HEAVEN - Chapter Four
Revelation 4:1
(1) After these things I looked, and behold, a door standing open in heaven, and (2) the first voice which I had heard, like the sound of a trumpet speaking with me, said, (3) "Come up here, and I will (4) show you what must take place (5) after these things".
1. After these things I looked = introduces a new unit in John’s vision sequence. After these things is clearly a textual marker. However, care should be exercised when stating what is actually indicated by this marker. The exact same phrase is used in Revelation 7:9; 15:5 and 18:1. Whatever else the marker indicates, it does not indicate a temporal shift. This does not mean that a significant amount of time has transpired between the units of material. Rather, the marker indicates that John received the vision in units of material. Revelation 1:1-3:22 is the first unit. Revelation 4:1-7:8 is the second unit. Revelation 7:9-15:4 is the third unit. Revelation 15:5-17:18 is the fourth unit. The last unit of material John saw is contained in Revelation 18:1-22.
2. The first voice which I had heard = connects us back to chapter one. The first voice John heard was that of "one like a son of man". This is none other than the Lord Jesus, Himself. As He has detailed His role as Judge of the church, He indicates to John the next sequence of events to follow. He is judge of the world.
3. Come up here = indicates that John must leave earth and enter heaven. On three separate occasions, John will be invited to a place to see a revelatory vision (4:1; 17:1; 21:9). The fact that John is called up into the heaven should not be pressed at this point. While this unit begins in heaven, it ends on earth.
Unfortunately, some pretribulationists have tortured this verse to support their notion of the timing of the Lord’s removal of the elect from earth to heaven. However, this view is usually argued by laymen who merely repeat what they have heard others say. There is no exegetical or scriptural basis for this claim.
4. Show you = this particular verb is used eight times in the book of Revelation (1:1; 4:1; 17:1; 21:9, 10; 22:1, 6, 8). In six of the eight cases, an angel interprets the events seen by John (17:1; 21:9, 10; 22:1, 6, 8). In this particular vision, however no interpretation is necessary. John clearly sees the events and understands their significance (5:1, 2, 6, 11; 6:1, 12; 7:1).
5. After these things = "after what things?" is an important question. Pretribulationists attempt a divorcement between the "church age" and the events that constitute Revelation 4-19. They state, "The prophecies [of Revelation 4-19] will describe what will happen after the period of the church has run its course (Robert L. Thomas, Revelation 1-7, 337)". This’ exegesis is clearly biased.
There is no textual basis to claim that the "church age" has ended at Revelation 3:22. The are no explicit passages of Scripture that make such a claim. The argument that Revelation 4-19 does not involve the church is one of silence. It goes like this: the absence of any reference to the church between Revelation 4:1 and 18:24 means it is not involved in the events that constitute this section. Therefore, the church must be raptured to heaven.
This is called an argument from silence. It is not an argument at all. This type of logic can cut both ways. The term church is also absent from Revelation 20-21, which deals with the millennium and eternity future. The term church is never used to designate an entity in heaven. It is as if the church disappears from history after Revelation 3. However, this is clearly not the case.
A fundamental point of apocalyptic literature is to use nothing that would allow the unwanted to discern the meaning of the essential message. Leon Morris writes,
"There appears to have been times when it would have been politically unwise for them to have done so. They evidently trusted that their friends would be able to discern their essential meaning, and that their enemies would not be able to do so" (Morris, Apocalyptic, 38).
It would have been very unwise for John to so identify the church with the future destruction of the kingdoms of the world that the world could easily discern it from his apocalypse. The Revelation was written to comfort God’s people, not provide ammunition for their destruction. We have seen what the enemies of God will do with a little information detrimental to their future (Matt. 2:1-12, 16-23). The fact that the term church does not appear in Revelation 4-19 does not mean that the entity itself is not represented in these critical chapters. All would agree that the reference to wife in Revelation 19:7 designates the church. Revelation 20:4 records, "Then I saw thrones, and they sat on them". This group must contain at least a portion of the church given the Lord’s promise in Revelation 2:26b-27 and 3:21 that overcomers will reign with Him during His physical temporal kingdom on earth (Matt. 19:27-30).
