The Open Door: Jesus Shares The Future With The Church
Jesus is showing things exclusive to the future. This is crucial for Chapter 12, where the birth of Jesus might be seen as a flashback to Mary's birth; this is not the case. This birth is like those of Isaiah 26 and Isaiah 66:7.
Re 3:8, Re 4:1
Re 1:10, Re 4:1
Re 4:1, Re 11:12
The KJV/TR opens with καί — "And immediately"; the critical text reads Εὐθέως ἐγενόμην — "Immediately I was" — without the conjunction.
Re 4:3, Re 10:1
The 24 Elders in White with Crowns
Important Note: When we see the saints, they are shown receiving crowns, wearing them, holding harps, and wearing white raiment. The 24 elders seem deeply connected to the image of saints: crowns, thrones, and white raiment. All very particular to saints. It would be safe to postulate that these 24 elders are linked to the church but distinct from the full body of saints, even if they are part of it.
At most, from an interpretive standpoint, these are leaders of saints, but cannot be, by the text itself, a "raptured church".
We should not read into the text what is not there or inferred by reference. For example, one might postulate that these are the twelve apostles (Matthew 19:28 and Luke 22:29-30) and the twelve leaders of Israel, making a total of 24 elders. But if John is observing them, how can he be one of them, as he is an apostle – basically, the text does not tell us their identity beyond their number and general characteristics.
In Greek it is θρόνος, which is better translated as throne. This makes the 24 elders, again, a closer match to saints like in Revelation 3:21.
The KJV/TR adds "I saw"; the critical text seats the elders on the thrones in the same sweep as the vision of 4:2-3, without repeating the verb.
The Throne and Thunders and Spirits
Important Note: From a textual-critical standpoint, prophetic literature demands maximal restraint in translation because its symbolic vocabulary functions through repetition. Revelation 4:5 employs a tightly patterned lexical triad — ἀστραπαί / φωναί / βρονταί ("lightnings/voices/thunders"), that appear at key structural moments (4:5; 8:5; 11:19; 16:18).
| Witness / text | Rev 4:5 | Rev 8:5 | Rev 11:19 | Rev 16:18 |
|---|---|---|---|---|
| NA28 / modern critical pattern | L–V–T | T–V–L | L–V–T | L–V–T |
| Codex Alexandrinus A / 02 | L–V–T | T–L–V | L–V–T | L–V–T |
| Codex Sinaiticus א / 01 | L–V–T | T–V–L | L–V–T | T–L–V–T* |
| Stephanus 1550 / KJV order | L–T–V | V–T–L | L–V–T | V–T–L |
In Codex Sinaiticus, Revelation 16:18 reads: βρονταὶ καὶ ἀστραπαὶ καὶ φωναὶ καὶ βρονταί — “thunders and lightnings and voices and thunders.” The asterisk indicates that Sinaiticus has a duplicate thunder term, so this reading is not a simple three-item rearrangement such as L–V–T, T–V–L, or V–T–L. It effectively “frames” the sequence with thunder at both ends.
From λάμπω "to shine", λαμπάς = a torch, a blazing fire-lamp, a carried flame, not a stand; used for bright, fiery illumination.
Re 4:5, Re 10:3 — This is a massive leap in interpretation, but proximity suggests that the seven Spirits of God might be the thundering voices in 10:3.
Sea of Glass
Important Note: When we hear the word sea, we usually imagine a vast ocean, turbulent waters, chaos, and depth. But that is not what appears here. Instead, the "sea of glass" with its proximity to the heavenly temple seems closer in concept to the earthly temple's Molten Sea described in 2 Chronicles 4:2-6. But passages like Exodus 24:10, "And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness," may push some readers toward understanding the sea of glass as a kind of pavement or platform. Yet Exodus never speaks of a sea at all; it speaks of a paved work. That makes it difficult to identify Revelation's imagery by symbols alone at this stage. It is not until Revelation 15 that we are given clearer detail about how the sea of glass actually functions, allowing the picture to come into sharper focus. And, of course, it remains possible that the sea of glass, or "glassy sea", is not meant to be fully resolved. Some aspects may intentionally remain mysterious.
Re 4:6, Re 15:2
Wings are mentioned in Revelation only a few times. First, the four living creatures have wings around the throne (Rev. 4:8). If these creatures are connected with the cherubim of the Old Testament, then their wings may be associated with the movement of God’s heavenly throne. This connection is not merely later symbolism; it has biblical grounding. Ezekiel sees the living creatures, later identified as cherubim, moving with the wheels and the glory of YHWH (Ezek. 1:19–24; 10:15–20). Daniel also sees the Ancient of Days seated on a throne with wheels of burning fire (Dan. 7:9). Most directly, 1 Chronicles 28:18 speaks of “the chariot, even the cherubim” connected with the ark of the covenant. Thus, cherubim, wings, throne, movement, and chariot imagery are biblically connected.
Re 4:8, Re 9:9, Re 12:14 — Wings are mentioned only three times in Revelation: with the living creatures around the throne (Rev. 4:8), with the locusts whose wings sound like chariots rushing to battle (Rev. 9:9), and with the woman who is given wings to flee into the wilderness (Rev. 12:14). In each case, the imagery is connected with movement, throne/chariot imagery, or flight. Thus, the wings of Revelation 9:9 likely emphasize the locusts’ warlike movement rather than merely describing literal insect anatomy.
Re 4:11, Re 5:13
Linear Scene 1.2: Here is what an open door will look like into heaven. Jesus is showing things exclusive to the future. Further, we cannot miss something significant that just happened: Jesus was speaking to John on Earth about the 7 churches, and now that voice is suddenly in heaven. This lets us know that Jesus' movement from earth to heaven can be communicated through the location of His voice [1:10, 4:1].