Revelation 4 The Four Living Creatures /Greg Bahnsen {Part 19 of 63} Revelation verse By Verse

Our Father, we come to you this day asking that you would instruct us from your word, that you would set our minds straight, that you would reorient our thoughts, that we might be able to think your thoughts after you, that we might be submissive to your word, that we might look upon our world and upon our lives and upon the course of history in the way that you see them, that we might have eyes of faith. Lord, we pray that you would inspire us with the vision that we're about to read. We ask, Father, that we might indeed see in it that unto you are all things, that through you are all things indeed, that you deserve all glory because you rule over all. For it's in Jesus name we pray. Amen. Our scriptural reading this morning is going to be from the fourth chapter, chapter of Revelation. We have had an extensive series of Messages on Revelation 1, 2, and 3. And we're finally moving out of that section of the book now into the more or less prophetic section of Revelation. And we begin this morning with chapter four, Revelation, chapter four. In this chapter we deal with the theme of the throne of government. And it may be well for us to reflect before we get to the the text itself this morning on various views of government which are prevalent in our day. It would be easy to think in that area that we talk only about democracy and monarchy and a republican form of government and things of that nature. But by government, I mean views that people hold these days about what governs, what controls, what principle dominates in the eventuation that we call history. That is, the events that come about through history is the control over history is that which dominates the course of events. Earthly political monarchs, be they kings or presidents or generals or whatever. The course of events determined by perhaps the oil cartels of the Middle east, as many think, are those who are in some sense control of the economic processes throughout the various nations of the earth, are the events of history perhaps under the control of somehow biological forces and botanical forces and chemical forces are all things determined in some naturalistic sense? What is it that governs the course of history? Why is it that history falls out the way that it does? I can say there are many competing views of that. But narrowing our focus by way of introduction a little bit more, you know, in the Christian church, there are a number of views with respect to this question as well. Within the Christian Church, there are those who think that the course of history is in some general sense, dominated by Satan. Some of you are aware of the fact that over the last few weeks or Months I've been carrying on a running debate with the editor of the Presbyterian Guardian on an ethical subject having to do with finances. I won't go into that, the details of that. However, in the most recent response from the editor of the Guardian, he made mention of the fact that we have to always keep in mind that we are pilgrims and strangers in Satan's kingdom. And you see, there's really the heart of the matter, you see, for him is that he looks upon this course of history, this era of history. He looks upon this world in the present dispensation, if you will, as is in some sense under the control, the dominating control of Satan. This is Satan's kingdom. And so there are. And this particular person is not premillennial or dispensational in his outlook. He's actually an amillennialist. We know even more that those who are premillennial and dispensational view the course of this age as necessarily ending up in apostasy. That by definition the Church must go downhill. Or as one popular writer in this area has said, Jesus called us to be fishers of men, but not to clean up the fishbowl. It won't do any good to attempt to reconstruct in history at this time. Satan is in control. He's the God of this age. And therefore it is hopeless to expect the Church to triumph on earth. So there are a lot of views of government. You know, the oil cartels rule from the Middle east or Satan rules from some diabolical thr in an unseen area, many different views of government and over against them all. I think we have the hope of Revelation 4. There we read after these things. I saw and behold a door opened in heaven. And the first voice that I heard, a voice as of a trumpet speaking with me, one saying, come up hither, and I will shew thee the things which must come to pass hereafter. Straightway I was in the spirit. And behold, there was a throne set in heaven, and one sitting upon the throne. And he that sat was to look upon like a Jasper stone and a sardius. And there was a rainbow around about the throne like an emerald to look upon. And round about the throne were four and 20 thrones. And upon those thrones I saw four and 20 elders sitting arrayed in white garments, and on their heads crowns of gold. And out of the throne proceed lightnings and voices and thunders. And there were seven lamps of fire burning before the throne, which are the seven spirits of God. And before the throne as it were a sea of glass like unto crystal. And in the midst of the throne, and round about the throne, four living creatures full of eyes before and behind. And the first creature was like a lion, and the second creature like a calf, and the third creature had a face as of a man, and the fourth creature was like a flying eagle. And the four living creatures, having each one of them six wings, are full of eyes round about and within, and they have no rest day and night, saying, holy, holy, holy is the Lord God the Almighty, who was and who is, and who is to come. And when the living creature shall give glory and honor and thanks to him that sitteth on the throne, to him that liveth forever and ever, the four and twenty elders shall fall down before him that sitteth on the throne, and shall worship him that liveth forever and ever, and shall cast their crowns before the throne, saying, worthy art thou our Lord and our God, to receive the glory and the honour and the power. For thou didst create all things, and because of thy will they were and were created. It was quite a magnificent vision that John is now given the privilege to see. Before we get into it itself, though, I think a word of preface is necessary about the whole chapter, we are told by many interpreters of the book of Revelation that when we come to chapter four, four, one, we have a veiled and cryptic reference to the rapture of the saints. After these things I saw, behold, a door opened in heaven. The first voice that I heard are voices of a trumpet speaking with me, one saying, come up hither. And when John hears the trumpet and comes up hither, what's he see but 4 and 20 elders, 24 elders seated on thrones with golden crowns. And according to some schemes of prophetic interpretation, the 4 and 20 elders is a reference to the victorious Christians who have been raptured and rewarded in heaven. They've been called up hither. They've been called up to heaven at the sound of the trump, at the voice like a trumpet, and then added to that is this that the word church Ekklesia appears 20 times in chapters one, two and three. 