There are at least nine different references to the church in Revelation 4-19:
1. Every tribe and tongue and people and nation, 5:9c
2. A kingdom and priest, 5:10
3. Fifth seal martyrs, 6:9
4. A multitude, 7:9; 19:5-6
5. Bond-servants, 11:18; 19:2, 5
6. Our brethren, 12:10
7. The rest of her children, 12:17
8. Saints, 13:7, 10; 14:12; 18:20, 24
9. Wife, 19:7
Each of these designations will be defended as we confront them in context. Please see relevant chapter and verse.
Revelation 4:2-3
Immediately I was (1) in the Spirit; and behold, (2) a throne was standing in heaven, and (3) One sitting on the throne. And He who was sitting was like a jasper stone and a sardius in appearance; and there was a rainbow around the throne, like an emerald in appearance.
1. In the Spirit = the capitalization of spirit by the translators suggests that John is in the Holy Spirit, which is certainly true. However, this is not what John is attempting to communicate here. All believers have opportunity to be in the Spirit, but that does not mean such a one will receive revelation from God. This phrase "is an idiom indicating that John’s revelatory experiences took place not "in the body" but rather "in the spirit", i.e., in a vision trance…(Aune, Revelation 1-5, 283).
2. A throne was standing in heaven = the Greek literally says "and behold a throne was set in the heaven". The difficulty arises with the timing of the verb ekeito. This verb is used 25 times in the New Testament. In the predominate number of cases, it refers to the recent past, as in John 2:6. However, it can refer to the indefinite or distant past, as in 1 Thess. 3:3. John uses the term nine times. Seven occurrences refer to the recent past (John 2:6; 19:29; 20:5, 6, 7, 12; 21:9). One reference can refer to recent past or distant past depending on one’s interpretation (Rev. 21:16).
There is only one occasion in Scripture that records God the Father taking a seat (Dan. 7:9). Daniel describes the Ancient of Days in the context of the final period of human history, as we know it, taking a seat prior to the judgment of the little horn. Daniel’s thrones are thrones of judgment (Dan. 7:9-10). Revelation 4 records the Lamb’s reception of the contract of judgment, which is indicated in the large scroll. Therefore, the scene John is shown occurred in the recent past. For it is only after the Lamb has been slain that He is worthy to open the seals.
Chapter 4 has been described by some as the throne-room scene. This is fitting. What follows in Revelation 4 is clearly focused on a throne. First, John focuses on the One seated on the throne. Second, he focuses on what is around the throne. Third, he indicates what flows out from the throne. Fourth, he points out what’s before the throne.
3. One sitting on the throne = God the Father.
Revelation 4:4
Around the throne were twenty-four thrones; and upon the thrones I saw (1) twenty-four elders sitting, clothed in white garments, and golden crowns on their heads.
1. Twenty-four elders sitting = around the throne. They form a complete circle. Twenty-four thrones encircle the throne of God. They face God’s throne.
The identity of these individuals is tortured. Few pay attention to the textual details, but focus on wide speculations that feed the fires of non-literal interpretations of the Revelation. What does the Revelation say about these beings? Taken in order of fact:
a. They form the first circle around the throne of God, 4:4a
b. They are called elders, 4:4b
c. They are twenty-four seated on twenty-four thrones, 4:4c
d. They wear white garments and gold crowns, 4:4d
e. They fall down and worship God, 4:10
f. They sing hymns to God, 4:11
g. They make comments to John, 5:5
h. They have harps and censers full of incense that are said to represent the prayers of the saints, 5:8
i. They explain things to John, 7:14-17
The Jews would have readily understood the entity elders. Both the meaning and significance of the term would have been plain to John’s Jewish audience. However, John does not use the Greek article with this noun, which indicates that the readers were not familiar with this particular group of beings.
That the elders are angelic beings would not be questioned if it were not for a poor translation of Revelation 5:9-10 in the King James Version of the Bible.
King James translation of Revelation 5:9-10:
And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; And hast made us unto our God kings and priests: and we shall reign on the earth (Italics added). New American Standard translation:
And they sang a new song, saying, "Worthy art Thou to take the book, and to break its seals; for Thou wast slain, and didst purchase for God with Thy blood men from every tribe and tongue and people and nation. "And Thou hast made them to be a kingdom and priests to our God; and they will reign upon the earth" (Italics added).
