Chapter Five - The Sealed Scroll (4:1-6:17)

1. INTRODUCTION

1.1. The Church Is Out of the Picture

After chapter 3 of the book of Revelation, the church is not expressly mentioned by the apostle John until Revelation 19:7-11. The church as the Body of Christ is out of the picture, and saints who come to know the Lord in this period are described as saved Israelites or saved Gentiles, never by terms which are characteristic of the church, the Body of Christ. Those who believe in the Pretribulation rapture, will conclude that the rapture of the church will take place after the end of chapter 3 and before chapter 4 begins. Then, the church could be viewed as in heaven and not related to events which will take place on the earth in preparation for Christ's return in power and glory.

It could be asked, if the rapture is such an important event, why didn't God clearly point it out in the text? In order to answer that question, it would be necessary to understand perfectly the mind of God. It is not the reader's place to question why God did not explain everything, but to rejoice in the revelation that He has given. Perhaps the reason that the rapture was not mentioned clearly at this point is that John is primarily interested in the work of Christ as Judge and therefore the timing of the rapture was not pointed out. John has viewed Christ as the Judge in the past, he had just viewed Him as the Judge ministering among the churches, and he hastens on to see Him as the Judge in the future. What is clear is that in order to receive this revelation John is raptured to the heaven, where he is given a glorious vision of God.

1.2. Revelation Chapters 4 and 5 Are the Background of Prophetic Events

In 1:19, the Lord Jesus commanded John to write down the vision, "that you have seen", "those that are" and "those that are to take place after this." This verse gives us an outline of the book of Revelation:

1. What John had seen in the vision of Christ (chapter 1);

2. The things that are, the conditions in the seven churches (chapters 2-3); and

3. Future things (chapters 4 to 22).

After writing in chapter 1 of his past impressions of the glorified Christ and in chapters 2 and 3 of present conditions in the churches, John now turns in chapter 4 to future visions that he receives. Since the prophecies beginning in chapter 4 is not fulfilled in any historic event, it must be regarded from the futuristic viewpoint if it is indeed valid prophecy.

Chapters 4 and 5 are the background of prophetic events in that they prepare the reader for the future events unfolded in chapters 6-22. While chapter 4 is a prologue to the future things of chapters 6 through 22, chapter 5 is an introduction to the seven seals, the seven trumpets, and the seven vial judgments of chapters 6 through 19.

In chapter 1, John has been prepared to receive it through the vision of Christ. In chapters 2 and 3, the seven churches have received their instructions regarding moral preparation that is the intended practical effect of the prophecy. At this point in the book of Revelation, John begins recording what is the heart of the book, that is the prophecy itself.

2. THE INVITATION FROM HEAVEN (4:1)

Verse 4:1

The expression "after these things" identifies the revelation as subsequent to that of chapters 2 and 3. John having been the channel of revelation to the seven churches existing in the first century, now is being introduced to a new field of prophecy.

As he beheld, he saw "a door standing open in heaven." The reference to heaven is not to the atmospheric heavens nor to the starry heavens but the place that is beyond the naked eye and cannot be seen even with the best of telescopes. This is the third heaven, the immediate presence of God (compare 2 Corinthians 12:2). This is the dwelling place of God (Revelation 3:12). This is where Christ ascended following His resurrection (Acts 1:10-11; 3:21; 7:55-56; Romans 10:6; Colossians 3:1; 1 Thessalonians 4:16-17).

John also hears a voice described as "the first voice, which I had heard," that is, a reference to the same voice he heard in Revelation 1:10. It is described as the voice of a trumpet (compare 1:10), and he understands it to say, "Come up here, and I will show you what must take place after this." It is an announcement of the purpose of God to show him that which will be "after this." John was still in his natural body on the island of Patmos. He was translated into scenes of heaven temporarily. To be raptured into heaven is the best way of describing John's penetration into the heavenly mysteries (2 Corinthians 12:1-2).

The rapture of John to the heaven seems to be a typical representation of the order of events, namely, the church age first, then the rapture, then the church in heaven. From a practical standpoint, the rapture may be viewed as having already occurred in the scheme of God before the events of chapter 4 of Revelation unfold. The church, so prominent in chapters 2 and 3, does not occur again until 19:7 and 22:16. It implies that the church is not a participant in the Tribulation which form the major content of the book of Revelation.

3. THE VIEWING OF GOD'S THRONE (4:2-3)

3.1. The God's Throne (4:2)

Verse 4:2

The major focus of chapter 4 upon the throne is its symbolism of God's sovereignty exercised in judgment. Though evil reigns for a time on earth, God will ultimately prevail.

The phrase "immediately I was in the Spirit" (compare 1:10) describes John's instantaneous translation into a prophetic view of the heavenly sphere wrought by the Spirit of God. All of John's senses were operative: his ears heard, his eyes saw, and his emotions were as real as though his body was literally in heaven instead of remaining on Patmos. He was in a state of spiritual sensitivity, which is always necessary in order to receive a revelation from God.

This kind of experience is totally different from the experiences of demon possession and also the religious false cults who speaks in tongues in which the possessed man is usually in unconscious state and know nothing about what is happening during the period of demon possession and / or speaking in tongues. If a person is filled by the Holy Spirit, then he must be in a conscious state, he knows exactly what he is doing at that glorious moment and it is unnecessary to involve another man for translating the tongues.

The first object which appears to John's eyes is "a throne stood in heaven, with one seated on the throne." In the Old Testament Temple, God's throne was a prominent part. The Old Testament also pictures heaven itself as God's throne (Isaiah 66:1) and sometimes sees Him enthroned in heaven (1 Kings 22:19; Isaiah 6:1; Ezekiel 1:26; Daniel 7:9). It also relates to a heavenly temple (Revelation 16:17; Psalms 18:6; Micah 1:2; Habakkuk 2:20). The temple and the throne are interrelated throughout the book of Revelation (7:15; 11:19). The heavenly throne was probably a part of the heavenly temple as seen by the presence of the golden altar of incense and the ark of the covenant therein also (8:3; 11:19).

The verb "stood" (Greek: ἔκειτο, transliteration: ekeito, tense: passive imperfect), John is telling us this throne was purposefully set in heaven for the coming events or judgments.

"With one seated on the throne," this person is undoubtedly God the Father, because He is distinguished from the Lamb, i.e., the Lord Jesus Christ in (5:6, 7; 6:16; 7:10) and from the Spirit in (4:5).

The verb "seated" denotes the activity of reigning not resting.

3.2. The Description of the God the Father (4:3)

Verse 4:3

John proceeds with his description of the God the Father. He had the "appearance of jasper and carnelian." How is the expression "appearance" to be understood?

