Seals--Ch 4-What John Saw! -- Amazing - Endtime Issues July 2007

Verse 3 – “and there was a rainbow round about the throne, in sight like unto an emerald.”

“The impression of coming judgment because of the infinite disparity between God’s holiness and man’s sinfulness is tempered by the next part of the statement: ... (kai iris kyklothen tou thronou homoios horasei smaragdino, ‘and a rainbow [was] around the throne similar in appearance to an emerald’)....

“The parallel in Ezek. 1:28 suggests a semicircle, but the adverbial preposition kyklothen (‘around’) that accompanies the noun here argues more strongly for a complete circle, a sort of halo (cf. 10:1) (Beckwith). Another preposition such as ... (hyperano, ‘above’) or ... (epi, ‘over’) would be more probable if an arc of a circle had been the shape. The circular shape is probably the reason for the choice of iris rather than toxon (Swete).

“The rainbow is distinguishable from other rainbows, however. It has a green color ‘similar in appearance to an emerald’ (homoios horasei smaragdino). A fairly good consensus exists that ... (smaragdinos) refers to what is called an emerald in modern times.”¹

Intriguingly, there are three separate rainbow allusions [man’s description] related to the divine center of the universe. One is arched over the throne (bowing clouds), another encircles the throne and one encircles the head of Christ. Notice how these are developed:

1. Arched rainbow above the throne (appears to be what is also referred to as the “bow in the clouds” – Genesis 9:13).

“In the rainbow above the throne is an everlasting testimony that ‘God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish....’ Whenever the law is presented before the people, let the teacher of truth point to the throne arched with the rainbow of promise, the righteousness of Christ.”²

“As the bow in the cloud is formed by the union of the sunlight and the shower, so the rainbow encircling the throne represents the combined power of mercy and justice.”³

“It is the mingling of judgment and mercy that makes salvation full and complete.”⁴

“The One who has stood as our intercessor; who hears all penitential prayers and confessions; who is represented with a rainbow, the symbol of grace and love, encircling His head, is soon to cease His work in the heavenly sanctuary. Grace and mercy will then descend from the throne, and justice will take their place. He for whom His people have looked will assume His right – The Office of Supreme Judge (RH Jan. 1, 1889).”⁵

“A rainbow is represented in Heaven round about the throne, also above the head of Christ, as a symbol of God’s mercy encompassing the earth.”⁶

The lights emanating around the throne reveal Christ’s righteousness, justice and judgment, and love and mercy with grace. They symbolize what is going on at the time the vision is presented! The power of God’s glory is represented as a mingling of love and mercy, wrath and justice.

“A rainbow is represented in Heaven round about the throne, also above the head of Christ, as a symbol of God’s mercy encompassing the earth. When man, by his great wickedness, provokes the wrath of God, Christ, man’s Intercessor, pleads for him, and points to the rainbow in the cloud, as evidence of God’s great mercy and compassion for erring man; also the rainbow above the throne and upon His head, is emblematical of the glory and mercy from God resting there for the benefit of repentant man.”⁷

“The rainbow above the throne, the bow of promise, testifies to the whole world that God will never forget His people in their struggle.”⁸

“The rainbow round about the throne is an assurance that God is true, that in Him is no variableness, neither shadow of turning.”⁹

“By faith let us look upon the rainbow round about the throne, the cloud of sins confessed behind it. The rainbow of promise is an assurance to every humble, contrite, believing soul, that his life is one with Christ, and that Christ is one with God. The wrath of God will not fall upon one soul that seeks refuge in Him. God Himself has declared, ‘When I see the blood, I will pass over you.’ ‘The bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant.’”¹⁰

The imagery in this verse is making a statement that God’s power is to be recognized as one moves into the vision representing justice (judgment) and mercy. Salvation remains open, available to all who come to Him.

“What more could God do for us than He has already done? The rainbow encircling the throne is an everlasting promise that all who approach Him will find pardon. Christ encourages us to pray always. He seeks to draw us to Him, that He may satisfy His desire to help us. He urges us to present our needs. His heart of love is filled with an earnest desire to bring us in close touch with God.”¹¹

In the bows we see God’s character, His promises and salvic activity. In His glory we see God’s character at work.

Verse 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.”