The difference is easily recognized:
KJV = "us, us and we" vs. NASB = "men, them, and they"
The central issue concerns the Greek manuscripts used as the basis for our English translation. In terms of the sheer number of manuscripts, a reading with us is favored in verse 9. This would support the King James translation. However, following this same reasoning results in a contradiction with the last part of verse 10. The verb "they shall reign" is clearly third person plural. In other words, "they shall reign" and not "we shall reign", which is a first person plural pronoun.
Now a good English student knows that subjective and objective pronouns must agree in number, i.e., singular with singular and plural with plural. Since we believe that John did not make mistakes when recording his prophecy and that Scripture does not contain contradictions, we support a harmony of the text.
There is very little debate that verse 10 should read "they", and not "we". A guiding principle of biblical interpretation is to interpret the difficult in light of the clear. Reasoning back to the first part of verse 10, we conclude that the phrase "You have made us" should read "You have made them". This would necessitate that verse 9 should read "You have redeemed them".
This is the only reading of verses 9-10 that removes any possible contradiction, which is reflected in the New American Standard translation. This interpretation also answers the question concerning the identity of the elders. At least we are able to say that they are heavenly beings and in no way can be identified with the "church".
Revelation 4:5a
(1) Out from the throne come flashes of lightning and sounds and peals of thunder.
1. Out from the throne comes = John indicates that these storm indicators are a continual phenomenon. It is fitting that sights and sounds, which frighten all on-lookers, continually represent an invisible God.
Revelation 4:5b—8a
And there were seven lamps of fire burning (1) before the throne, which are the (2) seven Spirits of God; and before the throne there was something (3) like a sea of glass, like crystal; and (4) in the center and around the throne, (5) four living creatures (a) full of eyes in front and behind. (b) The first creature was like a lion, and the (c) second creature like a calf, and (d) the third creature had a face like that of a man, and (e) the fourth creature was like a flying eagle. And the four living creatures, (f) each one of them having six wings, are full of (g) eyes around and within;
1. Before the throne = John’s description moves now to the scene before the throne of God.
2. Seven Spirits of God = See comments at Revelation 1:4d.
3. Like a sea of glass, like crystal = the floor of God’s throne-room.
4. In the center and around the throne = describes the location of the four living creatures. The phrase "in the center" is problematic. It is hard to understand how these creatures could be in the center of the throne. It is better to understand them as stationed in the four directions of the compass: east, north, south and west.
5. Four living creatures = Cherubim. These heavenly beings are described in similar language in Isaiah 6:2. Ezekiel 10:20 explicitly identifies "living creatures" as cherubim.
a. Full of eyes = the ability to see in all directions is necessary when one is charged with the responsibility to protect the holiness of God.
b. Like a lion = forthcoming
c. Like a calf = forthcoming
d. Like a man = forthcoming
e. Like a flying eagle = forthcoming
f. Six wings = forthcoming
g. Eyes around and inside = forthcoming
Revelation 4:8b
And day and night (1) they do not cease to say, " Holy, Holy, Holy is the Lord God, (2) the Almighty, (3) who was and who is and who is to come".
1. They do not cease to say = Not only are the Cherubim everywhere watching, but they are always praising God. This is a fabulous job. Natural human response: it must get tiresome after a while. Angelic response: it’s never tiresome when God is the object of praise. Wait until you see Him.
2. The Almighty = panto (all) krator (powerful) = is the first selfdesignation God used for Himself in the Bible. Genesis 17:1 records, "Now when Abram was ninety-nine years old, the Lord appeared to Abram and said to him, 'I am God Almighty…'"
Scholars are not sure of the basic meaning of the Hebrew term. It could refer to the breast or to a mountain. Regardless, the incomparability of God in power and might is foremost. The Cherubim constantly remind all who would approach Who it is they draw near unto.
3. See Revelation 1:4.
Revelation 4:9
And (1) when the living creatures give glory and honor and thanks (2) to Him who sits on the throne, to Him who lives forever and ever,
1. When the living creatures give glory and honor and thanks = the word when indicates that this is not a repeated action. This action will happen once. As John sees the vision, it has not occurred yet. Revelation 5:13-14 records the fulfillment of this event. It occurs in the context of the Lamb breaking the seals. This event will mark the beginning of the final sequence of events associated with Revelation 6-19.
