"At once I was in the Spirit, and there before me was a throne in heaven with someone sitting on it."
Some questions. What is God like? What happens in heaven? How does this apply to my life on earth?
The short answers are: 1) God--who is on a throne in heaven--is sovereign; he rules the world. 2) All beings around God's throne are worshiping God. 3) All of life is worship. Why? If the book of Revelation has a single theme, then surely it is God and his greatness, which Rev 4-5 will show.
The vision of the One on the throne and of the Lamb. In Revelation 2-3, Jesus spoke about the strength and weaknesses of the seven Asian churches, which represents all the churches (Rev 2:23). Then he summons John "in the Spirit" to heaven (Rev 4:2) to receive visions that portray the future working out of his victory on the cross until its consummation in the new heaven and earth at the end of history. John sees a heavenly vision of God on his throne and of the slain Lamb, whose triumph qualifies him to open a scroll and execute God's future purposes for history--the destruction of all his foes, and the vindication of those who trust in him. As the Lamb opens the scroll's seals, John sees images of God's instruments of judgment and of the saints who receive salvation. John's vision of the One on the throne and of the Lamb is permeated with their supreme worthiness (Rev 4:11; 5:9-10, 12; cf. Rev 4:8; 5:13), and by the awe of all who see them.
What John saw. In Revelation chapter 4-5 John describes what he saw when he entered the open door in heaven (Rev 4:1):
- One who sits on a throne in heaven (Rev 4:2),
- what his appearance is like (Rev 4:3),
- who surrounds him (Rev 4:4),
- the description around the throne (Rev 4:5-6),
- what the four living creatures were like and what they were doing and saying (Rev 4:7-11),
- a scroll sealed with seven seals in the right hand of God (Rev 5:1),
- no one worthy to open the scroll (Rev 5:2-4),
- one like a Lion and a slain Lamb who is worthy to open the sealed scroll (Rev 5:5-7),
- all those around the throne worshiping and singing a new song (Rev 5:8-14).
- Holy: majestic in glory.
- Worthy: the only one worthy of man's worship.
- Lion: he will fulfill his redemptive purpose.
- Lamb: the way he fulfills it.
"After this" (Rev 4:1) means that the vision which follows, was revealed to John after the vision recorded in Rev 1-3. It does not mean that the events of this vision are to occur in history after the events in Rev 1-3. There is a overlap between John's vision of the resurrected Christ and the letters to the seven churches with that of the worship described in Rev 4-5. In Rev 1-3, Jesus speaks to the seven churches which are symbolic of the church during the last days--encompassing the time between Jesus' first and second coming. But in Rev 4-5, John is describing the same period of time from the vantage point of God's throne in heaven.
An open door (Rev 4:1a) reveals that John is being permitted to see things otherwise barred from human sight. John has already heard Christ's voice in Rev 1:12; now he hears it again. "And the voice I had first heard speaking to me like a trumpet said, `Come up here, and I will show you what must take place after this'" (Rev 4:1b). John is given a vision of the last days from the perspective of heaven, whereas the earlier vision had been given from the perspective of Christ's presence with his churches. Like Ezekiel who was raptured by the Spirit so to see heavenly things, John says, "At once I was in the Spirit" (Rev 4:2a). Through the Holy Spirit, John is given a vision of the heavenly scene. Like the prophets before him, this vision constitutes John as a prophetic messenger of what he sees. He is given this vision so that he might now proclaim what he sees to Christ's church. (Dispensational teaching says that in this verse John is describing the rapture of all Christians off the earth, and that the rest of Revelation concerns the seven-year tribulation. But this verse is not about the rapture; it has to do with John being caught up into heaven to describe what follows.)