On one side are those who see no need to analyze the symbolism of the scene in detail. The objective of John's description is only the general impression of the glory of God. This approach compares various Old Testament attempts to give visible pictures of the glory of God. In Ezekiel 1:26-28, God and His throne are like the brilliance of glowing metal. In Exodus 24:10, God appears standing on a pavement of sapphire. In Daniel 7:9, His raiment was as white as snow and His throne as fiery flames. In 1 Kings 22:19, He is seen on His throne with all the host of heaven standing around Him. In Isaiah 6:1, He sits on His throne, lofty and exalted, with the train of His robe filling the Temple. These verses describe the glory of God in various ways. However, this approach overlooks the important lessons of the Holy Scriptures. Details of Scripture are always significant. There must be a reason for the use of these symbols instead of others.

Modern ignorance of ancient terminology makes precise identification of the stones quite tentative. Probably the equation of "jasper" (Greek: ἴασπις, transliteration: iaspis) to the modern jasper which is dull and opaque is wrong because the modern jasper is not considered costly as the text implies. Unlikelihood exists in regarding it as green jade too, because this duplicates the color of the emerald at the end of the verse. The correct identification of this stone is Revelation 21:11 where it represents a watery crystalline brightness, just like a shiny diamond.

ANCIENT JASPER (DIAMOND)

Carnelian was a fiery and deep red stone. In antiquity, it was most often the one used for engraved gems.

CARNELIAN

Based on the identifications of the stones above, the symbolic connotation to them is the holiness of God (i.e., bright white light, like diamond) and the justice of God (i.e., fiery red, like carnelian). The mixture of white light with fire corresponds the Old Testament and apocalyptic visions of divine majesty (Ezekiel 1:4; 8:2; Daniel 7:9; Revelation 1:14; 10:1). The picture is that of His anger because of His holy nature reacting in response to the prevailing sinfulness of mankind, resulting in the judgment He is about to send upon the earth.

The next part of the verse "a rainbow" (Greek: ἶρις, transliteration: iris) was around the throne similar in appearance to an emerald." The shape of the iris is a circle (Ezekiel 1:28). In Genesis show clearly that this rainbow is a reminiscence of the covenant that God made with Noah (Genesis 9:11-17). It is a reminder that God's mercy is as great as His majesty.

The "rainbow" is distinguishable from other rainbows. It has a green color "the appearance of an emerald." Nominal rainbows have seven colors. The "rainbow" possessed a number of shades of green similar to a rainbow. The symbolism of the stone lies in its green color, which represents the grace and mercy of God.

THE HEAVENLY THRONE ROOM

4. THE TWENTY FOUR ELDERS (4:4)

Verse 4:4

And around the throne [were] twenty-four thrones, and upon the thrones twenty-four elders sitting, clothed in white garments, and upon their heads [wearing] golden crowns.

Besides the rainbow, twenty four thrones were also positioned around the throne. These thrones were surely subordinate to the throne around which they were arranged. And upon the thrones, John saw "twenty-four elders sitting, clothed in white garments, and upon their heads wearing golden crowns." They are called "elders" and are the first group of created beings to come to John's attention in this heavenly setting. The adjective "elders" (Greek: πρεσβύτερος, transliteration: presbyterous) means an older person in the community involved in important religious and social decisions. The identification of the elders may be fallen into the following two broad categories:

1. they are angels

2. they are men

Each category has three variations. The angels are representatives of:

1. the Old Testament priestly orders

2. the faithful of all ages

3. a special class of angels

The men are representatives of:

1. Israel

2. the church

3. both

4.1. The Identity of the Twenty-Four Elders

4.1.1. They are angels

The reasons for identifying the elders as angels are:

1. The "elders" may refer to a heavenly assembly, presumably angels (Isaiah 24:23).

2. The angels may wear white garments (Matthew 28:3; Mark 16:5; John 20:12; Acts 1:10).

3. Nothing in Scripture prohibits angels from wearing crowns. Golden crowns do not denote redemption in Revelation 9:7 and 14:14.

4. There is no compelling evidence here to prove that they represent a larger body.

5. They are distinguished from the saints (Revelation 7:13-14; 14:3; 19:4-8). They are seated on their thrones already, but the saints will not be so positioned until some point in the future (Revelation 20:4; 1 Corinthians 6:2).

6. They are a special class of angels, members of high authority that belong to the heavenly council. They are part of the assembly of heavenly beings that are regularly pictured as present with God in heaven (1 Kings 22:19; Psalms 89:7; Isaiah 24:23).

7. They are a class of angels is illustrated when one of the elders performs the same function of offering bowls of incense that is later performed by an angel (Revelation 5:8; 8:3).

8. In Revelation 7:13, the expression "one of the elders" indicates that the elders were separate created beings rather than corporately representing a larger group. He is separate and different both from the great multitude and from John (Revelation 7:9-15).

9. In Revelation 7:14, this elder acts as an agent of revelation in much the same manner as angels function in the book (Revelation 1:1; 17:3; 22:6). Such duties belong only to angels (Daniel 9:21-27).

10. John calling an elder "lord" in Revelation 7:14 making it likely that this is a supernatural being, not a redeemed human.

4.1.2. They are men

The reasons for identifying the elders as men are:

1. The literal interpretation of "elders" is more easily applied to men than it is to angels (compare "people of old" in Hebrews 11:2) because angels have no ageing problem.

2. White garments in the book of Revelation is generally the clothing of saints (Revelation 3:5, 18; 6:11; 7:14; 19:8).

3. Golden crowns (Greek: στέφανος, transliteration: stephanos) are usually associated with redeemed men. Only the church will have achieved victory by this time (Revelation 2:10; 3:11).

4. Elders are a representative group in local churches (Acts 14:23; 15:6; 20:17; 21:18).

5. They are seen to be resurrected, raptured to heaven, judged, rewarded, enthroned before the beginning of the Tribulation. Of all groups of the redeemed, only the church is promised by the Lord Jesus Christ to have co-enthronement (Revelation 3:21).

6. The church must have been raptured before the beginning of the 7-years Tribulation. If the church is not resurrected and raptured here, how could the church (i.e., bride) be in heaven in Revelation 19:7-9?

7. The number "twenty four" represented the thousands of priests in Israel (1 Chronicles 23:4; 24:7-19; 25:9-31).

8. The number "twenty four" is the symbol of the combined number of the twelve patriarchs of Israel in the Old Testament (Exodus 4:29; 12:21; 19:7; 24:1; Hebrews 11:2) and the twelve apostles in the New Testament (Acts 14:23; 20:17; 21:18). The description of the new heavenly holy city Jerusalem in Revelation 21:12-14 is taken as verification of this, because both groups are a part of the heavenly city.

9. The analogy of Christ's statement about the twelve apostles sitting on twelve thrones judging the twelve tribes of Israel is also taken as proof (Matthew 19:28; Luke 22:30). The dual reference to the song of Moses and the song of the Lamb in Revelation 15:3 also support for this view.