20 appearances of the word church, the first three chapters, and then no appearance of the word church in chapters four through 18. The implication, or perhaps better the inference which is drawn from that fact, is that the church is not present any longer. The church has been raptured. If the church were there, it would be mentioned by name. It's not mentioned by name, ergo it's not there. And so we are to believe that beginning at chapter four, we have prophecies that pertain to the tribulation period, the seven years of tribulation on earth, which are to immediately precede the return of Christ to establish his millennial kingdom through his victory at the battle of Armageddon. I don't believe this is a very credible interpretation of the Scriptures. I say it's not credible first of all, because it, in the first line of argumentation, relies on things which are only hints of the second return of Christ. That is, the voice as of a trumpet is now taken as the trump of God, which is the sound on the last day. I don't think that's a legitimate interpretation. Moreover, I don't think it's legitimate to interpret the 24 elders as representative of the church of Jesus Christ. They are not victors who are rewarded, but rather are seen as, I think, angelic hosts which are always at the throne of God. And then as to that final argument that the Church, the word church, appears many times in chapters one, two, and three, but not at all in the remaining chapters, at least not down to chapter 22. This line of argument, if it's going to be a legitimate line of argument, must be a principle of interpretation that can be applied consistently throughout the Scriptures. And we see that it cannot be applied consistently because if you read the Book of Esther, you will notice that the word God, no form of the divine name, is found in the Book of Esther. And one would have to conclude, therefore, that in the outlook of the writer of the book of Esther, God had been eclipsed, that he wasn't present, that he wasn't operative, just because the name of God did not appear in the book. And so this is not a very credible line of reasoning when it comes to interpreting God's word. And I don't believe that we have any right to begin chapter four with a view of the Rapture. Moreover, not only are the arguments in favor of the rapture at 4:1 unconvincing, but the new Testament itself, I don't believe, ever teaches the doctrine of the Rapture. And if the New Testament elsewhere doesn't teach the doctrine, it cannot very well be assumed and then read into this passage. At this point, the language of Chapter 4 is addressed exclusively to John. You'll notice it refers only to the reception of revelation on the part of John, the one single apostle who receives this and then passes it on to the Church. The only way a gap can be justified between chapter three and four, that is a gap of the whole of history from the ancient church down to the time of the Tribulation. The only way to justify a gap is to read it in there in terms of prophetic passages elsewhere. However, when you do that with the Book of Revelation, it becomes what we call a Procrustean bed. You all know the old story of Procrustus. In Greek mythology, Procrustus was an innkeeper. And when people came to his inn and they didn't quite fit the size of his beds, he had a way of accommodating his guests. He would put them on the rack and stretch them to the length of the bed, if need be. And if they were too big for the bed, then he would chop off their feet. And so, no matter who came to the inn of Procrustus, you see, they always fit in his bed. He either stretched them to make them fit or cut them down to size. And I'm afraid we all too often do that when it comes to the book of Revelation with our preconceived notions, we make it a Procrustean bed. Everything is either stretched or cut down to size to fit a preconceived idea of what the Book of Revelation should say. There is not the slightest hint, Hint that Chapter 4 now has shot us so far ahead in the course of history as to leave the ancient church behind and to look ahead to those seven years of tribulation right before the return of Christ to establish his millennial rule. Well, that. By way of preface, I want to dismiss that interpretation and not pay any more attention to it now so we can get onto a more positive exposition. John begins saying that after these things he looked and beheld a door opened in heaven. And as he looked, he heard a voice like a trumpet, saying to him, come up hither. I will shew thee the things which must come to pass hereafter. And immediately John was in the Spirit. After the epistles to the seven churches, it appeared that John had returned to his ordinary state of mind. In chapter 1, verse 10, you'll recall that John says, I was in the Spirit on the Lord's day. And in the Spirit on the Lord's day, he received the vision of Jesus walking amidst the seven. The candle stands. And now John says that after those things he seems to give this pause, you see, that took place. And then after that took place, I was immediately in the Spirit again after he looked and. And he heard the voice. And so he comes to be in the Spirit. Evidentially, I mean, evidently the coming to be in the Spirit was an intermittent state. And perhaps the book of Revelation should be viewed as having been written through a group of visions received on different occasions. That isn't our common conception. I think we think of John sitting down one day in this whole mass of material was just foisted upon him and he had to get all this recorded. But it would appear that John was in and out of the spirit and received visions or some order. He says he received a vision and then after that he received another vision. And there doesn't seem to be any reason to feel that it was always point by point, moment by moment, falling upon one another. When he says he was in the spirit, remember he's referring to the inspiration of the Holy Spirit. He's not referring to the ecstasy of his human spirit. So often you read in the commentators, when John is in the spirit, all sorts of weird things, spooky things, start happening to him. You know, he loses all sense of time and of space, we are told. And he has kind of this ethereal feeling of floating. And he's in the spirit. He's in ecstasy. Well, those views are a lot closer to Eastern mysticism than they are to the realities of the word of God. John being in the spirit means that the spirit was inspiring him to write. The very word of God has nothing to do with his own human spirit going into a state of ecstasy. And that coming into the spirit