Listen to Chapter 4
Chapter 4
The Open Door: Jesus Shares The Future With The Church
Jesus is showing things exclusive to the future. This is crucial for Chapter 12, where the birth of Jesus might be seen as a flashback to Mary's birth; this is not the case. This birth is like those of Isaiah 26 and Isaiah 66:7.
Re 3:8, Re 4:1
Re 1:10, Re 4:1
Re 4:1, Re 11:12
Re 1:1, Re 1:3, Re 1:19, Re 4:1, Re 22:6, Re 22:10 — The primary direction of the word of Revelation is toward the future. However, it is set in the context of the current time. Notably, the past is not the concern of the book of Revelation, so we will not see anything here from John's time into the past.
The KJV/TR opens with καί — "And immediately"; the critical text reads Εὐθέως ἐγενόμην — "Immediately I was" — without the conjunction.
Re 1:10, Re 4:2, Re 17:3, Re 21:10 — Strong transition marker: ἐν πνεύματι, "in the spirit," marks a clean breakaway from the preceding thought into a new scene of the story, distinct from its surrounding parts: the opening voice on the Lord’s day (1:10), the transition into the throne scene (4:2), and the parenthetical visions of Babylon (17:3) and the holy city (21:10).
Re 4:2, Re 4:3, Re 4:9, Re 4:10, Re 5:1, Re 5:7, Re 5:13, Re 6:16, Re 7:10, Re 7:15, Re 19:4, Re 20:11, Re 21:5 — Throughout Revelation, “the one seated on the throne” is consistently distinguished from the Lamb and therefore identified as the Father (4:2–3, 9–10; 5:1, 7, 13; 6:16; 7:10, 15; 19:4; 21:5). This distinction is especially explicit in 5:7, where the Lamb approaches the one seated on the throne, and in 6:16, where “the face of the one seated on the throne” is distinguished from “the wrath of the Lamb.” Revelation 20:11 is less explicit: it introduces “a great white throne” rather than the heavenly throne previously surrounded by the four creatures and the twenty-four elders. Nevertheless, this difference does not require a different occupant. The reaction to the enthroned figure provides an important verbal connection: earth and heaven flee “from whose face” (οὗ ἀπὸ τοῦ προσώπου; 20:11). The same noun, πρόσωπον (“face” or “presence”), occurs in 6:16, after the sky has receded like a scroll (6:14), when the inhabitants of the earth call upon the mountains and rocks to hide them “from the face of the one seated on the throne” (ἀπὸ προσώπου τοῦ καθημένου ἐπὶ τοῦ θρόνου). This shared throne designation, together with the repeated description of creation recoiling from the enthroned one’s πρόσωπον, supports identifying the occupant of the great white throne in 20:11 with the Father, while recognizing that the verse itself does not explicitly name him.
Re 4:2, Re 4:3, Re 4:9, Re 4:10, Re 5:1, Re 5:7, Re 5:13, Re 6:16, Re 7:10, Re 7:15, Re 19:4, Re 20:11, Re 21:5 — Throughout Revelation, “the one seated on the throne” is consistently distinguished from the Lamb and therefore identified as the Father (4:2–3, 9–10; 5:1, 7, 13; 6:16; 7:10, 15; 19:4; 21:5). This distinction is especially explicit in 5:7, where the Lamb approaches the one seated on the throne, and in 6:16, where “the face of the one seated on the throne” is distinguished from “the wrath of the Lamb.” Revelation 20:11 is less explicit: it introduces “a great white throne” rather than the heavenly throne previously surrounded by the four creatures and the twenty-four elders. Nevertheless, this difference does not require a different occupant. The reaction to the enthroned figure provides an important verbal connection: earth and heaven flee “from whose face” (οὗ ἀπὸ τοῦ προσώπου; 20:11). The same noun, πρόσωπον (“face” or “presence”), occurs in 6:16, after the sky has receded like a scroll (6:14), when the inhabitants of the earth call upon the mountains and rocks to hide them “from the face of the one seated on the throne” (ἀπὸ προσώπου τοῦ καθημένου ἐπὶ τοῦ θρόνου). This shared throne designation, together with the repeated description of creation recoiling from the enthroned one’s πρόσωπον, supports identifying the occupant of the great white throne in 20:11 with the Father, while recognizing that the verse itself does not explicitly name him.