2. To = this preposition has two objects. Both refer to God the Father. The repeated reference to God’s eternality serves to remind the reader that God’s judgments are just. He has watched over all human history and consequently knows all the details related to the case.
Revelation 4:10-11
(1) The twenty-four elders (2) will (a) fall down before Him who sits on the throne, and (b) will worship Him who lives forever and ever, and (c) will cast their crowns before the throne, saying, "worthy are You, our Lord and our God, to receive glory and honor and power; for (3) You created all things, and because of Your will they existed, and were created".
1. The twenty-four elders = this will be the response of the twenty-four elders to the praise, honor and glory of the living creatures.
2. Will = indicates a future event.
a. Fall down before Him = this is the first of a two-part action.
b. Worship Him = this is the second of a two-part action. In ancient worship, one both bowed and offered verbal praise.
c. Cast their crowns before the throne = some in misidentifying the twenty-four elders have suggested that believers will cast their crowns before the throne of God. However, this is poorly defended in Scripture.
3. You created all things = of all the possible comments available to the twenty-four elders, they focus on the fact that God alone is creator of all that is. This statement can be dismissed, but it cannot be discredited. Creation is a work of God, the Father and not an accident or the result of random chance.
It is clear that chapter 4 is dedicated to the exalted God who sits on the throne. This is none other than God, the Father. Chapter 5 will focus on the Lamb, who is none other than God, the Son.
THE LARGE SCROLL - Chapter Four
Revelation 5:1
I (1) saw in the right hand of Him who sat on the throne a (2) book written inside and on the back, (3) sealed up with seven seals.
1. Saw = This is the first of thirty-nine occurrences of the phrase "and I saw". It serves to remind the reader that John describes exactly what he sees with his own eyes. He saw the book and he saw the seals—all seven of them. This requires that all seals be on the outside of the scroll. This requires that all seven seals are broken before John will know the contents of the scroll.
2. Book written inside and on the back = There are probably as many questions about this phrase as there are letters that compose it. However, the questions can be grouped under three headings: (a) function, (b) content, and (c) form. Of the three, function is the easiest question to answer.
a. Function: First, a sequential nature is established. With the seven seals, the author indicates the seals are opened one after another. This format will be repeated in relation to the trumpets and bowl judgments that follow. The book is built around these three sequences. Second, Christ, who is uniquely able to break the seven seals, is clearly established as a sovereign who executes the will of the One seated on the throne—God, the Father. The Father has willed that the Son oversees its execution. John 5:22, 27 and Acts 10:42 indicate that Jesus is Judge of all. This is the central purpose of the Revelation: to reveal the Son’s execution of the Father’s judgment against both the living and the dead. This naturally leads to the question of content.
b. Content: Once it is accepted that the seven seals are not a part of the contents of the scroll, but in fact are conditions to its opening, the reader is able to discern two things. First, John does not explicitly indicate what is contained in the scroll. However, with the breaking of the seventh and final seal, the first direct attack against the earth begins in the form of a trumpet judgment. That the trumpets are judgments of God will be detailed later. Second, since Revelation 8-20 contains the judgment of God against wickedness, the scroll must contain the eschatological judgment of God, else the contents of the scroll are never disclosed. This seems highly unlikely given the importance of the scroll indicated in Revelation 5. Ezekiel 2:9-10 speaks of a scroll similar to Revelation 5. Ezekiel’s scroll contained "lamentations, mourning, and woe". All three terms are associated with disaster. All three express deep grief on the part of the afflicted.
c. Form: The exact form of the scroll is debated. However, taken at face value several points are obvious. First, the basic book form during John’s time was the scroll. The fact that all seven seals were visible argues for a scroll. The fact that the contents of the scroll could not be known until it was opened argues for a rolled up scroll. There is no historical evidence of a sealed scroll within a sealed scroll. This is a picture of a sealed scroll.
3. Sealed up with seven seals = there is historical evidence of scrolls containing seven seals. In both the Jewish and Roman worlds, seven sealed scrolls were very common. Specifically, Roman law mandated that wills be validated by the seals of five or seven witnesses. Jewish magic also employed the motif of seven seals.
Revelation 5:2
And I saw (1) a strong angel proclaiming with a loud voice, "(2) Who is worthy (3) to open the book and to break its seals?"
