Revelation 4:2,3

Immediately, I fell under the influence of the Spirit; and, behold, a throne stood in heaven, and there was One seated on it. And he who was seated on the throne was like a jasper stone and a sardian to look at; and there was a rainbow circling round the throne, like an emerald to look at.

When the seer entered the door into heaven, he fell into an ecstasy.

In heaven he saw a throne and God on the throne. The throne of God is a common Old Testament picture. The prophet said: "I saw the Lord sitting on his throne, and all the host of heaven standing beside him" (1 Kings 22:19). The Psalmist has it: "God sits on his holy throne" (Psalms 47:8). Isaiah saw the Lord "sitting upon a throne, high and lifted up" (Isaiah 6:1). In the Revelation the throne of God is mentioned in every chapter except Revelation 2:1-29; Revelation 8:1-13 and Revelation 9:1-21. The throne of God stands for the majesty of God. When Handel was asked how he had come to write the Messiah, his answer was: "I saw the heavens opened and God upon his great white throne."

John saw One seated upon the throne. There is something very interesting here. John makes no attempt to describe God in any human shape. As Swete says, "He rigorously shuns anthropomorphic details." He describes God in "the flashing of gem-like colours, but he never mentions any kind of form. It is the Bible's way to see God in terms of light. The Pastorals describe God as "dwelling in the light that no man can approach unto" (1 Timothy 6:16). And long before that the Psalmist had spoken of God who covers himself with light as a garment (Psalms 104:2).

John sees his vision in terms of the lights which flash from precious stones. We do not know what exactly these stones were. The three names here are the jasper, the sardian and the emerald. One thing is certain; these were typical of the most precious stones. Plato mentions the three of them together as representative of precious stones (Plato, Phaedo 111 E). They were part of the rich array of the King of Tyre (Ezekiel 28:13); they were among the precious stones on the breast-plate of the High Priest (Exodus 28:17); and they were among the stones which were the foundation of the Holy City (Revelation 21:19).

The jasper is nowadays a dull opaque stone, but in the ancient world it seems to have been a translucent rock crystal, through which the light would come with an almost unbearable scintillation. Some think that here it means a diamond, and this is not impossible. The sardian, so called because it was said to be found mainly near Sardis, was blood-red; it was a gem which was frequently used to have engravings incised on it and may correspond to the modern carnelian. The emerald is most likely the green emerald which we know.

The picture of the presence of God which John saw was like the blinding flash of a diamond in the sun, with the dazzling blood-red of the sardian; and there flashed through both the more restful green of the emerald, for in that way alone could the eye bear to look upon the sight.

It may well be that the jasper stands for the unbearable brightness of the purity of God; that the blood-red sardian stands for his avenging wrath; and that the gentle green of the emerald stands for his mercy by which alone we can meet his purity and his justice.

THE TWENTY-FOUR ELDERS (Revelation 4:4)

4:4 And in a circle round the throne I saw twenty-four thrones, and seated upon the thrones twenty-four elders, clothed in white garments, with golden crowns upon their heads.

We now approach one of the difficult passages for which the Revelation is notorious. In it we meet twenty-four elders and then four living creatures; and we have to try to identify them.

We find the twenty-four elders frequently appearing in the Revelation. Let us set down the facts about them. They sit around the throne, clothed in white robes and wearing crowns (Revelation 4:4; Revelation 14:3); they cast their crowns before the throne (Revelation 4:10); they continually worship and praise (Revelation 5:11; Revelation 5:14; Revelation 7:11; Revelation 11:16; Revelation 14:3; Revelation 19:4); they bring to God the prayers of the saints (Revelation 5:8); one of them encourages the seer, when he is sad (Revelation 5:5); and one of them acts as interpreter of one of the visions (Revelation 7:13). We may note five lines of explanation.

(i) In the Old Testament there are indications of a kind of council surrounding God. The prophet sees God sitting on his throne and all the host of heaven standing by him on his right hand and on his left (1 Kings 22:19). In Job the sons of God come to meet with him (Job 1:6; Job 2:1). Isaiah speaks of God reigning in glory--among his elders (Isaiah 24:23). In the Genesis story of the garden, the accusation against Adam is that he has eaten of the fruit of the forbidden tree and become like one of us (Genesis 3:22). It may be that the idea of the elders has something to do with the idea of God's council surrounding him.

(ii) When the Jews were in Babylon, they could not avoid coming into contact with Babylonian ideas. And it might well be that sometimes they incorporated Babylonian ideas into their own thinking, especially if there was some initial resemblance. The Babylonians had twenty-four star gods, for the worship of the stars was a part of Babylonian religion; and it has been suggested that these became in Jewish thought twenty-four angels who surrounded the throne of God, and that the elders stand for these.

(iii) We move on to explanations which we think are much more likely. There were so many priests in Israel that they could not possibly serve in the Temple at the one time and so they were divided into twenty-four different courses (1 Chronicles 24:7-18). Each of these courses had its president, known as an elder of the priests. Sometimes these elders were called princes, or governors, of the house of God (1 Chronicles 24:5). It is suggested that the twenty-four elders stand symbolically for the twenty-four courses of the priests. They present the prayers of the faithful to God (Revelation 5:8), and that is priestly work. The Levites were similarly divided into twenty-four courses for the work of the Temple and they praised God with harps and psalteries and cymbals (1 Chronicles 25:6-31), and the elders also have their harps (Revelation 5:8). So the twenty-four elders may stand for the heavenly ideal of the earthly worship of the priests and Levites in the Temple.

(iv) It has been suggested that the twenty-four elders stand for the twelve patriarchs and the twelve apostles combined. In the new Jerusalem the names of the twelve patriarchs are on the twelve gates and the names of the twelve apostles are on the foundation stones of the wall.

(v) We think that the likeliest explanation is that the twenty-four elders are the symbolic representatives of the faithful people of God. Their white robes are the robes promised to the faithful (Revelation 3:4), and their crowns (stephanoi, G4735) are those promised to those who are faithful unto death (Revelation 2:10). The thrones are those which Jesus promised to those who forsook all and followed him (Matthew 19:27-29). The description of the twenty-four elders fits well with the promises made to the faithful.

The question will then be, "Why twenty-four?" The answer is because the Church is composed of Jews and Gentiles. There were originally twelve tribes, but now it is as if the tribes were doubled. Swete says that the twenty-four elders stand for the Church in its totality. We remember that this is a vision, not of what yet is, but of what shall be; and the twenty-four elders stand as representatives of the whole Church which one day in glory will worship in the presence of God himself.

AROUND THE THRONE (Revelation 4:5-6 a)