Re 4:3, Re 21:20 — sardius (σάρδιον)
Re 4:3, Re 10:1
The 24 Elders in White with Crowns
Important Note: When we see the saints, they are shown receiving crowns, wearing them, holding harps, and wearing white garments. The 24 elders seem deeply connected to the image of saints: crowns, thrones, and white garments. All very particular to saints. It would be safe to postulate that these 24 elders are linked to the church but distinct from the full body of saints, even if they are part of it.
At most, from an interpretive standpoint, these are leaders of saints, but cannot be, by the text itself, a "raptured church".
We should not read into the text what is not there or inferred by reference. For example, one might postulate that these are the twelve apostles (Matthew 19:28 and Luke 22:29-30) and the twelve leaders of Israel, making a total of 24 elders. But if John is observing them, how can he be one of them, as he is an apostle – basically, the text does not tell us their identity beyond their number and general characteristics.
In Greek it is θρόνος, which is better translated as throne. This makes the 24 elders, again, a closer match to saints like in Revelation 3:21.
This verse carries two Received Text words the critical text does not, and both are kept visible rather than dropped.
The KJV/TR adds "I saw"; the critical text seats the elders on the thrones in the same sweep as the vision of 4:2-3, without repeating the verb.
The TR also has a finite verb in the last clause — καὶ ἔσχον ἐπὶ τὰς κεφαλὰς αὐτῶν στεφάνους χρυσοῦς, "and they had on their heads crowns of gold," which is where the King James gets "they had." NA28 has no verb there at all: the accusatives simply continue the participial sweep that began with the elders sitting and clothed, so the clause reads "and upon their heads golden crowns." English needs a verb to stand that up, and the supplied "were" is translator English, not manuscript text — which is why it is not marked while "they had" is.
Re 3:21, Re 4:4, Re 11:16, Re 20:4 — All places where "thrones" is used in the plural are shown. In Matt 19:28, Jesus has told the 12 apostles that “in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel” (NASB 1995). The "regeneration" is not the same word used for resurrection. So this does not explicitly mean the 12 disciples are among the 24 elders judging at this time, but it is very close, so we should consider it possible. 3:21 is included in this list not because it has the plural of thrones, but because the plural is implied in the text, so the "thrones" are not exclusive to the 24 elders or narrowed to the 24 elders alone in 20:4.
Re 3:21, Re 4:4, Re 11:16, Re 20:4 — All places where "thrones" is used in the plural are shown. In Matt 19:28, Jesus has told the 12 apostles that “in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel” (NASB 1995). The "regeneration" is not the same word used for resurrection. So this does not explicitly mean the 12 disciples are among the 24 elders judging at this time, but it is very close, so we should consider it possible. 3:21 is included in this list not because it has the plural of thrones, but because the plural is implied in the text, so the "thrones" are not exclusive to the 24 elders or narrowed to the 24 elders alone in 20:4.
The Throne and Thunders and Spirits
Important Note: From a textual-critical standpoint, prophetic literature demands maximal restraint in translation because its symbolic vocabulary functions through repetition. Revelation 4:5 employs a tightly patterned lexical triad — ἀστραπαί / φωναί / βρονταί ("lightnings/voices/thunders"), that appear at key structural moments (4:5; 8:5; 11:19; 16:18).
| Witness / text | Rev 4:5 | Rev 8:5 | Rev 11:19 | Rev 16:18 |
|---|---|---|---|---|
| NA28 / modern critical pattern | L–V–T | T–V–L | L–V–T | L–V–T |
| Codex Alexandrinus A / 02 | L–V–T | T–L–V | L–V–T | L–V–T |
| Codex Sinaiticus א / 01 | L–V–T | T–V–L | L–V–T | T–L–V–T* |
| Stephanus 1550 / KJV order | L–T–V | V–T–L | L–V–T | V–T–L |
In Codex Sinaiticus, Revelation 16:18 reads: βρονταὶ καὶ ἀστραπαὶ καὶ φωναὶ καὶ βρονταί — “thunders and lightnings and voices and thunders.” The asterisk indicates that Sinaiticus has a duplicate thunder term, so this reading is not a simple three-item rearrangement such as L–V–T, T–V–L, or V–T–L. It effectively “frames” the sequence with thunder at both ends.