1. A strong angel = this is the first of three "strong angels" introduced in the Revelation. Revelation 10:1 introduces a second "strong angel" in connection with the second scroll of the Revelation. The third and final "strong angel" appears in Revelation 18:21 as the prophet of doom for Babylon, the great city. These angels are not identified by name, but by duty. They proclaim God’s revelation.
An interesting text that helps with the identity of this particular class of angelic being is Daniel 10:21. Here an angelic being, who identifies himself as one sent to proclaim revelation to Daniel, states, "Yet there is no one who stands firmly with me against these forces except Michael your prince". The New American Standard Translation indicates that the word stands should be translated shows himself strong. The Hebrew verb means to be strong. However, the Hebrew verb can be intensified, which in this case gives the sense to show oneself strong. That Michael is classed with this angelic being suggests that these two angels are a special class—strong angels.
2. Who is worthy = this rhetorical question focuses on the qualifications for the task. Naturally, the one who owns the scroll can break the seals. However, the question presupposes that someone else is necessary to set in motion the events connected with breaking of the seals.
Revelation 5:3-4
And (1) no one in heaven or on the earth or under the earth was able to open the book or to look into it. Then (2) I began to weep greatly because no one was found worthy to open the book or to look into it;
1. No one = John indicates that no one answered the angelic question. The division—in heaven, on earth and under the earth—serves to highlight the universal absence of a legitimate response. Think of all the great men of human history who acted as if they could and would answer. However, Jesus who is able and worthy to open the book does not answer the angelic question.
2. I began to weep greatly = the importance of the book and the absence of anyone to open it is highlighted by John’s deep weeping. This particular vision is written in such a way by John that the importance of the Lamb is heightened.
Revelation 5:5
And (1) one of the elders said to me, "Stop weeping; behold, (2) the Lion that is from the tribe of Judah, (3) the Root of David, (4) has overcome so as to open the book and its seven seals".
1. One of the elders = evidences that this group of beings are capable of acting individually.
2. The Lion that is from the tribe of Judah = Judah is referred to as a lion in Genesis 49:9. There Jacob offers a great prophetic prediction about Judah’s future, which includes the promise of a future ruler. Jesus is that ruler.
3. The Root of David = is the second Davidic title applied to Jesus here. The great Old Testament support for this title in reference to Jesus is replete. Isaiah 11:1, Jeremiah 23:5, Zechariah 3:8 and 6:12 are clear references.
The reference to Judah and David establishes Jesus as a royal descendant of King David. This requirement is stated throughout the New Testament (Luke 1:32; Acts 2:30-32; Romans 1:3; and 2 Timothy 2:8). However, it is not solely based on His genealogy that makes Him worthy to open the book.
4. Has overcome = this verb gives the reason that this particular Judeo-Davidite is worthy to open the book. This verb means to conquer. The particular Greek construction means, "to conquer absolutely". John does not explicitly state what the Judeo-Davidite did to conquer here, but an indirect allusion is given in verse 6.
Revelation 5:6
And I saw between the throne (with the four living creatures) and the elders (1) a Lamb standing, (2) as if slain, having (3) seven horns and seven eyes, which are the seven Spirits of God, sent out into all the earth.
1. A Lamb standing = this is the first of twenty-nine times arnion (lamb) occurs in the Revelation. With the exception of Revelation13:11, all refer to Jesus:
a. The Lamb standing, 5:6
b. The Lamb worshipped, 5:8
c. The Lamb praised, 5:12-13
d. The Lamb, 6:1, 7, 9,
e. The Lamb wrathful, 6:16
f. The Lamb honored, 7:10
g. The Lamb sacrificed, 7:14
h. The Lamb provider, 7:17
i. The Lamb, 8:1
j. The Lamb sacrificed, 12:11
k. The Lamb’s book, 13:8
l. The Lamb standing, 14:1
m. The Lamb leads, 14:4
n. The Lamb provider, 14:4
o. The Lamb’s presence, 14:10
p. The Lamb’s song, 15:3
q. The Lamb’s war, 17:14
r. The Lamb’s marriage, 19:7
s. The Lamb’s marriage supper, 19:9
t. The Lamb’s wife, 21:9
u. The Lamb’s apostles, 21:14
v. The Lamb is temple and light, 21:22-23
w. The Lamb’s throne, 22:1, 3
From these references, we can discern that lamb is John’s title of choice for the Lord in the Revelation. In the common phrase, "the Lamb of God", a Greek synonym is used. Thus, the term arnion is unique to the Revelation and the New Testament as a title for the Lord Jesus.
