The Door to Heaven's Throneroom (Rev. 4:1-11)

True spiritual worship is perhaps one of the greatest needs in our individual lives and in our churches. There is a constant emphasis today on witnessing for Christ and working for Christ, but not enough is said about worshiping Him. To worship means “to ascribe worth” (see ; ). It means to use all that we are and have to praise God for all that He is and does. Heaven is a place of worship, and God’s people shall worship Him throughout all eternity. Perhaps it would be good for us to get in practice now! A study of will certainly help us better understand how to worship God and give Him the glory that He deserves. [Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 581.]

Heaven is a place of worship, and God’s people shall worship Him throughout all eternity. Perhaps it would be good for us to get in practice now! A study of will certainly help us better understand how to worship God and give Him the glory that He deserves. [Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 581.]

Warren W. Wiersbe, The Bible Exposition Commentary, vol. 2 (Wheaton, IL: Victor Books, 1996), 581.]

Main Thought: Being in the presence of God spiritually will move you to adore Him personally.

To find fulfillment in God's realm (creation), you must first become filled with awe over God's reality (Almighty).

Main Thought: Being in the presence of God spiritually will move you to adore Him personally.

Sub-intro:

Summary: Four Lessons from the Letters to the Seven Churches:

Summary: Four Lessons from the churches:

Course Notes - Pensacola Theological Seminary | Commentary EXPOSITION

Summary: Four Lessons from the churches:

▪ Times have not changed much!

▪ Culture rubs off on the church.

▪ The Lord is more interested in our character than He is in our feverish works

▪ Christ is the Head of and in the midst of the churches, yet they push Him aside

Times have not changed much!

Culture rubs off on the church.

The Lord is more interested in our character than He is in our feverish works

Christ is the Head of and in the midst of the churches, yet they push Him aside

C. Jason Walker, Course Notes - Pensacola Theological Seminary | Commentary, n.d., .

Body:

I. The Doorway to Heaven's Throneroom (Rev. 4:1).

Revelation 4:1 KJV 1900

1 After this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter.

“1 After this I looked,”

Revelation 4:1 KJV 1900

The Things Which Shall Be Hereafter ()- [Tribulation/ Millennium/ Future State]

Interpretive views of the Revelation:

Interpretive views of the Revelation

Preterist- fulfilled in 1st century

Historicist- conditions through the church age

Idealist- struggle between good and evil

Futurist- = future, literal events

A. Behold the Opened Door

“and, behold, a door was opened in heaven:”

B. The First Voice

“and the first voice which I heard was as it were of a trumpet talking with me; which said,”

C. The Ascension of John

“Come up hither, and I will shew thee things which must be hereafter.”

NOTE - The Things Which Shall Be Hereafter ()- [Tribulation/ Millennium/ Future State]

The contents of the remainder of the Apokalupsis include revelatory truth about the Tribulation (4:1-19:21), the Millennium (20:1-15), and the Eternal State (21:1-22:5). The next sequence of visions allowed John to observe the throne room in heaven which included the place of worship (), the emphasis on the book and the Lamb (), and the source from which the seven seal judgments fall (). Obviously, the Lord’s inspired structure of the Book, following His outline, dictates the inspired interpretation for His Baptist church members to receive by faith (with spiritual ears []) and “observe” (cf. ). [Thomas M. Strouse, To the Seven Churches: A Commentary on the Apocalypse of Jesus Christ, Selected Works of Dr. Thomas M. Strouse (Bible Baptist Theological Press, 40 Country Squire Rd., Cromwell, CT 06461, 2013), 197.]

Thomas M. Strouse, To the Seven Churches: A Commentary on the Apocalypse of Jesus Christ, Selected Works of Dr. Thomas M. Strouse (Bible Baptist Theological Press, 40 Country Squire Rd., Cromwell, CT 06461, 2013), 197.]

Interpretive views of the Revelation:

Preterist- fulfilled in 1st century

Historicist- conditions through the church age

Idealist- struggle between good and evil

Futurist- = future, literal events

NOTE - Consider this timely exegesis of verse one:

The abrupt ending of revelatory truth concerning the seven assemblies on earth,639 and the beginning of future events of the visions concerning heaven, require the reader to recognize that Christ unveiled teaching about “the hour of temptation, which shall come upon all the world” from which the Lord would keep the churches (cf. ). Christ had already built His eschatology on as He revealed in , saying, “When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:).” He taught that Daniel’s seventieth heptad was the Tribulation, yet to come, after the crucifixion and the destruction of Jerusalem and of the Temple ().640 The Apostle Paul had elaborated on eschatology with his teaching about the church age saints being “caught up” ...641 “to meet the Lord in the air” ... occurs thirteen times in the Greek NT and receives various renderings in the KJV such as to catch up (4x), to take by force (3x), to catch away (2x), to pluck (2x), to catch (1x), and to pull (1x).643 The Latin Vulgate rendering of a`rpa,zw is rapiemur (from rapio)644 giving the source to the English equivalent “rapture.” Tyndale renders the verb as “shall be caught up” and the recent NET renders it “will be suddenly caught up.”

The churches in Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea would have known about Paul’s Thessalonian teaching concerning the Rapture prior to the Day of the Lord () since he taught the same truths to all the churches (“as I teach every where in every church” []). These churches would have recognized the parallels between Paul’s teaching and John’s vision. The parallels are the following:

1. The sudden conclusion of the local church age.

2. The sounding of the trumpet of the Lord (trump/trumpet).

3. The directional movement heavenward (caught up/come up).

4. The personal meeting with the Lord.645

The verse begins and ends with the same Greek expression meta tauta 646 (“after this…hereafter”). This double syntactical feature gives the exegetical clue that the remainder of the Apokalupsis falls under the concluding point of the Lord’s structural outline (1:19). John began the details of what he had seen (“I looked”)647 in his vision with the imperative “behold” (ivdou.).648 What the seer John saw was “a door opened in heaven” (...). He employed the perfect passive participle ... from the verb ... (cf. , [2x]), indicating Someone had opened the door and it was still open. Furthermore, John stated that the open door was in “heaven,” using the singular noun for “heaven,” rather than the plural “heavens” (cf. ).649 This “heaven” is that to which Paul alluded concerning his out-of-body experience, saying, “I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven” ().650 Others had the privilege to see the third heaven, such as Jacob (cf. ), Isaiah (cf. ), Ezekiel (cf. ), and Daniel (cf. ). Several times in the life of Christ the heavens opened with the Father authenticating the Son’s ministry (cf. ; ).

With another one of his senses, the Apostle John “heard” ...651 “the first voice” ... which sounded as a talking trumpet. The voice was that of the gloried Saviour which the writer had heard initially (cf. ). The Lord’s words were accompanied with music “as a trumpet talking” ..., the apostle averred. Since Hebrew is the heavenly (cf. ) and original language (vide ; ; ; ), and since the inscripturated OT text had musical accents for singing (e.g., [Heb.]; vide ), and since other musical instruments accompanied revelatory truth (cf. [i.e., harps, psalteries, and cymbals]), it may be adduced that all heavenly language is in the form of melodious music with the Lord God and His creation singing one to another.652 Certainly, the immediate context with the five heavenly hymns, support this interpretation ().653

The talking-trumpet sound of the Lord Jesus Christ gave the command, “Come up hither”654 ...656). According to the Pauline teaching of , the “raptured” saint will hear this imperative along with voice of the archangel and the trump of God, inviting him/her to the place of the Lord’s presence—in the clouds in the air. That John received this vision prefiguring the Rapture had precedence. Christ’s three apostles, Peter, James, and John, saw “the Son of man coming in his kingdom” () on the mount of Transfiguration (). They had the privilege of participating in this precursor to the eschatological Millennial kingdom of Heaven, long before its inception! From this place of heavenly vista, Christ promised the seer John that “I will show thee things which must be hereafter” .... Since the Apokalupsis is largely the Lord’s unveiling of future events for the benefit of His assemblies, it is fitting that Christ employed the future verb of ... (31x; cf. note on ). These “hereafter” ... “things” (a]) are the inspired details of the Tribulation, Millennium, and Eternal State ().657 The Saviour coupled the verb “must” ...658 with the aorist infinitive “be” ...659 to denote God’s sovereignty over the future. These events must occur for the fulfillment of prophecy; how each individual fits into the outworking of the divine will depends on human response to individual accountability.660 Isaiah gave the inspired truth about predictive prophecy, saying, “Seek ye out of the book of the LORD, and read: no one of these shall fail, none shall want her mate: for my mouth it hath commanded, and his spirit it hath gathered them” (). Each scriptural prophecy has her mate—historical fulfillment!