10. Some Greek manuscripts recorded the testimony of the "elders" sing about their own redemption, "have made us kings and priests to our God" (Revelation 5:9-10) marks them as representing the church because Revelation 5:9-10 reflects the Christian doctrines relating to the death, resurrection and redemption of the Lord Jesus. Angels cannot sing about their own redemption the way these elders do (Hebrews 2:16).   

4.1.3. My opinions

In my opinions, the twenty four elders are neither angels nor Old Testament saints, they are the representatives of the raptured church due to the following reasons:

1. The adjective "elders" is never used in Scripture to refer to angels, but always to men. Some believe that "elders" in Isaiah 24:23 refers to angels, but it could as well refer to humans. Further, "elders" would be an inappropriate term to describe angels, who do not age.

2. While angels do appear in white (John 20:12; Acts 1:10), white garments in the book of Revelation is generally the clothing of saints (Revelation 3:5, 18; 6:11; 7:14; 19:8).

3. There are two kinds of crowns in Revelation, involving two different Greek words. One is the crown of a king (Greek: διάδημα, transliteration: diadēma). The other is the crown of a victor (Greek: στέφανος, transliteration: stephanos). The Greek word used in Revelation 4:4 is the crown of a victor (Greek: στέφανος). Therefore, it eliminates the possibility of interpreting as angels.

4. Elders are a representative group in local churches (Acts 14:23; 15:6; 20:17; 21:18).

5. The saints in Revelation 7:13-14 and 14:3 are the Gentiles and Jews respectively who will be protected by the Lord Jesus Christ during the 7 years Tribulation. These saints and the Old Testament saints will not be resurrected, judged, and rewarded until the end of the Tribulation (Daniel 12:1-2; Revelation 20:4-5). These elders are distinguished from the Tribulation saints and Old Testament saints because they are the representatives of the raptured church. In this connection, this point should not be used to support that the twenty four elders are angels.

6. They are called "elders" because that position represents the highest office of the church (Acts 15:6; 20:28).

7. Angels are never pictured in Scripture as seated on thrones; rather, they are always standing ministering in some way. The elders are seen to be enthroned, only the church is promised by the Lord Jesus Christ to have co-enthronement (Revelation 3:21). The raptured church will accompany with the Lord Jesus Christ in heaven (John 17:24; 1 Thessalonians 4:17). Therefore, they may be seen as a part of the assembly of heavenly beings.

8. The expression "one of the elders" (Revelation 7:13) has not clearly indicated that the elders cannot represent the raptured church.

9. The testimony of the "elders" sing about their own redemption, "have made us kings and priests to our God" (Revelation 5:9-10). Angels cannot sing about their own redemption the way these elders do.       

10. The title "lord" (Greek: κύριος, transliteration: kyrios) has other meanings in the New Testament, for example: land owner (Matthew 13: 27; 20:8), therefore it is not conclusive to identity the "elders" as supernatural being.

11. The twenty four elders should not be seen as a combination of the saints from the Old Testament period and the saints from the church period. It could not be Old Testament saints, for their resurrection will not occur until the second coming of Christ (cf. Daniel 12:1-3). The only group of people that possibly could be in heaven by this time is the church, the body of Christ, assuming that its rapture occurs between chapters 3 and 4.

According to the above reasons, it is more convincing that the elders may represent the church instead of angels.

4.2. The Function of the Twenty-Four Elders

More important than the identification of the elders is the function that they serve in John’s vision, including:

1. They participate continually in the worship and praise of God, prostrating themselves, offering prayers and incense, and playing their harps to provide music for the heavenly liturgy (Revelation 4:10-11; 5:8-14; 19:4). They are heavenly exemplars of the worship of God, models for the churches on earth to follow.

2. They like a royal council they sit on thrones arranged in a circle "around God’s throne" (4:4).

3. They are "clothed in white garments," symbolizing the holiness expected of those who approach God.

4. They have "golden crowns upon their heads," representing their exalted status and perhaps victory in the face of struggle.

5. They interact with John in his visionary experiences (5:5; 7:13-14).

4.3. The Significance of the Number Twenty-Four

Scholars have proposed several meanings of the number twenty-four:

1. It represents the Jewish and Gentile believers who were one in Christ. Therefore, the number symbolizes the totality of the church. This view is supported by John’s description of the wall of the new Jerusalem, which states that on the gates "are inscribed the names of the twelve tribes of the Israelites" and on the twelve foundations of the wall "are the names of the twelve apostles of the Lamb" (21:12-14).

2. It represents the twenty-four orders of priests in the Jerusalem temple (cf. 1 Chronicles 24:1-19), functioning somewhat as priests in their continual worship of God and in their offering to God the prayers of the people (Revelation 5:8).

3. It refers to the twenty-four hours in a day. Accordingly, the twenty-four elders represent before God the fullness of time and their purpose is to praise God ceaselessly, day and night.

5. THE SEVEN SPIRITS OF GOD (4:5)

Verse 4:5

5.1. The Flashes of Lightning and Rumblings and Peals of Thunder

"Flashes of lightning, and rumblings and peals of thunder" are the manifestations of the God's displeasure. They are found in conjunction with the seventh seal (Revelation 8:5), the seventh trumpet (11:19) and the seventh bowl of wrath (16:18). In the Old Testament, such phenomena are common manifestations of the glory of God (Exodus 9:23, 28; 1 Samuel 7:10; 12:17-18) and a display of His omnipotence (Psalms 29:3), particularly as exercised in judgment against a sinful world (Ezekiel 1:4, 13, 24). The most direct allusion of these judgment phenomena is to the occasion of the giving of the law to Moses where occurrences of "voices and flashes of lightning" are recorded (Exodus 19:16-18; 1 Samuel 2:10; Job 37:2-12; Psalms 18:13-15).

5.2. The Burning of Seven Torches

A second thing seen in heaven is the "burning seven torches of fire." The torches should be distinguished from the lampstands of 1:12, 20. These fire torches symbolize judgment. Here is the divine preparedness for the battle against wickedness (Judges 7:16, 20; Nahum 2:3-4). The close proximity of these torches "before the throne" harmonizes with the continuing emphasis of the chapter upon God's wrath against sinful humanity.

5.3. The Seven Spirits of God

The "burning seven torches of fire" were identified as "the seven spirits of God" equated them with the Holy Spirit which had already been introduced in Revelation 1:4 and 3:1. There the Holy Spirit was seen as part of the source of divine grace and peace with which John greeted the seven churches.

The number "seven" is characteristic of the perfection of the Spirit and is in keeping with the revelation of Isaiah 11:2-3. These are best understood as a representation of the Holy Spirit in a sevenfold way rather than seven individual spirits (Isaiah 11:2-3). The sevenfold nature of the Holy Spirit here is also due to the fact that He ministers to the seven churches of Asia, where the Spirit is the basis of the message and the key to their understanding and obedience.

