Hope and Encouragement from Revelation 4 and 5 (Part One)
Were these simply the words of a human author, their mystery and majesty would give us reason to take note. But our knowledge that these words do not merely emanate from the pen of a human author ought to cause us to do more. They are part of the inspired record, the Word of God.
The Historic Context
It is the mid-90’s A.D. John is the last surviving apostle. He has seen the rise and spread of the Way of Christ. He has witnessed the rise of Nero and horrific persecution that attended his diabolical regency—an intensity of persecution which reached ghastly heights and depths following the Great Fire of Rome (A.D. 64).[1]
John is now witnessing a second great persecution of Christianity. Emperor Domitian has risen to the throne. Domitian’s cruelty and perversity is well-known.[2] As a young boy whose childhood was marked by prolonged periods of isolation, he was fond of mutilating insects. Domitian is known to relish gladiatorial combat. Yet apparently the standard practice of such combat does not hold enough barbarism for him. The emperor seeks contests between little people (dwarfs) and women. Coupled with this cruelty, Domitian harbors a burning hatred for two other groups—Jews and Christians. It would appear that his hatred for the Jew is partly fueled by his desire for their money. Furthermore, since he demands to be referred to as “Master and God,”[3] the refusals of both Jews and Christians to do so infuriate him. Domitian has released a state-sanctioned attack upon both Christianity and Judaism. In fact, it is likely by the decree of Domitian that John has been tortured and banished to this island of Patmos.
The most powerful throne upon the earth thunders forth decrees against the people of God. From the perspective of a Christian in this time, matters would appear hopeless. No doubt the sentiment of the Psalmist, “Hath God forgotten to be gracious?”[4] was upon the minds, if not the tongues, of the people of God. And it is at precisely this time that God reaches down to His servant and discloses to him an incomparable vision of Himself.
The Worthy Lord
When John is caught up into the heavens His attention is arrested by the sight of a great throne and the One who sits upon that throne. In fact, every element of this chapter is calculated to highlight the greatness of the throne and of the One who occupies it. Thus, this throne is referred to some 11 times throughout this chapter alone.
Sovereign Authority
Of course, the point of the revelation of the throne is not simply the physical piece of the furniture. A throne symbolizes authority. The one who sits upon a throne exercises authority. The physical location of a throne indicates to us in some measure the extent of the monarch’s regency. For example, if a throne is to be found in the basement of a common citizen, we can assume that the authority of the one sitting upon such a throne is very limited. But if the throne is to be found in the palace in the capital city of a country, we can assume that the one sitting thereupon possesses much greater power. He is the ruler of that country.
The location of this throne is neither in the basement of a common citizen, nor the palace of a country. It exists over and above these in every way! It is the throne of Heaven.
The thrones of men and earthly kingdoms are transient. They may be occupied by one today and another tomorrow. Death, disaster, and revolution may dismiss earthly leaders. Time and conflict may diminish the greatness of the throne. But the throne of Heaven remains occupied by One whose power and authority will never diminish. The Father[5] will never abdicate his throne or abandon it due to pressure from a more powerful antagonist! He will continue to rule in sovereignty, exercising His authority over every minutia of His creation.
Such authority is demonstrated through the lightnings, thunderings, and voices that proceed from the throne; these representing the righteous pronouncements of justice and control over the earth and heaven above which the throne is established. The Holy Spirit in all of His power proceeds from the throne.[6]
Sovereign Majesty
The Father is described as being in appearance as a jasper and sardius stone. As we bear in mind the symbolic nature of the description, we understand that John is not asking us to consider the Father to simply be a mineral protuberance!
Jasper was the last stone in the breastplate of the priest[7] and is the first in the foundation of the New Jerusalem.[8] It is described as “clear as crystal” in Revelation 21:11. This clarity, coupled with the great strength and stability demonstrated in its placement as first in the foundation of the New Jerusalem, has led many to conclude that the stone mentioned here is specifically a diamond. Whether or not that is the case, the stone demonstrates stability, beauty and majesty.
Sardius (“sardine” [AV]) was of intense blood red colour. The more intense the colouring, the greater was the value of the stone. Today these stones are known as red carnelians. Though the market value of these stones has diminished since the first century, their beauty has not. Once again, the incredible beauty demonstrates the majesty of the Father.
Sovereign Holiness
Beneath and before the throne there is a pavement of such purity that it is transparent. John describes it as a sea of glass, though there is no sea in heaven.[9] The sight is reminiscent of the vision of God granted to the elders of Israel where the floor beneath His feet is described as possessing a clarity like the body of heaven.[10] This detail is not without significance. That pavement upon which the throne of heaven sits takes upon itself the purity of the throne and the One seated upon it. Its transparency is a transparency of holiness.