[639 Nineteen of the twenty references to church[s] occur in ; the twentieth and final reference occurs in . “He that hath an ear” to hear recognizes that this lengthy section of the VApoka,luyij refers to “Jacob’s trouble” (). 640 “Seventy weeks are determined upon thy people and upon thy holy city…And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease” (). 641 This is the future passive, first person, plural form. 642 This meeting in the air in the Rapture prior to the Tribulation is in contradistinction with Christ’s feet touching the Mount of Olives in the Revelation at the end of the Tribulation (cf. ). 643 For instance, Luke rendered the verb thusly, saying, “And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing” (). 644 The Latin La Sacra Bibbia Nuova Riveduta (1994) employs rapiti for the verb equivalent. 645 Johnson is an example of one who does not have the ear to “hear what the Spirit saith unto the churches” () when he ill-advisedly avers the following unbiblical sentiment, saying, “There is no good reason for seeing the invitation for John to come up into the opened heaven as a symbol of the rapture of the church…But the word ‘church’ or ‘churches’ always stands in Revelation for the historic seven churches in Asia and not just for the universal body of Christ (sic),” p. 461. 646 This phrase occurs 10x in Revelation. John employed 6 other times in his Gospel, using it a total of 16x out of 25x in the NT. 647 The aorist verb form ei=don occurs 47x in Revelation out of a total 81x in NT. It is coupled with meta. tau/ta four other times, all in the VApoka,luyij (, ; ; and 18:1). 648 Cf. note on . 649 Here, oi` ouvranoi. must refer to the three heavens, including the two physical heavens of the atmosphere and the stellar outer space, as well as the spiritual realm of God and angels. Satan’s presence and focus will be exclusively on the earth at the midpoint of the Tribulation and following. 650 The description of Christ’s creation of the two physical heavens is revealed in . Presumably, the third heaven was created during the creation week but not alluded to because Moses used the dual form for heaven (~yIm:ßV'h;), not the plural form which never occurs in the OT. 651 This is the aorist form of avkou,w (cf. ). 652 Presumably, Jehovah sang His creation into existence (e.g., ) and His heavenly chorus of newly created angels followed His lead (). 653 In fact, David used the harp to interpret his inscripturated truth, saying, “I will incline mine ear to a parable: I will open my dark saying upon the harp” (). 654 Cf. commentary on . 655 This aorist imperative comes from (avnabai,nw [81x]), and denotes urgency and immediacy. 656 This is an adverb which quite often in its 60x in the NT means “here” or “to this place,” ranging from to . 657 The Book of Revelation completes the inspired historical/eschatological timeline which permeates throughout the Bible depicting the 1) OT era; 2) NT era [starting with John the Baptist]; 3) the Tribulation; 4) the Millennium; and 5) the Eternal State. 658 In its 105x in the Greek TR, the KJV rendered this present tense verb “must” (58x) and “ought” (31x). It is the source for “deontology,” the science of duty. 659 The combination of these two Greek words dei/ gene,sqai occurs elsewhere in [see note ]; 22:6; and . 660 What the carnal mind may call “fatalism” Scripture words this truth thusly: “Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain” ().]

640 “Seventy weeks are determined upon thy people and upon thy holy city…And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease” ().

641 This is the future passive, first person, plural form.

642 This meeting in the air in the Rapture prior to the Tribulation is in contradistinction with Christ’s feet touching the Mount of Olives in the Revelation at the end of the Tribulation (cf. ).

643 For instance, Luke rendered the verb thusly, saying, “And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing” ().

644 The Latin La Sacra Bibbia Nuova Riveduta (1994) employs rapiti for the verb equivalent.

645 Johnson is an example of one who does not have the ear to “hear what the Spirit saith unto the churches” () when he ill-advisedly avers the following unbiblical sentiment, saying, “There is no good reason for seeing the invitation for John to come up into the opened heaven as a symbol of the rapture of the church…But the word ‘church’ or ‘churches’ always stands in Revelation for the historic seven churches in Asia and not just for the universal body of Christ (sic),” p. 461.

646 This phrase occurs 10x in Revelation. John employed 6 other times in his Gospel, using it a total of 16x out of 25x in the NT.

647 The aorist verb form ei=don occurs 47x in Revelation out of a total 81x in NT. It is coupled with meta. tau/ta four other times, all in the VApoka,luyij (, ; ; and 18:1).

648 Cf. note on .

649 Here, oi` ouvranoi. must refer to the three heavens, including the two physical heavens of the atmosphere and the stellar outer space, as well as the spiritual realm of God and angels. Satan’s presence and focus will be exclusively on the earth at the midpoint of the Tribulation and following.

650 The description of Christ’s creation of the two physical heavens is revealed in . Presumably, the third heaven was created during the creation week but not alluded to because Moses used the dual form for heaven (~yIm:ßV'h;), not the plural form which never occurs in the OT.

651 This is the aorist form of avkou,w (cf. ).

652 Presumably, Jehovah sang His creation into existence (e.g., ) and His heavenly chorus of newly created angels followed His lead ().

653 In fact, David used the harp to interpret his inscripturated truth, saying, “I will incline mine ear to a parable: I will open my dark saying upon the harp” ().

654 Cf. commentary on .

655 This aorist imperative comes from (avnabai,nw [81x]), and denotes urgency and immediacy.

656 This is an adverb which quite often in its 60x in the NT means “here” or “to this place,” ranging from to .

657 The Book of Revelation completes the inspired historical/eschatological timeline which permeates throughout the Bible depicting the 1) OT era; 2) NT era [starting with John the Baptist]; 3) the Tribulation; 4) the Millennium; and 5) the Eternal State.

658 In its 105x in the Greek TR, the KJV rendered this present tense verb “must” (58x) and “ought” (31x). It is the source for “deontology,” the science of duty.

659 The combination of these two Greek words dei/ gene,sqai occurs elsewhere in [see note ]; 22:6; and .

660 What the carnal mind may call “fatalism” Scripture words this truth thusly: “Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain” ().]

[Thomas M. Strouse, To the Seven Churches: A Commentary on the Apocalypse of Jesus Christ, Selected Works of Dr. Thomas M. Strouse (Bible Baptist Theological Press, 40 Country Squire Rd., Cromwell, CT 06461, 2013), 198–203.]

