Revelation 4:5-8a Stanly Community Church

Transcription

1 What is heaven really like? The answer to that question can only come from the Eternal God who dwells there. His revelation of the place where saints and angels worship and serve Him is the only reliable information we have on the subject. It is wise not to speculate about what we ourselves have not seen. Nor should we presume to think that God is sitting in heaven detached from humanity. On the contrary, He makes it clear in Scripture that He is sovereign over the affairs of men. For this reason, He will soon come to judge the unrepentant world. So far in the fourth chapter of The Revelation of Jesus Christ, we have seen the Lord invite John to witness the end times from heaven s perspective (v. 1). He then transported the apostle into the heavenly realm (v. 2a). From there, we have followed the chapter s natural outline, as John observes the throne room of God. He has seen God the Father on His throne expressing His wrath toward sin (vv. 2b-3a). He likewise witnessed God s rainbow of peace around the throne along with glorified Church Age saints (vv. 3b-4). Thus we are assured that the elect of God avoid His judgment only by His covenant of grace which brings eternal peace with Him. Now we continue with part three of this study, and we are informed regarding that which proceeds from the throne (v. 5a), lies before the throne (v. 5b-6a), and is in and around the throne (vv. 6b-8a). In part four, we will consider what is directed toward the throne (8b-11). 1

2 The Beginning of the End: Heaven s Throne (Part III) From the Throne (v. 5a) We must remember that John has been taken to heaven to witness end time events. In his vision, he first saw the glorified Son of Man (1:9-20) as Lord of the Church (2:1-3:22). But those called to be saints (Rom. 1:7; 1 Cor. 1:2) between His first and second advents have, at this point, been glorified in resurrection and caught up into heaven to reign with their Lord (1 Cor. 15:50-58; 1 Thess. 4:13-18). As those who shared in His sufferings (Phil. 3:10), these believers are present in the throne room to witness Christ s execution of God s judgment and to offer praise. So now Christ calls the apostle s attention to things which must take place after this (4:1; cf 1:19). These things will begin as God unleashes His righteous judgment on rebellious humanity in the Tribulation period (chapters 6-19). As evidenced by His dazzling appearance likened to a clear gemstone reflecting a fiery color (4:3a), God the Father is intent on judgment. This is further expressed in the passage before us. First, from the throne proceeded lightnings, thunderings, and voices (v. 5a). Since God appeared to be reflecting an intense, ruby-red color symbolic of judgment, and the Church Age saints are symbolically represented by 24 elders, then this firestorm is also symbolic. It is not the fury of nature, but the intense fury of the God of creation progressing from the throne toward the sinful world 2

3 As John will describe in other portions of his vision, this is the realization of God s long-awaited but largely ignored judgment (1 Pet. 3:9). It will issue forth from the Lord s most holy presence, and it will shake the earth to its core like none of His previous judgments (8:5; 11:19; 16:18; cf. Gen. 6 9; 19; Matt. 24:21-22; Jude 5-15). The voices mentioned here could be translated as sounds. They could be noises associated with the storm, or a trumpet blast (cf. Ex. 19:16; Rev. 1:10), or the rumbling and voices of angelic beings sent to carry out God s judgments (cf. Ezk. 1:24; Rev. 6:1; 7:1-3), but it could realistically refer to human voices. Perhaps they represent the cries of sinners experiencing the unbridled wrath of the Almighty in that terrible and unparalleled time (Rev. 6:16). Regardless, it is clearly associated with God s judgment. Before the Throne (vv. 5b-6a) Next we see that, Seven lamps of fire were burning before the throne. While this is identified as the seven Spirits of God, it is not to be confused with similar terminology found in chapter one. We know that the Holy Spirit is in view. He is called the seven Spirits in 1:4, which is a term emphasizing the fullness of His nature and ministry, particularly of grace and peace (cf. Zech. 4:1-10; Is. 11:2). He is also seen there as situated before God the Father s throne (cf. Rom. 8:9-27). 3

4 Also, the lamps of fire are torches and not the lamp stands mentioned in 1:12. Those were golden stands which held a single lantern (representing the witness of a church congregation; cf. 1:20). More specifically, these are probably war torches that gave off a blaze of light (Judges 7:16, 20; Nahum 2:3-4). So we see God the Father ready to make war on rebellious humanity, and the Holy Spirit is His war torch. This is such a contrast with His comforting ministry toward those who belong to Christ (Jn. 16:7-15). While the Spirit is the Agent of grace and peace, He is also the Administer of judgment. In the first part of verse six we then find: Before the throne a sea of glass, like crystal. This sea is also symbolic, since John plainly states that it was like crystal glass (cf. 21:1). Moses, Aaron and others with them saw a similar sight when they went up the mountain to meet with God (Ex. 24:10). They did not lift their eyes from an evidently prostrate position, for all they could gaze upon was some manifestation of His feet standing on a pavement of opaque blue stone as clear as the sky. Ezekiel described it as a firmament above all else in heaven on which God s throne was positioned (Ezk. 1:22-26). In relation to this obvious scene of God presiding over the judgment, it seems best to view this as an extension of His throne (i.e. His sovereignty). God indeed has the authority and ability to bring His righteous judgment on the unrighteous world of mankind (Rom. 1:18; 2:1-16). 4