Building on Zechariah 4:1-10, which speaks of "seven lamps" as the "seven eyes" of God, this indicates that the perfect Spirit is the means by which God will oversee and judge His creation.

Ordinarily, the Holy Spirit is not humanly visible unless embodied in some way (Acts 2:3). The "burning seven torches of fire" therefore the means by which John is informed of the presence of the Holy Spirit.

In the heavenly scene it may be concluded on the basis of both chapters 4 and 5 that all three Persons of the Trinity are in witness, each in His particular form of revelation.

6. THE SEA OF GLASS LIKE UNTO CRYSTAL (4:6a)

Verse 4:6a

and before the throne [there was something] like a sea of glass similar to crystal.

Another part of the scene that catches John's attention was something like "a sea of glass similar to crystal." There are two possible interpretations of "a sea of glass":

1. The Old Testament mentioned the concept of a watery expanse between earth and heaven (Genesis 1:7; Exodus 24:10-11; 1 Kings 7:23; Psalms 104:3; Ezekiel 1:22, 26).

2. It pictures the splendor and majesty of God on His throne that set Him apart from all His creation, a separation stemming from His purity and absolute holiness, which He shares with no one else. The term crystal enhances the emphasis on God's purity (compare Revelation 21:11, Ezekiel 1:22). It was John's way of expressing the fact that there was an expanse or a distance between himself and God's throne. I think that this is the most probable interpretation.

7. THE FOUR LIVING BEINGS (4:6b-8)

7.1. The Location of the Four Living Beings

Verse 4:6b

John's eyes are now occupied with the "four living beings" described as in the midst of the throne and round about the throne. The Lamb (i.e., the Lord Jesus Christ) is really central (Revelation 5:6; 7:17), but these living beings are closer than the twenty four elders.

"Living beings" (Greek: ζωά, transliteration: Zǭa) is a noun related to the verb (Greek: ζω, transliteration: Zō), which means "to live." It is not derived from the verb meaning "create" (Greek: κτίζω, transliteration: ktizō), so it should not be translated as "living creatures." Nor are they "beasts" (Greek: θήριον, transliteration: thērion)(Revelation 13:1 ; 17:3).

The location of the four living beings is fixed by the words "each side" and "around." "Each side" means that the four were in the immediate vicinity of the throne, one can either side, one behind and one in front. "Around" furnishes the picture of a circle, with one always seen before the throne and the others on either side and behind. They form an inner circle closest to the throne as they offer worship to the one sitting on the throne (Revelation 4:8; 19:4).

7.2. The First Characteristic of the Four Living Beings

The first characteristic of the four living beings is "full of eyes in front and behind." This is similar to Ezekiel's four living beings who have eyes in "their whole body, and their backs, and their hands, and their wings (Ezekiel 10:12). The thorough endowment of eyesight capabilities of the four beings here is emphasized through statements of:

1. "full" - the completeness of their coverage; and

2. "in front and behind" - the multiple visions of the eyes.

Both emphasize the alertness and comprehensive knowledge of these beings. God has created them with such penetrative intelligence that they are immediately aware of happenings pertaining to their judicial responsibility.

7.3. The Distinct Characteristic of Each of the Four Living Beings (4:7)

Verse 4:7

and the first living beings like a lion, the second living beings like an ox, the third living beings with the face of a man, and the fourth living beings like an eagle in flight.

It seems that the four living beings of Revelation have a special relationship to animate creation. Each of the four looked like a different creature:

1. A lion - a wild animal.

2. An ox - a tame animal.

3. A man - the most intelligent animal.

4. An eagle - a great flying animal.

So, the four living beings represent all living creatures in the world. They are also considered different aspects of divine majesty. All of these are supreme in their respective categories:

1. The first one is similar to a lion. Among the wild animals, the lion is viewed as "king of the jungle" and it is the king of all animals (Proverbs 30:30). It represents what is the most noble and majesty.

2. The second one is similar to an ox. The ox, which is the most important domestic animals, is used to serve man or as a sacrifice (Genesis 12:16; Exodus 21:36; 24:5; 29:10; Leviticus 22:23; 1 Kings 19:19). It signifies patience and continuous labour.

3. The third one has the face as that of a man. Man is the greatest of all God's creatures, especially in intelligence and rational power.

4. The fourth one is similar to an eagle flying. The eagle, which is the greatest among birds, is the swiftest in animate creation. It can fly high in the sky and can see better than most birds or animals. It is symbolic of supremacy and omniscient.

These living beings may present the four aspects of the person of Christ:

1. As a lion, He is the Lion of the tribe of Judah, the Gospel of Matthew presented Him as the King of kings.

2. As an ox, He is the faithful servant, the Gospel of Mark presented Him as the Servant of God.

3. As a man, He is the intelligent and rational man, the Gospel of Luke presented Him as the perfect Man.

4. As an eagle, He knows all things, the Gospel of John presented Him as the divine Son of God.

7.4. Further Features of the Four Living Beings (4:8a)

Verse 4:8a

The phrase "the four living beings, each of them with six wings" adds further features of the living beings. The six wings possessed by each of the four living beings recalls the seraphim of Isaiah 's vision (Isaiah 6:2). Some Bible scholars suggested that the wings symbolize swiftness and unlimited mobility in responding to God's commands (Psalms 18:10; Ezekiel 10:16).

The seraphim of Isaiah 6:2 may provide some hints regarding the purpose of the six wings of the four living beings in the book of Revelation:

1. Two wings covered the face, denoting awe, because the seraphim dared not look at God.

2. Two covered the feet, denoting humility, because they stand in His presence.

3. With two they would fly, denoting obedience, because they are ready to carry out His commands.

The expression "full of eyes all around and within" is a partial reiteration of verse 6 which described the four living beings as being "full of eyes in front and behind." The expression means that the four living beings had eyes all around their bodies and on the undersides of their wings (compare the cherubim in Ezekiel 10:12). Being so full of eyes positioned in this manner, they are able to move their wings without ever disrupting their vision. The significance of the eyes is alertness and comprehensive knowledge.

THE FOUR LIVING BEINGS

7.5. The Song of the Four Living Beings (4:8b)

Verse 4:8b

and day and night they never cease to say, "Holy, holy, holy, the Lord God Almighty, who was and is and is to come!"

The song of the four living beings focuses on three aspects of God's essential nature:

1. His holiness;

2. His omnipotence; and

3. His eternity.

This is a fitting theme song in relation to His reign in the coming eschatological period.