II. The Description of Heaven's Throne and Ruler (Rev. 4:2-3).

“2 And immediately I was in the spirit:”

Revelation 4:2 KJV 1900

2 And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne.

NOTE - “come up hither” a heavenly perspective

Implies a pre-tribulation rapture

Modern debate concerning the rapture has not so much to do with its reality1 as with its timing. This is especially true among modern premillennialists, those who hold that, in accordance with a literal reading of , Jesus will establish a temporary earthly kingdom (the “millennium,” from mille anni, Latin for “one thousand years”) following his second coming.2 According to the usual premillennial eschatology,3 which is based on a futurist reading of Daniel, the Olivet Discourse (, pars.), Paul (especially the Thessalonian correspondence), and Revelation, the final seven years of this age, the so-called “seventieth week of Daniel” (; cf. 12:1–13), will be dominated by the ultimate, satanically inspired, imperial opponent of God and his people, the Antichrist. The final seven years will begin when the Antichrist makes a covenant with Israel (). Three and one-half years after making this covenant, however, he will desecrate the Jerusalem temple by setting up the “abomination of desolation” (; ; ; ; ), which Paul apparently interprets as his taking his seat in the temple and proclaiming himself to be God (; cf. ; , ). Thereafter, the Antichrist will severely persecute God’s people for a final three and one-half years (, ; cf. 7:25; ; ; ; ; ), at the end of which Christ will return, destroy the Antichrist and his followers, and establish his earthly kingdom (, ; ; ; ; ; cf. ; ). In particular, the debate centers around whether the rapture will occur before, during, or after this final seven-year period. [Alan Hultberg, “Introduction,” in Three Views on the Rapture: Pretribulation, Prewrath, or Posttribulation, ed. Stanley N. Gundry and Alan Hultberg, Second Edition., Zondervan Counterpoints Series (Grand Rapids, MI: Zondervan, 2010), 12–13.] [Emphasis Added]

In particular, the debate centers around whether the rapture will occur before, during, or after this final seven-year period. [Alan Hultberg, “Introduction,” in Three Views on the Rapture: Pretribulation, Prewrath, or Posttribulation, ed. Stanley N. Gundry and Alan Hultberg, Second Edition., Zondervan Counterpoints Series (Grand Rapids, MI: Zondervan, 2010), 12–13.]

NOTE - Concerning Pre-Darby Pre-millennialists, see:

1 But see N.T. Wright, The Resurrection of the Son of God, Christian Origins and the Question of God, vol. 3 (Minneapolis: Fortress, 2003), 215. Both Tertullian (The Soul 55; Against Marcion 3.25; 5.20) and Origen (First Principles 2.11.5) argue that the rapture proves that God redeems the body for a heavenly destiny, indicating that some in the early centuries of the church thought otherwise, but the discussion seems to take the reality of the rapture for granted.

Opponents of pretribulationism have often tried to “poison the well” by contending that a pre-tribulation understanding of the Bible is novel and/or has sprung from a polluted source.1 These opponents insist that pretribulationism was a product of a momentary inspirational outburst. Instead, it is becoming increasingly clear that pretribulationism, like other biblical doctrines, can be demonstrated to have been the product of the normal development of the progress of doctrine in history. The last few years have witnessed the discovery of voices from the Church’s past testifying to a two-stage return of Christ.2 While it is possible that some have held to some form of a pretribulational rapture throughout the history of the church, another instance of a pre-Darby rapturist has come to light within Evangelicalism. American Baptist pastor, historian, and educator, Morgan Edwards (1722–96), has surfaced to join the chorus of pre-Darby voices who taught a form of pretribulationism. {1 See for example, Dave MacPherson, The Unbelievable Pre-Trib Origin (Kansas City: Heart of America Bible Society, 1973). MacPherson, The Late Great Pre-Trib Rapture (Kansas City: Heart of America Bible Society, 1974). MacPherson, The Great Rapture Hoax (Fletcher, N.C.: New Puritan Library, 1983). MacPherson, Rapture? (Fletcher, NC: New Puritan Library, 1987). MacPherson, The Rapture Plot (Simpsonville, SC: Millennium III Pubs., 1995). John L. Bray, The Origin of the Pre-Tribulation Rapture Teaching (Lakeland, FL: John L. Bray Ministry, Inc., 1982.)} {2 Timothy Demy and Thomas Ice, “The Rapture and an Early Medieval Citation” Bibliotheca Sacra 152 (July–September 1995), pp. 306–17.} {Thomas Ice, “Morgan Edwards: A Pre-Darby Rapturist,” Conservative Theological Journal Volume 1 1, no. 1 (1997): 4.}]

NOTE - Could this passage from the early church fathers from “The Shepherd of Hermas” (Vis. 4.>2) be alluding to a pre-tribulation deliverance of God’s Saints?

2 The other major eschatological systems are amillennialism, which understands the reign of Christ in to be spiritual and heavenly and to have begun at his ascension in the first century AD and concluded at his second coming, and postmillennialism, which understands the millennium to be a long, final period of time before the second coming in which the fully Christianized world will be governed according to the dictates of Jesus and be concluded when Christ returns in glory. Amillennialists and postmillennialists often do not anticipate a future tribulation under an Antichrist, understanding the Scriptures that speak of this period as either fulfilled in the destruction of Jerusalem in AD 70 or in the general persecutions of the church in the current age.

{1 See for example, Dave MacPherson, The Unbelievable Pre-Trib Origin (Kansas City: Heart of America Bible Society, 1973). MacPherson, The Late Great Pre-Trib Rapture (Kansas City: Heart of America Bible Society, 1974). MacPherson, The Great Rapture Hoax (Fletcher, N.C.: New Puritan Library, 1983). MacPherson, Rapture? (Fletcher, NC: New Puritan Library, 1987). MacPherson, The Rapture Plot (Simpsonville, SC: Millennium III Pubs., 1995). John L. Bray, The Origin of the Pre-Tribulation Rapture Teaching (Lakeland, FL: John L. Bray Ministry, Inc., 1982.)} {2 Timothy Demy and Thomas Ice, “The Rapture and an Early Medieval Citation” Bibliotheca Sacra 152 (July–September 1995), pp. 306–17.} {Thomas Ice, “Morgan Edwards: A Pre-Darby Rapturist,” Conservative Theological Journal Volume 1 1, no. 1 (1997): 4.}]

Thou hast escaped a great tribulation by reason of thy faith, and because, though thou sawest so huge a beast, thou didst not doubt in thy mind. 5Go therefore, and declare to the elect of the Lord His mighty works, and tell them that this beast is a type of the great tribulation which is to come. If therefore ye prepare yourselves beforehand, and repent (and turn) unto the Lord with your whole heart, ye shall be able to escape it, if your heart be made pure and without blemish, and if for the remaining days of your life ye serve the Lord blamelessly. Cast your cares upon the Lord and He will set them straight. 6Trust ye in the Lord, ye men of doubtful mind, for He can do all things, yea, He both turneth away His wrath from you, and again He sendeth forth His plagues upon you that are of doubtful mind. Woe to them that hear these words and are disobedient; it were better for them that they had not been born.’ [Joseph Barber Lightfoot and J. R. Harmer, The Apostolic Fathers (London: Macmillan and Co., 1891), 420.]

( Brackets of this form include words in the English translation which have been supplied to help the sense of the passage, and are not represented in the Greek or Latin original.

{2 Timothy Demy and Thomas Ice, “The Rapture and an Early Medieval Citation” Bibliotheca Sacra 152 (July–September 1995), pp. 306–17.} {Thomas Ice, “Morgan Edwards: A Pre-Darby Rapturist,” Conservative Theological Journal Volume 1 1, no. 1 (1997): 4.}]

3 The eschatology outlined here and the texts cited for each element are not intended to prejudge the question that will be debated in this book. Many modern premillennialists, including contributors to this volume, will want to nuance this outline or even reject it outright, but in general it fairly represents the traditional futurist eschatology of premillennialists. [Alan Hultberg, “Introduction,” in Three Views on the Rapture: Pretribulation, Prewrath, or Posttribulation, ed. Stanley N. Gundry and Alan Hultberg, Second Edition., Zondervan Counterpoints Series (Grand Rapids, MI: Zondervan, 2010), 12–13.]

) Brackets of this form include words in the English translation which have been supplied to help the sense of the passage, and are not represented in the Greek or Latin original. [Joseph Barber Lightfoot and J. R. Harmer, The Apostolic Fathers (London: Macmillan and Co., 1891), 420.]

{Thomas Ice, “Morgan Edwards: A Pre-Darby Rapturist,” Conservative Theological Journal Volume 1 1, no. 1 (1997): 4.}]

Alan Hultberg, “Introduction,” in Three Views on the Rapture: Pretribulation, Prewrath, or Posttribulation, ed. Stanley N. Gundry and Alan Hultberg, Second Edition., Zondervan Counterpoints Series (Grand Rapids, MI: Zondervan, 2010), 12–13.]