Verse 4 – “And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting,”

The Greek word for seats is thronos, meaning thrones. There were 24 thrones that surrounded the Throne of God. On those thrones were 24 elders. “Then the moon will be confounded; and the sun ashamed; for the Lord of hosts will reign on Mount Zion and in Jerusalem and before his elders he will manifest his glory.” Isaiah 24:23 (RSV). “The thrones are also significant in this regard. Throughout the New Testament, God’s people are promised that they will sit on thrones. The thrones will not be thrones of rulership, for all of creation is ruled by God alone. Rather, the thrones are thrones of judgment, for the redeemed to review the judgments of God against the finally impenitent (cf. Matthew 19:28; Luke 22:28-30; 3:21).”¹²

There is an array of scholarly opinions as to who these 24 elders seated about the throne are. An elder (presbuteros), literally an elder or older member, is related to presbuteron that designates the order of elders for the sanctuary and, later, the Sanhedrin. These, in turn, are related to presbevo, meaning they are senior representatives or ambassadors. We can therefore derive a simple conclusion through this word derivation. They suggest the priest orders of the sanctuary outlined in I Chronicles 3:3-4, 4:4-18, 25:9-31; Exodus 11:16-17. These priests served under the High Priest before the Lord, representing the people of Israel or of God. These 24 elders are the heavenly counterparts to those earthly priestly orders.¹³

“An OT background in 1 Chronicles confirms an identification of the elders as saints. The number twenty-four is perhaps based on David’s organization of the cult of temple servants ... into twenty-four orders of priests (1 Chron. 24:3-19), twenty-four Levitical gatekeepers (26:17-19), and twenty-four orders of Levites commissioned to ‘prophesy in giving thanks and praising the Lord’ by singing to the accompaniment of ‘lyres, harps, and cymbals’ (25:6-31; cf. Josephus Ant. 7.363-67). These priests represented the people of Israel in their appointed service in the temple ... This background may be the best explanation why the elders perform mediatorial functions (e.g., 5:8) and participate in a heavenly liturgy in a cultic temple setting throughout Revelation (Rev. 4:10; 5:10-14; 11:16-18; 19:4). In addition, ... (‘elder’) is used in Heb. 11:2 of the great OT saints.”¹⁴

“Their acts of worship (4:10-11; 5:14; 7:11; 19:4) and presentation of incense (5:8) again suggest that they were performing priestly functions. Pentecost notes that ‘(s)ince, according to Revelation 5:8, these twenty-four are associated in a priestly act, which is never said of angels, they must be believer–priests associated with the ‘Great High Priest.’ This priestly office is in agreement with the promises for the saints (1:6; 5:10, cf. Ex 19:6).”¹⁵

In comparing the exegetic tie to Ezekiel 2 and 3, Clover makes this most interesting observation: “Another key difference in John’s narrative is the addition of the 24 thrones with 24 elders encircling the throne of God. Given his attention to detail, Ezekiel surely would not have missed something so obvious. The conclusion that we are forced to draw is that these elders – and the thrones on which they sit – were not there in Ezekiel’s day.... Since John did not describe them in non-human terms (as ‘creatures,’ ‘beasts,’ angels, etc.) we are tempted to think of them as being entirely human – as being representatives of our race. This conjecture can be supported from scripture. Matthew relates that at the time of Jesus’ death ‘the earth shook and the rocks were split. The tombs were opened, and many bodies of the saints who had fallen asleep were raised; and coming out of the tombs after His resurrection they entered the holy city and appeared to many.’ (Matt. 27:51-53) Paul’s statement in Ephesians 4:8, that when Jesus ‘ascended on high, He led captive a host of captives,’ further leads us to believe Jesus took these risen saints to heaven with Him – as ‘first fruits’ of the great harvest of humanity that will ultimately be saved. It is certainly possible that the elders that John saw are from among that ransomed group, chosen to serve as humanity’s representative witnesses to the unfolding drama of salvation.”¹⁶

“Who are these elders? In Revelation 5:9, we are told that these elders were redeemed by Christ’s blood. There were twenty-four courses of Levitical priests in the type (1 Chronicles 24:7-18), making these twenty-four elders the anti-type. They are intercessors (Revelation 5:8). They are humans, for only the human race needs to be redeemed (Revelation 5:9). They are saved by grace (Ephesians 2:5). They are the brethren of whom Jesus was the first-born (Romans 8:29). They are the captives that Jesus took at His ascension (Ephesians 4:8).