happened immediately. John says, as he saw a vision and heard a voice. Notice again the concomitance there between hearing and seeing. John is going to throughout now be saying, and I saw and I heard, or I heard and I saw. And very often the things that he sees and the things that he hears would not ordinarily jive. You know, he hears of a lamb and he sees a lion. Obviously, we are to take these as two facets of the character of Jesus Christ. Well, I just point that out before we go. The correlation of seeing and hearing, as with the prophet Ezekiel. In chapter one of Ezekiel, verse one, John begins his prophetic vision with the notion that the heavens are open so that he would be able to see a vision. However, in the case of John, interestingly, he says, behold, a door was opened in heaven. And I'm not yet sure how we are to interpret the idea that a door was opened in heaven rather than heaven itself being opened. Turn to chapter 19 of Revelation and look at verse 11 there. John @ that point says, and I saw the heaven opened, and behold a white horse. And he that sat there upon. And he goes on to describe the victorious warrior that is riding on this white steed. But there he says, I saw heaven opened. In chapter four, verse one, he saw a door in heaven opened. Well, now, how are we to understand the door in heaven being open, actually being established as open, set open in heaven? Well, what does it mean that he saw a door in heaven? That in itself can be interpreted a number of ways. Indeed, the word heaven is used in the book of Revelation in many ways. In chapter 3, verse 12, heaven refers to God's eternal dwelling place. In chapter 21, verse 1:1, the heavens are an area to be eventually destroyed. In chapter 12, verse 7, the heaven is a place of conflict between Michael and his angels and Satan and the fallen angels. And chapter six, verse 13, heaven is simply the sky in the most mundane sense of what we mean when we say the sky above us. So here we have God's dwelling place, we have a place of conflict, simply the sky, a place that is eventually to be destroyed. So heaven can mean a lot of different things, and we mustn't impose one univocal meaning or reference on that word every time we see it. I believe in this particular place, it's best to see heaven as God's court and the place for revelation, a revelation of those things which are. And I'm going to throw out a, you know, fancy philosophical word, but nobody's supposed to run off metaphysical realities. What does metaphysical mean? I mean, literally, not so much what is studied in the philosophical area of metaphysics. Metaphysics means behind or after behind that which is physical, that is, what principles, what forces, what things lie behind the physical world. What, you know, we see the physical world about us, right? We all drove in today and we saw, you know, God's world, the physical, material world. But what things control that world? What things characterize that world in a general and pervasive way? What are the metaphysical realities or the metaphysical concepts, metaphysical forces? Well, when John sees a door, heaven, and door in heaven open to him, I think what he's seeing is God's court. And God's court is the place from which we receive a revelation of metaphysical realities. That is, John's now going to see a vision of those things which control all of human history, those things which control the physical world. He's not looking at a door in the sky. You see as though you have this cloud cover and then there's a patch of clouds missing, and that's the door you see in heaven open to him. Nor are we to think that he sees some sort of a castle, you know, up there in the sky and the door of the castle is open, you see, as in some kind of a fairy tale. I don't think that it's credible to see the door in heaven being the door to that place of conflict between Michael and Satan. Or the place which is eventually going to be destroyed on the final day of judgment. Rather, John is seeing a door to heaven opened. Which means he's going to be seeing the essential principle of metaphysical realities that control human history. However, in chapter 19, he won't see simply a door opened in heaven. He won't simply have this metaphysical vision in that one particular area. But he's going to see all of heaven open. He's going to see all of human history laid open before him. From the standpoint of God, from the standpoint of heaven. He's going to have the divine perspective on all of human history. Here he doesn't get the whole panorama of human history. He simply gets the door. That is the key, if you will, to change the metaphor slightly. He gets to see into the basic essential principle of human history. And when John sees this door opened, he sees and behold, a throne. In fact, I think the whole language of this chapter should be seen under the rubric of John. And the Greek is very interesting. English smooths it out, I think. Unfortunately, at this point, John says, immediately, I was in the spirit, and behold, a throne. He doesn't say, behold, there was a throne. You know, very nice, smooth English. He said. He's just overwhelmed. Because as the door is opened in heaven. As the key to human history is set open before him. The thing which he sees as center stage is the throne of God. That is the important feature of this vision, the throne. Before we go on to look at that in detail, let's say a little bit more about this door being set open in heaven. However, John is seeing this vision in heaven. Now, what's of interest to me is that in chapter one, verses nine and 12, it's quite clear that John is on earth. Now, John is in heaven, or at least next to heaven. He is in the proximity. He had come up hither to see this vision. And so in chapter one, he's on earth. In chapter four, he's in heaven. Now notice in chapter 10, verse one, he is on earth. In chapter 11, verse 15, he is in heaven. In chapter 12, verse one, he is on Earth. In chapter 14, verse 18, he's in heaven. Now, the change of scenery is interesting. He's on earth. He's in heaven. He's on earth. He's in heaven. He's on. What does that. Are we to understand John as some sort of yo yo act? He's just back and forth between heaven and earth. Even if you take a hyper literalistic approach to the Book of Revelation, then this is a very interesting movement of scenes. John is here and there, here and there, here and there. He's on earth, he's in heaven, he's on earth, he's in heaven, he's back and forth. Or could it possibly be that when we say that he's on earth and he's drawn up to heaven, that it isn't to be taken in a geographical sense as. Not nearly as much in a geographical sense as rather to be interpreted that John is seeing things from the standpoint of earth and the standpoint of heaven. That is, John sees things from the heavenly perspective, from the divine perspective, and John sees things and experiences things as they are understood on.