God is indescribable. He lives in unapproachable light. Like the prophets Ezekiel, Isaiah and Daniel, John is granted sight of things about which we can but imagine, namely the throne of God. According to John, "there before me was a throne in heaven with someone sitting on it" (Rev 4:2b). It is vital to notice that John never attempts to describe God, only the divine glory and the creatures who surround him. God is Spirit (Jn 4:24). But God is described as "a consuming fire" (Deut 4:24; Heb 12:29) who dwells 'in unapproachable light" (1 Tim 6:16) and glory. John thus describes the scene around the throne and the creatures who attend the one who sits there, but he does not describe God, only his glory. "And the one who sat there had the appearance of jasper and carnelian. A rainbow, resembling an emerald, encircled the throne" (Rev 4:3). The precious gems refract light in almost all the shades of the color spectrum pointing to God's indescribable glory, while the rainbow recalls God's covenant oath and faithfulness in providing for the salvation of his people. As the rainbow was the sign of the new creation after the flood, so too the rainbow in heaven points to the new creation which began with the resurrection of Christ.
The 24 elders are the people of God (the "church") in both testaments. In Rev 4:4, John turns his focus away from God's glory to the creatures who attend the divine throne: "Surrounding the throne were twenty-four other thrones, and seated on them were twenty-four elders. They were dressed in white and had crowns of gold on their heads." The identification of these beings is the subject of debate. The number of them, 24, points to the church in both testaments: the 12 tribes in the OT and the 12 apostles in the NT. These elders are probably angelic beings who are the heavenly representatives of God's people in both testaments. While the earlier vision in Rev 1-3 viewed the church in light of its earthly struggles, this vision views the church in light of its heavenly identity. If the elders depicted here are connected to the angels of the seven churches, this suggests that the church on earth must find its true identity in heaven, where God and the Lamb are worshiped in Spirit and in truth. Therefore, what is done on earth in the churches must be conducted in the light of what is even now being done in heaven.
Lightning and thunder signify the presence of the Spirit of God. God's glory in heaven is accompanied by the phenomena associated with God's judgment and presence found on earth throughout redemptive history. According to John, "From the throne came flashes of lightning, rumblings and peals of thunder" (Rev 4:5a). Since these same phenomena repeatedly appear at key moments in the biblical drama, it is not accidental that they appear in Revelation as the seven judgments are to be revealed. The presence of lightening and thunder reminds God's people that God has not forgotten them in the midst of their earthly struggles. John also sees "Before the throne, seven lamps were blazing. These are the seven spirits of God" (Rev 4:5b). Drawing upon the visions of Zechariah and Ezekiel connecting lamps with the Spirit of YHWH and with the Spirit of Christ present with his churches in Rev 1, this is clearly a reference to the seven-fold fullness of the blessed Holy Spirit.
The calm sea in heaven contrasts the stormy sea on earth. "Also before the throne there was what looked like a sea of glass, clear as crystal" (Rev 4:6a). This scene echoes Exodus 24, when Moses, Aaron, Nadab and Abihu, went up to Mt. Sinai and saw God. They reported that under his feet they saw a pavement of sapphire, clear as the sky itself (Ex 24:10). This may refer to a transparent pavement which surrounds the throne. One thing is certain. The heavenly sea is tranquil, like glass. The seas of earth are frequently the scene of storm and tempest. The sea is also depicted in Revelation as the place of chaos and rebellion, from which the beast emerges to wage war upon the saints (Rev 11:7; 13:1). But in heaven, the sea is calm, like glass, clear as crystal. There is no storm or tempest here, only calm and peace.
The four living creatures. Like Isaiah, John sees other creatures attending the one who sits on the throne. "In the center, around the throne, were four living creatures, and they were covered with eyes, in front and in back. The first living creature was like a lion, the second was like an ox, the third had a face like a man, the fourth was like a flying eagle. Each of the four living creatures had six wings and was covered with eyes all around, even under its wings" (Rev 4:6b-8a) Similar creatures were seen by Ezekiel in his vision of God's throne (Eze 1:5-21). These creatures were also were seen by Isaiah, who tells us, "I saw the Lord seated on a throne, high and exalted, and the train of his robe filled the temple. Above him were seraphs, each with six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying. And they were calling to one another: `Holy, holy, holy is the LORD Almighty; the whole earth is full of his glory" (Isa 6:1-3). Such an amazing sight overwhelms Isaiah with a sense of his own sinfulness.