“Christ was our First-fruits (1 Corinthians 15:20). These are the first-fruits of that day, just as the 144,000 are the first fruits of the last days (Revelation 14:4). They represent all of the saved; they are kings and priests (Isaiah 61:6; Revelation 1:6; 5:8-10; 16:12).¹⁷

“When Jesus, as He hung upon the cross, cried out, ‘It is finished,’ the rocks rent, the earth shook, and some of the graves were opened. When He arose a victor over death and the grave, while the earth was reeling and the glory of heaven shone around the sacred spot, many of the righteous dead, obedient to His call, came forth as witnesses that He had risen. Those favored, risen saints came forth glorified. They were chosen and holy ones of every age, from creation down even to the days of Christ. Thus while the Jewish leaders were seeking to conceal the fact of Christ’s resurrection, God chose to bring up a company from their graves to testify that Jesus had risen, and to declare His glory....

“Those who came forth after the resurrection of Jesus appeared to many, telling them that the sacrifice for man was completed, that Jesus, whom the Jews crucified, had risen from the dead; and in proof of their words they declared, ‘We be risen with Him.’ They bore testimony that it was by His mighty power that they had been called forth from their graves. Notwithstanding the lying reports circulated, the resurrection of Christ could not be concealed by Satan, his angels, or the chief priests; for this holy company, brought forth from their graves, spread the wonderful, joyful news; also Jesus showed Himself to His sorrowing, heartbroken disciples, dispelling their fears and causing them joy and gladness.”¹⁸

This means that these firstfruits unto Christ represent glorified saints who were under the old covenant. “These ‘elders,’ mentioned twelve times in Revelation (4:4, 10; 5:8, 11, 14; 7:11-13; 11:16; 14:3; 19:4), are apparently the fulfillment of Isaiah’s apocalyptic forecast that Yahweh would manifest His glorious reign ‘before His elders’ (Isa. 24:23 NASB).¹⁹

The impact of this is carried further: “In Revelation the ‘elders’ are distinguished from the angels of God (5:11; 7:11) and constitute a new and unparalleled group before the throne of God. They form a major feature of the vision of Rev. 4. They may be seen as glorified men who have been victorious over sin and temptation. All died as victors. They have three characteristics that fulfill the promises of Christ to the faithful ones in Rev. 2–3: the thrones, white garments, and crowns [stephanoi] of victory (see 3:5, 11, 21). L. W. Hurtado comments: ‘Coming as it does [Rev. 4] right after these promises [of Rev. 3], the vision of the twenty-four elders seems to be assurance of the heavenly reality of the promises’ (JSNT 25 [1985]:113 ...). The fact that the elders are seated on thrones that surround the throne of God is of great significance: ‘These figures are thus given a status and honor denied to the highest angels, even to the living creatures; but their status and honor correspond perfectly to the promises made just a bit earlier in Revelation to the elect.”²⁰

Verse 4 – “clothed in white raiment; and they had on their heads crowns of gold.”

We have many promises given to the overcomer in chapters 2 and 3. In 3:5 the Sardinian church is told, “He that overcometh; the same shall be clothed in white raiment.” We are given a glimpse of that white raiment in verse 24 of the representative saints about God’s throne.

Being clothed (periballo) refers to a “solemn investiture.”²¹ These redeemed representatives have been invested with the light of His character. It is the imparted righteousness the saints now possess (19:8).

Another argument in support of the 24 elders representing the saved are the crowns of gold. They are gifts promised to the overcomer. “And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.” I Peter 5:4. This crown is stephanos, which is a victor’s crown. This is one of the heavenly rewards given to those who are faithful unto death (2:10). These first fruits of Christ were faithful unto death and now they reveal a promise fulfilled.

“The New Testament uses two words for crown – stephanos and diadema. Stephanos is used twenty times – nine of those times are in the book of Revelation. Diadema is used only three times, and all are in the book of Revelation. Once, diadems are seen on the dragon, once on the beast, and once on Jesus when He returns as a conquering king in Revelation 19. The stephanos crown is more of a victory wreath than a royal crown. The word is used to refer to the crown of thorns that Jesus wore. In Revelation 14:14 Jesus is seen wearing a stephanos crown as he reaps the earth. In every other instance in the New Testament, with one exception, the stephanos crown applies to the redeemed. Here are some of the most pertinent New Testament background passages.