Earth. I guess by way introducing in.

That way, you can see that that is what I prefer. The frequent change of scene is not really important geographically and in fact the interpretation of the book. I think the change of scenery is incidental to the interpretation of a book. The change of scenery simply gives us, if you will, the break between visions and a slightly different slant on the visions as they are given. John is now in heaven. He's going to be revealing things to us from the heavenly perspective. The true insight into history, you see, will come from the perspective of God's throne. Chapter four is not incidental to the rest of the book. Chapter four is not simply to satisfy our curiosity. You know, what does it look like in heaven? Well, lo and behold, you see, there's a throne and there are these four living creatures and 24 elders and the seven spirits of God. And you can go on and on and on with all this detail. Well, now that we've got our curiosity satisfied, now that the itch has been scratched, now we can go on and learn what history is all about. Well, that isn't chapter four's purpose. The purpose of chapter four is to show us things which must come to pass hereafter. So it begins in verse one. He is going to see the things which are now to take place in history. But if you are to understand these things and if you are to receive these things, and if you are to put these things in the proper perspective, then you must first see the key to reality. You must see the metaphysical reality lying behind human history. And that means you must behold see the throne of God. John is told as he comes up hither that he will be shown things which must come to pass. Hereafter, these things must come to pass. You see, what he's going to be shown is the outworking of the divine will. It's not going to be by chance that these things happen. It's not going to be by the hard work of the church. You know, if you guys really apply yourselves to these things, then maybe this will happen. It isn't the old carrot and stick routine. These are things which must happen. It's one of the strongest words imaginable in the Greek, not by chance, but rather it's going to come through the supreme control of God. There is a divine plan for history, John, and if you'll begin with the throne room of God, if you'll understand his sovereignty, you'll see what things are going to happen with all certainty, without any doubt. Not a matter of chance. Of course, what John is being reminded here is that God is sovereign in all of history's eventuation. In Psalm 115, verse 3, the Psalmist is teaching the same lesson when he says, but our God is in the heavens. And what's the significance you see of this heavenly throne room, our God being in the heavens? Well, he has done whatsoever he pleased. In Psalm 135, 6, the Psalmist says, whatsoever Jehovah pleased, that hath he done in heaven and in earth, in the seas and in all deeps, you see, whatever happens in human history, no matter what realm of creation you look at, is under the control of God. The prophecy of Isaiah, chapter 14. The prophet reinforces the certainty of his vision. In the same way the theme of God's sovereignty. Isaiah 14:24. Jehovah of hosts hath sworn, saying, surely as I have thought, so shall it come to pass and as I have purpose purposed, so shall it stand. Then jump down to verse 27. For Jehovah of hosts hath purposed, and who shall unknow it? And his hand is stretched out, and who shall turn it back? Isaiah 46, 9, 11. Remember the former things of old, for I am God, and there is none else. I am God, and there is none like me. Declaring the end from the beginning and from ancient times, things that are not yet done, saying, my counsel shall stand, and I will do all my pleasure. Calling a ravenous bird from the east, and a man of my counsel from a far country, Yea, I have spoken, I will also bring it to pass. I have purposed, I will also do it. And then one more verse, Daniel, the fourth chapter, verse 35 there the prophet and all the inhabitants of the earth are reputed as nothing. And he doeth according to his will in the army of heaven and among the inhabitants of earth. And none can stay his hand or say unto him, what doest thou from beginning to end. You see, the pervasive presupposition of all of the scriptural revelation is the utter and exalted sovereignty of God. There is nothing that can hold his hand back. God merely says it, and it will be done. God merely thinks it, and his counsel stands sure. Nothing will stop his plan from being eventuated. When God declares it, then it is done. John begins with that vision. And we need to begin with that vision of the sovereignty of God, the utter sovereignty of God, that when he plans something, there is no way that it can fail. John is going to be shown things which must come to pass. I stress that because before we get into those marvelous things that are going to be revealed, I think we need to have hearts of faith prepared to receive whatsoever the Lord says. We mustn't have preconceived notions as to what is and is not possible in history. We mustn't begin by saying, well, you know, this is Satan's kingdom, and therefore only so much can be done by way of gospel prosperity. Or if you just look at the world around you and you see those governing forces in history, it's quite clear to you that we can't expect very much from the course of history by way of profit in the church. John, before he gives the revelation of those things to happen hereafter, tells us they must happen. And he tells us that he sees that they're going to happen from the standpoint of God's throne, the central fact of heaven, indeed the central fact of the whole universe for John, is the throne of God. And to the degree that we fail to have that central in our visions, and to the degree that we fail to have that as the presupposition