dark illustration). Therefore, where do we draw the resource to confront sin and evil? (The holy spirit).
The authority of this world is exercised by worldly man, and all sin in this world is expressed in the attitudes and actions of worldly man. We are immersed in a world that is saturated with evil, requiring faith in God for any semblance of purity or truth. That is God’s purpose for allowing sin in the world. Without sin, there is no need for faith. Without the impact of sin in our lives, we will never see a need for God. It is God’s purpose that we learn who He is and respond to Him by faith.
So, when John looked into heaven, what did he see? Rather than a place where Jerusalem, Rome, or sin was the authority, he saw a place where Jesus was the authority (verses 5, 8, and 11 identify Jesus as sitting on the throne.) What does this say about our future in heaven? With Jesus on the throne, sin, Rome, and Jerusalem will all be defeated. John’s exile will end, as will the persecution of all believers. The authorities of this world will be but a memory.
It is difficult to understand how a Christian, particularly one going through conflict with this evil world, would not find these words very comforting.

Revelation 4:3.

And the one who sat there had the appearance of jasper and carnelian. A rainbow, resembling an emerald, encircled the throne.

We know, or at least consequently we will know, that it is Jesus on the throne. Here we see Jesus described. How is he described? First, He had the appearance of Jasper. We do not use the word Jasper to describe the gem that many American engaged or married women wear on the ring finger of their left hand. What word do we use? A diamond. When you think of a diamond, even with all of the other materials that have been discovered or made in the last 2007 years, what do you think of? Purity? Clarity? Permanence? Immutability? It is still considered one of the most amazing materials in all of creation, and thanks to DeBeers who have prevented the flood of diamonds into our marketplace, it is also considered one of the most valuable. (Actually DeBeers sits on enough diamonds to drop the price to a small fraction of what it currently is.)
To the ancients, a diamond was the hardest material known. It is not subject to being bent or shaped by another material. Only a diamond could shape a diamond. The idea is that none of the authorities of this world have any controlling influence on Jesus as they do in their own experience, and they will have no controlling influence in heaven.
To the ancients, a diamond also represented purity and clarity. Where the world authority is characterized by the impurity of sin, the authority of heaven is entirely characterized by purity, the purity of God’s word, His purpose, and His grace.
Carnelian (note its similarity to the word, carnal) was a stone that was plentiful of the region around Sardis. This stone was a deep blood-red in color, and would bring the thought of blood to one who found it. Again, the use of symbolic metaphor is obvious, since something cannot appear to be crystal clear and blood-red at the same time. What does the color red represent in Christian apocalyptic literature? It represents the atoning blood of Christ.
We see in the diamond and carnelian both the purity, permanence and atoning purpose of Christ. Those who held positions of worldly authority took those positions without fully deserving them, and the ancients fully knew that. However, Jesus’ position on the throne of Grace is His, and His alone. It is eternally His because He is Jesus Christ: the Messiah, Yahweh, the Creator and LORD, and it is His because He is Jesus who died on the Cross as the Lamb of God, the sacrifice that would pay the ransom for the sins of those who place their faith and trust in Him. Jasper and Carnelian
What else did John see? A rainbow was surrounding the throne. If the throne is the authority that rules heaven, what is the significance of a rainbow surrounding it? The rainbow is a symbol of God’s covenant with man. The basis for the God’s authority in heaven is His covenant with man. God has not forgotten his promises. When John comes to understand God’s authority in heaven, he understands that it is surrounded by God’s covenant with man: if we will place our faith and trust in Him, He will be our God, we will be His people, and He will provide a place for us that is eternal.
What is the color of the rainbow? Usually we think of all colors, but this rainbow resembled an emerald. What color is an emerald? Green. Green symbolizes God’s mercy and His purpose of Hope. Consider the green of the Spring season. It is a renewing of life, by God’s mercy, and an indicator of hope of better days. Heaven is the covenant promise of God and is the product of God’s mercy, bringing hope to all who will receive Him.
This is a very encouraging message to the persecuted saints. What awaits them in the future according to these three verses? They will be taken to a place where sin will no longer have power over us. Instead, it will be a place where all recognized authority will be that of Jesus Christ by virtue of the price that He paid on the cross to atone for our sins, and in response to the covenant that God made with man, a covenant that God will be faithful to fulfill, one that is product of His mercy, one that brings us hope. Evil may reign now, but it will not last forever.
This is also a great example of how to read apocalyptic literature. A literal reader would simply see a door and a throne with someone on it that looked like a cluster of gems with an emerald-colored rainbow around it. When we consider John’s use of apocalyptic metaphors, we see the very deep and complete presentation of God’s purpose of grace.
Revelation , Chapter 4 introduces us to the focal point of John’s vision: the throne of God in heaven. First-century Christians were quite concerned about thrones. They were vexed by the authority of Rome to whom they felt inappropriately subjected and from which they received only humiliation and persecution. They were also subject to the authority of the Jerusalem Jews who took it upon themselves to prescribe an onerous set of laws that all were expected to follow. The Christian’s rejection of those laws brought them under persecution from this secondary, but closest, authority. The result was a profound isolation by the early church. They found it difficult to own land or take part in the commerce of the day. They were in the second generation since the ascension of Christ, and many who held the original vision and experiences of the faith were no longer alive to lead them. The church needed a word of encouragement from the LORD, and that word started by addressing this issue of authority. Where their world was submerged in worldly and godless authorities (Eph. 12), John reveals that the authority in heaven is Jesus, and Only Jesus who is untainted by sin, unaffected by worldly authorities, fulfills God’s promise of eternal redemption, given to those who place their faith and trust in Him because of God’s mercy and love (Revelation 4:1-3).