Joseph Barber Lightfoot and J. R. Harmer, The Apostolic Fathers (London: Macmillan and Co., 1891), 420.]

Rapture- “to snatch” “pluck up” arpizw-

See Thomas Ice and “Charting the End Times”

Most Clearly taught in

1 Thessalonians 4:17 KJV 1900

17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.

Why I Believe the Scripture Shows Us a Pre-tribulation Rapture (6 Reasons):

- “after these things” [Christ’s messages to the seven churches]

- We find John speaks of a great company of redeemed already in heaven

Revelation 5:8–10 KJV 1900

8 And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. 9 And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; 10 And hast made us unto our God kings and priests: and we shall reign on the earth.

There is no further mention of the local church until (Preachers of days gone by used to distinguish between “the Lord coming FOR His saints,” [rapture] and “then WITH His saints” [])

Again, the certainty of a lapse of time between the coming of Christ for His people and His coming to the earth with them, cannot be disposed of by dubbing it “a theory created to meet a difficulty of the premillennarian view.” In a previous chapter we have already seen that there are two comings described in the twenty-fourth of Matthew that are so absolutely unlike as to demand an explanation. That explanation is found in the fact that Christ comes for his saints (, , and ); an appearance which is apart from “the coming of our Lord Jesus with all His saints” (). to take His throne and “judge the world in righteousness”; and, to this period the Tribulation seems unquestionably assigned. The conversion of the Jew is at its close, and the “wars and rumors of wars, earthquakes, convulsions of nature,” etc. both naturally and scripturally belong to the same time! [William B. Riley, The Evolution of the Kingdom (New York; London: Chas. C. Cook; S. W. Partridge & Co., 1913), 76–77.]

God has not destined the believers in His local churches to wrath (; )

1 Thessalonians 1:10 KJV 1900

10 And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.

1Th. 1:10

1 Thessalonians 5:9 KJV 1900

9 For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,

1Th. 5:

The Early Church awaited the imminent return of Jesus ()

Philippians 3:20–21 KJV 1900

20 For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: 21 Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself.

Jesus promised to deliver the overcomer in His local church from wrath ()

Revelation 3:10 KJV 1900

10 Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.

A. Behold the Throne, Set (Rev. 4:2).

Revelation 4:2 KJV 1900

2 And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne.

“and, behold, a throne was set in heaven, and one sat on the throne.”

Revelation 4:2 KJV 1900

2 And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne.

Somewhere, high in the heavens, out in the universe, a throne is set, which is the throne of God. This throne, described in the passage before us, gives us a glimpse of the heaven of God. The Bible teaches us that there are three heavens. The first, the atmospheric heaven, where “the prince of the power of the air” holds forth, will one day be destroyed. The second heaven is the stellar heaven, known to us as the universe. The third heaven, into which John was caught up in verse 1, is the heaven of God. This could be the “empty space” referred to by Job in 26:7. Although the heavens are filled with stars wherever the telescope can reach, it seems that behind the North Star there is an empty space. For that reason it has been suggested that this could be the third heaven, the heaven of God, where His throne is. [Tim LaHaye, Revelation Unveiled (Grand Rapids, MI: Zondervan, 2010).]

NOTE - Consider this compelling reminder concerning the Judgment Seat of Christ:

After meeting Christ in the air at the time of the rapture, the church will proceed to heaven. There, according to many New Testament passages, the church will be judged for reward. If the rapture concerns only Christians, it is evident that only Christians will be involved in this judgment as only such will be eligible for the rapture itself. If Israel and other Old Testament saints are raised at the time of the rapture, they also may be judged or their judgment may be reserved to a later time, namely, the time of Christ’s second coming to the earth when their rewards will be distributed in the form of privileged places of service in the millennial kingdom. As the judgment of the church does not concern the matter of salvation, it is primarily a question of rewards for service.

The Bible teaches us that there are three heavens. The first, the atmospheric heaven, where “the prince of the power of the air” holds forth, will one day be destroyed. The second heaven is the stellar heaven, known to us as the universe. The third heaven, into which John was caught up in verse 1, is the heaven of God. This could be the “empty space” referred to by Job in 26:7. Although the heavens are filled with stars wherever the telescope can reach, it seems that behind the North Star there is an empty space. For that reason it has been suggested that this could be the third heaven, the heaven of God, where His throne is. [Tim LaHaye, Revelation Unveiled (Grand Rapids, MI: Zondervan, 2010).]

The central passage on the judgment of the church is : “We are of good courage, I say, and are willing rather to be absent from the body, and to be at home with the Lord. Wherefore also we make it our aim, whether at home or absent, to be well-pleasing unto him. For we must all be made manifest before the judgment-seat of Christ; that each one may receive the things done in the body, according to what he hath done, whether it be good or bad.” Paul declares that it is his fundamental purpose in life to live in such a way that his life will be well spent in the Master’s service. When he is judged at this judgment seat, it will be determined what is good and what is bad.

Although some have attempted to make this a Protestant purgatory, i.e., a time of punishment for unconfessed sin, it seems clear from the general doctrine of justification by faith that no condemnation is possible for one who is in Christ. Discipline such as is administered in this life will be of no value to those already made perfect in heaven. The bad works are discarded as unworthy of reward but good works are rewarded. The penality is limited to the loss of reward. It is obvious that with imperfections which beset every Christian, no one will be able to claim perfection in that day. All will have a measure of failure, and it may be that all will have some reward. The judgment will be a general evaluation of a summary kind, but it is gracious rather than retributive.

[Tim LaHaye, Revelation Unveiled (Grand Rapids, MI: Zondervan, 2010).]

The judgment seat of Christ, however, is a real issue with Paul. He speaks of “knowing therefore the fear of the Lord” (). This fear is of the possibility that his life will be revealed as one wasted and spent in selfishness rather than in devotion and complete obedience to Christ. Christians contemplating the rapture of the church, therefore, must also face the fact that their lives will then be brought in review before God and that they will be rewarded according to what they have done. [John F. Walvoord, “The Church in Heaven,” Bibliotheca Sacra 123 (1966): 99–100.]

[John F. Walvoord, “The Church in Heaven,” Bibliotheca Sacra 123 (1966): 99–100.

B. The Beauty of Him Who Sat Thereon (Rev. 4:3).

“3 And”

Revelation 4:3 KJV 1900

3 And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald.

1. The Sight of His Person (Rev. 4:3a).

“he that sat was to look upon like a jasper and a sardine stone:”

JASPER iaspis (ἴασπις, 2393), a Phoenician word (cf. Heb. uash˒pheh, e.g., ; ), seems to have denoted a translucent stone of various colors, especially that of fire, ; , , . The sardius and the jasper, of similar color, were the first and last stones on the breastplate of the high priest, , .¶ [W. E. Vine, Merrill F. Unger, and William White Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: T. Nelson, 1996), 332.]

iaspis (ἴασπις, 2393), a Phoenician word (cf. Heb. uash˒pheh, e.g., ; ), seems to have denoted a translucent stone of various colors, especially that of fire, ; , , . The sardius and the jasper, of similar color, were the first and last stones on the breastplate of the high priest, , .¶ [W. E. Vine, Merrill F. Unger, and William White Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: T. Nelson, 1996), 332.]

¶ Indicates that all the NT occurrences of the Greek word under consideration are mentioned under the heading or sub-heading.[W. E. Vine, Merrill F. Unger, and William White Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: T. Nelson, 1996), 332.]

W. E. Vine, Merrill F. Unger, and William White Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: T. Nelson, 1996), 332.]

Our God is a Consuming Fire ().

He Is the First and the Last (, ).

2. The Sight in His Presence (Rev. 4:3b).

“and there was a rainbow round about the throne, in sight like unto an emerald.”