“‘I have fought the good fight, I have finished the course, I have kept the faith; in the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day; and not only to me, but also to all who have loved His appearing.’ 2 Tim 4:7-8 (NAS).

“‘Blessed is a man who perseveres under trial; for once he has been approved, he will receive the crown of life, which {the Lord} has promised to those who love Him.’ James 1:12 (NAS)”²³

These crowns of gold reveal the dignity and royal position of those closely associated with the throne of God. We shall see these crowns again in 4:10, 9:7 and 14:14.

“They are in heaven. They are around the throne of Deity. They are pure and holy, wearing white, ‘which is the righteousness of the saints.’ They are partakers of celestial dominion. They are kings of glory, with golden crowns. They are settled, and at home in their exalted dignities; not standing and waiting as servants, but seated as royal counsellors of the Almighty. They are assessors of the great Judge of the quick and dead, the spectators of all that transpires in heaven and earth, and participants in the judgment of the world for its sins.’”²⁴

The weight of evidence suggests that they are a select group of the redeemed who watch or are a part of the judicial proceedings, which are about to commence. They may also be involved with some unnamed judicial process.

Verse 5: “And out of the throne proceeded ‘lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.”

Verse 5 – “And out of the throne proceeded ‘lightnings and thunderings and voices:”

Out of the throne – or – from the throne (ek tou thronou) creates the imagery that this trilogy is coming from the unseen one on that throne. This visual and auditory spectacle begins a display that will be exhibited repeatedly as we continue through this Book. It is reminiscent of the terrible manifestations when the law was given at Sinai (Exodus 19:16). “The terrors of Sinai were to represent to the people the scenes of the Judgment. The sound of a trumpet summoned Israel to meet with God.”²⁵ We just had the trumpet voice of Jesus, and now the thunderings and lightnings. God’s people are being summoned to judgment typology.

This display proceeding “from the throne of God the Father is done in a manner in which He reinforces what Christ His Son is doing [or about to do]. Every time these manifestations occur, events of cataclysmic importance are thus being signified.”²⁶ “Astrapai kai phonai kai brontai (‘[flashes of] lightning and voices and [peals of] thunder’) are [also] important in Revelation in tying the manifestations of God’s displeasure in the remainder of the book to His throne. They are found in [the Trumpet preface] … (Rev. 8:5), the seventh trumpet (Rev. 11:19), and the seventh Bowl of wrath (Rev. 16:18) (Mounce). In each instance, they are in the setting of this heavenly temple where the throne stands (Mounce). In the OT, such phenomena are common manifestations of the glory of God (e.g., Ex. 9:23, 28; 1 Sam. 7:10; 12:17-18) and a display of His omnipotence (cf. Ps. 29:3), particularly as exercised in judgment against a sinful world (cf. Ezek. 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 ... (phonai kai astrapai, ‘voices and [flashes of] lightning’) are recorded (Ex. 19:16 [LXX]; cf. 1 Sam. 2:10; Job 37:2-12; Ps. 18:13-15) (Swete; Ladd; Beasley-Murray; Ford).”²⁷

This picture begins a series of dramatic instructive displays related to the sanctuary and to judgment.

Chapter 1 Jesus’ trumpet-like voice Eyes like fire, countenance like Call to repent –

“Did you see the progression? In the Seals there were flashes of lightning and peals of thunder. In the Seven Trumpets there were flashes of lightning and peals of thunder and an earthquake. In the Great Controversy Scenes there were flashes of lightning, peals of thunder, an earthquake and a hailstorm. Now those descriptions were ... [introducing the next major prophetic message] introductory sanctuary scenes, which were primarily seen as occurring in Heaven. However, now notice the description of the seventh Plague. We understand the Plagues to be literal events that are judgments from God on the wicked after the Close of Probation.

“So in the Introductory Sanctuary Scenes for the Seven Seals, the Seven Trumpets, and the Great Controversy Scenes, we seem to see previews of literal events that will occur as part of the seventh and final Plague. Perhaps this signifies that the Seals, the Trumpets, and Great Controversy Scenes describe the judgment process that will eventually result in the vindication of those who follow Christ and the punishment of those who reject Him.”²⁸

If that is the case, and it appears to be, then who would this progressive revelation be especially written for? Are such dramatic expletives of God’s power a wake-up metaphor for Christians throughout the past 2000 years or are they progressive, successively more severe warnings that the final appeals have come? Probation is about to close. The last appeal is about to be heard.

