“After this” (meta tauta) (4.1a) marks the closing of the second vision (“things which are” 1.19) that dealt with the church age (Rev 2-3). Additionally, the start of the third vision (“what takes place hereafter 1.19) deals with future events (Rev 4-22). “I looked” implies the idea of ‘right before his eyes.’ Something made him look heavenward. “And lo” (an exclamation of amazement), he saw “a door standing open in heaven.” “Heaven” has three spheres: earth’s atmosphere; interplanetary, interstellar space; and the third heaven where God resides (2Cor 12.2). With his eyes, he saw the way opened into the third heaven (Ezek 1.1; Act 7.56). “The first voice (Jesus Christ, 1.10) I had heard addressed to me was like the calling of a war trumpet” (displays His authority and power).

The command, “come up here,” is not symbolic of the rapture. At that time, Jesus appears in the sky to snatch us away. Here, He calls John up from His position in heaven. The Spirit transported John into the third heaven to receive new visions. “I will show you what must take place,” confirms all future events are the outworking of God’s eternal plan. “In the future” includes the time of the Tribulation, Millennial Kingdom, and a glimpse of eternity. No one can spiritualize these proceedings because they are actual future events. The question is not will they happen, but when will they happen.

As in 1:10, John “came under the Spirit’s power” (4.2a). The Holy Spirit carries John into the presence of God. This is a vital revelation because the Spirit empowers the saints to recognize and obey God. That John again “came under Spirit’s power” evinces an intermittent condition. He ceased to be “in the Spirit”, but now that state resumes. Since he did not receive everything in one sitting, it is impossible to determine the time involved.

1.      “Lo, a throne stood in heaven, with One seated on the throne” (4.2b-11)

“Throne” represents the sovereign rule and power of God over the affairs of men. He is in control of events about to occur. “Stood” shows His throne and authority is eternal.

a)      The Supreme Sovereign on the Throne (4.3)

“He Who” is God manifested in First and Second Persons of the Trinity (3.21; Jn 14.9). “He” in chapter 4 is Christ, the Second Person of Godhead. In chapter 5, the One on the throne is the Father, the First Person of Godhead.  Jesus is the Lamb. “Sat,” indicates reigning. He is on the throne because judgment is about to take place.

“He appeared like:” “Jasper” symbolizes the crystal-clear brightness and glory of God’s judgment. It links Jesus with Israel because it was the last stone on the breastplate of the high priest. This stone symbolized Benjamin - last son of Jacob (Ex 28.20). Benjamin means “Son of my right hand.” Jesus is the Son that sits at Father’s right hand. “Sardius” a fiery, blood red stone represents the blazing wrath of God and His righteousness in judgment. It links Jesus with Israel because it was the first stone on the breastplate of the high priest. This stone signified Reuben – the first born of Jacob (Ex 28.17). Reuben means “Behold, a son.” Jesus is the first begotten Son of God.

“Encircling the throne there was a halo that looked like a rainbow of emerald.” “Rainbow” reminds Israel of God’s covenant (Gen 9.13-17). He will judge, but not destroy them. His judgment will come not by flood but by fire. The throne is not comfort, but reveals the flashing glory of God’s judgment.

It is significant that God is not given an anthropomorphic figure in this revelation and does not appear as a man. Apart from the fact that He is said to sit on the throne, no description is given except the colors which impressed John. It is evident that the glory of God was the intent of the vision rather than an anthropomorphic representation.[1]

b)      The Steadfast Saints on Their Thrones (4.4)

The “twenty-four elders” (presbuteroi) are redeemed human beings - not angels or disembodied spirits. In Scripture, presbuteroi always refers to the male rulers of Israel and the church. Angels neither sit on thrones, nor reign with Jesus. They are ministering spirits to the saints of Jesus Christ (Heb 1.14,17).

The elders appear in their resurrected bodies received after the rapture. They are “seated and arrayed in white clothing, with crowns of gold upon their heads.” “White garments” describes the dress of the saints and helps to clarify that these elders are men. White garments symbolize the righteousness of Christ imputed to saints. Jesus will be dressed in white garment at marriage supper of the Lamb (19.8). God never promised “crowns of gold” to angels, and they never wear them. Stephanos is a victor’s crowns for those that conquer sin (2.10; 1Cor 9.25; 2Tim 4.8; Jas 1.12; 1Pe 5.4). Elders receive their crowns after the rapture at Bema Seat – they place them at the feet of Jesus (Lk 14.14; 1Pe 5.4).

