Revelation 4:1-11 (continued)
(For the discussion on verses 1-7, see the previous note)
Rev 4:8
The throne-vision in chapter 4 reaches its climax with the four “living (being)s” and the worship which they give to God on the throne. I noted the general similarity between the description in vv. 6-7 with that of “living (being)s” (toYj^) in Ezek 1:4-11ff. However, for v. 8, there is a more immediate parallel in Isa 6:1-3, with the description of the six-winged “fiery (being)s” (v. 2, cp. Ezek 1:11). The “living beings” here in chapter 4 perform a function similar to to the “fiery beings” in Isa 6; even their declaration of praise is similar:
Both Ezek 1 and Isa 6 record theophanies, presented as prophetic visions of God on his throne. These are perhaps the clearest examples in the Old Testament Scriptures of the heavenly rule and splendor of YHWH, and certainly it is no coincidence that the throne-vision in the book of Revelation is described in similar terms. There is, however, a significant difference between the declarations in Rev 4:8 and Isa 6:3, in the second half:
The expression in Isaiah is spatial and concrete, while that in Revelation is temporal and more abstract (existential); but both emphasis the comprehensive and all-encompassing nature of God. The motif of God as Creator is found in the parallel declaration by the 24 ‘Elders’ (verse 11, cf. below).
Rev 4:9-11
The praise and worship given to God by the “living beings” is echoed by the “elder (one)s” (‘Elders’), reflecting two distinct groups of beings who surround the throne of God. I have argued that the descriptions of these two groups of heavenly beings effectively represent, or symbolize:
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- All of created life (animal and human), particularly in its greatest and noblest aspects—Four Living Beings
- The People of God, especially in the honor and rule which it shares with God—Twenty-Four [12 x 2] Elders
The two groups are clearly parallel in the description of their worship:
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- “And when the Living (Being)s give esteem [do/ca] and honor [timh/] and good (thanks for His) favor
- to the (One) sitting upon the ruling-seat, the (One) living into the Ages of the Ages…”
- “…the twenty-four Elder (One)s will fall (down)…and kiss toward [i.e. worship]
- the (One) sitting upon the ruling-seat, the (One) living into the Ages of the Ages…”
- “And when the Living (Being)s give esteem [do/ca] and honor [timh/] and good (thanks for His) favor
I have above reordered the wording of verse 10 slightly in order to bring out the parallel. We may also identify a different sort of (chiastic) structure, bringing in verse 11:
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- Declaration of praise/worship: “a%gio$…”
—The Living Beings give honor and thanks to the Living God on his throne
—The Elders give homage and worship to the Living God on his throne - Declaration of praise/worship: “a&cio$…”
- Declaration of praise/worship: “a%gio$…”
The assonance between a%gio$ (hágios) and a&cio$ (áxios) is, of course, lost in English translation. The first adjective is typically rendered “holy”, emphasizing the holiness and purity of God, that which separates him from all other (created) beings (Heb. vodq* in Isa 6:3). The second adjective (a&cio$) is more difficult to translate. It literally refers to something which brings into (equal) balance (as on the scales); however, it is commonly used in the more general, abstract sense of something which is proper or appropriate for a given situation (i.e. giving it the proper weight or balance). Recall that the word usually translated “glory” in Hebrew db)K* literally means “weight”. Created beings (especially human beings), should regard God in a way that is worthy of his awesome “weight”—i.e. his power and splendor, his holiness, etc. In such a context the Greek a&cio$ is typically translated “worthy”; rendering it this way in verse 11, we have the concluding declaration by the Elders (i.e. the heavenly People of God):
“Worthy are you, our Lord and God, to receive the esteem [do/ca] and the honor [timh/] and the power (we give to you) , (in) that [i.e. because] you formed all (thing)s, and (it is) through your will (that) they are and were formed!”
Note, again, the similarity to the declaration by the Living Beings, especially in the first half. The significance here of including the word du/nami$ (“power”) is often overlooked. Exactly what does it mean for other beings to give “power” to God? Is it not He who is all-powerful and gives power to others? Here it is necessary to consider the important gesture of the Elders who “throw (down) their crowns in the sight of [i.e. in front of] the ruling seat (of God)”. While it may seem that this is simply a spontaneous act of adoration, it likely has a deeper meaning as well. The gesture itself has a socio-political significance, whereby a subordinate (or vassal) indicates his submission to a superior. It indicates not only subordination, but also the relationship of vassalage—the vassal receives the power/authority to rule from the sovereign. Moreover, in Greco-Roman worship, wreaths would sometimes be placed at the feet of the gods (their statues, cf. Koester, p. 365). Both political and religious aspects are connoted by the gesture. The People of God in heaven rule because of the authority/power which God gives to them; the gesture of throwing down their crowns (symbolizing their rule) shows that the ruling power truly belongs to the Living God upon His throne.
The application to believers in Christ is obvious—we who are faithful will receive heavenly/eternal crowns from Jesus, indicating that we share in his rule. It is Jesus’ rule in heaven, alongside God the Father on His throne, which becomes the central theme and motif of the remainder of the vision in chapter 5, which we will examine in the next daily note.