Revelation 4:4.

And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold.

Continuing the theme of heaven’s authority, John reports the presence of twenty-four thrones surrounding the throne of God, and seated on each throne is an elder. By their description and context, there is an authority represented by each of these thrones that is subservient to the throne of God, and those who are seated on them are given that subjected authority. Their white raiment implies that their hearts are pure, and they stand before God with His purity, sharing in His glory. What is their part in the “dispensation” of God’s authority?
We might first consider the experience of the first century church. Where their authorities are centered in Rome and Jerusalem, those authorities are exercised in what we might term a set of elders. Rome has its very hierarchal organization of individuals, from the Caesar on down, who share and dispense the authority of Rome. For the most part, these leaders are violent and corrupt, using their position for personal advantage, often abusing those beneath them in order to build their own set of riches and power. The hierarchy of leadership in the Jerusalem Jews, though painted with the picture of righteousness under the law, was likewise corrupt. The concentration of power in the Jewish leadership was also characterized by godless and self-promoting leadership. Jesus described them as “Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto white-washed sepulchres, which indeed appear beautiful outward, but are within full of dead men’s bones, and of all uncleanness.” (Matt. 23:27). When the first-century church looked at the leadership around them, they saw nothing but godlessness. We might look at the authorities around us today and come back with the same assessment, though the occasional Christian leader sometimes may encourage us to know that all is not lost to satan.
John writes to remind us that all is not lost to satan. The elders around the throne are clothed in white, a metaphor for those who have trusted in the LORD. In heaven, the elders are godly individuals. Furthermore, they have crowns of gold. Recall that the crown was the reward for winning the race, and was traditionally nothing more than an olive branch, something that was intrinsically of no value. However, God reveals that one wins the race of this life when one places their faith and trust in Him, and the reward that awaits is of great value. Gold is still considered of great value today, with few common substances characterized by a greater worth.
What is the function of these heavenly elders? Worldly political leaders share in the authority of the government, and brutal governments spawn brutal leadership. This is the world of the first-century church. However, John will describe a “government” of elders that is quite different in its character and purpose. When we look at the work of the elders around the Revelation throne we find that they prostrate themselves before God in worship (4:8ff, 5:11ff, 7:11ff, and 19:1ff.) Note that their focus is towards the throne, not towards the people. They do not use their proximity to the throne to lord it over the people, but to lead the people in worship as they do so from a pure heart. They are heard to shout “Hallelujah” and “Amen” (19:4) as they sing praises (4:11, et. al.) and lift up prayers for the people (5:8). Individual elders speak to John (5:5, 7:13) and provide interpretations of what he sees and hears (7:14ff). Rather than hold on to the crowns as a worldly leader might do, instead they cast their crowns at the feet of Jesus (4:10).
The identity of the elders is unclear. The number, 24 implies that there are more than the 12 that God typically uses in human government (12 tribes, 12 apostles, etc), yet there appears to be no need for a great multitude. There were 24 courses of the priests, but the elders of Revelation did not execute the functions of a priest. Some have likened the number to the 12 sons of Israel plus the 12 apostles, perhaps validating the ministry of both.

Revelation 4:5a

And out of the throne proceeded lightnings and thunderings and voices:

When John describes this nature of the appearance of the throne, we are sent back to the experience of Moses and the nation of Israel when they approached Mount Sinai to receive the Ten Commandments (Ex. 19). In that event the people witnessed a great cloud around the mountain and the bright gold flashes of lightening and peals of thunder. They also heard the sound of the shofar, the trumpet, grow louder and louder until Moses spoke to God and His answer was heard by the entire nation. These sights and sounds were not the fabrication of any work of man, but were entirely the work of God as He revealed His presence on that mountain.
John is clearly identifying that the throne, the center of heaven is similarly the work of God, and Him alone. There is no part of the throne that came from man, and it is entirely the work of God as He reveals Himself to us in that place. This is His tabernacle, His place of abode. Note that the imagery is that the presence of God is shown coming out of the throne, not surrounding it or illuminating it as it did Mount Sinai. This is still a message about the authority of heaven, the same authority that spoke to Moses and the people at Sinai, affirming and reminding us of that covenant that God made with man, that if we will place our faith and trust in Him, He will be our God, we will be His people, and He will provide a place for us. Through John, He is revealing that place.

