Apocalipse 4
Bob Utley · You Can Understand the Bible
Apocalipse 4
| Home | New Testament Studies | Revelation Table of Contents | Previous Section | Next Section | CONTEXTUAL INSIGHTS Chapter 4 forms a central theme (the secure glory and rule of YHWH) of the book of the Revelation. This heavenly throne scene is similar to the heavenly tabernacle of Hebrews 8 and 9. This motif (God's heavenly glory) forms the central goal of early Jewish mysticism. SPECIAL TOPIC: GLORY (OT) SPECIAL TOPIC: GLORY (NT) These two chapters form a literary unit: chapter 4 shows God as Creator (the connotation of Elohim, God as creator, cf. Rev. 4:11, provider, and sustainer of all life, cf. Psalm 104) chapter 5 shows God's Lamb (Jesus) as Redeemer (the connotation of YHWH, God as Savior, Redeemer, and covenant-making God, cf. Psalm 103; Rev. 5:9) The larger literary context continues through the opening of the seven seals. However, the seals themselves begin in chapter 6 and continue through 8:1. SPECIAL TOPIC: NAMES FOR DEITY, C. and D. The book of the Revelation is not primarily the how and when of the temporal judgment (A.D. 66-70) of the Second Coming It is primarily the sovereignty of God in human history (so clear in Daniel). These two chapters are essential in understanding the remainder of the book and its purpose! SPECIAL TOPIC: SECOND COMING It is obvious from these two chapters that John was using apocalyptic language to describe spiritual truth. John used imagery from OT apocalyptic passages particularly Ezekiel, chapters 1 and 10; also 2:9,10 Daniel 4; 7:13-14 innumerable references to Jewish intertestamental apocalyptic writings, such as I Enoch. If this is true then it is extremely inappropriate to force Revelation into a literal, totally historical interpretive grid, especially when we force the events of our day, our culture, our geographical setting into the details of an ancient apocalyptic book. This is not to imply in any sense that Revelation is not true. It was not meant to be interpreted like historical narrative; a better hermeneutical model may be the parables of Jesus (see Fee and Stuart, How To Read The Bible For All Its Worth, p. 256)! Another very helpful book in this area is D. Brent Sandy, Plowshares and Pruning Hooks: Rethinking the Language of Biblical Prophecy and Apocalyptic. Genre identification is crucial. It is a literary contract with the reader on how to understand the writing.
Apocalipse 4:1-11
4:1 NASB, NKJV "After these things I looked" "After this I looked" "At this point I had another vision and saw" "Then, in my vision, I saw" "After these things I looked and beheld" "After this I had a vision" This grammatical formula, with a slight variation, is also found in Rev. 7:1,9; 15:5; 18:1 and possibly Rev. 19:1. The book of Revelation is a series of visions. Most OT prophetic visions were covenantally conditioned, emphasizing the "if. . .then" of God's covenant with Israel (see SPECIAL TOPIC: COVENANT. Israel's current faithful obedience determined her future fate (see SPECIAL TOPIC: PROPHECY [OT]). This is also true of John's visions in the Revelation. Jesus' words to the seven churches are conditional. Their response to His warning determined their future. The judgments of the seals and trumpets are also conditional. God wants unbelievers to repent and turn to Him (cf. Rev. 9:20-21; 16:9,11,21). As in the OT, God's universal redemptive plan (cf. Gen. 3:15; 15:12-2; 17:1-8, also note Acts 2:23; 3:18; 4:28; 13:29) is unconditional based on His actions and promises but also conditional (cf. Gen. 12:1; Revelation 2-3) on human covenantal response. This universal redemptive plan is revealed in the heavenly scenes of chapters 4 and 5. SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN ▣ "a door standing open in heaven" This is a PERFECT PASSIVE PARTICIPLE, meaning that the door was opened by Deity (PASSIVE VOICE) and remained open (PERFECT TENSE). This is another way of expressing God's revelation of Himself to mankind. It is very similar to Rev. 19:11; Ezek. 1:1; Matt. 3:16; John 1:51 and Acts 7:55-56. The word "heaven" is used more than 50 times in John's writings and always in the SINGULAR except for one time in Rev. 12:12. The exact meaning of this change, from the SINGULAR to the PLURAL, is theologically uncertain. The