The Seven Seals of Revelation--Commentary on Revelation Seals

Summary – Revelation 4 and 5

Chapter 13

Timing Imagery

Debate continues within Protestants ranks between a Revelation 4 and 5 inauguration motif or a Day of Atonement pre-Advent judgment setting. The former draws on the time of His inauguration as Priest–King right after the ascension, the latter the period of 1844 on. 

Those who support the pre-advent judgment draw parallels with Daniel 7; this is outlined in the following chart as one distinct view:

COMPARISONS OF DANIEL 7:9-14 WITH REV 4 AND 5

      The Scene                               Daniel                       Revelation 

                                                            Chapter 7         Chapter 4             Chapter 5

                                                              Verses             Verses                   Verses

 1.  A heavenly scene                              9-14                 1-11                      1-4

 2.  A throne(s) set up                            9                       2-6                        1, 6-11

 3.  The Father sits on it                         9                       2, 3                       1, 7 

 4.  The glory of the throne                    9, 10                3, 5, 6                           

 5.  The glory of the Father                    9                       3

 6.  Ten thousand times ten                    10                                                  11

      thousand angels                                                                                     

 7.  Jesus “came” to the Father              13                                                  7

 8.  The book(s) were opened                10                                                 

       Seals were opened (began)                                                                    9

 9.   Christ receives a kingdom              14                                                  9

11.  The saved serve Him                      14                                                  10   

12.  Thrones are set as for a jury           9                       10                         8-14¹

A consensus does exist that the 4 and 5 imagery represents a heavenly sanctuary scene without inauguration imagery. The above parallels initially allude to a time when Jesus and the Father were in separate spaces (chapter 4; cf. Daniel 7:13). Then Jesus comes to the Father in chapter 5. It shows the Lamb initially in the middle of the throne coming before the Father on the throne.

These parallels are rejected by some, basing their logic on statements such as this from chapter 6: “It is significant that in coming to the fifth seal, martyrs cry out, ‘How long, Sovereign Lord, holy and true, until you judge the inhabitants of the earth and avenge our blood’ (Rev 6:10). Clearly the judgment has not convened even after five of the seven seals are broken, and this agrees with the conclusion that Revelation 4–5 is not a judgment scene, for none of the seals are opened in Rev 4–5.”² That ignores major issues regarding the judgment.

There are many different judgments. Which “judgment” does the author mean?

The voices of these martyrs cry out for final retributive judgment and for an end of persecution. Christ’s destructive judgments don’t begin until the first four Trumpets. The setting of chapters 4 and 5 is twofold – the point in time when the investigative judgment occurs and when the judgment of the living is about to commence.

Is Jesus–God functioning in the Holy Place or the Most Holy Place? The seven-candlestick imagery of chapters 4 and 5 suggests the Holy Place; the throne of God is the Most Holy Place (4:6; 5:1, 7). The sequence of praises at the end of chapter 5 takes us right to the post-millennial period. All these clues reveal a rich non-inaugural message.

Let us look at several issues independently and see if there are other hints that might clarify further what this setting shows.

Sanctuary–Throne Room Imagery

In looking at the noted Danielic information, there are important clues from the sequence of events. Chapter 7, verse 9 states that Daniel watched till the thrones (korce – plural) were set in place (r^emah). There is a misapplication of words made in the KJV. It suggests that the thrones were “cast down,” implying those of previous kingdoms were now ending. That might be plausible in transitioning from one throne area to another, but the reference to thrones and the Ancient of Days sitting suggests, as seen in many other translations (NIV, RSV, ASV, etc.), that the thrones were “put in place.”  This appears to be the most accurate. That would intimate the time the 24 elders took their position around the Father’s throne, noted in Revelation 4:4.

The Ancient of Days “took His seat” (NIV) – “did sit” (KJV). The Aramaic word for “sit” “took seat” is y^etib and ties to the Hebrew yashab (piel and qal). God the Father made some position and location change and took a seat. When this verb is used in relation to a throne (kussi – Hebrew or korce – Aramaic), it yields to the meaning of “ascending the throne” (e.g., I Kings 1:46).³

In Revelation 4 we are presented with the throne of God which emanates both the justice and mercy of His character through the light symbols. This, coupled with lightning and thunder, presents judgment-time imagery. Jesus is not present in the vision. The linguistic expressions present a strong judgmental motif. In Revelation 4 John was called into heaven through an open door by the “voice” of Jesus – but He was not “seen.” Daniel 7, where God moves to a throne, ascending and sitting with books open, parallels the same imagery. At first Jesus is not present! Then He comes to the Ancient of Days.

Revelation 4:2 has an interesting comment regarding the throne and the unseen God. The throne “was set” and one sat on the throne. The Greek word for “was set” is keimai – put in place, set down in its appointed place. God sat (kathemai or kathemenos – was sitting) on that throne. This was a mark of honor and authority and could reflect solely His position of sovereignty. But – the throne was just positioned, as was shown in Daniel 7:9, giving the appearance of the onset or transition into a new heavenly scene.