The Purpose of the Twenty-four Elders

In Scripture, the number twenty-four indicates completion and representation. The twenty-four orders of Levitical priests of the sanctuary represented the whole priest-hood and Israel (1Chron 24.4-5,7-18). There were twenty-four divisions of Temple singers (1Chron 25). The elders seen here represent a larger group of saints before the throne of God.

The elders are comprised of two groups. They are the 12 patriarchs from the 12 tribes of Israel that represent the Old Covenant. And, they are the 12 apostles of Christ that represent the church and the New Covenant. Jesus bridges the two covenants and completes the redemption story.

c)      The Spectacular Setting of the Throne (4.5-7)

“Out from the throne (symbolizes God’s presence) came flashes of lightning and rumblings and peals of thunder (a harbinger of impending, imminent judgment on earth, 4.5a), and in front of the throne seven blazing torches burned (present part. manifest the Spirit’s continuous, active judgment. “Torches” are not lampstands 1.12-13, but outside torches that give off a blazing light, Judges 7.16; Nah 2.3), which are the seven Spirits of God (“seven” represents the divine fullness of the Spirit.

God is ready to make war on rebellious sinners, and the Holy Spirit is His war torch.[2] The Comforter of those who love Christ will also be the Consumer of those who reject Him.); and in front (enōpion denotes God’s nearness) of the throne there was also what looked like a transparent glassy sea, as if of crystal” (4.5b-6a). “Sea” (thalassa) is symbolic. It may be a glass pavement shining like crystal and represents the peace enjoyed by the church, which is resting in heaven away from earth’s judgment (Ezek 1.22).

“And around the throne, in the center at each side of the throne, were four living creatures” (zōon ‘living beings’ may be seraphim angels created to praise God, Isa 6.1-3; Ezek 1.4-25). “Around” and “center” means they constantly move within an intimate area of God’s throne (Ezek 1.12,17). “Who were full of eyes in front and behind” (does not mean omniscience; they are all seeing in their service to God, 4.6). Created in part to reflect the divinity of Christ, they symbolize His earthly ministry.

“The first living creature was like a lion (A lion represents royalty. Jesus, from the line of Judah, is revealed in Matthew as the King of Israel), the second living creature like an ox (An ox/calf is symbolic of a servant. The Gospel of Mark reveals Jesus as the servant of mankind), the third living creature had the face of a man (Jesus partook of the human nature. He is revealed in Luke’s gospel as being fully human), and the fourth living creature like a flying eagle (An eagle represents deity. Jesus is the sole expression of the divine nature. He is revealed in John as being God, 4.7).

d)     The Splendid Song at the Throne (4.8-11)

The Song of the Seraphim (4.8)

“Individually having six wings” (Isa 6.2), four of the six wings relate to worship because two wings covered their faces (no creature can see God’s face), and two wings covered their feet because they are standing on holy ground in God’s presence.

“Day and night they never stop saying” one “holy” for each Person of the Trinity (Isa 6.3). They praise His holiness because His judgment is just. “Lord God Almighty” is a title of omnipotence. “Who was… is… is to come” denotes praise and worship for the eternal God.

The Song of the Saints (4.9-11)

As the living beings “offer glory… honor… thanksgiving”, the 24 elders also fall and worship the eternal God (4.9). Having been rewarded at the Bema Judgment Seat, they “throw down their crowns” before the throne (4.10). Saints praise God’s worthiness to receive glory and honor because He is eternal omnipotent Creator (4.11).

2.      The Title Deed to Earth  (5.1-14)

“I saw… a book/scroll lying on the right open hand” (5.1)

·         The Holder

The preposition “on” indicates the scroll lies on the open palm of the Father (Ezek 2.9-10). The scroll on His right hand signifies His authority to possess the title deed. “Him Who was seated on the throne” is God manifested in First and Second Persons of the Trinity (3.21;4.2; Jn 14.9). In chapter four, “He” is Jesus Christ. In chapter five Jesus is the Lamb, and the One on throne is the Father, the First Person of the Godhead.

·         The Detail

“A book or scroll written within and on the back” “Book” (biblion) was a scroll of papyrus or animal skin with writing on both sides - showing that it was a legal document. In this case, it is a title deed. According to law, the owner briefly described the contract on the outside, wrote in detail on the inner pages, and sealed the full contract with a wax stamp.

This title does not describe the content of Jesus’ inheritance; it records the manner in which He will regain His rightful inheritance - through judgment and redemption.