The threefold ascription of holiness to Him, "Holy, Holy, Holy" (compare Isaiah 6:3), may have the following meanings:

1. It refers to the three Persons of the Holy Trinity; and

2. The repetition is for the sake of emphasis. God's distance from an unholy creation is thereby highlighted.

"The Lord God Almighty" is a title by which the Father was known in Revelation 1:8. It is a title especially applied to Him as the series of wrathful acts against a rebellious world moves to its climax (Revelation 11:17; 15:3; 16:7, 14; 19:6, 15; 21:22).

7.6. The Ministry of the Four Living Beings (4:8b)

The phrase "day and night they never cease" shows that the four living beings offer continuous (or never ending) praise before the throne of God. Apart from continuous praise, they have other duties and functions as well. The ministry of the four living beings are summarized as follows:

1. They are designed to emphasize the majesty, holiness, sovereignty, and eternity of God.

2. They are responsible for summoning the riders to advance in portrayal of future wrath against rebellious mankind (Revelation 6:1, 3, 5, 7).

"Who is and who was and who is to come" is a title by which the Father was first encountered in Revelation 1:4 (compare 1:8; 11:17), but a shift in emphasis occurs here with the switch in position between "who was" and "who is." Earlier uses of the title have emphasized His present existence by giving "who is" the first position, but here "who was" is first, giving His past existence more attention. The change in sequence is due to the emphasis of the present chapter on the creative activity of God (Revelation 4:11). Their voicing of "who is to come" is akin to the eager longing of creation for its own redemption as expressed in Romans 8:19-22 and as ultimately fulfilled in Revelation 20:11; 21:1.

All praise to God thus far centers in His creative endeavors. The song is quite in keeping with the progress of the revelation to John up to this point.

7.7. The Identity of the Four Living Beings

There has been much speculation concerning the identity of these living beings and the significance of their presence and ministry in this heavenly scene. We may have the following proposals:

1. Equated them with the four New Testament Gospels (see the discussion in the below Section 7.5). This proposal is inappropriate as the characters of the four living beings does not completely match by the Gospels. For examples, it is pointless to have four Gospels guarding the tree of life (Genesis 3:24) or occupying prominent places in the temple in heaven.

2. They are an exalted order of angelic beings because of their special proximity to the throne of God. There are different ranks of angels (Romans 8:38; Ephesians 1:21; 3:10; 6:12; Colossians 1:16; 2:10, 15). Some angels are called seraphim (Isaiah 6:2, 6), others are cherubim (Genesis 3:24; Ezekiel 10:1). The four living beings of Revelation 4:6 are like the four living beings of Ezekiel (1:5-11) and these are called cherubim in Ezekiel 10:15. In some ways the living beings are like the seraphim. They have something to do with the judicial authority of the throne (Revelation 6:1, 3, 5, 7). The number four speaks of universality as in "the four winds" (Revelation 7:1). They represent all the animate creation in the world (Revelation 4:7, 11). In my opinion, it is the best interpretation.

7.8. Similarities and Differences Among the Four Living Beings, Cherubim and Seraphim

Their description shows them to resemble the "seraphim" of Isaiah 6:2 and the "cherubim" of Ezekiel 1:4-14; 9:3; 10:1-2, 20. Certain similarities among the living beings in Revelation and the Old Testament cherubim and seraphim are as follows:

1. They are four in number as in Ezekiel 1:5.

2. They are full of eyes as are the cherubim in Ezekiel 10:12.

3. Individually, they have the faces of the lion, the ox, a man, and the eagle as in Ezekiel 1:10.

4. Each has six wings as do the seraphim of Isaiah 6:2.

5. Their ascription of praise to God (Revelation 4:8) is the same as that of the seraphim in Isaiah 6:2-3.

6. Their name "living beings" is derived directly from Ezekiel 1:5, the name being used interchangeably with "cherubim" in Ezekiel 9:3; 10:2, 20.

7. They are of an exalted angelic order engaged in worship and the administration of divine justice in the realm of animate creation.

Though closely akin to the cherubim of Ezekiel, these four living beings are not the same because of the following essential differences:

1. In Ezekiel 1:6, 10, each has four faces, whereas in Revelation, the four faces are distributed among the four, one face apiece.

2. In Ezekiel 1:6, the cherubim have only four wings instead of the six found in Revelation 4:8.

3. In Ezekiel, the cherubim are winged supporters of God's throne, carrying Him as He moves throughout the world, but in Revelation, the four living beings attend the throne room of God's glory, leading in adoration directed toward God and the Lamb.

4. The Ezekiel beings have wheels (Ezekiel 1:15-21; 10:2-17), but those of the Revelation have none (Revelation 4:6-9).

5. The throne was above the beings in Ezekiel, but here they surround it.

Their similarities and differences are summarized in the following table:

SIMILARITIES AND DIFFERENCES AMONG THE FOUR LIVING BEINGS, CHERUBIM AND SERAPHIM

It is probably best to identify the four living beings as a different type of angel than either the cherubim or seraphim due to the following reasons:

1. Although there are similarities among the four living beings, cherubim and seraphim, there are striking differences among them.

2. If the four living beings were actually cherubim or seraphim, then the apostle John would probably name them as cherubim or seraphim.

3. They seem to be angelic beings of the highest class as they not only perform the duties of both cherubim and seraphim but also other special duties.

(For further discussion of the identity of the four living beings, please read Section 5.3 of Chapter Twenty Three of the course Systematic Theology.)

7.9. The Worship of the Four Living Beings and the Twenty Four Elders (4:9-11)

Verse 4:9

The four living beings praise God because He is Holy and Eternal. They give Him glory, honour and thanks.

According to the introductory clause of Revelation 4:9, the twenty four elders engage in such vocal worship "whenever the living beings" do (4:10).

The God is further described as "who lives forever and ever." The expression is used again in 4:10 and 10:6; 15:7 (see also Daniel 12:7). This is another way of describing God's eternity, comparable to the last part of the four beings' song, "is to come" (4:8).

The same quality is attributed to the Lord Jesus Christ in 1:18.

Verse 4:10

Here "the twenty four elders fall down" before God in His throne. This is the first of six times in the book of Revelation when the twenty four elders fall before either God or the Lamb (5:8, 14; 7:11; 11:16; 19:4). Three times they are joined by the four living beings (5:8; 7:11; 19:4) and once by all the angels (7:11).

These twenty four elders represent all God's people. In their worship, they "cast their crowns" from their heads and throw them at the feet of God and Savior Jesus Christ. In casting their crowns, they testify that if it had not been for God's grace, salvation, and goodness, they could not have had victory over sin and death. The crowns were their reward for faithful service (2:10; 3:11).

Verse 4:11

The twenty four elders declare that the God is worthy of "glory, honour and power" because all things have been created by Him and for His pleasure. They praise Him for His great power and wisdom in creating the world. They not only worship and recognize the attributes of God (i.e., Holy, Almighty) but also recognize that the God is the sovereign Creator of the universe. He created everything according to His will, and everything is for His glory. We can thank Him for the beauties of His creation, from little flowers to huge trees, from the smallest insects to the greatest wild animals, the lakes, rivers and mountains, the stars, moon, and sun. The very air we breathe and the food we eat are the products of His loving hand. What a Great Creator!