From λάμπω "to shine", λαμπάς = a torch, a blazing fire-lamp, a carried flame, not a stand; used for bright, fiery illumination.
Re 4:5, Re 10:3 — This is a massive leap in interpretation, but proximity suggests that the seven Spirits of God might be the thundering voices in 10:3.
Sea of Glass
Important Note: When we hear the word sea, we usually imagine a vast ocean, turbulent waters, chaos, and depth. But that is not what appears here. Instead, the "sea of glass" with its proximity to the heavenly temple seems closer in concept to the earthly temple's Molten Sea described in 2 Chronicles 4:2-6. But passages like Exodus 24:10, "And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness" (KJV), may push some readers toward understanding the sea of glass as a kind of pavement or platform. Yet Exodus never speaks of a sea at all; it speaks of a paved work. That makes it difficult to identify Revelation's imagery by symbols alone at this stage. It is not until Revelation 15 that we are given clearer detail about how the sea of glass actually functions, allowing the picture to come into sharper focus. And, of course, it remains possible that the sea of glass, or "glassy sea", is not meant to be fully resolved. Some aspects may intentionally remain mysterious.
Re 4:6, Re 15:2
Wings are mentioned in Revelation only a few times. First, the four creatures have wings around the throne (Rev. 4:8). If these creatures are connected with the cherubim of the Old Testament, then their wings may be associated with the movement of God’s heavenly throne. This connection is not merely later symbolism; it has biblical grounding. Ezekiel sees the living creatures, later identified as cherubim, moving with the wheels and the glory of YHWH (Ezek. 1:19–24; 10:15–20). Daniel also sees the Ancient of Days seated on a throne with wheels of burning fire (Dan. 7:9). Most directly, 1 Chronicles 28:18 speaks of “the golden chariot of the cherubim” (ESV) connected with the ark of the covenant. Thus, cherubim, wings, throne, movement, and chariot imagery are biblically connected.
Re 4:8, Re 9:9, Re 12:14 — Wings are mentioned only three times in Revelation: with the creatures around the throne (Rev. 4:8), with the locusts whose wings are as the voice of chariots running to war (Rev. 9:9), and with the woman who is given wings to flee into the wilderness (Rev. 12:14). In each case, the imagery is connected with movement, throne/chariot imagery, or flight. Thus, the wings of Revelation 9:9 likely emphasize the locusts’ warlike movement rather than merely describing literal insect anatomy.
"Thanksgiving" is εὐχαριστία, and it stands only twice in Revelation — here and at 7:12. Both times it is given to the one seated on the throne: here "to him who sat on the throne," and at 7:12 "be unto our God."
It is never given to the Lamb. The Lamb has a doxology of his own at 5:12 — worthy to receive "the might, and riches, and wisdom, and strength, and honor, and glory, and blessing," seven things, and thanksgiving is not among them. And at 5:13, the one place the book addresses both together, "unto him who sits on the throne and unto the Lamb," the list is "the blessing, and the honor, and the glory, and the dominion" — again without it. So the omission is not simply that the Lamb is never thanked alone; even where the two are named in one breath, thanksgiving is left out of the list.
The cognate verb keeps the same address: at 11:17 the twenty four elders say "We give you thanks, O Lord the God the Almighty." Thanks, in this book, goes to the Father.