EMERALD A. Noun. smaragdos (σμάραγδος, 4665) is a transparent stone of a light green color, occupying the first place in the second row on the high priest’s breastplate, . Tyre imported it from Syria, . It is one of the foundations of the heavenly Jerusalem, . The name was applied to other stones of a similar character, such as the carbuncle.¶ B. Adjective. smaragdinos (σμαράγδινος, 4664), “emerald in character,” descriptive of the rainbow round about the throne in , is used in the papyri to denote emerald green.¶ [Vine’s, 197.]

A. Noun.

smaragdos (σμάραγδος, 4665) is a transparent stone of a light green color, occupying the first place in the second row on the high priest’s breastplate, . Tyre imported it from Syria, . It is one of the foundations of the heavenly Jerusalem, . The name was applied to other stones of a similar character, such as the carbuncle.¶ B. Adjective. smaragdinos (σμαράγδινος, 4664), “emerald in character,” descriptive of the rainbow round about the throne in , is used in the papyri to denote emerald green.¶ [Vine’s, 197.]

B. Adjective. smaragdinos (σμαράγδινος, 4664), “emerald in character,” descriptive of the rainbow round about the throne in , is used in the papyri to denote emerald green.¶ [Vine’s, 197.]

smaragdinos (σμαράγδινος, 4664), “emerald in character,” descriptive of the rainbow round about the throne in , is used in the papyri to denote emerald green.¶ [Vine’s, 197.]

¶ Indicates that all the NT occurrences of the Greek word under consideration are mentioned under the heading or sub-heading.

¶ Indicates that all the NT occurrences of the Greek word under consideration are mentioned under the heading or sub-heading.[Vine’s, 197.]

W. E. Vine, Merrill F. Unger, and William White Jr., Vine’s, 197.]

Rainbow - Lit. Iris The Covenant God

2 = Companionship / He is to be first

2 = Division / He is preeminent in contrast to any

III. The Description of the Elders Around the Throne (Rev. 4:4).

“4 And round about the throne were four and twenty seats:”

Revelation 4:4 KJV 1900

4 And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.

A. On Their Thrones - Twenty-four Elders in White (Rev. 4:4a).

“and upon the seats I saw four and twenty elders sitting, clothed in white raiment;”

Twenty-four courses of priests to lead the worship in the Tabernacle (the copy of things in the heavens)

NOTE - Bullinger disagrees with Morris concerning the representation of these being “redeemed men.”

Twenty-Four being a multiple of twelve, expresses in a higher form the same signification (as 22 does of 11). It is the number associated with the heavenly government and worship, of which the earthly form in Israel was only a copy. We are told that both Moses and David ordered all things connected with the Tabernacle and Temple worship by direct revelation from God, and as a copy of things in the heavens, ; , . And the sevenfold phrase (in ) “as the LORD commanded Moses” witnesses to the Divine ordering of all. It was so with the twenty-four courses of priests in the earthly Temple; these were formed on the “pattern of things in the heavens.” Why is it necessary for us, when God tells us anything, to conclude that it means something else? Why, when, in , we read of the twenty-four heavenly elders, are we to assume they are anything but what we read, viz., the leaders of the heavenly worship? [Ethelbert W. Bullinger, Number in Scripture (Redding, CA: Pleasant Places Press, 2004), 264.]

being a multiple of twelve, expresses in a higher form the same signification (as 22 does of 11). It is the number associated with the heavenly government and worship, of which the earthly form in Israel was only a copy. We are told that both Moses and David ordered all things connected with the Tabernacle and Temple worship by direct revelation from God, and as a copy of things in the heavens, ; , . And the sevenfold phrase (in ) “as the LORD commanded Moses” witnesses to the Divine ordering of all. It was so with the twenty-four courses of priests in the earthly Temple; these were formed on the “pattern of things in the heavens.” Why is it necessary for us, when God tells us anything, to conclude that it means something else? Why, when, in , we read of the twenty-four heavenly elders, are we to assume they are anything but what we read, viz., the leaders of the heavenly worship? [Ethelbert W. Bullinger, Number in Scripture (Redding, CA: Pleasant Places Press, 2004), 264.]

Ethelbert W. Bullinger, Number in Scripture (Redding, CA: Pleasant Places Press, 2004), 264.]

B. On Their Heads - Golden Crowns (Rev. 4:4b).

“and they had on their heads crowns of gold.”

The word “seats” is the Greek thronos, the same word as used for “throne.” The elders were seen by John seated on thrones exactly as he had seen the divine presence seated on the throne (4:2). The identity of these elders, sometimes mistakenly interpreted as angels, is very important.

The elders are undoubtedly redeemed and glorified men, or, at the least, representative of such men, in view of the following considerations: (1) although there are principalities and powers in the angelic hierarchy, there can be no “elders,” since all angels are of the same age, created probably on the first day of creation; (2) the term “elder” is always used elsewhere in the Bible only of men; (3) elders are always chosen representatives and leaders of the people, both in Israel and in the church; (4) there are no elders in the visions of God’s throne in and , in consequence of the fact that prior to the cross the spirits of all the redeemed were still confined to Hades; (5) the elders were wearing white raiment (as promised to overcoming believers in ) and victors’ crowns (Greek stephanos, “wreath,” as also promised to overcomers in and 3:11); angels, being “ministering spirits” () are never described in the Bible as wearing crowns of any kind; (6) in , , these elders sing a song of praise to the Lamb who had redeemed them by His blood. [Henry M. Morris, The Revelation Record: A Scientific and Devotional Commentary on the Prophetic Book of the End Times (Carol Stream, IL: Tyndale, 1983), 87.]

Henry M. Morris, The Revelation Record: A Scientific and Devotional Commentary on the Prophetic Book of the End Times (Carol Stream, IL: Tyndale, 1983), 87.]

NOTE - I personally concur with Dr. Strouse concerning their identity -

Several scriptural truths help identify the twenty-four elders. 1) Other than references to the number twenty-four in the VApoka,luyij (cf. , ; , ; ; ),680 the only other signification of this number was the twenty-four courses of priests responsible for and representative of worship under David’s leadership ().681 2) The term elder (presbu,teroj)682 refers to the bishop or shepherd of the NT assembly (cf. with v. 28; and with v. 7; vide also ).683 3) The elders were clothed in white raiment (soteriological purity) and wore crowns684 (bema judgment), both of which were promised to NT saints (, ). 4) The elders testified that they were redeemed by the Lamb’s blood and were promised to reign as kings and priests (; cf. also 1:6). These truths eliminate angels from the identification because angels are not redeemed from sin685 and will not rule with Christ (cf. ).686 These truths also eliminate OT saints from identification because their full redemption through resurrection will occur when Christ comes back in the Revelation (the OT and Tribulation saints’ redemption),687 not in the Rapture (the NT saints’ redemption).688 Therefore, the twenty-four elders, redeemed, gloried, and judged, are the pastors of NT assemblies who represent the church age saints and are responsible for leading worship, perhaps in leading the heavenly choir in the throne room (see ; , , , ; , ; ; ; ; cf. also ).