of all of our thoughts, we are going to be misled. And because we are misled, we're going to be weakened in the faith and we're going to be discouraged. And we're going to lack the zeal to accomplish the things that God wants us to accomplish. The central fact of all of our thinking has got to be the sovereignty of God. Of course, back in the history of science and philosophy, we know there was great controversy between the Ptolemaic and the Copernican views of the universe. And that controversy was a significant controversy because it had to do with what Was the center of the rotation of now our galaxy or of the heavens? Was the earth at the center or was the sun at the center? And John is saying, you see, in a theological sense, neither the throne of God is at the center. All things revolve around the throne of God. In the 99th Psalm, the Psalmist declares for us the rule of Jehovah, Verse one. Jehovah reigneth, let the peoples tremble. He sitteth above the cherubim. Let the earth be moved. Jehovah is great in Zion, and he is high above all the peoples. Let them praise thy great and terrible name. Holy is he. Well, until that majestic vision you see fills your soul, you're just not able to receive the visions that John is going to be given to us. The central fact is, is the reign of Jehovah upon his throne this first vision that John gives us of the things that happen thereafter, then it's preparation, or if you will, it is the assumption that underlies all that follows in Revelation. It's interesting that all but four chapters in the Book of Revelation. Now, admittedly, the chapter breakdown is arbitrary in the sense that that isn't an inspired break between chapters. But even given this arbitrary breakdown, all but four chapters in the Book of Revelation show God upon a throne. Yes, pervasive message, the underlying theme, the presupposition of all that is said. And in the New Testament, we find the throne of God mentioned 62 times. And 47 of those 62 mentions of the throne of God are to be found in the Book of Revelation. The next book in terms of mentionings of the throne of God is Matthew, and, and Matthew mentions it only four times. John is always referring to the throne of God 47 times. He's going to talk about that in the Book of Revelation. And so that's why it's so significant that John begins, behold the throne he's always coming back to. God is upon a throne. Christ rules from his throne. God is sovereign over all. Isaiah 66:1 teaches us that heaven is God's throne. Isaiah 66:1 Thus saith Jehovah, heaven is my throne, and the earth is my footstool. What manner of house will ye build unto me? In what place shall be my rest? Yes, heaven is God's throne. Jesus is quoting, I think, Isaiah 66, when he says in Matthew the fifth chapter, verse 34, Responding to the tendentious ways of the Pharisees, he says, but I say unto you, swear not at all, neither by the heaven, for it is the throne of God, nor by the earth, for it is the footstool of his feet. Heaven is God's throne and the earth is his footstool. Now, what does it mean? I mean, you have to just become very mundane for a minute. What does it mean that something is your footstool? I have a father in law who loves putting his feet up on a footstool. And I can tell you that he has utter control over that footstool. Boy. It goes wherever he wants it and everybody's got to move around it too. You see, the footstool of his feet, he controls that. And God says, heaven's my throne, the earth is my footstool. You see, he has it under his utter dominion. Well, heaven is the throne of God. We're taught in the scriptures. And yet in another sense, look at 1 Kings 8:27, heaven is God's throne. And yet even heaven is inappropriate because heaven cannot contain him. 1st Kings 8:27. But will God in very deed dwell on the earth? Behold heaven. And the heaven of heavens cannot contain thee. How much less this house that I have builded. See, here we have the building of the temple, and at the dedication, the declaration. How on earth is it conceivable that this one house, in this one locality with its limited dimensions, could contain God? Even the heaven of heavens cannot contain him. He is that immense. Well, in Revelation 4, John begins with that heavenly throne room of God, as I've been saying, he's in the spirit and behold, a throne set in heaven. And then he goes on to the one sitting upon the throne. The one seated upon that throne is incomprehensible. And because God is incomprehensible, because he's beyond all human imagining, beyond all human ability to ferret out and to see through God can only be described at best with metaphors. And the metaphors that are used in this limited way to describe the indescribable God are metaphors of splendid light and gem like radiance. John sees the throne of God and then instead of seeing God face to face, if you will, he, he sees the radiance and the lightning and the light that proceeds from the throne with that gem like color that is described. Again, that's a common theme in the Bible. Light representing the presence and the glory of God. You might think of the pillar of fire that led the Israelites you see, through the wilderness. Or even more of the Shekinah glory that's shown in the Holy of Holies above the Ark of the Covenant, representing the very presence of God on earth. The 36th Psalm, verse 9, we read in thy light we see light. That is, with the presupposition of God, with the surrounding assumption of God in His light, in his revelation, we are able to see light. God is light. And in him is no darkness at all. John tells us in his first Epistle. Not only does John see this throne and then the radiance of the light of God upon the throne, but he sees a rainbow around the throne. Who can tell me what that rainbow is symbolizing? That's just not part of the color scheme you see of this vision.