Re 4:2, Re 4:3, Re 4:9, Re 4:10, Re 5:1, Re 5:7, Re 5:13, Re 6:16, Re 7:10, Re 7:15, Re 19:4, Re 20:11, Re 21:5 — Throughout Revelation, “the one seated on the throne” is consistently distinguished from the Lamb and therefore identified as the Father (4:2–3, 9–10; 5:1, 7, 13; 6:16; 7:10, 15; 19:4; 21:5). This distinction is especially explicit in 5:7, where the Lamb approaches the one seated on the throne, and in 6:16, where “the face of the one seated on the throne” is distinguished from “the wrath of the Lamb.” Revelation 20:11 is less explicit: it introduces “a great white throne” rather than the heavenly throne previously surrounded by the four creatures and the twenty-four elders. Nevertheless, this difference does not require a different occupant. The reaction to the enthroned figure provides an important verbal connection: earth and heaven flee “from whose face” (οὗ ἀπὸ τοῦ προσώπου; 20:11). The same noun, πρόσωπον (“face” or “presence”), occurs in 6:16, after the sky has receded like a scroll (6:14), when the inhabitants of the earth call upon the mountains and rocks to hide them “from the face of the one seated on the throne” (ἀπὸ προσώπου τοῦ καθημένου ἐπὶ τοῦ θρόνου). This shared throne designation, together with the repeated description of creation recoiling from the enthroned one’s πρόσωπον, supports identifying the occupant of the great white throne in 20:11 with the Father, while recognizing that the verse itself does not explicitly name him.
Re 1:18, Re 4:9, Re 4:10, Re 10:6, Re 15:7 — ζάω with αἰῶνας — lives ages to the ages. Only 1:18 refers to Jesus. The Father is never noted as being dead and then alive; only Jesus is described as being dead and then alive, whereas the Father is always living without death. In 1:18, Jesus is to be “alive unto the ages of the ages”. So while Jesus claims to live unto the ages of the ages, it is not the same structure or meaning as the connection of the same lemma he shares with the Father. Thus, when Revelation speaks of him "who lives unto the ages of the ages" (4:9), it is referring to the Father, not Jesus.
Re 1:18, Re 4:9, Re 4:10, Re 10:6, Re 15:7 — ζάω with αἰῶνας — lives ages to the ages. Only 1:18 refers to Jesus. The Father is never noted as being dead and then alive; only Jesus is described as being dead and then alive, whereas the Father is always living without death. In 1:18, Jesus is to be “alive unto the ages of the ages”. So while Jesus claims to live unto the ages of the ages, it is not the same structure or meaning as the connection of the same lemma he shares with the Father. Thus, when Revelation speaks of him "who lives unto the ages of the ages" (4:9), it is referring to the Father, not Jesus.
Re 4:2, Re 4:3, Re 4:9, Re 4:10, Re 5:1, Re 5:7, Re 5:13, Re 6:16, Re 7:10, Re 7:15, Re 19:4, Re 20:11, Re 21:5 — Throughout Revelation, “the one seated on the throne” is consistently distinguished from the Lamb and therefore identified as the Father (4:2–3, 9–10; 5:1, 7, 13; 6:16; 7:10, 15; 19:4; 21:5). This distinction is especially explicit in 5:7, where the Lamb approaches the one seated on the throne, and in 6:16, where “the face of the one seated on the throne” is distinguished from “the wrath of the Lamb.” Revelation 20:11 is less explicit: it introduces “a great white throne” rather than the heavenly throne previously surrounded by the four creatures and the twenty-four elders. Nevertheless, this difference does not require a different occupant. The reaction to the enthroned figure provides an important verbal connection: earth and heaven flee “from whose face” (οὗ ἀπὸ τοῦ προσώπου; 20:11). The same noun, πρόσωπον (“face” or “presence”), occurs in 6:16, after the sky has receded like a scroll (6:14), when the inhabitants of the earth call upon the mountains and rocks to hide them “from the face of the one seated on the throne” (ἀπὸ προσώπου τοῦ καθημένου ἐπὶ τοῦ θρόνου). This shared throne designation, together with the repeated description of creation recoiling from the enthroned one’s πρόσωπον, supports identifying the occupant of the great white throne in 20:11 with the Father, while recognizing that the verse itself does not explicitly name him.
Re 4:11, Re 5:13
Linear Scene 1.2: Here is what an open door will look like into heaven. Jesus is showing things exclusive to the future. Further, we cannot miss something significant that just happened: Jesus was speaking to John on Earth about the 7 churches, and now that voice is suddenly in heaven. This lets us know that Jesus' movement from earth to heaven can be communicated through the location of His voice [1:10, 4:1].