[680 The giant of Gath had twenty-four fingers and toes ( and ). 681 The Book of Revelation emphasizes twelve (12 stars []; 12 gates/angels []; 12 foundations/apostles []; 12 pearls []; 12 manner of fruit []) and gives multiples of twelve throughout (144,000 sealed Jews [], 12,000 from every tribe [.], 12,000 furlongs []). 682 The noun occurs 67x in the NT, referring to Sanhedrin leaders (), elderly men (), or bishops (, ). The Vulgate reads “seniors,” the French Louis Segond “vingt,” and the Douay-Rheims “ancients.” 683 James called the representatives of the saints in the Lord’s assemblies and the ones responsible for church worship “the elders of the church” (). 684 These crowns were of gold (stefa,nouj crusou/j) and refer to their rewards from the bema examination (see note on ; ). 685 Although the Apostle Paul referred to “elect angels” (), Christ died for the human race of Adam (.), but not for the class of angels. 686 If the elders are angels, then redeemed mankind is not referred to in the throne room along with the angels and angelic-like beasts! 687 In Paul’s “snap shot” picture of heaven (), he differentiated between the NT church members whose names are written in heaven, and the “spirits of just men made perfect” (OT saints) who have been perfected () but are distinct from NT saints (cf. , ). 688 OT saints had the expectation to be resurrected after the Tribulation (cf. ; ), whereas NT saints have the expectation to be resurrected at the Rapture prior to the Tribulation (cf. ; ). [Thomas M. Strouse, To the Seven Churches: A Commentary on the Apocalypse of Jesus Christ, Selected Works of Dr. Thomas M. Strouse (Bible Baptist Theological Press, 40 Country Squire Rd., Cromwell, CT 06461, 2013), 208–210.]

681 The Book of Revelation emphasizes twelve (12 stars []; 12 gates/angels []; 12 foundations/apostles []; 12 pearls []; 12 manner of fruit []) and gives multiples of twelve throughout (144,000 sealed Jews [], 12,000 from every tribe [.], 12,000 furlongs []).

682 The noun occurs 67x in the NT, referring to Sanhedrin leaders (), elderly men (), or bishops (, ). The Vulgate reads “seniors,” the French Louis Segond “vingt,” and the Douay-Rheims “ancients.”

683 James called the representatives of the saints in the Lord’s assemblies and the ones responsible for church worship “the elders of the church” ().

684 These crowns were of gold (stefa,nouj crusou/j) and refer to their rewards from the bema examination (see note on ; ).

685 Although the Apostle Paul referred to “elect angels” (), Christ died for the human race of Adam (.), but not for the class of angels.

686 If the elders are angels, then redeemed mankind is not referred to in the throne room along with the angels and angelic-like beasts!

687 In Paul’s “snap shot” picture of heaven (), he differentiated between the NT church members whose names are written in heaven, and the “spirits of just men made perfect” (OT saints) who have been perfected () but are distinct from NT saints (cf. , ).

688 OT saints had the expectation to be resurrected after the Tribulation (cf. ; ), whereas NT saints have the expectation to be resurrected at the Rapture prior to the Tribulation (cf. ; ). [Thomas M. Strouse, To the Seven Churches: A Commentary on the Apocalypse of Jesus Christ, Selected Works of Dr. Thomas M. Strouse (Bible Baptist Theological Press, 40 Country Squire Rd., Cromwell, CT 06461, 2013), 208–210.]

IV. The Description of the Sounds, Sights and Spirits of the Throne (Rev. 4:5).

“5 And”

Revelation 4:5 KJV 1900

5 And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.

The image of a throne is one of the most glorious and evocative in the entire Bible. It denotes authority, power, majesty and splendor. In the vast majority of cases, the Bible’s references to thrones are positive, referring to the benevolent power and splendor attendant upon the human throne or—to an infinitely greater degree—the divine throne. The throne imagery conveys one of the most fundamental biblical motifs, that of God’s reign as King (see King, Kingship). Many scholars have seen the kingdom of God as the one central, unifying motif in the Bible, and the imagery of the throne is fundamental to that motif. The term occurs about 135 times in the OT and about 61 times in the NT. Physical Thrones. In a small number of cases, references to thrones are to the actual physical seat on which a king sat. Several of these have to do with Solomon’s throne (; , ; , ); one reference is to a throne that Solomon had brought out for his mother, placed next to his own (). Solomon’s throne was very impressive, inlaid with ivory and overlaid with fine gold; six steps led up to it, and its back had a rounded top. A lion—a universal symbol in the ancient Near East of royal power and authority—stood beside each armrest....

God’s throne. By far the most common biblical reference to a throne, however, is to God’s throne (close to 60 percent). God’s kingship is affirmed many times in Scripture, and his throne is a visible proof of his sovereign rule. The Lord presides from his throne, surrounded variously by all the host of heaven (; ), a rainbow like emeralds (), twenty-four other thrones (), a crystal-clear sea of glass () and countless numbers of angels (). His is a holy throne (), glorious in its appearance (; ; ; ; ) and eternal in its duration (; ; ; ; ; ; ; ).

Physical Thrones. In a small number of cases, references to thrones are to the actual physical seat on which a king sat. Several of these have to do with Solomon’s throne (; , ; , ); one reference is to a throne that Solomon had brought out for his mother, placed next to his own (). Solomon’s throne was very impressive, inlaid with ivory and overlaid with fine gold; six steps led up to it, and its back had a rounded top. A lion—a universal symbol in the ancient Near East of royal power and authority—stood beside each armrest. [Leland Ryken, Jim Wilhoit, et al., Dictionary of Biblical Imagery (Downers Grove, IL: InterVarsity Press, 2000), 868.]

It is a spectacular throne, variously described as flaming with fire (), glittering with sapphires (; ), flashing and crashing with lightning and thunder (), dazzlingly white (), from which flows a river of living water ().

Some thrones in Scripture are set up in opposition to God, such as the corrupt throne in , the royal thrones of Babylon (; cf. ) and Tyre (), and even Satan’s throne (; ). Yet these thrones represent no power or appeal when compared to the power and splendor of God’s throne.

References to God’s throne are found most often in the book of Revelation, appropriately enough, since this book describes God’s final victory over Satan and the forces of evil. The royal motifs found throughout Scripture find their climax at the end of history in this image—laden book in the Bible. [Leland Ryken, Jim Wilhoit, et al., Dictionary of Biblical Imagery (Downers Grove, IL: InterVarsity Press, 2000), 868-869.]

A. The Sights and Sounds Proceeding (Rev. 4:5a).

“out of the throne proceeded lightnings and thunderings and voices:”

Seals, Trumpets, and Vials as to be revealed shall soon issue forth from God's Throne

B. The Seven Spirits Presented (Rev. 4:5b).

“and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.”

Seven Angels will be tasked with sounding God's wrath upon the earth There may be seven archangels of God now, perhaps Lucifer (Worship, & ) was the eighth in "super-abundance" or "one who abounds in strength" and was judged for his pride. The two named in Scripture - Michael (Wars), and Gabriel (Words). Raphael (Wholeness, Tobit) may be the healing angel of .

NOTE - The Holy Spirit will perform His ministry of bearing the light of God’s reality and revelation. Currently, He works to reprove the world of sin, righteousness and judgment through His indwelling of believers in Christ’s Local Churches to the ends of the world.

Revelation 1:4 KJV 1900

4 John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne;

Isaiah 11:2–3 KJV 1900

2 And the spirit of the Lord shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the Lord; 3 And shall make him of quick understanding in the fear of the Lord: And he shall not judge after the sight of his eyes, Neither reprove after the hearing of his ears:

Zechariah 4 KJV 1900

1 And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, 2 And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: 3 And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof. 4 So I answered and spake to the angel that talked with me, saying, What are these, my lord? 5 Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord. 6 Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, Saith the Lord of hosts. 7 Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: And he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. 8 Moreover the word of the Lord came unto me, saying, 9 The hands of Zerubbabel have laid the foundation of this house; His hands shall also finish it; And thou shalt know that the Lord of hosts hath sent me unto you. 10 For who hath despised the day of small things? For they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; They are the eyes of the Lord, which run to and fro through the whole earth. 11 Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? 12 And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? 13 And he answered me and said, Knowest thou not what these be? And I said, No, my lord. 14 Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.

V. The Description of the Crystal-like Sea and Beasts that See and Say (Rev. 4:6-8).

“6 And”

Revelation 4:6 KJV 1900

6 And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind.

A good way to make sense of the kaleidoscope of images with which Revelation bombards us is to codify them into a series of clusters under the formula “images of …” The main headings are the following: images of glory, images of heaven, images of judgment, images of mystery, images of redemption, images of evil, images of worship, images of battle, images of earthly destruction, and images of punishment and torture.... [Leland Ryken, Jim Wilhoit, et al., Dictionary of Biblical Imagery (Downers Grove, IL: InterVarsity Press, 2000), 716.]

