Revelation
4:5-11 This section describes John's vision of thunder and lightning, the seven
spirits of God, a sea of glass, and the four living creatures. These can be
compared to previous visions but the more important question is, what do all
these things mean. We could simply accept them as being the way the throne of
God is. But why would God reveal them to John? There must be significance for
us to merit inclusion in Scripture.
Thunder
and lightning are natural phenomena that arise in storms due to differential
electrical charging caused by updrafts and downdrafts and wind shear, in which
electrical charges carried by water droplets are mechanically transported. When
there is a strong enough electrical field created by this charge
stratification, to exceed the breakdown field strength in air, there is a
discharge. The phenomenon of lightning is particularly striking because the
stroke travels via a detonation wave through the atmosphere. In this
phenomenon, the field strength is almost but not quite at breakdown level along
the path. At one point it is exceeded, triggering a spark. As this spark fires,
it generates additional ions in a plasma, which has a lower breakdown strength
and, at the same time, the equipotentials redistribute to make the field
strength even stronger. This creates a channel for the continuation and
strengthening of the spark until the full path between the separated charges
has been bridged. At that point, the voltages and charges are equalized and the
lightning bolt ends. This all takes place in milliseconds, giving observers the
illusion that it is instantaneous. But it carries enormous power.
What
does thunder and lightning coming out from the throne of God signify?
Certainly, power beyond the ability of man to control. Lightning was also part of the tableau on the
mountain on which Moses received the law. (Exodus 19:16) Perhaps it is also a
representation of the enormous differential between God and man. When He
bridges this gap, the energetic discharge is enormous, and would normally be
disastrous for man, just as a lightning strike in nature is. (Hebrews 12:18-21)
The
seven spirits of God were previously discussed (Rev 3:1), but in this context,
there are seven lamps of fire rather than the fire seen around and below the
waist of the figure like a man on the
throne that Ezekiel recorded. (Ezekiel 1:27) Glowing metal suggests the
intensity of God's purity, and the surrounding fire that this purity consumes
all impurities. (See also Luke 3:17, Hebrews 10:27) But lamps of fire bring
light, not destruction.
The
sea of glass like crystal parallels Ezekiel 1:22. The metaphors suggests both
transparency and smoothness. There is nothing hidden in heaven. As God is
seated on a throne above the crystal sea, His glory is visible to all below. As
the eyes of the cherubim and the whirling wheels portray, God sees everything,
everywhere, all the time. He has veiled His Godhood in flesh in Jesus, but the
reality is that God's glory is immanent. He sees us, and the blinders shall
soon be taken from our eyes so that we will see Him. The implications of this
will be developed later in Revelation, although there is a hint of it in Isaiah
6:5.
The
four living creatures, or cherubim, revisit the visions of Isaiah and Ezekiel.
(Isaiah 6:2-5, Ezekiel 1:5-11, 10:2-8,19-22)
Although the passages closely parallel each other, there are differences
in description and in what is included.
•
Only Ezekiel
mentions the whirling wheels (Ezekiel 1:15-20; 10:2, 6, 9-13, 16-17); neither
Isaiah nor John mentions them.
•
John and Isaiah
mention six wings (Isaiah 6:2, Rev 4:7); Ezekiel describes four wings (Ezekiel
1:6,11; 10:21)
•
Isaiah and John
both describe the song "Holy, holy, holy" sung by the cherubim.
(Isaiah 6:3, Rev. 4:8)
•
The faces of
the cherubim vary. Isaiah says the faces were covered by wings, but does not
describe them. Ezekiel 1:10 describes them as being of a man, a lion, a bull,
and an eagle. Ezekiel 10:14 describes them as being a cherub, a man, a lion,
and an eagle. John compares them to a lion, a calf, a man, and an eagle. (Rev
4:7)
•
Both John and
Ezekiel describe the eyes of the cherubim, covering them all over. (Ezekiel
1:18, 10:12; Rev 4:6)
The living
creatures have been variously interpreted, including comparing the animals to
Daniel's vision of the various world empires (Daniel 7:4-7), or the four
writers of the gospels. It would seem that the four beasts in Daniel's dream
are in sharp contrast, really the antithesis of the four living creatures that
surround God's throne. Another interpretation seems plausible. The symbolism
surrounding the throne of God ought to convey aspects of His nature and
character. The emphasis on life (zoa) in the living creatures parallels
God's role as the author of life. He is the fountainhead from which all life
springs, both biological and spiritual. Jesus spoke of the rivers of living
water which would flow out of the innermost being of those who come to Him.
(John 7:38)
The
four faces might symbolize different aspects of God's revelation to, and
dealings with mankind.
• Jesus is often called the lion of the
tribe of Judah (cf Genesis 49:9), but the devil is also compared to a lion (1
Peter 5:8). In most mentions in the Bible, however, the lion is a feared
predator. In popular culture, the lion is often referred to as the king of the
beasts, perhaps because the lion is the protector of its pride just as a king
would protect his kingdom, or perhaps because the lion is at the top of the
food chain. The only threat to lions (apart from mankind, who was given
dominion over the animals) is other lions.
• The calf, or bull, was the primary
sacrifice commanded by God in the Levitical system of worship, to be offered on
the altar (Leviticus 4 & 16). In this way, God in Christ was the offering
for sin.
• Of course, God became incarnate in
Christ, taking on human flesh and living as a man.
• The eagle is used in several
different ways in Scripture; Ezekiel 17 presents the parable of two eagles and
a vine. Several passages refer to eagles' wings as a metaphor for flight or
deliverance (Exodus 19:4, Deut. 13:11, 2 Sam 1:23, Job 39:27-30, Proverbs 23:5,
Isaiah 40:31, Jer 4:13, 49:22, Rev. 12:14). The eagle is untamed and powerful.
His nest is on high places, reached only by flight. For all practical purposes,
the eagle dwells in the heavens and only interacts with mankind when he
chooses, and on his terms.
The eyes of the
living creatures speak of God's awareness of everything that goes on,
everywhere, all the time. Nothing is hidden from His sight.
The
living creatures never cease to cry holy, holy, holy (hagios, hagios, hagios). The derivation of holiness from
the Greek word for "awful" suggests that, in human terms, God's
quality of being pure is unbearable to fallen humans. We may admire it or even
seek it, but the living creatures warn us (with a tripled superlative) that we
cannot bear it. God the Father is holy. God the Son is holy. God the Holy
Spirit is holy. And they remind us that His existence and presence is
inescapable - He was, He now is, and He is coming. Who among us can be blasé when this wholly holy God is present
in our lives? And how can we be comfortable with the sure certainty that He is
coming with even greater revelation and power than we have experienced so far?
The
response of the 24 elders who represent us is worship of God for His wondrous
act of creation. God is worthy to receive glory, honor, and power. Why? Because
He created all things for His own pleasure, and they continue to exist. And
they are good.
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