This Lamb is standing. Given the great detail offered in chapter 4 of the Revelation, some have argued that the Lamb must have been absent until chapter 5 of the Revelation. There is no way to be sure. The New Testament presents the Lord in two positions in heaven. Stephen declared that he saw the Lord "standing at the right hand of God (Acts 7:56, 5:31). Mark 16:19 declares that "the Lord…was received up into heaven and sat down at the right hand of God". Thus, the Lord is presented as both standing and sitting. Perhaps, the Lord’s position is indicated by what He is about to do. In this case, He is standing because He is about to take the scroll from the hand of God.
2. As if slain = this phrase qualifies the messianic title. The phrase literally says, "as slain". There is no doubt indicated by the Greek that the Lamb was in fact slain. The point is that He was slain, but now He is alive.
In the Jewish worldview, a slain lamb related to their sacrificial system. In the Jewish sacrificial system, a lamb or sheep was used in several different sacrifices, i.e., Passover and burnt, sin, and guilt offerings. These sacrifices have as their goal either peace or purification. Thus, by the sacrifice of a lamb, one sought peace with God or purification from sin. Revelation 7:14 declares that the blood (the sacrificial death) of the Lamb makes robes (the person) white (pure or acceptable to God, the Father). This points to purification.
3. Seven horns and seven eyes = a horn is a symbol of power (Jer. 48:25, Dan 7:7-8) and seven horns represent absolute power. Seven eyes are explained as "the seven spirits of God sent to the whole earth". The ability to see the "entire earth" at the same time indicates absolute sovereignty. Therefore, the slain, but alive Lamb is both the absolute power and sovereign of the earth.
Revelation 5:7
And (1) He came and (2) took the book out of (3) the right hand of Him who sat on the throne.
1. He came = movement is suggested by this term. Jesus is reported to be standing "in the middle of the throne, (Rev 5:6)". The sense seems to be that Jesus is standing in the middle between the thrones of the elders and throne supported by the four living creatures.
2. Took the book = this particular verb expressions action with the emphasis on the result. Took does not suggest force, but the appropriate action in response to an outstretched hand. In other words, God is holding the book out waiting for the Lord to take it.
3. The right hand = symbolizes power.
Revelation 5:8
When He had taken the book, (1) the four living creatures and the twenty-four elders fell down before the Lamb, each one holding a harp and (2) golden bowls full of incense, which are the prayers of (3) the saints.
1. The four…before the Lamb = This is the only scene presented in the Revelation where the heavenly court fall down before the Lamb. The term worship is not used in the description of the action of the heavenly court, but the Lamb receives the honor no less.
2. Golden bowls…prayers of the saints = Revelation 8:3 will speak again of the prayers of the saints. Look there for more details.
3. Saints = the Greek says literally, "the holy ones". This term occurs thirteen times in the Revelation (5:8, 8:3, 4; 11:18; 13:7, 10; 14:12; 16:6; 17:6; 18:20, 24; 19:8; 20:9). This is clearly John’s term of choice to designate those who belong to Jesus Christ throughout the ages. Notice the different descriptions:
a. Their prayers are collected and held in heaven, 5:8, 8:3.
b. They are rewarded by God, 11:18.
c. They are the object of Satan/Antichrist’s persecution, 13:8.
d. They persevere and remain faithful during persecution, 13:10, 14:12.
e. They are the object the world’s persecution, 16:6.
f. They are the object of "the great harlot’s" persecution, 17:6.
g. They rejoice over God’s punishment of the harlot, 18:20.
h. They are among the designated kill of the harlot, 18:24.
i. Their righteous deeds are the dress of the wife of the Lamb, 19:8.
j. They live in Jerusalem during the 1000 year kingdom, 20:9.
This term is used of Israelites in Daniel 7:21-22, 25, 27 and 8:24.
They are depicted as the object of Antichrist’s persecution and God’s benevolence. At the time of Daniel’s writing, saints referred to only those of Israel. This point has been seized on by pretribulationists who insist that the term saint be limited to those of Israel in the Revelation. Pretribulationists reason that the church will have been raptured to heaven before Revelation 5 occurs. It is argued that those persecuted by Satan/Antichrist during the last three and a half years of this age will not be part of the "bride of Christ" because the church age ends at the Rapture, which pretribbers argue most occur before the tribulation of the saints begins.