Men refuse to give God the glory and try to teach that everything just happened by chance. Though men benefit from His goodness and live in a universe of His creation, they tend to neglect the worship of God. One of the important aims of the book of Revelation is to trace the divine movement of history toward the goal of universal recognition of God.

Chapter 4 is a fitting introduction to that which follows in the next chapter 5, where Christ as "the Lamb that was slain" (i.e., Redeemer) is an added reason for praise (5:12). Wise is the one who finds in the Scriptures the revelation of God and who worship the true God in this day of grace whom he will serve in eternity.

8. THE LAMB AND THE SEVEN-SEALED SCROLL (5:1-14)

8.1. The Seven-Sealed Scroll in the Right Hand of God (5:1-4)

Verse 5:1

The vision of the heavenly throne room continued as John saw "on the right hand of the one sitting upon the throne a scroll." The one "sitting upon the throne" (cf. 4:2, 3, 9, 10) is the King of kings, the Lord of the universe, the one who alone is worthy of worship. As elsewhere, the "right hand" symbolizes power and authority (cf. 1:16, 17, 20; 2:1). The seven-sealed scroll was a book like a scroll or roll of paper. This was the way the prophets and apostles wrote books in those days. For example, the book of Isaiah was a scroll (Luke 4:17).

The scroll "was written within and on the back" was often used to describe ancient documents whose authority continued in force. Writing on a scroll was usually limited to one side of the writing material, the inner side of the roll, but sometimes extended to the back of the material. The "spill-over" onto the back symbolizes the fullness of the contents. The decrees of God contained herein are extensive and comprehensive. They constitute the whole counsel of God regarding the future of the world.

People used to seal important letters and records with wax so that no one could change them (Esther 3:12; 8:8; Isaiah 29:11; cf. Jeremiah 36:10-25; Ezekiel 2:9-10). The Roman law required a will to be sealed seven times as illustrated in the wills left by Augustus and Vespasian for their successors. The seal on a scroll kept it closed. It symbolizes an event still hidden in mystery, but divinely decreed.

John could have seen clearly all seven seals of the scroll if the seals were fixed at one end (i.e., longitudinal edge) of the scroll, though spaced at intervals throughout the inner part of the roll. The seven seals indicate that the scroll was written on and then sealed, etc., for a total of seven times. When a seal was broken, only the portion up to the next seal would unwind. The seals must be successively broken if the scroll is to be unrolled and read. This is the only explanation that harmonizes with the progressive nature of the revelation associated with the breaking of the seals, one by one. The beginning of the scroll's enactment does not await the opening of all seven seals fastened along the single outer extremity of the roll.

THE SEVEN-SEALED SCROLL

The contents of the scroll contained the counsels of God as revealed in the visions beginning at chapter 6 of the book of Revelation. Viewed from God's perspective, these are the judgments that will fall upon the earth during a relatively brief period, eventually at their conclusion issuing in the coming of the promised Messiah and His kingdom. This scroll concurs with the nature of Ezekiel's scroll (Ezekiel 2:9-10). Daniel heard similar data from the angel (Daniel 10:21) but was not permitted to give detailed circumstances of the latter days (Daniel 12:1-4, 9; 8:26). The hiddenness of the destiny of the world and the events of the last days spoken of in the Old Testament (Isaiah 29:11; Daniel 8:26) is now about to end. Just as promised to John in Revelation 4:1, the seals will be broken and everything about the future revealed (Revelation 1:19; 22:10).

Verse 5:2

Then John saw a "strong" angel asked if anyone was worthy to break the seals and open the scroll. In Revelation 1:10, the Lord Jesus spoke to John with a great voice, but here it is an angel speaking. Such an angel actively exerts his might in fulfillment of God's purpose. There are three proposals to the identity of this "strong" angel:

1. He is perceived as the angel Gabriel, because elsewhere in Scripture Gabriel functions as a messenger of God (Daniel 8:16; 9:21; Luke 1:19, 26) and he ordered Daniel to close and seal the book (Daniel 12:4).

2. His identity as Michael rests upon Michael's rank as an archangel and because of his special interest in the events of the last days (Daniel 12:1; Jude 1:9; Revelation 12:7).

3. He is unnamed and identified only as a strong angel who performs God's will. It is because if the name of this angel had appeared elsewhere in Scripture, his name probably would have been given here as well. I prefer this proposal.

In the book of Revelation, John heard a voice total 33 times, and 20 times it was "a loud voice" (1:10; 5:12; 6:10; 7:2, 10; 8:13; 10:3; 11:12, 15; 12:10; 14:7, 9, 15, 18; 16:1, 17; 19:1, 17; 21:3). The combination of his strength and loud voice results in a proclamation that can reach remotest extremities of the universe.

The "strong" angel asks a question, "who is worthy to open the scroll and break its seals?" The worthiness required for this is so great that no created being can even contemplate it.

Verse 5:3

No one was able to open the book, or even to look at it, including:

1. in heaven;

2. on earth; or

3. under the earth.

The threefold division of creation expression follows the Biblical pattern found in Exodus 20:4, 11; Psalms 146:6 and Philippians 2:10. This includes angels and saints in heaven and living men on earth. Under the earth means Hades, the place of dead people; and also Satan, demons or wicked spirits. All created beings are included in the threefold expression.

Why is this scroll so important? It makes us think of Jeremiah's sealed scroll. This was the proof that he had paid the price and was the only true owner of the land which really belonged to him anyway (Jeremiah 32:8-12). The world belongs to the Creator, but Satan made a claim to the world and all its kingdom (Luke 4:6). Now in heaven Satan cannot prove this claim. Here in the highest court over held, in the presence of the Lord God, Satan and his demons are silent. The seven-sealed scroll is a deed of God's ownership of the whole world, therefore no one "was able to open the scroll or to look into it."

Verse 5:4

John was deeply grieved to the point of "weeping loudly" because they looked but could not find anyone who was "worthy to open the scroll or to look into it." "Weeping" is very common in the Scripture (Matthew 2:18; Mark 5:38, 39; Luke 7:13; 8:52; John 11:33, 35). The reason for John's "weeping" are as follows:

1. He fears that the events contained in the revelatory scroll would remain unfulfilled, thus indefinite postponing God's final and decisive action.

2. He did not want to see God's vindication of His people as a part of the Old Testament Messianic hope deferred for an undetermined period.

So, he broke out in tears.