Four is the number of the world, the entire created order. Throughout Revelation, numbers are used symbolically. Four is used throughout the apocalypse as the number of the world, since the earth is said to have four corners (north, south, east and west), four winds, and is divided into four regions; earth, sea, rivers and springs, and the heavens. Therefore, the four living creatures represent the entire created order. This is why they are depicted as looking like the earth's great creatures: man, lion, ox, eagle. They are part of the royal entourage surrounding the throne who continually worship the one seated there. They are covered with eyes which see everything. These creatures serve as the royal guardians who keep God's heavens from being defiled.
The four living creatures worship God and the Lamb and also execute God's judgments upon the earth. In Rev 6, these living creatures will go forth to bring judgment upon the earth when the first four seals of judgment are opened. But in Rev 4 their function in worship, "day and night they never stop saying: `Holy, holy, holy is the Lord God Almighty, who was, and is, and is to come'" (Rev 4:8b). The heavenly hymns they sing remind us that God is holy, that he is triune (the three-fold repetition "holy, holy, holy"), eternal (without beginning and end) and sovereign (he is the Almighty). Given these glorious attributes and Tri-unity of God, he alone is worthy of praise; he has been from all eternity.
II. God is Worthy (Rev 4:9-11)
All creation (4 living creatures) and all redeemed people of God (24 elders) worship the only One worthy of worship. When these living creatures praise God, they represent the whole of creation praising the Creator. When they worship–as they have from all eternity–the 24 elders join them. The picture from this is that all creation (represented by the four living creatures) as well as all of God's redeemed people (represented by the twenty-four elders) worship the one who is alone worthy of our worship. "Whenever the living creatures give glory, honor and thanks to him who sits on the throne and who lives for ever and ever, the twenty-four elders fall down before him who sits on the throne, and worship him who lives for ever and ever. They lay their crowns before the throne and say: `You are worthy, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they were created and have their being'" (Rev 4:9-11). This reminds us of God's unspeakable greatness, and that the heavenly scene should become the pattern for all Christian worship on earth.
How does this apply? Glorious hope in the face of persecution. For the persecuted and struggling churches of Asia Minor, such a scene would give them great encouragement in the face of their struggles. It will confirm for them that God's will is being done on heaven, even while Satan wages war upon them while they live on earth. It points ahead to a time when God's will will be done on earth. This scene confirms the blessed state awaiting all those who die in Christ. Therefore, when the beast puts one of God's saints to death, that saint comes to life and they reign with Christ. Having been given a glimpse of the heavenly throne, the persecuted saints on earth know what awaits them in heaven when they die. This scene gives comfort to Christians facing death at the hands of the beast. But it should also give comfort to all those who have stood beside the graves of those we love. For all those who die in Christ–including all those who we have loved and who precede us in death–they have taken their places before the throne, adding their voices to those of the heavenly choir. They have come to life and now reign with Christ for a thousand years, as they await the great and glorious day of the resurrection.
This heavenly scene should inform our understanding of worship. Any worship that is truly Christian must be directed toward God, since he alone is worthy of our worship. Any other conception of worship is intrinsically idolatrous. What this means is simply this: God is the audience of our worship, since he blesses us through a divine visitation through word and sacrament. Our worship is directed to the one seated on the throne and to the Lamb who walks in our midst. Therefore, the congregation as a whole assembles for the purpose of worshiping God in heaven. We do not come to church to watch what goes on in the front of the church or to listen to the band. We come to add our voices to those of the elders, the angels, the four living creatures and multitude of departed saints who worship God in heaven at this very moment.