Revelation 4:5b.

and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.

As John describes the appearance of the heavenly throne, he continues his use of this metaphor in describing its context and source of authority. He has already referred to Jesus as the One on the throne, in the position of judge and king, and he referred to the mighty presence of God the Father. Now he concludes the presence of the Holy Trinity by declaring the presence of the Holy Spirit. John refers to the Holy Spirit as the “seven Spirits” four times in the Revelation (1:3, 3:1, 4:5, 5:6). We see again the clear use of numerology, since there is only One Holy Spirit of God. The use of seven indicates a measure of completeness by God’s standard. We might also use the word, “fullness” as in the fullness of the Holy Spirit. The concept is that the Holy Spirit’s control is unadulterated and complete; without compromise. We see this same concept employed in reference to the possession of individuals by the unholy spirit (Matt. 12:45, Luke 8:2, Luke 11:26) whereby they are described as possessed by the “seven spirits.”
When John describes heaven, his first words speak to the authority that permeates this place, an authority that is not of this world, but rather is held exclusively by God the Father, God the Son, and God the Holy Spirit. We get a mental picture of a scene as John employs allegory and metaphor to illustrate this truth of God’s Word, but we must always keep in mind the nature of this apocalyptic literary form that describes truths in the form of poetic metaphors.

Revelation 4:6a.

And before the throne there was a sea of glass like unto crystal:

References to heaven’s appearance as a sea of glass are common in many apocalyptic sources including a few in scripture, (i.e. Ezek 1:22.) Some have argued that John is describing a literal object similar to the large brass laver that Solomon included in the temple (1 Kings 7:23 ff). However, the purpose of the temple laver is to provide a source for ceremonial washing, and the need for such an object at the throne of heaven is doubtful. One might do better to consider what John is trying to communicate as he looks into heaven and has no nouns in his vocabulary to name what he sees.
The sea of glass may be speaking to the peaceful nature of heaven. First-century sailors depended upon the wind to drive their ships on the open sea. Most had probably experienced what happens when one is out to sea and the wind becomes completely calm. The surface of the water becomes as smooth as glass, and the ship is completely enveloped in a peaceful calm. This may be nice for those who seek peace, but it is not very helpful to those who wish to drive the ship. The first-century world was like a roaring sea as Christians are tossed around by the many forces that oppose them. It is assuring to know that the place that God has provided for all of the faithful is a place of peace and calm.
Often when John uses the word, sea, he refers to the immense mass of evil people(13:1, 21:1). However, this inference is clearly different, is consistent with many other apocalyptic descriptions of God’s throne, and should not be equated with these other references.

Revelation 4:6b.

and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind.

The four living creatures that surround the throne are also referred to by Isaiah as seraphim (Is. 6:3) and by Ezekiel as cherubim (Ezek. 1:5ff, 10:1ff). Like the 24 elders, they serve to lead in the worship of the LORD. The elders and the living creatures are often referred together. Eyes are commonly used as a metaphor for knowledge and understanding. (Prov. 17:24, Is. 11:3, Jer. 5:21, Dan. 4:34, Eph. 1:18). When one has many eyes, one sees many things. The living creatures around the throne have a full appreciation, understanding, and knowledge of all things.
The cherubim may be a proclamation of the nature of God, as each demonstrates one of God’s qualities, for example the omniscience implied by the fullness of eyes, both in front and behind, seeing and knowing in all directions, whether they be directions of the compass or directions of created time.

Revelation 4:7.

And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.

Note that the description of the living creature (a metaphor) is described in similes, not metaphors. As we observe the characteristics of the living creatures, keep this in mind. They are not a lion, calf, a face, and an eagle. They had characteristics that were like a lion, calf, face, and eagle. It is the character that we are to consider, not a literal appearance.
The first living creature has a character like a lion. A lion was used in ancient times to represent royalty, the unique character given to some who would reign over others. As the “Lion of the Tribe of Judah” (Hosea 5:14) the Messiah is endowed with such royalty. Highest Royalty is part of the character of God.
The second living creature, rendered a “like a calf” in the KJV may be better rendered as an “ox” in the prime of its life. To the ancients, the ox symbolized great strength, and bereft of the mechanizations of today’s technology, the ox served as the source of greatest strength when called upon to get work done. Greatest Strength is part of the character of God.
The third living creature has a characteristic that is similar to man. When God created man in His own image, He gave him an eternal, living spirit. This was given to no other creature on earth. It is the character of this spirit that man shares with God. God created mankind as a spiritual creature, and likewise, God is Spirit. It is through the Spirit of God that He accomplishes all of His work, and much of that He accomplishes through the works of mankind. The Holy Spirit is part of the character of God.
The fourth living creature has a characteristic like an eagle. There are many scriptural references to eagles as the ancients held them in very high regard because of their independence and their swiftness. The eagle sits atop of the food chain with no natural predators, at least that they knew of. Though they revered the lion in a similar sense, it was not unusual for a lion to fall prey to man, or even packs of wolves. This independent character of the eagle was unique. The ancients also perceived the eagle as the swiftest of creatures. To be taken away on the wings of an eagle was an idiom that referred to a swift deliverance from harm. Together we see another set of characteristics of God.
As the ancients considered the worldly authorities around them, they would not see these godly characteristics. John makes it clear that this is the character of the One True God who promises the reward of heaven, a home in His presence.
Revelation 4:8.

