Rev 4 | TNotes | STEP | Summary for Rev 4:1-5:14: 4:1–5:14 This section introduces the visions and judgments to come. John presents God in his heavenly court—the scene of the drama of Revelation (4:1-11 )—and the Lamb, who has a central role (5:1-14 ). John contrasts the majesty of God with the so-called majesty of Caesar. God’s power and splendor is unequaled by the ceremonial court of any earthly ruler. Summary for Rev 4:1-11: 4:1-11 The description of God’s throne room stretches the imagination. It builds on the visions of Isa 6:1-4 , Ezek 1:4-28 , and Dan 7:9-10 , where God is seen enthroned in power and majesty. God’s throne dominates Revelation, and the worship in the rest of the book flows from this scene. God’s magnificence, grace, and glory are fundamental to the church’s worship. 4:1 Then ... I saw: This introductory phrase (see also 7:9 ; 15:5 ; 18:1 ; cp. 19:1 ) does not signal chronological sequence but the beginning of a new visionary experience. • Come up here: The voice of the Lord invites John to look at things from God’s perspective.

Summary for Rev 4:1-5:14: 4:1–5:14 ^a This section introduces the visions and judgments to come. John presents God in his heavenly court—the scene of the drama of Revelation (4:1-11 ^b)—and the Lamb, who has a central role (5:1-14 ^c). John contrasts the majesty of God with the so-called majesty of Caesar. God’s power and splendor is unequaled by the ceremonial court of any earthly ruler.
Summary for Rev 4:1-11: 4:1-11 ^d The description of God’s throne room stretches the imagination. It builds on the visions of Isa 6:1-4 ^e, Ezek 1:4-28 ^f, and Dan 7:9-10 ^g, where God is seen enthroned in power and majesty. God’s throne dominates Revelation, and the worship in the rest of the book flows from this scene. God’s magnificence, grace, and glory are fundamental to the church’s worship. 4:1 ^h Then ... I saw: This introductory phrase (see also 7:9 ⁱ; 15:5 ^j; 18:1 ^k; cp. 19:1 ^l) does not signal chronological sequence but the beginning of a new visionary experience.

• Come up here: The voice of the Lord invites John to look at things from God’s perspective.
4:2 ^m By being in the Spirit, John could experience spiritual realities (see 1:10 ⁿ; 17:3 ^o; 21:10 ^p; Ezek 11:1 ^q) and grasp insights about God’s presence, the heavenly realm, and God’s intentions in history.
4:3 ^r Rather than painting a visual picture of God (Exod 20:4 ^s; Deut 4:15-19 ^t), John uses gemstones and the rainbow (Gen 9:8-17 ^u; Ezek 1:28 ^v) to suggest God’s qualities. The rainbow speaks of God’s grace as it recalls God’s covenant with Noah (Gen 9:13-17 ^w) that he would never again destroy the earth with water. In Revelation, however, we see the earth destroyed by fire (cp. Gen 19:24-29 ^x).
4:4 ^y The twenty-four elders on their thrones probably represent all of God’s people. They might correlate to the twelve tribes of the old covenant and the twelve apostles of the new (see 21:12-14 ^z), although some have identified them with the twenty-four divisions of the Israelite priesthood (1 Chr 24:1-19 ^aa). In the drama, they act as an antiphonal chorus (alternating groups of speakers or singers).
4:5 ^ab The thunder that follows flashes of lightning is God’s call to attention (see 8:5 ^ac; 11:19 ^ad; 16:18 ^ae).

• in front of the throne were seven torches: In ancient times, torches were set before rulers to show their authority. These torches with burning flames represent the perfect Spirit of God.
4:6 ^af a shiny sea of glass, sparkling like crystal: The most eye-catching part of ancient theaters was the glistening mosaic where the speaking orchestra was positioned to provide perspective (cp. 15:2-4 ^ag).

• The four living beings represent the whole created order.

• covered with eyes: This phrase probably indicates that they had knowledge or understanding. In the ancient world, figures were covered with a particular feature to emphasize that quality (e.g., statues of Artemis were covered with breasts to emphasize fertility). Cp. Ezek 1:18 ^ah.
4:7 ^ai These four creatures symbolize four types of beings: a lion represents wild animals, an ox represents domesticated animals, a human represents humanity, and an eagle represents the birds (cp. Ezek 1:10 ^aj). These four figures are drawn from Ezek 1 ^ak (cherubim) and Isa 6 ^al (seraphim). They probably represent the best of creation as worshiping God. Missing from this worldwide orchestra are fish, which ancient people associated with the evil sea (see Rev 21:1 ^am), and insects, represented by locusts in the evil kingdom (see 9:1-11 ^an).
4:8 ^ao day and night: The four beings ceaselessly praised God’s basic characteristics: his holiness, his power (the Almighty), and his eternity (see study note on 1:4).

• Holy, holy, holy comes from Isa 6:3 ^ap and is the highest worship affirmation in Scripture. To double something makes it emphatic; to triple it makes it ultimate.
Summary for Rev 4:9-11: 4:9-11 ^aq The antiphonal chorus of twenty-four elders provides divine perspective on creation.

• The one sitting on the throne is typical Jewish indirection to avoid speaking God’s name.
4:11 ^ar You are worthy: This phrase is never used of God in the Old Testament but was frequently used in Rome during emperor worship. As emphasized here, only God deserves worship.

• you created all things: Many in the ancient world believed that the gods were too busy to be concerned with humans. But God is Almighty in more than a philosophical sense; he is involved as Creator and Lord. In Revelation, creation affirms that God is in sovereign control of the world (see 3:14 ^as; 10:6 ^at; 14:7 ^au; 21:1 ^av).

• they exist because you created what you pleased: God had a purpose for everything that he created.