But has a very deep theological.

Import. A covenant of God established where? Well after the Flood, right? A covenant established with Noah, God's covenant of peace. And God's covenant of peace made with Noah meant that he would do what? He would restrain his.

Wrath. Until.

What? Until the day in which his wrath would be eternally expressed. That is, all of history is under the rainbow of God. All of history, all the eventuation that takes place in history is because of God's covenant of peace. That God is going to restrain his wrath until he accomplishes his ends upon earth. His covenant is eternal. It is not repudiated. That which was introduced with Noah returns here in the Book of Revelation. By the way, that rainbow around the throne of God also appears in Ezekiel's vision in chapter one. It's interesting. Ezekiel begins with Heaven being opened in the sight of a rainbow around the throne of God. And so John begins with heaven opened. The door in heaven opened. And a rainbow around God's throne. Well, it's not simply telling us, I think, that God has established a perpetual covenant restraining his wrath until all of his purposes are accomplished on earth. But that rainbow especially means he has restrained his wrath for those who come under his covenant blessing. You know, the rainbow is a sign of a curse to certain people, isn't it? As much as it's the restraint of God's curse. It's a restraint for a time. And the rainbow, you see, is only a restraint during history. And those who are not under you see, the blessings of that covenant will have to undergo finally, the curses and the wrath of God because He restrains his wrath in history. For what.

Purpose? What's the goodness of God calculated to.

Do? Why is the seed, time and harvest falling upon one another? Why is there the regularity of seasons? Well, Paul in Acts 14 comes to Lysra and he makes it very clear that God has given these seasons and the crops. For what purpose? Romans, chapter 2. God has given you all these good Things for what purpose? The goodness of God is given to sinful men, and it is calculated to lead them to repentance. You see, men should realize that their daily lives are not deserved, that God has made sustenance for them and has provided for for them, even though they are in rebellion against him. And day by day, God continues to give that blessing in a way calculated to soften their hearts and lead them to repentance. And so the rainbow of God's restraining grace is over all of history, as he continues to give good things to the sons of men. But then, when they will not respond, that rainbow becomes the sign of God's curse. It is restraint for a time. God will not eternally restrain his grace. Grace. For God will not eternally restrain his wrath. But he will, in his wrath, eventually break out upon all those who have not come in repentance to him through His Son. And so the rainbow is a sign of wrath to those who will.

Not take the time to.

Repent. But for the Christian, the rainbow is a sign that in a very real sense, historically and eternally, that the storm is over. The storm of God's wrath is over. And we are protected by the sign of that rainbow. So John begins with a view of God's utter sovereignty. He's going to tell you what things must take place. And he reminds you this is the covenant keeping God, the God who has for his people put them under grace. For them the storm is over. They are protected in his covenant of peace. That isn't going to be true for those who are opposing the people of God, as the Book of Revelation will eventually show us. Let's look at a couple of Old Testament passages that refer to the manifestations of God's presence. Exodus 19:16. And it came to pass on the third day, when it was morning, that there were thunders and lightnings and a thick cloud upon the mount. And the voice as of a trumpet exceeding loud. And all the people that were in the camp trembled. See, they didn't even look upon the radiance of.

God. But they had this thick cloud around the.

Mount. And the thunders and the lightnings from the mountain. And the mountain shook, you see, and the people trembled for fear. Look at Psalm 18:13. 15. Psalm 18, beginning at verse 13. Jehovah also thundered in the heavens. And the Most High uttered his voice. Hailstones and coals of fire. And he sent out his arrows and scattered them, yea, lightnings manifold and discomfited them. Then the channels of waters appeared.

And the fountains of the world were.

Laid bare at thy rebuke, O Jehovah, at the blast of the breath of thy.

Nostrils. The only response to this that.

Is appropriate is that of the Israelites to tremble before him. I hope in some way, I mean subjectively, existentially, personally, right now you can begin to have a feeling what John had to go through to receive this.

Vision. It's a glorious vision. We praise God that we have it. But just think humanly of John having to see the throne of God, the throne room of God, the incomprehensible God. And with lightness and thunder we are told right here in the very presence of God and these strange creatures around his throne and the 24 elders. And you see their exalted glory with those crowns upon their head. And John's taken right into that place. And you can imagine that he too, as the Israelites of old, knew what it was to tremble before an almighty and sovereign God. Let's look at that throne room, the attendants in the throne room. We see, first of all, 24 elders. And it's at this point especially we need to pause and I think correct some pervasive misunderstandings or at least what I take to be misunderstandings of the 24 elders. It's not at all unpopular for people to hold that the 24 elders represent the entire church of both the old and new dispensations. Here you have the unity of God's church in the Old Testament and in the New Testament you have the 24 elders. Well, who would the 24 elders be then? Well, clearly they'd be what, the 12 patriarchs and the 12.

Apostles.

Right. And so the 24.

Elders.

Right. The leaders over the people of.

God of the old.

Dispensation. The leaders over the people of God of the new dispensation. Here you have the patriarchs and the apostles represented in heaven as around the throne of God. Well, I certainly don't want to do despot to the theme of the unity of God's people in Old and New Testament. I certainly believe that the church is the new Israel. And that will be stressed later in the book, by the way. I think the way in which that's stressed later in the book is in the vision of the New Jerusalem where you have 12 foundation stones, 12 gates. And what are the foundation stones? What names are upon the foundation stones of the New.

Jerusalem? Anybody.

Recall what names are over the gates of the 12 gates? Well, there you'll see the unity.

Of old and new.

Dispensations. The patriarchs are the foundation stones and the gates are the apostles. You see, the kingdom is established upon the people of God of the old dispensation, the foundation stones of God's calling of people, himself, the patriarchs. But one only enters that if he comes through the message of the.

Apostles who hold the keys of the.