5 In and Around the Throne (vv. 6b-8a) The next thing John sees in the throne room pertains to what is In the midst of the throne, and around the throne (v. 6b). That is to say, this is a position or sphere nearest the throne. Here we discover four living creatures full of eyes in front and in back (v. 6c). These are, more literally, living beings or living ones. They are not creatures in the sense of animals. As we compare John s description with that found in chapter one of Ezekiel (and the clear identification by the prophet in Ezk. 10:15), it is obvious that these are angelic beings classified as cherubim. Cherubim seem to be an order of angels dwelling primarily in God s presence and guarding access to His throne (1 Sam. 4:4; 2 Sam. 6:2; 22:11; Pss. 80:1; 99:1; Is. 37:16). They watched over the entrance to the Garden of Eden after Adam and Eve were banned because of their transgression (Gen. 3:24). Cherubim were represented in the earthly Holy of Holies by gold-covered statues, which spread their wings over the Ark of the Covenant the representation of God s presence and authority (Ex. 37:1-9; 1 Kings 6:23-28). Before his fall into sin, Satan was an anointed cherub named Lucifer (Is. 14:12), who stood as a guardian to the throne (Ezk. 28:13, 14, 16). He rebelled, came to Eden, and then lured Adam and Eve away from God (Gen. 3). Rather than guarding the true access to God, the devil proposed access via a false way. 5

6 The multiplicity of eyes that John observed on the living beings is also symbolic. They represent the diligent and watchful commitment of these servants of God. While not omniscient nor omnipresent, nothing escapes the careful scrutiny of a cherub. They are pictured here as hyper-diligent in their duty as guardians. Thus there is no possibility of anyone approaching God other than by His determined way of truth. Nor can anyone persuade Him to change His mind about judging those who try otherwise. Cherubim also appear to have a delegated role as God s messenger to other angelic beings who carry out God s will (15:7). They likewise engage in proclaiming God s decree to initiate judgments (6:1-2, 6). John saw one of four facial features on each of the four living creatures, but Ezekiel notes that each one possessed all four features. It is difficult to interpret the meaning of this description. However, in keeping with the context of the passage, this is certainly symbolism comparing the cherubim with God s earthly creation. By this comparison, we gain some understanding of their obedient service (cf. the rebellion of ungodly humanity). In verse seven, John identifies one face as being like a lion. That is, the cherubim are powerful and undaunted. The face like a calf represents service, while the face like a man suggests rationality, personal will, and the expression of both (traits of spiritual personality). Finally, the fourth face, like a flying eagle, represents swiftness to fulfill their service. 6

7 This transitions into the first part of verse eight, where we find the four living [beings], each having six wings. This note emphasizes the holiness with which they serve our Holy God. How do we reach that conclusion? Well, Isaiah s vision saw living beings with six wings (Is. 6:2), which he called seraphim (likely another term for cherubim). With two wings they cover their faces because they cannot look upon the Lord s infinite holiness. With two they cover their feet to express their humility, even though they serve in God s holy presence. And they use two wings to fly swiftly and engage in the LORD s heavenly business, which includes constant praise for His holiness. Isaiah tells us (6:3) that these angelic beings cry out to one another, saying, Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory That declaration of God s holiness against the backdrop of mankind s sinfulness sets the stage for the coming judgment. While His holiness is very evident in all the world, sinners refuse to glorify Him as God (Rom. 1:20). These angels make a similar declaration later in verse eight. The apostle mentions again the appearance of many eyes around and within to seemingly emphasize their careful attention to man s refusal to serve God. They know God is holy, and the earth reflects His glory. But they see man s prideful rebellion. Thus they appear to be contrasted with sinful humanity. Holy angels are reverent, humble, and obedient, while unredeemed humans are disrespectful, prideful and rebellious. 7

8 So God is on His heavenly throne. He is sovereign over all things, and His mind is set on judging rebellious humanity. Only His elect will escape the firestorm of judgment as He makes war with the unrepentant world. His angelic servants are before Him to execute His commands and declare His holiness as Sovereign of the creation. God is not some detached Being in heaven uninterested in the happenings on earth. The world is not careening toward some unpredictable but inevitable catastrophic end. That makes for entertaining theater perhaps, but it is not reality. Mankind will not escape God s judgment, because our holy Creator and Judge sits immoveable on His throne. Access to Him is through Jesus Christ only. He is ready to pour out His wrath on the unrepentant world of sinners when it is time, and all of heaven is preparing for and anticipating that epic event. We should not view God nor heaven in any way other than the reality He has revealed in Scripture. Do you see things from His perspective? If you are a Christian, does the truth of God s coming judgment move you to more faithful service? If you are still an unbelieving sinner, are you fearful of God s wrath toward you? 8