8.2. Christ Alone Can Open the Scroll (5:5-7)

Verse 5:5

One of the twenty four elders told John to "weep not" because a Man had gained the victory and was able to break the seals and open the scroll. This Man is the "Lion of the tribe of Judah." The lion is the strongest of animals, and Judah was the chief tribe of Israel. Jacob said Judah would be like a lion and that his eleven brothers would bow down to him (Genesis 49:8-10). Jacob also prophesied that Judah's descendants would rule until "Shiloh comes" (Genesis 49:10). The name "Shiloh" (Hebrew: שִׁילֹה, transliteration: šîlōh) means "that which belongs him." Later God said to Ezekiel that He would overturn the wicked descendants of David "until he comes whose right it is" (Ezekiel 21:27). God prophesied that His Son would rule the world (Psalms 2:6, 7), and Christ has defeated Satan (Hebrews 2:14). Now in Revelation 5 we see that the true King, the Lion of Judah, alone has won the victory and has the right to open the scroll and rule over the world.

Here, this Man is called the "Root of David." In Matthew 1:6; Luke 3:31; Jeremiah 23:5; 33:15, we read that Christ as a Descendant of David. In Isaiah 11:1, the coming King is called the "Branch," and the "Root" of Jesse (i.e., David's father).

How could the Lord Jesus be both the "Branch" (i.e., descendant of Jesse) and the "Root" (i.e., the origin of Jesse)? The Lord Himself put this question to the Pharisees: "How could Christ be David's Son and his Lord?" (Mark 12:36, 37)

The answer is only as the "God-Man." As God, the Son is the Creator of Jesse and of all men, He is the "Root." As Man He descended from Jesse and David, He is the "Branch."

So, in verse 5 we see Christ as a Man of the tribe of Judah, the all-powerful King. He is the Root or Creator of all men including His own ancestors. He "conquered" Satan, and He alone is worthy and able to open this great book containing the title deed of the world.

Verse 5:6

And I saw in the middle of the throne and of the four living beings and in the middle of the elders a Lamb standing as one slain, having seven horns and seven eyes which are the seven spirits of God sent into all the earth.

John stopped weeping and saw a Person in the centre of the throne, surrounded by elders and angels. This Person looked more like a dead "Lamb" than a strong lion. John the Baptist pointed to Christ and called Him the "Lamb of God" (John 1:29, 36). Isaiah and Peter said the Lord was like a "Lamb" in His death (Isaiah 53:7; Acts 8:32; 1 Peter 1:19).

The "Lamb" was used for a burnt offering (Exodus 29:39, 42; Numbers 6:14), including:

1. a peace offering (Leviticus 23:19); and

2. a sin offering (Leviticus 4:32; Numbers 6:14).

The Lord Jesus is called the "Lamb" 28 times in Revelation, and here in 5:6 He is the "Lamb slain."

The Lord Jesus died as the Lamb of God, but He rose from death and sat down with God (Revelation 3:21). More still, He has "seven horns and seven eyes." The "horn" speaks of strength (Deuteronomy 33:17; Zechariah 1:19) and the number "seven" means perfection. So, this Lamb has perfect strength, He is God Almighty.

The "eyes" speak of knowledge, the Lamb has perfect knowledge as God. The Father and the Son sent the "Holy Spirit" (John 14:26; 15:26) and the "Spirit" in His fullness is in every part of the earth (Zechariah 4:10). God can see and know everything which happens in the whole world. So, we have here God on His throne, the Lamb of God with Him, and the Holy Spirit in "all the earth." 

Verse 5:7

God held the scroll with seven seals in His right hand, and the Lamb (i.e., the Lord Jesus Christ) "came and took it." In the act of receiving the book from God the Father, it is made evident that judgment and power over the earth are committed to Christ. Daniel 7:13-14 is a parallel passage, where the Son of Man came to the Ancient of Days and received from Him dominion, glory, and a kingdom. There, Daniel reveals the ultimate triumph of Christ when the kingdoms of the world are given to Christ.

In summary, the Lamb is:

8.3. The Living Beings, the Elders and All Redeemed People Worshipping the Lamb (5:8-10)

Verse 5:8

There was a great joy in heaven when "the Lamb" took the scroll. The elders sang a new song of praise, angels worshipped Him and every creature gave Him glory.

At once the four living beings and the twenty four elders fell down before the Lamb, as the elders do before God (Revelation 4:10). The elders play "harps" and "gold bowls" give forth the sweet smell of incense. The twenty four elders represent all redeemed people, and here they offer the prayers of the saints to "the Lamb." Later an angel did the same (8:3).

The musical instrument, a "harp," is the traditional one associated with psalmody in the Old Testament. It is associated with joy (1 Chronicles 25:1, 6; 2 Chronicles 29:25; Psalms 71:22; 92:3-4; 149:3). It is also connected with prophecy (1 Samuel 10:5; Psalms 49:4). The "harp" is employed in Scripture in direct praise and worship of God. Later in the book of Revelation, it is used to describe celestial music in 14:2 and 15:2.

"Golden bowls" were the kinds of receptacles that belonged to the Old Testament altar (Zechariah 14:20) and also the vessel found in the Tabernacle and the Temple (Exodus 27:3; Numbers 4:14; 2 Chronicles 4:21). The phrase "the bowls were full of incense" refers to the Jewish ritual where incense offering was considered appropriate for prayer, with the smoke signifying the worshiper calling upon God (Judith 9:1; Luke 1:10). This symbolized the sweet odour of prayer rising to God. Here, it is a symbol of the prayers of the saints (Psalms 141:2; Luke 1:10). In Old Testament worship, the offering of incense was the prerogative of the priest (Numbers 16:6, 7). Nowadays, all Christians are the priests of the God (1 Peter 2:9), we can offer our incense (i.e., worship, prayer) to the God directly (read Hebrews chapters 9 and 10).

"The prayers of the saints" are not come from the Church because the Church will be raptured to the Heaven before the Tribulation. These saints will be the Jewish believers and Gentile believers who are still living on the earth during the Tribulation. These are the specific prayers of saints from the future time of trial. The prayers seek for the sending forth of judgment and the establishment of Christ's kingdom (Luke 18:7-8; Revelation 6:10; 8:3-5).

Verse 5:9

The elders sang a new song, the song of redemption. The Lamb was worthy and able to open the scroll because He died and by His blood He bought back God's lost people. The phrase "you were slain ... redeemed [people]" look back to the once-for-all action of the redemption work at Calvary. Through His death Christ has "redeemed" the faithful for God by the shedding of His blood. Paul and Peter also look at Salvation as a matter of "redeemed" (1 Corinthians 6:20; 7:23; 1 Peter 1:18-19; 2 Peter 2:1). The term "redeemed" may have the following meanings:

1. The release from the bondage of sin to allow the "redeemed" to become saints;

2. Redemption from all hostile power including the forces of the beasts (Revelation 14:2-3; 15:2-4); and

3. Results in the creation of a new people of God to rule upon the earth (5:10).

The phrase "every tribe and language and people and nation" is similar to Daniel (3:4, 7, 29; 5:19; 6:25; 7:14). The "redeemed" ones come from every part of the human race. The enumeration includes representatives of every nationality, without distinction of race, geographical location, or political persuasion. In the Old Testament only those of the chosen race, Israel, were called the people of God. Now by grace some from every nation will be in heaven (Revelation 7:9). The benefits of Christ's redemptive work must be appropriated by placing faith in Him.