Kingdom, right through the gate of the gospel proclamation. So the unity of God's people is to be symbolized in the book. Without a doubt. But I don't believe it is symbolized in the vision of the 24 elders. Dr. Ned Stonehouse has a lengthy discussion of this in a well known article of his that appears in the book Paul before the Areopagus. But I simply want to summarize that for you now, what the 24 elders really do refer to. Let's look at chapter seven, verses nine through 11 to begin our study. And I think we'll get some hints after these things. I saw and behold a great multitude which no man could number out of every nation and of all tribes and peoples and tongues, standing before the throne and before the Lamb, arrayed in white robes and palms in their hands. And they cry with a great voice saying salvation unto our God who sitteth on the throne and unto the Lamb. So this is again the throne of God is the setting. And all the angels were standing round about the throne and the elders and the four living creatures. And they fell before the throne on their faces and worshiped God, saying all the angels were standing about the throne. And you see, and they are.

Surrounding the throne of God with the.

Four living creatures and the 24 elders. You have to see all the angels you see here. And then in another circle, the 24 elders, and then another smaller circle, the 4 living creatures and then the throne itself. Obviously, in terms of the breakdown of this passage we just looked at, the 24 elders are part of the angelic host. They are surrounded by the angels and are included in their description. Moreover, the elders perform angelic service. Chapter five, verse eight. And when he had taken the book, the four living creatures and the four and twenty elders fell down before the Lamb, having each one a harp and golden bowls full of incense, which are the prayers of the saints. That's fascinating in itself. We can't stop to talk about the prayers of the saints being incensed.

Before the throne of.

God. But the incense is held by the 24 elders. Now, in conjunction with that description right there, look at chapter eight, verse three. And another angel came and stood over the altar, having a golden censer. And there was given unto him much incense, that he should add it unto the prayers of all the saints upon the golden altar which was before the throne. And so they're bearing the buckets of incense, you see, which are the prayers of the saints is an angelic task according to chapter eight. And yet it's the 24 elders in chapter four by which do this. They expedite the prayers of the saints in God's throne room. And then chapter 7, verses 13 and 14 show that the 24 elders performed the angelic service of interpreting prophecy. Chapter 7, verse 13. And one of the elders answered, saying unto me, these that are arrayed in the white robes, who are they? And whence came they? And I say unto him, my Lord, thou knowest. And he said unto me, these are they that have come out of great tribulation and have washed their robes and made them white in the blood of the Lamb. The elder, you see, interprets the vision for John. And so, first of all, you notice that they are included in the breakdown of the angels before the throne of God. Secondly, they perform angelic tasks, expediting the prayers of the saints, interpreting the prophecy to.

John. And then I think even more.

Importantly, chapter 14, verse 3, they are set in contrast to the redeemed. They are not redeemed individuals. 14, 3. And they sing, as it were, a new song before the throne and before the four living creatures and the elders. And no man could learn the song save the hundred and four and four thousand, even they that had been purchased out of the earth. So you have the hundred and forty four thousand the redeemed set over against the four living creatures and the twenty four elders. They're of a different order of reality altogether. They are not redeemed men, they are not human. They are on the angelic side.

Of the line, if you.

Will. Well, what are the 24 elders then? Well, very simply put, they are a high rank of angels who help execute the divine rule in the universe and who worship and adore the Creator before his throne. They're a high rank of angels, if you will. They're the heavenly counterpart to the elders of Israel, just as Moses had elders in Israel who helped him carry out his rule, who executed his decrees. So Also God has 24 high ranking angels who are the counterpart of those elders. They are the heavenly elders who execute the divine rule throughout the universe. White clothing is the garb of angels. You'll Notice in John 20 and Matthew 28, Acts 1, Mark 16, on and on. White clothing is appropriately the garb of angels. Paul tells us in Colossians 1 and Ephesians 3 and also Romans 8, that there is a rank of angels. He refers to thrones, principalities and rulers. So we know that angels wear white. I mean metaphorically wear white. Anyway, Paul tells us there are ranks of angels. And the Old Testament itself portrays God as surrounded by a heavenly council. Notice Psalm 89. 7 God is feared in the counsel of the holy ones, great and.

Terrible, above all that are about.

Him. See, there's a council of holy ones, a council of angels about God. Isaiah 24:23 says, God will reign on Mount Zion, and before his elders he will manifest his glory. See, God has a council of angels about him, and before his elders he manifests his glory. Precisely what we see in Revelation.

4. We see they will, they will.

Sing, worthy, you see, to receive the glory. And then Micaiah The Prophet in 1st Kings 22 saw the Lord sitting on his throne, throne and all the host of heaven standing beside him on his right hand and on his left. So the Old Testament portrays for us angels about the throne of God and a rank of elders among those angels. Paul tells us there is a ranking of angels, different classes of angels. And the fact that there are 24 symbolizes, it seems to me, or corresponds to anyway, the number priestly orders in the Old Testament. Just like the Old Testament, Israel had elders to execute the kingly will. And the old Testament had 24 ranks of priests. So in the heavenly sense there are 24 elders bringing together the two images, if you will, before the throne of God as a high ranking, as high ranking angels. But the 24 elders are not the only ones we see in this throne room. There's this amazing vision of four living creatures. And let's read that again, Beginning at verse six. And before the throne, as it were a sea of glass like unto crystal. And in the midst of the throne, and round about the throne, four living creatures full of eyes before and behind. And the first creature was like a lion, the second creature like a calf. The third creature had a face as of a man. The fourth creature was like a flying eagle. And the four living creatures, having each one of them six wings, are full of eyes round about and within. And they have no rest day and night, saying, holy, holy, holy is the Lord God the Almighty. What does this refer to? I think we could probably take three weeks in just laying out the options. If you look at the commentators, there is so much written, you see on what the four beasts or the four living creatures could be along with the 24 elders. But especially as very strange and admittedly to this interpreter too, extremely strange vision of these four creatures. Now, one has the face of.

