Seals--Ch 3-Arriving In Heaven's Throne Room! - Endtime Issues February 2007

Verse 2: “And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne.”

There is a heavenly vision, an open door, the trumpet-like voice of Jesus which says “come up” and “immediately I was in the spirit:” “I was in the Spirit ... Strictly, I became: I found myself in. Appropriate to the sudden and unconscious transportation of the seer into the ecstatic state.”¹

This pre-vision statement blends with 1:10, “I was in the spirit” preceding the first vision. “Although the preposition ‘in,’ from the Greek ‘en’ is usually translated ‘in,’ it is also frequently rendered: ‘with, through’ or ‘by (for example, see Rev. 2:23; 8:13; 9:20).’ Therefore, the first phrase might easily be considered to say ‘I was taken up with the spirit’ or ‘through the power of the spirit’ or ‘by the spirit.’ The NEB does, in fact, word it as ‘At once I was caught up by the Spirit.’”²

“It is best to conclude that John had returned to his normal senses after the first vision ended in 3:22 and now returns to the same state in which he had been so as to receive a second vision (Charles; Ladd). This is the most natural understanding of the language (Beckwith; Mounce). It is the repetition of the expression from 1:10 that implies an intermittent state when the trance left him (Morris). Apparently the first vision (1:10-3:22) ended, and immediately after, this new summons with its consequent ecstatic renewal came.”³

“This miraculous ecstatic state wrought by the Spirit of God was, to all intents and purposes, a complete translation from Patmos to heaven. All of the prophet’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.”⁴ This is described by Paul in II Corinthians 12:4.

Verse 2 – “and, behold, a throne was set in heaven, and one sat on the throne.”

This is a transition verse that will help us understand the seven Seals soon to follow. As we build on this with exegetic ties, the meaning of those Seals and the scroll will begin to unfold.

“John was an ardent student of the Old Testament Scriptures, as his frequent allusion to them confirms. He knew of Ezekiel’s experience in God’s throne room. And now, just like Ezekiel, John finds himself invited into God’s throne room to receive a message. He has been told that he is about to learn about the events that were still to transpire before Christ’s return. Can you imagine his eagerness? As his vision progressed, and he saw where he was, I’m sure his mind took him back to Ezekiel’s experience. As he saw the throne, the sea of glass, and the four living creatures he must have been watching it unfold as a familiar dream.”⁵

“The first thing John mentions seeing is a throne. In other parts of this vision, we see evidence that the vision was one of the heavenly sanctuary. In verse 5, John sees the seven lamps of fire, and in verse 6 he sees the sea of glass (represented by the laver in the original tabernacle and by the bronze sea in Solomon’s temple). Notice, however, that there is no reference to the table of shewbread, the altar of incense, or the altar of burnt offering at this point. Both of the altars appear later in the book of Revelation, but the table of shewbread never does.”⁶

“The throne of God is extremely prominent throughout John’s prophecy, being explicitly mentioned in every chapter except chapters 2, 9, 10, 15, 17, and 18.”⁷

“Now, as John looks through the opened, heavenly ‘door,’ the first thing to greet his eye was ‘a throne.’ It must be the same referred to by Jesus in verse 21 of the previous chapter, as the one ‘set down’ upon by His ‘Father.’ So, the ‘one’ seated here is God the Father or ‘the ancient of days’ also depicted in Daniel 7:9, 13 and 22.”⁸

Other very fascinating imagery was given John regarding this throne. The throne was “set.” In this setting the Greek word is keimai, suggesting laid up or put into position. This elicits Daniel 7:9 where thrones were “set up.” “It is possible that (‘was set’) reflects the result of [and] ... act of placing.”⁹ This is profound information. This clearly portrays the descriptive language that was noted by White, “I saw the Father rise from the throne, and in a flaming chariot go into the holy of holies within the veil, and sit down.”¹⁰

The implication of that one word “set” suggests a positional change of God’s throne – it had been “placed” as John begins this throne room scene. The imagery is of a throne with only one on that throne. Jesus is not visible. Only His voice is noted.

“In chapters 1–3 Jesus gives judgment-oriented messages to the seven churches. The act of sitting on the throne is often connected with judgment in the Bible (Ps 9:4, 122:5; Judges 5:10; Rev. 20:4). In vs. 3 is a rainbow above the throne. ‘The bow above God’s throne represents the union of His mercy and His justice’ (Ed 115). All of these features in the first few verses of Rev. 4 are an indication that the stage is being set for a continuation of a discussion of the judgment. If the features in Rev. 17 set the stage for indictment of the harlot, then the contrasting opposites in Rev. 4 may be seen as setting the stage for vindication of the Father in the investigative judgment. We may summarize the relationship of the two sections dealing with the investigative and executive judgments as mirror images:

“‘And upon the throne [was] one sitting’ (... kai epi ton thronon kathemenos) brings the climax of John’s initial look at the heavenly throne room. This person is undoubtedly God the Father, because He is distinguished from the Lamb in 5:5, 7; 6:16; 7:10 and from the Spirit in 4:5 (cf. 19:4) (Alford; Bullinger; Charles).... Portraying the glory of God was the objective, not a detailed description of the Father’s appearance.

“The combination kathemenos (‘sitting’) and the preposition epi (‘upon’) frequently designates God throughout the book....”¹² He has been placed in readiness for an end-time mission.

“John’s reverent reticence to describe the Ruler of the universe in terms that might seem in any way anthropomorphic is apparent from the fact that he describes Him simply by the participle kathemenos, “sitting,” without stating what or who was sitting. He implies only that a presence was upon the throne.”¹³

The meaning of this Scripture is further enhanced with the exegetic tie to Ezekiel. In “vision he saw God’s throne coming from the north in a whirlwind. In symbol, God was seen racing through the universe with tremendous power, seeing everything as He went. He was involved in a work of judgment upon His chosen ones for their sins (see Ezekiel 1, 9 and 10.)”¹⁴ The table of shewbread was on the north side of the tabernacle in the Holy Place. God moved from there to the Holiest compartment.