Thomas notes the “combination of kathemenos (‘sitting’) with epi (‘upon’) frequently designates God as reigning in Revelation.”⁴

This ties to Ezekiel 1, 9 and 10 where the prophet saw God’s throne coming from the north to a new location. The imagery that is initially noted in Ezekiel, Daniel 7 and Revelation 4, again, is of God, without Christ, in a throne room–sanctuary setting.

Before that particular point in time, God and the Son were on the throne together. “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, and sit down.”⁵ This description is exactly what is noted in Daniel 7 and Revelation 4. This is the time when the Father has changed position and gone to the Most Holy compartment.

Expositor White notes that the candlesticks described in verse 5 were in the Holy Place in heaven.⁶ Yet it says that the seven blazing lamps were “before the throne.” This is either literal, which would place the throne in the Holy Place before Daniel or Ezekiel’s positional change – or it is figurative, suggesting simply somewhere before it. We have a similar description in 8:3. The golden altar was “before the throne,” reflecting the same linguistics. When E.G. White describes both verses she alludes to the compartment location of the candlesticks and golden altar in the Holy Place and does not address the throne. Since it is a picture of God alone (Jesus appears later), this whole setting reflects the two separated compartments of the heavenly sanctuary.

Jesus appears in this Revelation 4–6 scene visually as the Lamb – standing in the midst of the throne and called the Lion of the Tribe of Judah. There He represents the full power of the trinity – but is seen as a Lamb. Judgment is portrayed in the “Lion” name with the ten horns. The Latter Rain is depicted in the seven eyes of the Spirit. Yet, the Lamb is bleeding. Thus, Jesus is seen as both Judge and still the Advocate.

“Then Jesus rose up from the throne, and most of those who were bowed down arose with Him.... 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.”⁷

Now the two are in the Holiest. This takes us back to Daniel 7, verse 13 and then 14.

“I saw in the night visions, 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).

Before Jesus receives His kingdom, He is “before” the Father as High Priest – our Intercessor and judge. Between chapters 4 and 5 we see a great transition in the throne room–sanctuary scene. This initially portrays the 1844 setting when the investigative judgment begins. Then the scroll scene, with the Seals being broken, moves fast forward in time to another scene when the judgment of the living begins as earth’s final events begin to unfold.

“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in the last days.”⁸

“The Saviour is presented before John under the symbols of ‘the Lion of the tribe of Judah’ and of ‘a Lamb as it had been slain.’ Revelation 5:5, 6. These symbols represent the union of omnipotent power and self-sacrificing love. The Lion of Judah, so terrible to the rejectors of His grace, will be the Lamb of God to the obedient and faithful. The pillar of fire that speaks terror and wrath to the transgressor of God’s law is a token of light and mercy and deliverance to those who have kept His commandments. The arm strong to smite the rebellious will be strong to deliver the loyal. Everyone who is faithful will be saved. ‘He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.’ Matthew 24:31.”⁹

“The fifth chapter of Revelation needs to be closely studied. It is of great importance to those who shall act a part in the work of God for these last days. There are some who are deceived. They do not realize what is coming on the earth. Those who have permitted their minds to become beclouded in regard to what constitutes sin are fearfully deceived. Unless they make a decided change they will be found wanting when God pronounces judgment upon the children of men. They have transgressed the law and broken the everlasting covenant, and they will receive according to their works.”¹⁰

The evidence is strongly against any inaugural scene. The Spirit, represented by the seven eyes, depicting its full expression on the Lamb, was sent out (apostello) to the earth. This, it might be argued, represents the Pentecostal experience. Against that, however, is the movement of thrones, God being seated, horns of the Lamb, meaning and timing of the scroll plus the “seven” eyes brings imagery of the greatest expression of the Holy Spirit – that was not at Pentecost but when the Latter Rain will be poured out.

There is no inaugural imagery in the heavenly choirs noted. They represent sequential time periods and messages – and include both God the Father and the Son. This is preparation time for the final events of earth’s history. The breaking of the Seals will confirm that. Finally, Expositor E. G. White made it clear that the 5th chapter represents last-day-related issues.¹¹

References:

[1] Berry, Op. cit., p. 178.

2 Gulley, Norman R.; Revelation 4 and 5 Judgment or Inauguration, JATS 8/1-2 (1997), p. 63.

3 Harris, Archer, Waltke, Theological Workbook of the Old Testament (Moody Press; Chicago, IL), 1980, p. 411.

4 Thomas, Op. cit., vol. 1, p. 340.

5 White, Ellen G.; Early Writings, pp. 54-55.

6 Ibid., p. 55.

7 White, Ellen G.; Early Writings, p. 55.

8 White, Ellen G.; Testimonies to Ministers and Gospel Workers, p. 115.

9 White, Ellen G.; The Acts of the Apostles, p. 589.

10 White, Ellen G.; Testimonies, vol. 9, p. 267 (emphasis supplied).

11 Ibid.