Verse 5:10

9.7.3. The whole moon became like blood

The reddish colour expressed by "like blood" probably derives from the deep copper color of the moon during an eclipse when observed through atmospheric conditions (Joel 2:31; Acts 2:19-20). Evidently through the atmospheric changes brought about by the shaking of the earth and the heavens, particles or substances will be in the air which will cause the moon to take on a red cast. Because the whole moon is affected, this is a total eclipse that contributes to the panic of the world's population. How frightening this all will be to look up at night and see a blood red moon.

THE MOON BECOMES RED

As a sign, this speaks of the loss of life and death. The moon's blood color suggests:

1. divine judgment (Joel 2:31; Acts 2:19-20); and

2. violence (Revelation 6:10; 14:20; 18:24).

In Revelation, the sun and moon lose their light several times, with each occurrence expressing divine judgment (6:12; 8:12; 16:10).

9.7.4. The stars fell to the earth

Verse 6:13

9.7.5. The sky vanished

Verse 6:14

The phrase "the sky vanished like a scroll that is being rolled up" concurs with an Old Testament prophecy that when God's wrath is poured out at the end of the age, "the sky roll up like a scroll" (Isaiah 34:4). This is the human perception of the magnitude of the disturbance, but is not the ultimate passage of the skies, which does not come until Revelation 20:11; 21:1 (compare Psalms 102:25-27; Matthew 24:35; Mark 13:31; Luke 21:33; Hebrews 1:10-12; 2 Peter 3:10).

The noun "sky" (Greek: οὐρανὸς, transliteration: ouranos) here refers to the sky where birds fly (Genesis 1:20; Revelation 19:17).

The verb "vanished" (Greek: ἀπεχωρίσθη, transliteration: apechōristhē) refers to open suddenly and violently.

The verb "being rolled up" (Greek: ἑλισσόμενον, transliteration: helissomenon) means to be formed into a cylindrical shape by rolling.

The conjunction "like" (Greek: ὡς, transliteration: hōs) indicated that the phrase should be interpreted as a simile.

9.7.6. Every mountain and every island were moved

9.7.7. People try to hide themselves

Verse 6:15

People from every level of society, including "kings of the earth and the great ones and the military commanders and the rich and the strong, and every slave and free" are all filled with fear of God's judgments. All divisions of people responded in the same way. They will try to "hid themselves in the caves and among the rocks of the mountains." This passage concurs with the Old Testament prophecies that men will flee to caves in the rocks and to holes in the ground from dread of the Lord during the day of the Lord (Isaiah 2:10, 19, 21). They were seeking shelter from the collapse of the natural world. The unique circumstances they saw told them that the laws of nature they had become accustomed to were over and that their only option was to hide.

The U.S. government devised top-secret plans to ensure its survival if any countries launched a nuclear attack. These "Continuity of Government" preparations included building dozens of underground bunkers to protect from nuclear explosions and the evacuation of senior government officials from danger.

UNDERGROUND FORTRESS FOR THE NORTH AMERICAN AEROSPACE DEFENSE COMMAND (NORAD)

Verse 6:16

The great earthquake of Revelation 6:12 should have taught them that God is in control. They will try to commit suicide, and even ask the "mountains and rocks" to fall on them (Isaiah 2:10-21; Hosea 10:8; Luke 23:30). A fate that is relatively better than having to face the awful agony of God's wrath. Why are they so disturbed? They are afraid of God (they know He is on the throne) and of the Lamb (whom they have rejected as their Saviour). The lamb is a gentile animal, and the Lamb of God willingly died for our sakes. At His first coming, He showed God's love and defeated Satan by dying as a Lamb. At His second coming we read about His anger and His seven horns of power. He will punish men on earth. What sinners dread most is not death but having to stand before a holy and righteous God. They know they cannot stand in the day of judgment (Psalms 1:5). 

Verse 6:17

Mankind in his rebellion correctly analyzes the cosmic and terrestrial disturbances as a part of the "great day of their wrath" from the one sitting on the throne and from the Lamb. The "great day" is a title borrowed from the Old Testament (Joel 2:11, 31; Zephaniah 1:14; Malachi 4:5) and it is also mentioned in the New Testament (Matthew 24:22; 1 Thessalonians 5:2; 2 Peter 3:10). John's description of the sixth seal proves the reference of this phrase to be "the day of the Lord" in the Old Testament (Joel 2:11, 30-31; Isaiah 2:10-11, 19-21; 13:9-13; 34:4, 8; Ezekiel 32:7-8; Hosea 10:8). The Lord Jesus identified part of that "great day" with the "Great Tribulation" in particular and the whole of that "great day" with the "Daniel's seventieth week" in general (compare Matthew 24:21 with Jeremiah 30:7; Daniel 12:1; Joel 2:2).

The final part of this verse, "who can stand?", raises the question of who will have the capacity to survive what the future holds. The prophet Nahum asks the same question about that future day (Nahum 1:6). The despair of mankind is complete. What an incentive for people in the seven churches to follow Christ faithfully and seek deliverance from this indescribably terrifying period (Revelation 3:10-11).

The day of wrath is contrast to the day of grace. Though God in every dispensation deals with believers and saves them by grace, the present church age is supremely designed to manifest grace not only as the way of salvation but as the way of life. Today God is not attempting to bring divine judgment to bear upon sin. Though there may be some forms of immediate retribution, for the most part God is not settling accounts now. Neither the righteous are rewarded nor the wicked judged in a final sense today. This day of grace will be followed by the day of the Lord.

9.8. Summary of the Six Seals

In opening the seal judgments, the Lord Jesus is giving the revelation of what will take place on the earth during the beginning of the Tribulation or the seventieth week of Daniel. That time of His wrath will begin when the Gentile world ruler rises to power and makes a covenant of peace with the nation of Israel. The rider on the white horse pictures that same event.

After a period of relative peace on the earth, the second seal pictures warfare that will break out, perhaps as a challenge to the rule of the recently arisen leader of the western world. The results of that warfare are famine and death that take the lives of one-fourth of the world's population. Among those who die will be those who have come to faith in the Lord Jesus Christ. They are pictured as being in Heaven with their Lord Jesus, awaiting His final judgments on the earth.

A series of catastrophic judgments follow - yet the unsaved of the earth will not turn to God in faith. Even though they realize this is His wrath, they attempt to hide from Him.

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