“Closed or sealed with seven seals” In ancient times a deed was sealed by using the signet ring of at least three witnesses (Ruth 4). They wrote a portion of the text, folded it over, sealed it, and a different witness signed at each fold. A larger number of witnesses assigned more importance to the document. A kinsman redeemer was required if the property fell into the hands of another (Jere 32.9-15). He and seven witnesses had to be present before the seals could be broken and the deed read. The contents were read as the seals were broken in succession.

At time of creation, God bequeathed the earth to Adam, but Adam forfeited ownership to Satan. God is now ready to open the title deed to earth, but law required the presence of the kinsman redeemer and his seven witnesses. Jesus, by His death on the cross, became Kinsman Redeemer – reclaiming His right of ownership. God may have used the seven churches to be His representatives. The rapture brought them to the ceremony.

·         The Executor (5.2-3)

 “John saw,” means he is giving a truthful, eyewitness account of this scene. He was not hallucinating. “Strong” (ischyros) shows the angel’s might and importance, but his identity remains hidden. “Proclaiming” (phonē ‘loud sound’) “who is worthy” denotes legal entitlement and moral fitness. “No one (oudeis)…able” (edynato) is complete impotence or no power or authority. Despite his extensive search, the angel found “no one” with moral fitness or right of kinsman-redeemer to open scroll or even to see its content. John wept (5.4). “Wept” (klaiō ‘a wailing,’ ‘a bitter grief’) is the same word used to describe Jesus’ weeping over Jerusalem (Lk 19.41), and Peter’s bitter weeping after betraying the Lord (Lk 22.62). John may have wept because for first time he understood the terrible consequences arising out of the perversity and sinfulness of sin.

·         The Savior (5.5-7)

“One of the elders” tells John to stop wailing. The angel found “no one able” to open the scroll, but One possessed the authority of kinsman-redeemer and rightful moral authority to open the scroll.

The Right of Kinsman-redeemer (5.5)

In the Greek, the verb comes first for emphasis. So, literally translated it reads, “Behold, He has conquered, the Lion of the tribe of Judah, the Root of David.”[3] “Has overcome and conquered” (vb. enikēsen) points to complete victory won once and for all over death and hell (Rom 8.3; Col 2.15; Heb 2.14-15; 1Pe 3.19) placing the emphasis on the finished work of Jesus. Thus, “He can open the scroll and break its seven seals.” “Lion of the tribe of Judah” is a messianic title derived from Jacob’s blessing on the tribe of Judah (Gen 49.8-10). Jacob prophesied the Messiah would come out of Judah to rule over Israel (Heb 7.14).

As the Lion of Judah, Jesus has the right to judge and destroy His enemies. Yet, He does not judge and destroy without mercy, but He grants everyone time to choose between life and death. Through judgment, God is simply honoring the rebel’s choice to live life independent of God. “Root of David” is a messianic title from Isaiah 11.1. The genealogy found in Matthew and Luke show that Joseph should have been a king of Israel. Mary also descended from David (Rom 1.3). Jesus, a Davidic kinsman, has the power and legal entitlement to reclaim Israel’s throne.

The Power of Moral Authority (5.6-7)

“Between the throne and the four living creatures and among the elders” (5.6) “I saw” means John was an eyewitness. He sees the Lamb at the center of these events. “A Lamb standing” (arnion – diminutive form of arnos) refers to a pet lamb. The imagery derives from the Passover… Jewish families were required to keep sacrificial lamb as a household pet… before sacrificing it (Ex 12.3-6).[4] This taught people the costliness of sin and the pain linked with sacrificing something beloved. Jesus, as “Lamb of God” (Jn 1.29), earned the right to become Judge and King. Although seated at the right hand of the Father, He now stands ready for action. The fact the Lamb is standing shows that He is ready to judge an unrepentant world. “As though it had been slain” The Gk. perfect tense signifies the Lamb slain at a point of time, and the efficacy of His death is still present in all its power.[5] Although the Lamb is alive, He still bears the ugly scars of the cross.

In Scripture, seven is the number of divine perfection. The “seven horns” depict strength and power and the “seven eyes” imply knowledge and understanding. The Lamb is the perfect, omnipotent, omniscient God.

Revealed through “the seven Spirits of God,” the Holy Spirit, are His omnipotence and omniscience. This imagery accentuates the truth that in essence Jesus and the Spirit are indistinguishable. Their functions differ, but nature is one. “Who have been sent into all the earth” As in creation and salvation, the Spirit carries out God’s plan. This time, He goes into the world to impart divine judgment on those guilty of rejecting the Lamb of God. His measuring stick is the gospel of Jesus Christ.