Our attitude of worship. This eliminates the so-called worship which is designed to entertain the congregation or to meet the felt-needs of so-called seekers, people who are really sinful idolaters who need to be told how God wishes to be worshiped. We do not do what we like in worship–we worship as God directs us to worship, especially in light of this text. This is why worship is serious business. We must not view the Sunday service like going to a Bear's game, a concert, or a movie. People arriving whenever they want. They leave early. They get up and wander around and chat with friends. This is not appropriate during worship when God is our audience and visitor and when he is speaking to us. The criteria for worship is not whether the pastor was funny, the band was great, or whether or not we received a blessing. The only acceptable criteria is whether or not God received the blessing of his people in accordance with his word. This is why we must give due preparation and due attention to what transpires during Sun worship service. When we come here, we enter into God's presence and the perspective is not things earthly, but things heavenly.
The greatest of Christian privileges. Calvin described that the greatest of Christian privileges is to enter the presence of God and be numbered among the assembly of those who are allowed to worship the Creator of the world and the Redeemer of the saints. Never forget that God could have left each one of us in darkness and bondage to sin. If he did the only time we would enter his presence would be to hear the words, "depart from me, I never knew you" (Mt 7:23). But this not so for all those in Christ. God has chosen us despite our unworthiness. He has sent Christ to die for our sins and raised him from the dead for our justification. He has called us to faith through the preaching of the gospel and confirmed those promises through his Word. He has done all this so that we might be numbered among the assembly of those who enter his presence and add our voices to the heavenly choir, singing praises to the One who sits and the throne and to the Lamb.
The end to which God's people are called. With them we sing, "You are worthy, our Lord and God, to receive glory, honor and power, for you created all things, and by your will they were created and have their being" (Rev 4:11). We have been given a glimpse of God's throne in heaven and realize that this is the end to which we have been called. How can we not but fall before the throne and worship the One seated there and the Lamb? Amen!
III. God is the Lion of Judah (Rev 5:1-5)
Shift from the One on the throne holding the scroll to the Lamb who is worthy to open it. Rev 5 continues the vision of the heavenly throne begun in Rev 4. But the focus shifts from the glory of the One seated upon the throne and the 24 elders and 4 living creatures who attend to him, to the Lamb who is the only One worthy to open the scroll. This shift in emphasis begins in Rev 5:1: "Then I saw in the right hand of him who sat on the throne a scroll with writing on both sides and sealed with seven seals." The scroll has writing on both the front and the back. In his prophetic vision, Ezekiel too was given a scroll (Eze 2:9-10). He was commanded to eat the scroll, a symbolic act pointing to his preparation to preach its contents (Eze 3:1-4). But the scroll which John sees is sealed. Someone must be found who is worthy to open it.
Some historical background. In John's day people would immediately grasp the significance of the sealed scroll. It served two functions: official documents or a last will and testament. The official document was sealed with wax and with the author's official, personal mark--his signet ring or official seal--to ensure authenticity and authority of the sealed document's, privacy, and that only one with recognized authority could open and read it. The double-sided writing was a common Roman practice in legal documents. A will had to also be witnessed and sealed by seven witnesses–the seven fold Spirit of God present before the throne (Rev 4:5). The will could be executed only upon the death of the testator. Thus, by virtue of his death for his people, the seven seals contained in the scroll are to be opened by the Lamb who is the author, and who was slain and reckoned worthy to execute it.
What is this mysterious scroll about? That no one could be found who is worthy to open the scrolll causes John great consternation. "And I saw a mighty angel proclaiming in a loud voice, `Who is worthy to break the seals and open the scroll?' But no one in heaven or on earth or under the earth could open the scroll or even look inside it. I wept and wept because no one was found who was worthy to open the scroll or look inside" (Rev 5:2-4). In Dan 12:4, the angel says, "But you, Daniel, close up and seal the words of the scroll until the time of the end." Perplexed by this instruction, Daniel "asked, `My lord, what will the outcome of all this be?' He replied, `Go your way, Daniel, because the words are closed up and sealed until the time of the end. Many will be purified, made spotless and refined, but the wicked will continue to be wicked. None of the wicked will understand, but those who are wise will understand'" (Dan 12:8-10). Those who are wise and who understand are the ones whom Jesus says have been given ears to hear, those who struggle on earth against the beast.