rabbis discussed whether there were three or seven heavens (cf. 2 Cor. 12:2). John focuses on one heaven, wherein God dwells; He chooses to let us see into His realm (i.e., apokalupsis means "to pull back the cover" or "to reveal"). Though there is chaos on earth, there will be none in heaven. SPECIAL TOPIC: THE HEAVENS AND THE THIRD HEAVEN SPECIAL TOPIC: APOCALYPTIC LITERATURE ▣ "and the first voice which I had heard, like the sound of a trumpet" A voice like a trumpet was mentioned in Rev. 1:10 (see note). At first this implies Jesus speaking, but because chapters 4 and 5 are a literary unit and Jesus is not introduced until 5:5,9-10,12,13, this probably refers to a powerful revealing angel (very characteristic of apocalyptic literature, i.e., Daniel 10). An angel's voice and a trumpet blast are related in Paul's description of the Second Coming (cf. 1 Thess. 4:16, which reflects Exodus 19). ▣ "come up here" Dispensationalists have assumed that this is the secret rapture of the Church because of their presuppositional understanding of the book of the Revelation all OT prophecies must be literally fulfilled to Israel the church and Israel are totally separate the church will be secretly raptured to heaven so that OT prophecies can be fulfilled to an earthly Israel Often this interpretation is supported by an argument from silence, since the word "church" does not appear in Revelation after chapter 3 (except in Rev. 22:10; see note on "saints" at Rev. 5:8). However, there is nothing in the text to imply that anyone but John was called up to heaven. Because of the "lightning" and "thunder" of Rev. 4:5, this may be an allusion to Moses being called up on Mt. Sinai to receive God's revelation (cf. Exodus 19-20, esp. 19:16,19). Also notice the mention of God's voice like a loud trumpet in Exod. 19:19. SPECIAL TOPIC: HORNS USED BY ISRAEL ▣ "what must take place after these things" This phrase may be an allusion to Dan. 2:29,45. If so, it refers to historical events in a series, not future events. Revelation is not only things in the first century and things in a far distant future century, but events that: recur in every age (cf. Matt. 24:4-14) reflect the whole period between Christ's first coming and His second coming (the seven literary units of the book known as "recapitulation" theory) This phrase is similar to Rev. 1:1. God's word and will must (dei) come to pass. Here the time element (i.e., shortly) is left out, but the certainty remains. God will accomplish His redemptive plan! SPECIAL TOPIC: SOON RETURN 4:2 "Immediately I was in the Spirit" John is described as being in the Spirit in Rev. 1:10; 17:3 and 21:10. This may be similar to what happened to Ezekiel in Ezek. 8:1-4; 11:1 to Jesus in Matt. 4:8 to Philip in Acts 8:39-40 to Paul in 2 Cor. 12:1-2 Whether this is a spiritual trance or a physical transportation is uncertain. SPECIAL TOPIC: WAYS OF REVELATION SPECIAL TOPIC: SPIRIT (pneuma) in the NT ▣ "a throne was standing in heaven, and One sitting on the throne" The term "throne" (thronos) is used over 47 times in this book. God's secure reign is the central motif of this heavenly vision (chapters 4 & 5). The throne is a symbolic, apocalyptic way of showing that YHWH is in control of all history. God is a spiritual, eternal, personal spirit; He does not sit on a throne (see SPECIAL TOPIC: GOD DESCRIBED AS HUMAN [anthropomorphism])! One purpose of the genres of prophecy and apocalyptic is God's knowledge and control of future events. All history is known and purposeful (telos, cf. Matt. 24:14; 1 Cor. 15:24-28). The throne is described as "was standing." This IMPERFECT TENSE can have two meanings: it has always stood it was just set up (Dan. 7:9-10,13-14) 4:3 "He who was sitting was like" John is not going to describe the appearance of God because in Jewish thought, this was extremely inappropriate (cf. Exod. 33:17-23; Isa. 6:5). But he will describe the glory of God in the colors of three precious gems. Gems are also used in Ezek. 28:13 to describe heavenly (Garden of God) imagery. NASB, NKJV, NRSV, TEV, REB, Peshitta "jasper" "diamond" The exact color and name of gems is very uncertain in ancient literature. The names of gems and colors were changed from country to country and period to period. The jasper was the last stone found in the