And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come.

Again, we see in the character of the living creatures the independence of wings and the understanding and knowledge of the fullness of eyes. Though the number six is often used to express the nature of sin, falling short of perfection, the number should not be used in this manner in this passage. The six wings of the cherubim are metaphors that similarly represent godly character as they use the wings in worship. Though John does not refer to the use of the wings in this passage, Isaiah does in his vision of heaven, recorded in Isaiah 6:2.
Above it stood the seraphim: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly.
With one set of wings the seraphim covered their faces, a clear reference to their recognition of the infinity of God's glory and honor, an honor that is so "high and lifted up" that they do not deserve to look upon Him. There are several scriptural references of testimony that to look upon God is to die. This represents their understanding of the glory of God.
The second set of wings were used to cover their feet. To the ancient near-eastern cultures, the covering of one's feet was an idiomatic expression of humility. As the seraphim recognized the glory of God, they also recognized their own place in God's presence and did not come to God in a prideful manner, but in one of abject humility. When we worship, we should be sincere in our humility before a God who deserves that humility on our part.
Finally, with the third set of wings, they flew. Fully recognizing the glory of God, and fully understanding their own place of humility in His presence, the seraphim were able to fulfill their purpose.
What is the message that we gain from observing these “living creatures?” Whether they are metaphors for the characteristics of God that John sees demonstrated in heaven, or whether they are separate from God and are substantive heavenly beings, the message is clear: God is holy. The character of their message never changes. God is unchangeable and immutable. He is always holy. When first-century Christians consider the worldly authorities that vex them, they see no such holiness, and they certainly see no such consistency. God is consistently faithful and holy. He can be depended upon now, and forever.

Revelation 4:9-11.

And when those beasts give glory and honour and thanks to him that sat on the throne, who liveth for ever and ever, ¹⁰The four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, ¹¹Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.

John gives to use a mental picture of the throne of heaven that is quite different from the thrones of man. We might recall that God never intended for Israel to have kings who sat on thrones. It was God’s intent that the LORD would be their LORD, rather than a single man. Samuel prophesied correctly that the kings would lead them away from God, lead them into bondage, and ultimately cause them to lose their inheritance of the promised land. The King that God intended is the King that John describes when he looks into heaven. He is God. He is Holy. He is worthy of all thanksgiving. As the elders cast their crowns before the throne, we know that all that we have belongs to Him who deserves all of the glory and praise that we can raise. It is God who is sovereign, not the Caesar or the Jewish high priest. We may struggle today against the powers and principalities of this world, but God has promised to all that place their faith and trust in Him that those worldly powers are short-lived. God has a plan and a purpose that will redeem all of the faithful, bringing them to Himself for eternity, and God did all these things for His own good pleasure.

3 ½ Half of 7	Half of perfection, profound sin, incompletion.
6	Short of perfection, sin, error.
666	Sin, repeated three times. Complete and pure sin. No evidence of good. Total depravity.
7	Perfection, completion of God’s task.
12	Complete, complete assembly of God’s design. (12 tribes, 12 disciples.)
40	Sufficient period of time for God to work His purpose for man.
144	12 times 12, profound completion.
1000	Largest known number. Used to signify an unimaginably large amount.
144,000	144 times 1000. A vast and complete/sufficient number

Book	Knowledge, an unchanging truth.
Clear:	Purity
Cubit:	A measure by man’s standard.
Eyes:	Deep understanding
Green:	Mercy, hope.
Jerusalem:	The Church, the Bride of Christ
Lion:	Royalty
Ox:	Power and Strength
New Jerusalem:	The post-rapture, glorified Church
Rainbow:	God’s covenant.
Red:	God’s redeeming act, Jesus’ blood.
Right Arm:	Strength with Purpose.
Right Hand:	Taking action
Throne:	A position of power.
Trumpet:	A clear message.
Wall of Revelation 21.	Salvation by Faith
White:	Purity