The time of the end has arrived. Daniel's prophecy was sealed until "the time of the end" (Dan 12:4), because the OT saints could not understand how God would bring about the blessings of the messianic age without a knowledge of the person and work of Christ. But the time of the end has come. Once Christ conquered death and the grave, human history enters its final phase. What was sealed can now be revealed. With Christ's coming 700 years after Daniel, that which was sealed will be opened. But the critical questions remain: "what is in this scroll and who can open it?"
How will redemption be accomplished? The scroll in John's vision would describe events associated with the final chapters of redemptive history. The main theme of Revelation is about God and his glory, and God's glory is made manifest for all to see through the redemption accomplished by the Lamb. In the big picture of the redemptive story, God promised that Adam would reign over the earth if he obeyed the terms of the covenant of works–"do this and you shall live." Adam disobeyed and plunged the entire human race into sin and death, bringing God's curse down upon all creation. Christ came as the Second Adam, who will undo the damage brought by the fall. The scroll must explain how this final redemption of all things will come to pass. It contains the record of future things which must take place so that God's will is done upon the earth.
The Lamb will bring all of redemptive history to its glorious climax. Like all of God's dealings with man, the contents of the scroll must be covenantal. It will reveal to God's people about God's dominion over the earth, his promised inheritance for all his people, and the details of God's judgment on all who broke his covenant and are under his curse. The themes of blessing and curse reappear again. The scroll is the declaration (or testament) of the Lamb, as to how God will bring all of redemptive history to its glorious and final climax. This was given to Daniel but sealed.
Why only Christ is worthy to open the scroll. The scroll contains information regarding the final chapters of redemptive history. Since all the promises contained in it are God's promise to a redeemed people, it can only be opened by a human, Because of sin, no one is worthy to open it. Only Jesus, the Lamb who was slain and is both God and man, fulfilled what God demands of his people under the covenant of works and their restatement in the Ten Commandments. This is why only Christ is worthy to open the scroll. He alone kept God's law perfectly and is without sin. John wept because God's people will not have access to its contents unless it is opened. But now they will. In the midst of their earthly struggles and war with the beast, they will see and understand God's purpose for all which will come to pass. God's will and eternal decree cannot be thwarted and will come to pass. His will will be done.
Only Jesus alone triumphed over death and the grave. It is glorious news to John when "one of the elders said to me, `Do not weep! See, the Lion of the tribe of Judah, the Root of David, has triumphed. He is able to open the scroll and its seven seals'" (Rev 5:5). The elder describes the Lamb in terms of his messianic glory as the lion of Judah (Gen 49:10). Jesus is the root of David (Isa 11:1). In his resurrection from the dead he triumphed over humanity's greatest enemy, death and the grave! Therefore, Jesus alone is worthy to open the scroll and its seals.
Christ's victory over Satan is already an accomplished fact. Christ's triumph is not something which lies ahead in the distant future at his Second Coming. Because of the cross and the empty tomb, Christ's victory over Satan is already an accomplished fact. With the unsealing of the scroll, the time has now come for the Conquering One to execute his righteous judgments on behalf of his people. The nature of these righteous judgments will be revealed when the seals are opened and when Christ's victory over Satan is explained in the following chapters.
IV. God is the Lamb who was Slain (Rev 5:6-14)
The secret of God's redemptive work: The Lamb conquers by dying. "Then I saw a Lamb, looking as if it had been slain, standing in the center of the throne, encircled by the four living creatures and the elders" (Rev 5:6). The elders and living creatures not only worship him who sits upon the throne; they also worship the Lamb. The slain Lamb ties together God's redemptive work made throughout redemptive history: the Passover and the shedding of the blood of sacrificial animals; Isaiah's prophesy of God's suffering servant who is like a sheep lead to the slaughter (Isa 53:4-7). Ironically, the Lamb conquers by dying (Jn 1:29; 1 Pet 1:19). Unless we are granted understanding of these mysteries by the Holy Spirit, and "given ears to hear," the things in this book will remain utterly mysterious to us. Apart from the eyes and ears of faith, it is impossible to understand that Christ's ultimate victory must come through his death and resurrection.