[Leland Ryken, Jim Wilhoit, et al., Dictionary of Biblical Imagery (Downers Grove, IL: InterVarsity Press, 2000), 716.]

A. The Glass Sea (Rev. 4:6).

“before the throne there was a sea of glass like unto crystal:”

CRYSTAL A. Noun. krustallos (κρύσταλλος, 2930), from kruos, “ice,” and hence properly anything congealed and transparent, denotes “crystal,” a kind of precious stone, ; . Rock crystal is pure quartz; it crystallizes in hexagonal prisms, each with a pyramidical apex.¶ [W. E. Vine, Merrill F. Unger, and William White Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: T. Nelson, 1996), 140.]

A. Noun. krustallos (κρύσταλλος, 2930), from kruos, “ice,” and hence properly anything congealed and transparent, denotes “crystal,” a kind of precious stone, ; . Rock crystal is pure quartz; it crystallizes in hexagonal prisms, each with a pyramidical apex.¶ [W. E. Vine, Merrill F. Unger, and William White Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: T. Nelson, 1996), 140.]

krustallos (κρύσταλλος, 2930), from kruos, “ice,” and hence properly anything congealed and transparent, denotes “crystal,” a kind of precious stone, ; . Rock crystal is pure quartz; it crystallizes in hexagonal prisms, each with a pyramidical apex.¶ [W. E. Vine, Merrill F. Unger, and William White Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: T. Nelson, 1996), 140.]

[W. E. Vine, Merrill F. Unger, and William White Jr., Vine’s Complete Expository Dictionary of Old and New Testament Words (Nashville, TN: T. Nelson, 1996), 140.]

Man is transparent before the Lord's eyes (crystal being hexagonal - six being the number of man - crystal being transparent ()).

B. The Four Beasts (Rev. 4:7).

“and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind.”

Revelation 4:7 KJV 1900

7 And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.

NOTE - While being careful to not fall into McGee’s trap of “going to seed” over number in Scripture, nonetheless Bullinger’s remarks are thought provoking:

In the next chapter () the cherubim are first mentioned. These are four, and they have to do with creation always. They are first seen here, keeping, i.e., guarding (), the Tree of Life, and thus preserving the blessed hope of immortality for creation. They are next seen in connection with atonement, showing the only ground on which creation could hope for the end of its groaning. They are seen on the veil and on the mercy-seat, binding up the hope of creation with Him who is called “the Hope of Israel.” So that there is no hope for a groaning creation apart from atonement, apart from Christ, or apart from Israel. In the Apocalypse the same four cherubim are called Σῶα, “the living creatures” (). These announce the Coming One; these sing of creation and of Him who created all things, and for whose pleasure they were created (). Whenever they speak it is in connection with the earth. These call forth and announce the judgments or plagues () which issue on the ejection of the Usurper from the earth, and the destruction of them which destroy the earth, and in the exaltation and enthronement of Him when all the kingdoms of the world become the kingdom of our Lord and His anointed, and when the LORD God omnipotent reigneth. Hence it was that these four cherubic forms were placed in the Signs of the Zodiac, and so placed that they divide it into four equal parts, thus uniting in one the twelve signs which set forth the blessed hope of a groaning creation, which waits for the Promised Seed of the woman to come and crush the serpent’s head and bring in universal blessing.112 They are the four heads of animal creation: the lion, of wild beasts; the ox, of tame beasts; the eagle, of birds; and man the head of all. Again we have the four divided into 3 + 1: three animal, and one human. They mark the purpose of God from the moment the curse was pronounced, and are the pledge that it will one day be removed. [Ethelbert W. Bullinger, Number in Scripture (Redding, CA: Pleasant Places Press, 2004), 124–125.]

Hence it was that these four cherubic forms were placed in the Signs of the Zodiac, and so placed that they divide it into four equal parts, thus uniting in one the twelve signs which set forth the blessed hope of a groaning creation, which waits for the Promised Seed of the woman to come and crush the serpent’s head and bring in universal blessing.112 They are the four heads of animal creation: the lion, of wild beasts; the ox, of tame beasts; the eagle, of birds; and man the head of all. Again we have the four divided into 3 + 1: three animal, and one human. They mark the purpose of God from the moment the curse was pronounced, and are the pledge that it will one day be removed. [Ethelbert W. Bullinger, Number in Scripture (Redding, CA: Pleasant Places Press, 2004), 124–125.]

They are the four heads of animal creation: the lion, of wild beasts; the ox, of tame beasts; the eagle, of birds; and man the head of all. Again we have the four divided into 3 + 1: three animal, and one human. They mark the purpose of God from the moment the curse was pronounced, and are the pledge that it will one day be removed. [Ethelbert W. Bullinger, Number in Scripture (Redding, CA: Pleasant Places Press, 2004), 124–125.]

They mark the purpose of God from the moment the curse was pronounced, and are the pledge that it will one day be removed.

112 112. See The Witness of the Stars, by the same author. [Ethelbert W. Bullinger, Number in Scripture (Redding, CA: Pleasant Places Press, 2004), 124–125.]

Ethelbert W. Bullinger, Number in Scripture (Redding, CA: Pleasant Places Press, 2004), 124–125.]

God is known by His creative works, that is, by those things which are seen.

1. The Lion-like Beast

“7 And the first beast was like a lion,”

The Israelites based their opinion of the lion on their encounters with it as pastoralists (). They knew the lion as a ruthless, almost unstoppable killer, taking from the flock at will. It frequently worked from ambush, but even when not actively hunting, its roar, audible for miles, spread its fear abroad. A significant portion of the references to lion in Scripture concerns its voice (; ; ; ; ; , ; ; ; ; ; ). ... No doubt many more people had heard a lion than had seen one, and this enhanced the mythology surrounding lions. The Bible uses nearly a dozen words to designate lions of various ages and gender, ... Hebrew šāẖas̱ clearly means lion in most instances, but some have pointed out that the word is confined to poetry and occasionally seems to refer to a more mythical creature than a flesh and blood lion (in passages like ; ). In support of this idea, Akkadian literature refers to a snake as “earth-lion.” Ancient art work depicts many composite creatures with clear lion features paralleling mentions of such wonderous animals in scripture (; ; ; ; ). The lion is sometimes paired with mythical creatures such as dragons () just as it is paired with real animals. It seems to exist in a twilight between real and supernatural. [Leland Ryken, Jim Wilhoit, et al., Dictionary of Biblical Imagery (Downers Grove, IL: InterVarsity Press, 2000), 514.]

NRSV New Revised Standard Version[Leland Ryken, Jim Wilhoit, et al., Dictionary of Biblical Imagery (Downers Grove, IL: InterVarsity Press, 2000), 514.]

Leland Ryken, Jim Wilhoit, et al., Dictionary of Biblical Imagery (Downers Grove, IL: InterVarsity Press, 2000), 514.]

2. The Calf-like Beast

“and the second beast like a calf,”

CALF moschos (μόσχος, 3448) primarily denotes “anything young,” whether plants or the offspring of men or animals, the idea being that which is tender and delicate; hence “a calf, young bull, heifer,” , , ; , ; .¶ [Vine’s, 85.]

moschos (μόσχος, 3448) primarily denotes “anything young,” whether plants or the offspring of men or animals, the idea being that which is tender and delicate; hence “a calf, young bull, heifer,” , , ; , ; .¶ [Vine’s, 85.]

The calf, as the issue of the powerful bull (see Ox, Oxen), functions as a symbol of potential power and perhaps even symbolizes the relationship of the king to deity with overtones of divine kingship. A calf’s head decorated the back of Solomon’s throne (). Calflike feet contribute to the wonder of the composite creatures in Ezekiel’s (). The second of the four living creatures surrounding the heavenly throne in the Apocalypse has the features of a calf (). [Leland Ryken, Jim Wilhoit, et al., Dictionary of Biblical Imagery (Downers Grove, IL: InterVarsity Press, 2000), 132.]