“He then went and took the scroll” (5.7) “He” is the Second Person of Trinity – the Lamb of God. “Him Who sat on throne” is the Father. Jesus went to take possession of the title deed to earth from His Father.

·         Daniel 7.13-14 describes the same scene

The Court (Dan 7.13) Daniel sees “Son of man” entering “on clouds” because 12 elders from church would be unfamiliar scene to him. “Son of man” is Jesus Christ. Daniel does not see Lamb of Revelation; he would not be familiar with Jesus as the perfect sacrifice of God. “Ancient of Days” is God the Father. Son stands before Father to receive rightful kingdom.

The Coronation (Dan 7.14) The Father, by surrendering the scroll to the Lamb (Rev 5.7), fulfills His promise that Jesus would inherit an everlasting kingdom. He also fulfills His promise that David would always have an heir on the throne of Israel. The Lamb, standing before the throne, receives “dominion and glory and kingdom”, which “shall not pass away.” He becomes Lion and King and “all peoples, nations and languages” shall serve Him.

·         The Salute (5.8-14)

“When He had taken the scroll” indicates that final judgment is ready to commence; the wait for the Messiah’s second coming and His millennial kingdom is about over; and believing Israel and the church are to be honored.

 “The four living creatures and the twenty-four elders prostrated themselves before the Lamb” (Since God alone is worthy of worship, their worship confirms the deity of Christ). “Each was holding a harp, and they had golden bowls of incense.” The grammatical structure of the Gk. text seems to indicate it was only the elders, not the living creatures, who held those two items.[6] “Harps” are linked with worship (Pss 33.2) and prophecy (1Sam 10.5; 2Ki 3.15; 1Chron 25.1). They may symbolize that all prophecy is about to be fulfilled. “Bowls” symbolized the priestly work of intercession in the temple and were connected with the alter (Zech 14.20). “Which are the prayers of God’s people” through the ages (Pss 141.2; Lk 1.9-10) and may indicate that all the prayers for God’s judgment and redemption are about to be fulfilled (5.8). “And they sing” refers to the twenty-four elders. Once the Bible records angels singing (Job 38.7), but they sing not of redemption because they do not need salvation. The saints sing of redemption (2Chron 5.13; Pss 7.17; Act 16.25; Eph 5.19). “A new song” in Scripture is always a song of redemption (Isa 42.10). “New” (kainos ‘fresh’ as opposed to ‘recent’) relates to quality rather than time. Ōdē is the general word for a song, but in the N.T., it is always a sacred song (5.9a).

The Lamb, the Lion of Judah, the King of Israel is “worthy to take the scroll and to break the seals that are on it, for You were slain, and with Your blood You purchased (agorazō depicts slaves redeemed in the market-place to be set free) men unto God from every tribe and language and people and nation” (5.9b). He bled and died not for a select few, but for all. “And You have made them a kingdom and priests to our God, and they shall reign [as kings] over the earth (5.10)! Jesus sets the believer free and transforms them into a kingdom – a royal race. The saints are priests with full access to God’s presence (1Pe 2.5,9). In the millennium, Jesus allows the saints to reign over the earth (20.6; 2Tim 2.12).

“Then I looked, and I heard the voices of many angels on every side of the throne and of the living creatures and the elders, and they numbered ten thousand times ten thousand and thousands of thousands” (5.11).

John was an eyewitness. The host surrounding the throne, the living creatures, and the elders innumerable (Heb 12.1) out-number the demons at least two to one (12.3-4).

“Saying in a loud voice, ‘Deserving is the Lamb, Who was sacrificed (5.12)! Though the holy angels do not sing, they join the chorus by speaking with a loud voice. The death of Jesus gives Him the right “to receive all the power and riches and wisdom and might and honor and majesty and blessing.”

“And I heard every created thing in heaven and on earth and under the earth and on the sea and all that is in it, crying out together, ‘To Him Who is seated on the throne and to the Lamb be ascribed the blessing and the honor and the majesty and the power forever and ever” (5.13).

John hears every human, animal, and angel worship God (Pss 69.34; 150.6). “Under the earth” is Hades. “To Him Who is seated on the throne” is the Father. The Lamb is Christ.

“Then the four living creatures said, ‘Amen!’ And the elders prostrated themselves and worshiped.” (5.14)