Nor is this the only element of the passage calculated to reveal to us the sovereign holiness of God. There exist before the throne four creatures whose eternal purpose is to express the sovereign holiness of God. These creatures are the seraphim which Isaiah saw in the year that King Uzziah died. Their description demonstrates that, like other creatures of nature, they have been perfectly suited to the environment for which they were created. They possess strength, humility, reason, and swiftness.[11] Furthermore, each has six wings. A comparison with Isaiah reveals the purpose each pair serves.[12] With two they fly about, doing the bidding of God. With two they cover their faces in the presence of the fully exposed glory of God’s majestic holiness. With two they cover their feet, a symbol of their “creatureliness.”[13]
Beyond the implicit message of their physical description of these seraphim, their unequivocal spoken message is a focused and continual expression of God’s ineffable holiness. They do not simply cry “Holy!” Their cry is “Holy, Holy, Holy!” It is certain that if God’s Word declares any thing once it is truth. It must not be dismissed. If something is repeated we can be sure that we ought to take notice of it. We remember the many times when our Lord Jesus prefaced His words with “Verily, Verily.” Certainly it ought to be enough for us that Christ uttered the words, but the fact that He underscored their importance by twice emphasizing the truthfulness of those words drives home their magnitude. Here the declaration of the seraphim is not emphasized to the second, but to the third degree. Only one attribute of God is ever elevated to this degree. (Sadly, this is one attribute which, in its various expressions, is most often diminished in our theological emphases and our personal walk.)
In the splendor of Glory God’s holiness stands out and is the never-ending theme of the seraphim’s song. For now and evermore, the thrice-holy God will be praised!
Sovereign Grace
John describes a rainbow before the throne of Glory. From the time of Noah the rainbow specifically symbolized God’s faithfulness to His Noahic covenant, but also came to express God’s faithfulness to His Word and gracious covenant promises in general. The rainbow symbolized God’s grace. For from the days of Noah who found grace in the eyes of the Lord, God had faithfully kept His promises made to His people. The ark of Noah’s day was buffeted by the waves, keeping those within safe. Christ as the antitype of the ark had passed through the waters of judgment, safely keeping His people.[14] The rainbow had appeared after the waters of judgment had receded, showing a tranquility possible only because justice had been met. This judgment would never be repeated. So there is a peace and safety that is secured for the people of God because justice has been met through the gracious provision of Christ.
Twenty four elders seated upon lesser thrones demonstrate the visible reality of this grace of God. While there is considerable debate regarding the specific intention of the number 24,[15] we know that they are redeemed individuals. First, they are clothed in white garments, an enduring expression of the imputed righteousness of Christ,[16] and the enduring life of righteousness possible only through His saving and sanctifying work.[17] Second, they have crowns of gold upon their heads, indicating that they have endured to the end, demonstrating the reality of their faith.[18] Third, they plainly declare in the following chapter that they have been redeemed by the blood of the Lamb.[19]
The Response
In the presence of this sovereign, majestic, holy, gracious Lord, the only fitting response is demonstrated by the seraphim and the elders—“And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever, The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.”[20]
[1] http://www.roman-empire.net/emperors/nero-index.html
[2] http://www.xs4all.nl/~kvenjb/madmonarchs/domitian/domitian_bio.htm
[3] http://www.xs4all.nl/~kvenjb/madmonarchs/domitian/domitian_bio.htm
[4] Psalm 77:9
[5] That the One occupying the Throne of Heaven is God is manifest (consider Lucifer’s boast in Isaiah 14:12-15). That the person of the Godhead who sits upon this Throne is the Father is demonstrated as the text unfolds. The Lamb (Jesus) is introduced in the fifth chapter in the presence of the One who sits on the Throne. He is not the One seated in chapter four, but takes the book from the One seated. Also, the Spirit of God is shown as proceeding from the One seated upon the Throne (4:5) and from the Lamb (5:6). This reinforces the testimony of Scripture that the Spirit of God proceeds from Father and Son (John 14:26 & 15:26). Thus, we can rightly conclude that the Father is the One who occupies this Throne.
[6] The description of seven spirits is not a technical description of the number of spirits which make up the Holy Spirit; it is simply a designation of completeness.
[7] Exodus 28:20
[8] Revelation 21:19
[9] Revelation 21:1
[10] Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness (Exodus 24:9-10).
[11] Represented by the faces of a lion, calf, man, and eagle, respectively.
[12] Isaiah 6:2
[13] R.C. Sproul, The Holiness of God, Tyndale, 1998, p. 23-24
[14] Wayne Grudem, I Peter, IVP (Eerdman’s), 1999, p. 163
[15] It is my opinion that these individuals are representative of the redeemed of the ages, from both Old Covenant and New Covenant contexts (12 tribes and 12 apostles). That they stand for more than merely 24 would appear beyond dispute due to their self description as redeemed “out of every kindred, and tongue, and people, and nation (Revelation 5:9).” It is manifest that there exist far more than 24 kindreds, tongues, peoples, and nations!
[16] Isaiah 61:10, Zechariah 3:1-5
[17] Revelation 19:8
[18] Revelation 2:10, 3:11
[19] Revelation 5:9
[20] Revelation 4:9-11