This whole line of reasoning is fundamentally flawed. While Daniel 7 and 8 can correctly be limited to Jews at the time of writing, whether the term saints as used in Revelation can be extended to include New Testament believers must be left to exegesis, not theological presuppositions. The term saints or holy ones is used throughout the New Testament to refer to an individual believer, a small group or the entire body of Christ. (Notice: Acts 9:13, 32, 41; Rom. 8:27; 12:13; 15:26; 16:2, 15; 1 Cor. 6:1-2; 14:33; 2 Cor. 1:1; 13:12; Eph. 1:15; 3:18; 4:12; 5:3; 6:18; Phil. 4:22; Col. 1:4; 1 Tim. 5:10; Phil. 5, 7; Heb. 6:10; 13:24; Jude 3).
Revelation 5:9-10
And they sang a new song, saying, "Worthy are You to take the book and to break its seals; for (1)You were slain, and (2) purchased for God with Your blood (3) men from (4) every tribe and tongue and people and nation. You have made (5) them to be a kingdom and priests to our God; and (6) they will reign upon the
earth".
1. You were slain (sphazein) = indicates the basis upon which the Lamb is worthy to open the seals. The Lamb is worthy because of three things He did. First, literally the Greek says, "You were slaughtered…" This Greek verb implies a violent and merciless death (Louw-Nida, § 20.72). This term is used to describe the Lord’s death in chapters five and thirteen. It is used of believers in Revelation 6:9 and 18:24. The fact that the term is used to describe both the deaths of the Lord and believers indicate that the mode of death is not indicated. While the death of the Lord resulted from crucifixion, it is clear that the death of all believers is not the result of crucifixion. It is used to describe the actions of Cain against his brother in 1 John 3:12. Cain killed his brother by cutting him.
2. (You) purchased (agorazein) = is the Greek verb used throughout the New Testament to designate the activity of the Lord in His death for sinners. The term means, in a figurative sense, "to cause the release of someone by paying a price". In this case, the price was the Lord’s life.
3. Men = the reader will notice that this word appears in italics in the NASB. This indicates that the word does not appear in the original Greek. The reason this word is inserted is because the Greek does not contain an object of the verb. This is not reflected correctly in the King James Bible. However, the sense of the text demands that an object be inserted to make the sense complete. It is common sense that God purchased men (and women, boys and girls) with the death of the Lord.
4. Tribe and tongue and people and nation = these four ethnic units cumulatively emphasize the universality of the group purchased by the Lord’s death. It is important to recognize that a group of individuals were purchased.
5. You have made them to be a kingdom = this is the third and final action describing the Lord’s work that establishes His worthiness to break the seals. He made them. This act was done at the time the purchase was made. This helps all believers understand their position in Christ. We were bought before we were born and established as a kingdom. This is good news for the broken of our world. We are a kingdom and we are priests of God.
6. They will reign upon the earth = this is the final and ultimate outcome of the Lord’s work at death. The undisputed "they" and "them" in the original Greek of verse 10 demand that the objects of verse 9 be objective in nature. This means that the four living creatures and the twenty-four elders do not include themselves in the list of those purchased by the blood of the Lamb.
Notice that the locale of the saints' reign will be the earth. This would strongly argue against an amillennial interpretation of the book of Revelation, which sees the reign of the saints restricted to heaven.
Revelation 5:11
Then I looked, and I heard the voice of many angels around the throne and the living creatures and the elders; and the number of them was (1) myriads of myriads, and thousand of thousands,
1. Myriads…thousands = John’s use of great size numbers should not be under appreciated. Daniel emphasized the innumerability of the angelic beings that attend the God of heaven and so does John.
Revelation 5:12-14
Saying with a loud voice, "Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing". And every created thing which is in heaven and on the earth and under the earth and on the sea, and all things in them, I heard saying, "To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever". And the four living creatures kept saying, "Amen". And the elders fell down and worshiped.
Therefore I testify to you this day that I am innocent of the blood of all, for I did not shrink from declaring to you the whole counsel of God...(Acts 20:26,27). “Come now, let us reason together...” (Isaiah 1:18).
