” is the basis of His unceasing sustenance of nature (see on John 1:4; Rev. 4:8).

10. Four and twenty elders. See on v. 4.

Him that sat. See on v. 2.

Liveth for ever. See on v. 9.

Cast their crowns. See on v. 4.

11. Worthy. God is “worthy” to receive praise from His creatures, because He has given them life and all else they possess. He has made them what they are.

O Lord. Textual evidence attests (cf. p. 10) the reading “our Lord and God.” Those who hold the view that the 24 elders are human beings point out that the use of the title kurios, “Lord,” by the elders and not by the four beasts may be significant, for kurios is the Greek counterpart of the Heb. Yahweh, the divine name by which God revealed Himself to His people (see Ex. 6:2, 3). Such a title, they assert, is particularly fitting for the praises of men. See Vol. I, pp. 171, 172.

For thy pleasure. Or, “by thy will.” It pleased God to bring the universe into existence and to give life to its creatures. He saw that it was good to do so. There was nothing desirable from His point of view in being alone in an empty universe. It pleased Him that the universe should be peopled with intelligent beings, capable of appreciating and reflecting His infinite love and perfect character. This was His purpose in creating them.

Are and were created. Textual evidence favors (cf. p. 10) the reading, “they were, and they were created.” By the expression “they were” John doubtless refers to the existence of the universe after God had brought it into being. God created and now sustains all things (see on Col. 1:17).

Ellen G. White comments

2, 3 PP 107

3     DA 493; Ed 115; PK 370; TM 157; 6T 340; 8T 23

5     GC 414; PP 356; SR 377

8     CT 402; EW 116, 288; GC 645; SR 412

10   EW 191, 289, 295; ML 352; 8T 254

11   GC 437; PK 70