This is a series of short expositions of Revelation 4-22 from a futurist perspective. Follow along with a timeline here.

After the revelation of Jesus’ messages to the churches (Rev 1:9 – 3:22), the apostle John sees something else. A door is open in heaven, like an invitation. A voice booms out at him—the voice of Jesus. It was he who ordered John to copy down the messages to the churches (“the first voice which I heard,” cp. Rev 1:10-13), and it’s him again who says: “Come up here, and I will show you what must take place after these things” (Rev 4:1). Some bible teachers argue passionately that Revelation’s events here (Rev 4-19) focusses on Israel, because the church is in heaven, because the pre-tribulation rapture must have happened sometime between the end of Revelation 3 and the start of Revelation 4.[1] This is a weak argument from silence (see the article “Does Revelation 3:10 Teach a Pre-Tribulation Rapture?”), and instead we will simply take the text as we find it.

Immediately after receiving this open-door invite, John tells us he was “in the Spirit,” which likely means he felt as if he’d entered a different spiritual plane—this is an ecstatic vision given by the Spirit, not just shown to him but experienced, too. He sees, as if beyond the beckoning door, a strange figure seated on a throne in heaven. In words reminiscent of Ezekiel’s so long ago (Ezek 1:26-28), John tells of a man glittering as a jewel, surrounded by a rainbow that glinted and sparkled in deep emerald hues (Rev 4:3).

24 creatures sit on 24 thrones arrayed round about this mysterious man (Rev 4:4). John calls them “elders,” a word which could mean older men, or religious leaders (i.e., pastors). Here, it seems to refer to angelic creatures of some stripe[2] (we’ll come back to them soon). They’re clad in white robes and wear golden crowns.

As is his way, the apostle John borrows old covenant language to describe the scene. Just as when the people of Israel did when they came to Mt. Sinai (Ex 19:16), John sees “flashes of lightning and sounds and peals of thunder” coming out from the throne (Rev 4:5).

Seven lamps of fire, which are God’s seven Spirits, flicker and burn before the throne (Rev 4:5). These seem to be the heavenly reality which the temple’s golden lampstand foreshadowed (Ex 25:37). Much ink has been spilt on these “seven spirits of God,” which are likely the Holy Spirit. John’s visions include letters to seven churches, seven Spirits before the throne of God above, seven seals on the judgment scroll which Jesus slowly cracks open throughout this book, seven trumpet blast judgments within the seventh seal judgment, and seven bowl judgments nestled within the seventh trumpet judgment. Elsewhere, Daniel tells us of that 70 “sevens” will elapse before the Lord’s program for this present evil age is complete (Dan 9:24-27). In short, “seven” is a number that inevitably calls to mind “fullness” or “completeness.” If the seven lamps are the Holy Spirit, then because we will shortly meet the Lamb who was slain standing between the elders and the throne (in ch. 5), then we have the Trinity in God’s throne room.

Also, in this scene there are images so fantastic that John scarcely knows what to make of them. We get the strong impression that he tries his best to describe the indescribable. Imagine an average American in 1850 trying to describe to his family a vision of a mobile phone with the Amazon app! He wouldn’t have the words or concepts to imagine such a thing—the conceptual distance is far too great. Perhaps the best he could do would be to liken it to a portable telegraph without wires—but even that would be inaccurate. John seems to be doing something like that.

There is a glassy sea, like crystal, surrounding the shimmering, rainbow-emerald throne. Around the throne are four bizarre creatures bursting with eyes all around, sporting faces of (in turn) a lion, a calf, a man, and that of an eagle. They each have six wings (Rev 4:6-8).

• These are remarkably similar to what Ezekiel saw when he beheld an image of God’s throne room (Ezek 1:4-21). The figures he described are not identical to John’s, but they are close. They’re so close that surely they saw the same thing.
• It’s not worth our time to object that Ezekiel’s creatures had four wings and different faces. Both John and Ezekiel are describing the indescribable in the best language they knew. To return to our 19^th century analogy: it doesn’t matter if one time-traveler from 1835 Kentucky describes a portable telegraph, while another tells of a glowing black brick with a burning silhouette of an apple on the back—they’re clearly seeing the same thing!
• Isaiah saw and recorded almost exactly what John did and called these creatures “seraphim” (Isa 6:1-3).

The point is not what the seraphim are—they’re otherworldly creatures, accept it and move on! The point is what they and the 24 elders do and why they do it.

• First, the four seraphim: “[A]nd day and night they do not cease to say, ‘Holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come’ (Rev 4:8). This is precisely what Isaiah heard (and saw) during his own ecstatic temple vision (Isa 6:1-3). The seraphim praise God’s eternity—he always was, always is, and always will be. He has no beginning and no end.
• Second, the 24 elders: As the seraphim sing their praise, the elders bow down to the figure on the throne, cast off their golden crowns, and declare: “Worthy are You, our Lord and our God, to receive glory and honor and power; for You created all things, and because of Your will they existed, and were created” (Rev 4:11).

This is very dramatic, and it’s meant to be that way. If this were a movie, there would be haunting music, ratcheting tension, and expectation of some “big moment.” Jesus, the lamb slain to rescue his people and to reclaim a ruined world, is about to unleash judgment upon the kingdom of darkness. This vision of praise and solemn majesty is the backdrop for this unfortunate but necessary event.

• YHWH is eternal—this means he has the jurisdiction and authority to move against a terrorist insurgency.
• YHWH is the creator of everything—this means he has the power and justification to put down Satan’s rebellion.

Our dramatic scene continues in the next chapter with a ceremony of sorts that ends with Jesus taking the scroll of judgment. It is this document which, when slowly cracked open, unleashes divine fury upon the antichrist and his kingdom of evil (Rev 6-18).

[1] John Walvoord, The Revelation of Jesus Christ (Chicago: Moody Press, 1966), 101-103.

[2] Walvoord suggests they represent the Body of Christ (Revelation, 106-107), but this is largely driven by his assumption that the church has been raptured away to heaven—an argument from silence.