A lion, one like a calf, one like a man, one like an eagle, a flying.

Eagle. Now, what it is to have a face like a flying eagle is very mysterious. But John, you see, that's the way he describes it, as he stands there in this awesome sight of these four creatures, which appear to be the closest to the throne of God. You have the four creatures right.

In the midst of the throne are.

Right around it, and then the 24 elders about them, and then all the.

Other rankings of angels about.

Them. And these four creatures are extremely strange in appearance. They have six and they have eyes studded all about their bodies. Well, let's try to get some help from the Old Testament, which is always, I think, advisable. Not only that the word of God is to interpret the word of God, but especially John is drawing upon Old Testament imagery throughout the book of Revelation. Turn first to Ezekiel 10:14. Ezekiel describes four creatures like the four that John sees in chapter one and chapter ten of his prophecy. Time doesn't allow us to read both chapters one and ten, or even all of chapter ten, but look at 1014, and every one had four faces. The first face was the face of the cherub, the second face the face of a man, the third face.

The face of a lion, and the.

Fourth the face of an eagle. There is some difference, to be sure. See, each one of the four that Ezekiel sees has four faces representative of the four different faces that John sees. And so there is some difference. Some have. Some commentators have interpreted that difference in light of the purpose of the symbol as it's found in Ezekiel, and the difference between that purpose and that which John was holding to in Revelation. In Ezekiel, the four creatures bear the throne of God.

Themselves. That is, they actually hold up.

The throne and carry it about the earth. And because they do that to represent the omniscience of God, the all seeingness of God, they each have four faces. Symbolically, in John's interpretation, the throne is established in heaven. It's not mobile, it's not being moved about. And for that reason, the faces.

Are distributed among the four, rather than.

Each of the four having the four faces. Well, I know it's very complicated and a lot of you are falling asleep just getting lost in the maze here, but the thing I want to get across is that Ezekiel describes something very similar to what John had seen. In fact, in chapters 1 and 10. The following parallels should be noted. The four creatures in Ezekiel are called living ones, exactly what they're called in the prophecy of John. The number of them is 4. 4, as it is in John, their faces are compared to a lion, an ox, a man, and an eagle. As they are in John, they are closely associated with the throne of God and especially with fire, as in John's vision, we see fire there as well. They are studded all over with eyes, according to Ezekiel, and John has emphasized that twice in his prophecy. And they are associated with the throne that is itself surrounded by. By a rainbow, as it is in the case of John. So there's clearly a correlation. John is drawing upon the imagery of the Old Testament when he describes them. And with that in mind, let's look at Ezekiel 10:20. This is the living creature that I saw under the God of Israel by the river Shepar. And I knew that they were.

Cherubim. Is he who gives us the.

Inspired and authoritative interpretation they are cherubim. Now, what is fascinating to me is they're not simply cherubim because John says they have six wings and they sing continually, Holy, holy, holy is the Lord God Almighty. Turn to Isaiah 6, verses 1, 2, and.

3.

3. Isaiah says, in the year the king Uzziah died, I saw the Lord sitting upon a throne high and lifted up, and his train filled the temple. Above him stood the seraphim. Each one had six wings, and with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another and said, holy, holy, holy is Jehovah of hosts. The whole earth is full of his glory. You see, these four living creatures in the Book of Revelation are described as cherubim, but they have seraphim features as well. The six wings and the song that they sing. The cherubim guarded the holy things of God according to the Old testament. In Genesis 3, verse 24, God establishes cherubim around the tree of life to guard it. In Exodus 25, verse 20, you'll notice that in the holy of Holies, the Ark of the Covenant is symbolically guarded by what? Cherubim. Okay, you have cherubim with seraphim imagery added to them. They guard the holy things of God. They represent in their faces and in their activities, strength, service, vigilance, intelligence, and swiftness. They are quick to do God's will. They are intelligent beings. They are vigilant. They serve him with strength. I'm not going to take our discussion any further than this. Remember I said, if John stood.

Before the throne of God and the.

Lightnings were there and the thunder and the radiance of God's holiness and majesty, how he must tremble. Well, I do believe that these features are added to the vision to enhance that notion of the majesty of John's surroundings. I'm not sure that we need to go any further than to see that there are 24 ranking angels in.

The throne room of.

God. And then even closer to the throne, these four very strange creatures, if you will, perhaps the highest of the ranks of the angels, the cherubim. Incorporated with seraphim imagery, these orders of angels enhance the significance of the throne of.

God. I mean, what monarch do we.

Know of even today, much less in the ancient world? The ancient Eastern monarchs that didn't have that kind of regal court, you see, that to enhance the splendor and the significance of his place of rule. And so God himself has this really majestic throne room with orders of.