By God moving to a new throne location (judgment room) and now terrible manifestations of His power (judgment setting), a judgment time has come. In chapter 16 will be the start of the executive judgment. By then it will be too late to change. Thus, before the first Seal is opened comes a trilogy of warnings. Along with this is the trumpet voice of Jesus. This parallels the Yom Teruah (Leviticus 23:24-25). “The day of sounding” suggests a final call to repentance. Why? Judgment is about to convene.

Let us look again at the exegetic tie to the Book of Ezekiel. This will be built upon as the discussion progresses.

in the clouds on a rainy day (1:26-28). like an emerald in appearance’ (4:2-3).

What do these parallels represent? The ancient Sinai exhibition opens our understanding.

“The terrors of Sinai were to represent to the people the scenes of the judgment. The sound of a trumpet summoned Israel to meet with God.”³⁰ The final judgment scene is about to open in the heavenly court.

Verse 5 – “and there were seven lamps of fire burning before the throne, which are the seven Spirits of God.”

In the first part of this apocalyptic book John began his letters to the seven churches. In that block of verses John said: “John to the seven churches which are in Asia ... and from the seven Spirits which are before his throne; And from Jesus Christ ...” (1:4). Thus, he had already been told of those “seven Spirits.” Intriguingly, the number seven suggests “the complete expression of” the Holy Spirit.

These Spirits were before the throne but now in a “seven lamps of fire” motif. This imagery will change in 5:6, where the seven Spirits are depicted as seven eyes of the slain Lamb. Clearly, the changing imagery is presenting different functional messages of the Holy Spirit. The seven lamps of fire do not appear to be the candlesticks of chapter 1. Yet previously, we heard E. G. White use them to symbolize the candlesticks in the heavenly Holy Place.

The number seven is a perfect number. The full expression of the heavenly deity is in this imagery. “In the great and measureless gift of the Holy Spirit are contained all of heaven’s resources.”³¹ “The prophet Zechariah had explained the seven lights on the temple menorah as ‘the eyes of the LORD, which range throughout the earth’ (Zech. 4:10).”³²

“The lampades (‘torches’) should be distinguished from the ... (lychniai, ‘lampstands’) of 1:12, 20. They were used outdoors rather than indoors. They were better suited for open air because of less likelihood that they would be extinguished by gusts of wind (cf. John 18:3) (Lenski). This feature, coupled with the use of kaiomenai (‘burning’) elsewhere in the Apocalypse (cf. 8:8, 10; 19:20; 21:8), indicates that the torches emitted ‘a blazing and fierce’ light rather than a calm and soft one. Fire in this book symbolizes judgment, and these torches are no exception. Here is the divine preparedness for the battle against wickedness (cf. Judg. 7:15, 20; Nah. 2:3-4) (Seiss).”³³

Once again, a judgment theme. This helps to establish the timing setting of the throne room vision. Yet, we have been given this thought: “The holy places of the sanctuary in heaven are represented by the two apartments in the sanctuary on earth. As in vision the apostle John was granted a view of the temple of God in heaven, he beheld there ‘seven lamps of fire burning before the throne.’ Revelation 4:5. He saw an angel ‘having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne.’ Revelation 8:3. Here the prophet was permitted to behold the first apartment of the sanctuary in heaven; and he saw there the ‘seven lamps of fire’ and ‘the golden altar,’ represented by the golden candlestick and the altar of incense in the sanctuary on earth. Again, ‘the temple of God was opened’ (Revelation 11:19), and he looked within the inner veil, upon the holy of holies. Here he beheld ‘the ark of His testament,’ represented by the sacred chest constructed by Moses to contain the law of God.”³⁴

If John is given a vision of the Holy Place only, then why do we repetitively have allusions to the judgment, beginning right in verse 1? Profound truths with timing messages are being opened. (Note that God’s throne had been “set” or “positioned” in verse 2. Is the reference to the throne and the 7 lamps of fire referring to the throne that Jesus remains on?) It is understood by most commentators that the initial throne room scene talks of God’s throne – our heavenly Father. But where is Jesus? He is not part of the scene except by His trumpet-like voice calling John – the saints. The High Priest is calling His people toward the sanctuary through the open door to the heavenly Father who is about to judge.