The Holy Spirit will empower the churches to preach the gospel throughout the world. John describes the Lamb: "He had seven horns and seven eyes, which are the seven spirits of God sent out into all the earth" (Rev 5:6b). "Horns" suggests conquest. "Seven" in Revelation symbolizes perfection of fullness. "Seven horns" indicates great power (Ps 18:2; Dan 7:24; Zech 1:18-21), the fullness of his triumph over death and the grave. "Seven eyes" are the "seven spirits" of God (Rev 1:4) drawn from Zech 4:10. The "seven horns and seven eyes" of Zechariah's prophecy are OT pictures of the Holy Spirit who is omnipotent and all-powerful. After the conquest of the Lamb and the dawn of the new creation, the Holy Spirit goes to the ends of the earth to execute God's sovereign decree by empowering the church to preach the gospel as the means by which Christ's kingdom will advance.
Only the Lamb is worthy to approach God's throne. The Lamb came "and took the scroll from the right hand of him who sat on the throne" (Rev 5:7). This echoes Dan 7:13-14: "In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. He was given authority, glory and sovereign power; all peoples, nations and men of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed." John and Daniel describe the same scene. That the Lamb is worthy enables him to approach God's throne and open the scroll and its seals. This demonstrates his authority and power over the earth and to establish a kingdom which shall never be destroyed.
To worship the Lamb is to worship God. When the Lamb draws near to the one seated upon the throne, heaven worships him: "when [the Lamb] had taken [the scroll], the four living creatures and the twenty-four elders fell down before the Lamb. Each one had a harp and they were holding golden bowls full of incense, which are the prayers of God's people" (Rev 5:8). Here the Lamb possesses the same glory, majesty and authority as the One sitting on the throne. When heaven worships the Lamb, they are worshiping God, the second person of the Trinity. No mere creature could ever possess such glory. It is nothing less than the glory of God. Also, the elders (representing the redeemed) and the living creatures (representing creation) fall before the Lamb and worship him. Clearly, Christ's glory and worthiness is equal to that of the Father's, for the hosts of heaven would never bow before any creature or any created thing.
Vindication of God's people. In Rev 6:9-11; 8:4 the saints pray for vindication of martyred believers. They cry out for judgment upon the ungodly. That these prayers ascend to God's throne and to the Lamb suggests that the opening of the scroll is connected with their vindication. The judgments yet to come and contained in the scroll will, in part, bring about the vindication of God's people. The elders holding harps and singing (Rev 5:8) is reminiscent of the Levitical priests who were commissioned to lead the people in the praise and worship of YHWH. "And they sang a new song: `You are worthy to take the scroll and to open its seals, because you were slain, and with your blood you purchased men for God from every tribe and language and people and nation. You have made them to be a kingdom and priests to serve our God, and they will reign on the earth'" (Rev 5:9-10).
Singing a new song of redemption commemorating Christ's victory in purchasing his people from every nation. Throughout the OT, a new song is sung to praise God for granting his people victory over their enemies. This new song commemorates Christ's victory over sin and death and the inauguration of the new creation. The song expresses that Jesus' death for his chosen ones purchased people from every tribe, language and nation. The king's everlasting kingdom extends to the ends of the earth and encompasses his elect from every nation. Because Jesus has conquered death and the grave, all of his people participate in his kingdom rule by virtue of the new creation, specifically the new birth in Christ, which John later calls "the first resurrection." All who are Christ's reign with him because death has no hold upon them. The Beast may kill them, but they will reign with Christ. When Christ comes back at the end of the age, God's people will rule indeed with him upon the renewed heaven and earth in the age to come.