fourth row of the breastplate of the High Priest which is mentioned in Exod. 28:17-21. It was the first stone mentioned in the list of foundation gems in the New Jerusalem, Rev. 21:19. This stone seems to be a clear stone. It will be connected with the "sea of glass" (cf. Rev. 4:6; 15:2; 21:11,18,21). It may refer to our diamond. NASB, NKJV "sardius" NRSV, TEV "carnelian" "ruby" "cornelian" "sardonyx" The sardius was a blood red stone. It was the last stone on the breastplate of the High Priest. This may be an allusion to God as being the First and the Last with the emphasis on the Messianic tribe of Judah (the emerald rainbow). These two stones are listed in ancient writings as a summary of all jewels. ▣ "and there was a rainbow around the throne, like an emerald in appearance" The emerald is the stone for Judah on the breastplate of the High Priest. The emphasis of the rainbow has been greatly conjectured but there are two main theories. Some see it as an allusion to Gen. 9:16, where the rainbow is a symbol of God's covenant protection and a sign that the storm is over; in the midst of judgment there was promise and mercy. Others relate it to Ezek. 1:28, a symbol of the glory of YHWH. Whether the rainbow is a sign of judgment or of covenant is uncertain, but it obviously was an unusual rainbow because it was green in color and not simply a refraction of normal light. 4:4 "Around the throne were twenty-four thrones" The reason for twenty-four thrones has been disputed. some see it as connected with the orders of the Aaronic priesthood set up by David in 1 Chr. 24:7-19 others see it as an allusion to the heavenly council which is mentioned in 1 Kgs. 22:19; Psalm 82; Isa. 24:23; Dan. 7:9-10,26 still others see it as a combination of the twelve tribes of Israel and the twelve apostles, which symbolizes the complete people of God (cf. Rev. 21:12,14) It is surprising that this number does not occur in Jewish intertestamental apocalyptic literature. ▣ "twenty-four elders sitting" There has also been much debate about the identity of these elders. There are two major theories They represent believers: pictured as being clothed in white (cf. 1 Cor. 9:25; 1 Thess. 2:19; 2 Tim. 4:8; James1:12; 1 Pet. 5:4) angels are never said to wear crowns and sit on thrones (cf. Rev. 4:4,10) Rev. 5:9-10 in the Vulgate, Peshitta, and later the Textus Receptus includes the elders in the songs of redemption They represent angels: angels do wear white garments (cf. Matt. 28:3; John 20:12; Mark 16:5; Acts 1:10; Rev. 15:6 and Dan. 10:5,6) these elders are always identified with the living creatures as in Rev. 5:11,14, which seem to list three different orders of angels one of the elders acts as a revealing angel (cf. Rev. 5:5) in Isa. 24:23 the angels of God's heavenly council are called "elders" the textual evidence of Rev. 5:10 implies that the elder does not include himself in the song of redeemed humanity they are in lists which specifically include angels (cf. Rev. 5:11) ▣ "golden crowns" Nowhere in Scripture are angels said to wear crowns (even the powerful angel in Daniel 10). The demonic hordes from the abyss are described as wearing something similar to golden crowns in Rev. 9:7. 4:5 "from the throne proceed flashes of lightning and sounds and peals of thunder" This is similar to Exod. 19:16-19, which describes physical phenomena that surround the presence of God coming to Mt. Sinai (i.e., theophany). These phrases indicate God's presence (cf. Rev. 11:19) His judgments (cf. Rev. 8:5; 16:18) ▣ "seven lamps of fire" These appear to be seven separate lamps (torches), not one bowl with seven wicks (cf. Exod. 25:37; Zech. 4:2). They function in a way similar to all the other "sevens," referring to the very presence of God. SPECIAL TOPIC: SYMBOLIC NUMBERS IN SCRIPTURE, #4 ▣ "which are the seven spirits of God" This same phrase is used in Rev. 1:4; 3:1 and 5:6. It is often interpreted as a reference to the Holy Spirit based on Rev. 1:4, but none of the other references confirm that interpretation. This phrase seems to be equated with the churches. seven stars, Rev. 3:1 seven lamps, Rev. 4:5) the omnipotence and omniscience of the Lamb (Rev. 5:6) SPECIAL TOPIC: THE SEVEN SPIRITS IN REVELATION 4:6 "a sea of glass like crystal" There have been numerous theories about this