¶ Indicates that all the NT occurrences of the Greek word under consideration are mentioned under the heading or sub-heading.

NASB New American Standard Bible[Leland Ryken, Jim Wilhoit, et al., Dictionary of Biblical Imagery (Downers Grove, IL: InterVarsity Press, 2000), 132.]

W. E. Vine, Merrill F. Unger, and William White Jr., Vine’s, 85.]

3. The Man-like Beast

“and the third beast had a face as a man,”

The creatures that surround the throne of God and worship him portray elements of creation. The third animal represents humanity and so has the “face of a man” (; cf. ; ; ; ). [Leland Ryken, Jim Wilhoit, et al., Dictionary of Biblical Imagery (Downers Grove, IL: InterVarsity Press, 2000), 259.]

4. The Eagle-like Beast

“and the fourth beast was like a flying eagle.”

The eagle portrays speed and power in biblical images (; ; ). Along with three other creatures of strength-the lion, the ox and humans-it appears as one face of the four mighty cherubim who attend the throne of God (; ).

The eagle symbolizes the speed and power of both God’s deliverance and God’s destruction. Speaking of how he delivered Israel from Egypt, the Lord says, “You yourselves have seen what I did to Egypt, and how I carried you on eagles’ wings and brought you to myself” ( NIV). Similar images of God’s protection as an eagle, swift and powerful, are found in and . is the famous passage relating the renewing strength God gives to his followers: “But those who hope in the Lord will renew their strength. They will soar on wings like eagles; they will run and not grow weary, they will walk and not be faint” (NIV).

The eagles’ hunting skill and sudden attack on their prey lend themselves to images of sure and sudden disaster in depictions of God’s judgment. In the OT prophets the mighty nations of Assyria and Babylon are portrayed as eagles bringing disaster on God’s people because they have broken covenant with him (; , ; ). Jeremiah depicts divine judgment against Moab and Edom as an eagle swooping down with wings outspread (; ). In a scene of final judgment in Revelation, the gliding eagle appears in midair to announce the woes of the imminent disaster that the Lord is sending on the inhabitants of earth (). [Leland Ryken, Jim Wilhoit, et al., Dictionary of Biblical Imagery (Downers Grove, IL: InterVarsity Press, 2000), 223.]

NIV New International Version

[Leland Ryken, Jim Wilhoit, et al., Dictionary of Biblical Imagery (Downers Grove, IL: InterVarsity Press, 2000), 223.]

C. They Are the Four Cherubim (Rev. 4:8).

“8 And the four beasts had each of them six wings about him; and they were full of eyes within:”

Revelation 4:8 KJV 1900

8 And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.

1. They Neither Slumber nor Sleep

“and they rest not day and night, saying,”

2. They Ascribe Holiness to the Eternal Lord God Almighty

a. Thrice Holy

“Holy, holy, holy,”

b. Triune Godhead

“Lord God Almighty,”

c. Eternally Existent - Past, Present & Future

“which was, and is, and is to come.”

VI. The Description of Worship to the Lord of Creation (Rev. 4:9-11).

“9 And”

Revelation 4:9 KJV 1900

9 And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever,

The tabernacle or temple is the palace of Yahweh. The Hebrew word translated “temple” (hêkāl) simply means “palace”; the distinct meaning “temple” comes with a designation of the occupant. The palace of Yahweh is particularly distinct in the holy of holies, which is an enclosed cube at the far end of the principal chamber. In it we do find the features of a royal dais in the cherubim throne, which was popular in Canaan and Phoenicia during the Late Bronze and Early Iron ages. The cherubim constitute the base and back of the throne, or even the entire structure; their composition of a lion’s body, eagle’s wings and a human head points to a union of the highest powers. Yahweh is said to be enthroned upon the cherubim (; ; ), who represent the throne of the formless God. The holy of holies, however, is enveloped in complete darkness to shield the worshipers from the glory of the King ().

The ark of the covenant constitutes the footstool of the throne (; ; ), a constant reminder that access to God’s presence in worship is possible only through the terms of the covenant. The holiness of God is further indicated in the tabernacle structure, which has a carefully itemized gradation of the worth of materials, the most precious representing the sanctity of the holy of holies. The furnishings of the throne room are of the finest metals, and the cherubim of the curtains are made in a special weave. These unique features of the palace give testimony to the holiness and majesty of the God revealed at Sinai.

Sacrifice is the central ritual associated with the temple. In other ancient temples the sacrifice represented a meal or gift for the deity, so the altar was also a type of table. In Israel sacrifice serves instead to restore proper order within the creation and to make worship possible. God and life are represented by the temple, while the Gentiles live outside in the arena of death and nothingness. The people of the covenant, who maintain the rules of purity which signify life and order (), are the ones who may approach God. However, they may not approach him apart from the recognition that they also belong in the realm of death. The key element of sacrifice is the shedding of the blood by which offerers may make atonement (kipper) for their lives (; ); the ransom (kōpµer) appears to be a substitute for the endangered life (cf. ). Sacrifice is the means by which one may move toward life and holiness from the realm of death; it symbolizes restoration to a proper state of life in dependence on God. Direct contact of the mortal with the holy results in death; through the mediation of priest and sacrifice, however, there may be life. As part of an act of worship, sacrifice confesses both the holiness and the grace of the life-giving God...

Heavenly Worship. A final repository of imagery of worship is the book of Revelation, where worship is perhaps the central ingredient in heavenly ritual. is an entire chapter devoted to the portrayal of worship. Elaborate attention is devoted to the transcendent setting of the worship and to the strange beings who conduct it. Worship occurs around the throne of God, and its keynote is praise of God’s worthiness. Thereafter we find interspersed scenes that resemble this opening scene (; ; ; ). Much of the worship imagery in the Apocalypse draws upon OT references to temple worship and the theophanies of God (with imagery of thunder and lightning). [Leland Ryken, Jim Wilhoit, et al., Dictionary of Biblical Imagery (Downers Grove, IL: InterVarsity Press, 2000), 971-973.]

[Leland Ryken, Jim Wilhoit, et al., Dictionary of Biblical Imagery (Downers Grove, IL: InterVarsity Press, 2000), 973.]

A. The Worship Leaders - The Four Beasts (Rev. 4:9a).

“when those beasts”

1. Give Glory

“give glory”

2. Give Honor

“and honour”

3. Give Thanks

“and thanks”

B. The Worshipped - The One True God (Rev. 4:9b).

“to him that sat on the throne, who liveth for ever and ever,”

C. The Worshippers - The Twenty-four Elders (Rev. 4:10-11).

Conclusion:

“10 The four and twenty elders”

Revelation 4:10 KJV 1900

10 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,

1. Their Prostrate Posture (Rev. 4:10a).

“fall down before him that sat on the throne,”

2. Their Humble Worship (Rev. 4:10b).

“and worship him that liveth for ever and ever,”

3. Their Willing Giving (Rev. 4:10c).

“and cast their crowns before the throne,”

4. Their Articulation of the Lord's Worthiness (Rev. 4:11).

“saying,”

Revelation 4:11 KJV 1900

11 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.

a. His Reception (Rev. 4:11a).

“11 Thou art worthy, O Lord,”

i. Of Glory

“to receive glory”

ii. Of Honor

“and honour”

iii. Of Strength

“and power:”

b. The Reason He Is Worthy (Rev. 4:11b).

“for thou”

i. His Work in Creation

“hast created all things,”

ii. His Will for His Creatures

“and for thy pleasure they are and were created.”

[Lit. and through thy will they exist and they were created]

Conclusion:

To find fulfillment in God's realm (creation), you must first become filled with awe over God's reality (Almighty).