“God reigneth over the heathen: God sitteth upon the throne of His holiness.” Psalm 47:8. “The Lord reigneth; let the people tremble: He sitteth between the cherubims; let the earth be moved.” Psalm 99:1.

Verse 3: “And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald.”

Verse 3 – “And he that sat was to look upon like a jasper and a sardine stone:”

The description of the Being on the throne prevents one from developing an image of what God the Father looks like. Yet there is portrayed visual characteristics of what He is like.

“This is the most explicit description of God the Father in prophecy and, perhaps, in the whole Bible. This ‘reference to the Father stands in striking contrast with the detailed description of the Son (ch. 1:13-16).’ But, the Commentary continues, ‘the Son is human as well as divine, and can therefore be described appropriately in human terms’ (7BC 767).

“So, His appearance like precious gems such as ‘jasper’ and ‘a sardine stone,’ while strange, even bizarre, is an entirely appropriate way to describe One who is totally Divine and did not partake of humanity like His Son. Note the strange ‘rainbow,’ which instead of the multicolored bow we are familiar with, is only a beautiful green, like an ‘emerald.’ We have a significant comment about that bow: ‘the rainbow encircling the throne represents the combined power of mercy and justice’ (Maranatha, 326). Perhaps green is the color of choice because that hue has something to do with ‘life.’ In the natural world, ‘green’ is indicative of ‘life,’ and where there is life, there is hope. Without the ‘mercy and justice’ of God, there would be no hope.”¹⁶

This sensitivity was further opened up to E. G. White: “I saw a throne, and on it sat the Father and the Son. I gazed on Jesus’ countenance and admired His lovely person. The Father’s person I could not behold, for a cloud of glorious light covered Him. I asked Jesus if His Father had a form like Himself. He said He had, but I could not behold it, for said He, ‘If you should once behold the glory of His person, you would cease to exist.’”¹⁷

“The Father was enshrouded with a body of light and glory, so that His person could not be seen; yet I knew that it was the Father and that from His person emanated this light and glory. When I saw this body of light and glory rise from the throne, I knew it was because the Father moved, therefore I said, I saw the Father rise. The glory, or excellency, of His form I never saw; no one could behold it and live; yet the body of light and glory that enshrouded His person could be seen.”¹⁸

Because the form of God was hidden, something of His glory is described. There are numerous passages given of visual impressions of God [Exodus 24:10; Daniel 7:9; 1 King 22:19; Isaiah 6:1]. But here we have specific details that carry symbolic weight.

What we call Jasper today is opaque. This could not be the stone that John referred to.

“The key to probable identification of this stone is Rev. 21:11 where it represents a watery crystalline brightness (Alford; Morris). The modern jasper is opaque, but the ancient stone must have been translucent rock crystal, possibly a diamond.

“There is basic agreement regarding the sardius. It was a fiery, deep red stone, most likely a carnelian. In antiquity, it was most often the one used for engraved gems (Swete; Charles). It is the stone for which the city of Sardis was named (Swete).”¹⁹

Ties to the Old Testament, especially in Ezekiel, related these stones to characteristics of God the Father. Links to chapter 21 of Revelation bring more light, specifically to the choice of stones. “This first mention of ‘jasper’ highlights the summarizing nature of the threefold list, since it is the first precious stone mentioned in ch. 21 (twice: 21:11, 18) and is at the head of the list of the twelve foundation stones of the end-time city’s wall in 21:19. The placement of ‘jasper’ at the beginning of the list in 4:3 underscores the association of divine glory, since it is the only stone in ch. 21 that is explicitly linked to glory (in 21:11 the latter-day city has ‘the glory of God, her luminary like a precious stone, as a jasper stone shining like crystal; ... The stones intensify the light around the throne by reflecting the unapproachable brightness, and hence glory, surrounding God himself (cf. I Tim. 6:16; Ps. 104:2).”²¹

The light from these stones is a metaphor for God’s appearance. But because specific light is mentioned that emanates from that throne, we find:

This directs our attention once again to an anticipated judgment scene. For now is imaged the very issues that the judgment is over – the character of God.

Beale adds these further persuasive insights: “Based on the identifications of the stones above, one is justified in assigning a symbolic connotation to them. Suggested symbolisms have included ... the holiness of God and the justice of God (Alford).... [This] seems most probable because the same mixture of white light (i.e., the diamond) with fire (i.e., the carnelian) pervades the OT and apocalyptic visions of divine majesty (cf. Ezek. 1:4; 8:2; Dan. 7:9; cf. Rev. 1:14; 10:1) (Alford). 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 (Smith).”²²

.¹Vincent, R. Marvin, D.D.; Vincent’s Word studies in the New Testament, vol. II (Hendrickson Publishers – 1886), p. 475.

²Wood, Robert, M.D.; Revelation 4 (Prophecy Research Initiative document –2002), p. 2.

⁵Clover, David; Revelation, Chapters 4:1-8:5 (Prophecy Research Initiative document –2002), p. 5.

⁹Beale, G. K.; The New International Greek Testament Commentary; The Book of Revelation (William B. Eerdman’s Publishing Company, Grand Rapids, Michigan, 1999), p. 320.

¹⁵Berry, Marian; Getting It All Together in Daniel and Revelation, 1994, p. 173 (adapted).

²⁰Thiele, Edwin R.; Outline Studies in Revelation (Emmanuel Missionary College; Berrien Springs, MI), p. 85.