The whole of heaven worships the Lamb. "Then I looked and heard the voice of many angels, numbering thousands upon thousands, and ten thousand times ten thousand. They encircled the throne and the living creatures and the elders" (Rev 5:11). These are the angels and legions of heaven who return to earth with Christ on the day of judgment. But before that dreadful day of judgment, they worship the Lamb along with the elders and living creatures. "In a loud voice they sang: `Worthy is the Lamb, who was slain, to receive power and wealth and wisdom and strength and honor and glory and praise!'" (Rev 5:12)
Now and forever more redeemed creation worships the Lamb. This wonderful scene points ahead to a great and glorious day yet to come. As this chapter comes to a close, John's vision is extended from the present to the time of the end, when universal acclaim is offered to Christ by a redeemed creation at the end of the age. "Then I heard every creature in heaven and on earth and under the earth and on the sea, and all that is in them, singing: `To him who sits on the throne and to the Lamb be praise and honor and glory and power, for ever and ever!' The four living creatures said, `Amen,' and the elders fell down and worshiped" (Rev 5:13-14). John not only sees the worship of the Lamb in the present, he also sees that worship of the Lamb by a redeemed creation which takes place at the end of time.
One day we will rule with Christ. The vision of the heavenly throne ends with all of creation and all of God's redeemed worshiping the one seated upon the throne and the Lamb. When Daniels' vision was sealed, when Ezekiel and Isaiah saw the throne, their visions were incomplete because they did not see the Lamb who was slain. Only after Christ came, only after he died for our sins, only after he was raised for our justification, are we fully able to understand the meaning of the new song. The new song centers upon what God has done in Christ to free us from our sins, to make us a kingdom of priests and to ensure that one day we will rule with Christ upon a redeemed earth.
One day God's will will be done on earth. In the midst of our earthly struggles, let us always keep John's vision before our eyes, knowing that even as God's will is being done in heaven, one day it will be done upon the earth. And until it is, let us add our voices to those of the multitude in heaven. "Worthy is the Lamb who was slain!" Amen!
References:
- Johnson, Dennis E. Triumph of the Lamb: A Commentary on Revelation. Pillipsburg: P&R Publishing Company. 2001.
- Sermons on the Book of Revelation. Kim Riddlebarger, Sr. Pastor, Christ Reformed Church. Anaheim.
Misc Notes (Rev 4:1-5:14)
Christians on earth face slanderous accusations of those who oppose the gospel. They struggle to not compromise with the spirit of the age. They fight against surrounding worldly influences, against the Beast–the satanically inspired Roman government which was putting Christians to death who did not acknowledge the divinity of Caesar and which also prevented them from buying and selling. Now John gives these Christians a glimpse of heaven. The purpose of this vision is to remind Christians in the midst of their struggles against these earthly foes, that God's will is being done in heaven, and that one day God's will will be done upon the earth.
This would be a great encouragement to believers struggling to fight the good fight of faith under the most difficult of circumstances. Despite the apparent victory of the Beast in taking the lives of Christians, keeping the heavenly scene before our eyes should remind God's people that despite the wrath of Satan against them, God's people will be victorious. This is because on Calvary's cross and in the garden tomb, the Lamb has already defeated the serpent. Therefore, in Rev 4, John's focus is upon the glory of the one who sits upon the throne, while in Rev 5, the focus shifts to the Lamb who was slain and who alone is worthy to open the scroll. One day the Lamb's triumph over Satan on the cross will extend to all the earth. At the end of the redemptive drama, Satan and his henchmen will be cast into the lake of fire, never to torment God's people again.