Imagery is of both the Holy Place and of God the Father in the Most Holy Place. Who is it who presides in the judgment?

“‘I beheld,’ says the prophet Daniel, ‘till thrones were placed, and One that was Ancient of Days did sit: His raiment was white as snow, and the hair of His head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened.’ Daniel 7:9, 10....

“Thus was presented to the prophet’s vision the great and solemn day when the characters and the lives of men should pass in review before the Judge of all the earth, and to every man should be rendered ‘according to his works.’ The Ancient of Days is God the Father. Says the psalmist: ‘Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God.’ Psalm 90:2. It is He, the source of all beings, and the fountain of all law, that is to preside in the judgment. And holy angels as ministers and witnesses, in number ‘ten thousand times ten thousand, and thousands of thousands,’ attend this great tribunal.”³⁵

The text says the “thrones were placed” and the “Ancient of Days did sit.” This suggests, as previously noted for Revelation 4:2, God’s throne had been elsewhere. Also, other thrones were there. Whose? The 24 elders.

“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.’

“I saw the Father rise from the throne, and in a flaming chariot go into the holy of holies within the veil [He had been in the Holy Place], and sit down.”³⁶

Where is Jesus? He is still in the Holy Place. Did Daniel say God and Jesus went into the Most Holy Place at the same time? No. Did God take His throne with Him? Not by what we are told. He arose from the throne where Jesus was also seated and was taken into the Most Holy Place.

Who directs in the investigative judgment? Jesus. Where does the judgment scene take place? Where God is. He is the judge. Then Jesus must join Him.

“And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.” Daniel 7:13-14 (KJV).

“Then Jesus rose up from the throne, and the most of those who were bowed down arose with Him. I did not see one ray of light pass from Jesus to the careless multitude after He arose, and they were left in perfect darkness. Those who arose when Jesus did, kept their eyes fixed on Him as He left the throne and led them out a little way. Then He raised His right arm, and we heard His lovely voice saying, ‘Wait here; I am going to My Father to receive the kingdom; keep your garments spotless, and in a little while I will return from the wedding and receive you to Myself.’ Then a cloudy chariot, with wheels like flaming fire, surrounded by angels, came to where Jesus was. He stepped into the chariot and was borne to the holiest, where the Father sat. There I beheld Jesus, a great High Priest, standing before the Father.”³⁷

Jesus leads the remnant out of the Holy Place, “out a little way.” They are now to think and pray into the Most Holy Place. But, then He raises His hand and prepares the company to follow Him in spirit into the Most Holy Place. Revelation 4 and 5 shows sanctuary transition imagery. As chapter 4 begins, God the Father has just been seated on His Most Holy Place throne. Jesus is yet to follow from the Holy Place.

“[Daniel 7:13, 14 quoted] The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man – to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.”³⁸

This setting is developing in preparation for the opening of the Seven Seals by Jesus before the throne. Jesus went to the Father to receive His kingdom. But that would not occur until His mediation is finished. The reception of His kingdom is delayed to deal with His professed people. They are waiting. They must be investigated and a legal decision be made. He came to begin the process of “making up” His kingdom.

“In the typical service only those who had come before God with confession and repentance, and whose sins, through the blood of the sin offering, were transferred to the sanctuary, had a part in the service of the Day of Atonement. So in the great day of final atonement and investigative judgment the only cases considered are those of the professed people of God. The judgment of the wicked is a distinct and separate work, and takes place at a later period. ‘Judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel?’ 1 Peter 4:17.”³⁹

1 Beale, G. K.; The New International Greek Testament Commentary; The Book of Revelation (William B.
Eerdmans Publishing Company, Grand Rapids, Michigan, 1999), p. 343.

2 White, Ellen G.; The Seventh-day Adventist Bible Commentary, vol. 5, p. 1133.

13 Gregg, Steve; Revelation – Four Views – A Parallel Commentary (Thomas Nelson Publishers, Nashville, TN), 1997, p. 8.

15 Noel, M.D., Ted; “I want to be left behind,” Draft, Chapter 4, Tribulation, Great Tribulation, Wrath, October 2, 2001.

17 Brooks, Karen; Time Runs Out for Planet Earth (CMJ Publishing, Middleton, ID; 2001), p. 403.