phrase: it refers to the laver in the temple (cf. 1 Kgs. 7:23; 2 Chr. 4:2-6) it is related to the concept of the crystal sea found in Exod. 24:9-10 it is part of the portable throne chariot of YHWH in Ezek. 1:22,26; 10:1 it is a symbol of separation from the holiness of God (cf. Rev. 15:2) This sea is removed in Rev. 21:1, showing the curse (cf. Genesis 3) on mankind's sin and separation has been removed. Therefore, I like #4. See note at Rev. 21:1. ▣ "four living creatures" These living creatures are described in Rev. 4:6-8. They are a combination of the cherubim of Ezek. 1:5-10 and 10:1-17 and the seraphim of Isa. 6:2,3. The numbers of wings and faces vary, but it is a composite picture of these human/animal/angels which surround and guard the throne of God (cf. Rev. 4:6,8,9; 5:6,8,11,14; 6:1,3,5,7; 7:11; 14:3; 15:7; 19:4). SPECIAL TOPIC: CHERUBIM SPECIAL TOPIC: SERAPHIM ▣ "full of eyes in front and behind" This may refer to the eyes of each of the four faces it may be a biblical metaphor of God's omniscience (cf. Rev. 4:8; Ezek. 1:18; 10:12) 4:7 "lion. . .calf. . .man. . .eagle" This is an obvious allusion to Ezek. 1:6,10. In rabbinic literature these are listed as the strongest of the different orders of God's creation. Irenaeus (A.D. 130-202) used these four different faces to describe the four Gospel writers (church tradition finally settled on John, eagle; Luke, human; Mark, ox; Matthew, lion) but this is too speculative and allegorical. These composite creatures are symbolic, not literal. Knowing the OT emphasis on maintaining God's orders of creation, a composite human and animal creature would be Levitically unclean. This is not historical narrative of actual things and events, but a highly symbolic genre seeking to describe ultimate, spiritual truths; in this case God as the ever living One (vv. 8,9), the Holy One (v. 8), and the creator of all things (v. 11). SPECIAL TOPIC: THE HOLY ONE 4:8 "holy, holy, holy" These living creatures are repeating the song of the seraphim in Isa. 6:2,3. This is the first of many hymns that are found in the book of the Revelation (cf. 4:8,11; 5:9-10, 12, 13; 7:12; 11:17-18; 12:10-12; 15:3-4; 16:5-7; 18:2-8; 19:1-3, 6-7). Often the hymns are a means of interpreting the visions. Another symbol, like the sea of glass, it functions as a Hebrew superlative of the ultimate holiness of God. SPECIAL TOPIC: HOLY ▣ "the Lord God, the Almighty" These were three of the OT titles for God (cf. Rev. 1:8): Lord = YHWH (cf. Exod.3:14; Psalm 103) God = Elohim (cf. Psalm 104) the Almighty = El Shaddai, the patriarchal name for God (cf. Exod. 6:3) SPECIAL TOPIC: NAMES FOR DEITY, C. and D. SPECIAL TOPIC: SHADDAI ▣ "who was and who is and who is to come" This phrase is a recurrent title (cf. Rev. 1:4; 4:8; see full note at Rev. 1:4). This is a play on God's covenant name, YHWH, which comes from the VERB "to be." This same theme is repeated in Rev. 4:9 and 10 in the phrase "to Him who lives forever and ever" (cf. Rev. 10:6; 15:7). SPECIAL TOPIC: NAMES FOR DEITY, D. 4:9-11 This is one sentence in Greek, which shows that ultimate worship is due Him who sits on the throne and lives forever (cf. Psalm 47; Dan. 4:34; 12:7). This may be an allusion to the angelic attendants called the heavenly council (cf. Gen. 1:26; 3:22; 11:7; 1 Kgs. 22:19; Job 1:6; Psalm 82; Dan. 7:10) or the seven Jewish "angels of presence" (i.e., Tobit 12:15). SPECIAL TOPIC: HEAVENLY COUNCIL SPECIAL TOPIC: HOLY ONES 4:9 "the living creatures" These angelic beings are mentioned often in the book (cf. Rev. 5:6,8,14; 6:1; 7:11; 14:3; 15:7; 19:4). 4:10 "will cast their crowns before the throne" This is a symbol of their acknowledgment that God deserves all the praise and honor! Whatever was the reason for their having crowns, they recognized that the power was from God! 4:11 "You created all things" The elders and living creatures praise God as the Creator, Sustainer and Provider of all things. This is the theological emphasis of the name Elohim (cf. Genesis 1; Job 38-41; Psalm 104). This chapter uses the theological meaning of the two most used names for God to describe His actions. The progressive revelation of the NT makes it clear that Jesus was the Father's agent of creation (cf. John 1:3; 1 Cor. 8:6; Col. 1:16 and Heb. 1:2). SPECIAL TOPIC: NAMES FOR DEITY, C.