In Rev 4:1-5:14 there are elements drawn from Daniel 7, Ezekial 1-2 and Isaiah 6:1-7. But John will do what the OT prophets could not. He will point directly to the Lamb who alone is worthy to open the scroll which was sealed until the time of the end. Through the use of apocalyptic imagery, John ties together a number of OT themes, giving the church on earth, heaven's perspective on Jesus' words in the Lord's Prayer, "Your kingdom come, your will be done, on earth as it is in heaven." In this scene we are given a glimpse of God's will being done in heaven. Therefore, in these two chapters we are given a summary of history of redemption, viewed from a heavenly perspective. Christ not only rules over his church, he rules over the entire cosmos. Before the redemptive drama reaches its conclusion, the outcome is already certain. Because God's will is being done in heaven, one day it will be done on the earth, despite the apparent victory of the beast over the saints. "Thy will being done on earth" is exactly what God has promised and that for which Jesus asked us to pray. In Revelation 4-5 we see God's will being done in heaven, giving us hope for what will one day be a reality upon the earth.
The first three chapters of Revelation focused upon John's vision of the resurrected Christ as he walks in the midst of his churches, empowering them through the Holy Spirit to be witnesses of his grace and mercy to those around them. This became clear in the seven letters the Risen Christ addressed to the seven churches of western Asia Minor mentioned in Revelation 2-3. In each of these letters, Jesus knew the exact circumstances facing his people. He spoke words of encouragement to them. He promises blessing for obedience and curse for disobedience. But these seven churches are also typological of Christ's church in every age, and so what Jesus says to these churches, he says to us as well. What he has promised to the seven churches, Christ has also promised to us.
In Revelation 3:21, Jesus promised those who overcome in Laodicea that one day they will sit with him upon his throne, ruling over the nations. This is important to God's people since many of these Christians faced persecution and death from the satanically-empowered beast who sought to force Christians to confess that Caesar was Lord. A number of people had lost their lives and livelihoods. Other Christians faced slander and persecution from those Jews who sought to stop these churches from preaching the gospel. Most of these congregations struggled with the question of how to remain faithful to Christ while living in the midst of pagan culture. Hard-pressed, hated and persecuted, and repeatedly tempted to compromise with the spirit of the age, the Christians in these seven churches are promised that if they overcome by remaining faithful to gospel, they will receive all of the blessings promised them by Christ.
Therefore, it is no accident that John's vision of heaven immediately follows upon the letters to the seven churches. The best way to encourage suffering and persecuted churches is to give them a glimpse of God's throne. A glimpse of God's power will give us courage to face the beast, for the final victory is certain and the beast will be defeated. A glimpse of heaven reminds us of God's goodness and justice, reinforcing the promise that righteousness will triumph and the wicked will be punished. A glimpse of the Lamb who was slain, reminds us as God's people that our redemption is an accomplished fact in the death, burial and resurrection of Jesus Christ. This heavenly vision reminds the saints that in the midst of their trials, their suffering, and in their temptation, God sovereignly controls all things. One day, God's will, which is now being done in heaven, will indeed be done upon the earth.
A final note of introduction needs to be mentioned before we turn to the text. In the second commandment we are told that we must worship God only as he commands. Therefore, it should be obvious that when we come to a passage such as this which describes the worship of God which takes place at this very moment in heaven, we should be looking for patterns in the worship depicted in this heavenly scene so that we might pattern our Lord's Day worship after that which transpires in heaven. There is even a sense when we as the people of God gather together on the Lord's day to worship the one who sits upon the throne and the Lamb, we add our worship to that which presently takes place in heaven. At the very least our worship here on earth should prepare us to worship in heaven, for one day we will all take our places among the multitude who surround the glassy sea and add our voices to the heavenly choir. Worship is not only one of the great joys of the Christian life, it is serious business.
This is why Christians from the very beginning have used a liturgy similar to the historic Protestant liturgy we use each Lord's Day. We hear God's word of greeting. We sing his praises and come into his very presence. We pray as Jesus taught us to pray in the Lord's Prayer. We confess our sins and hear Christ's word of forgiveness so that we worship without guilt or fear. We confess our faith in the words of the creed, a testimony to those around us of the worthiness of the one who sits on the throne and of the Lamb. Then God replies to us, speaking to us in his word, and confirming to us his promises.
No comments:
Post a Comment